Занятие 7, часть 2

[Говорящий 1] (0:00 - 1:16)
So just to wrap up on our tangent on the turning of the wheel, gu dzun dhye, what do you say? Salud? Salud.

What do you say in Hebrew? Labrud. Labrud, yes, Labrud.

Okay. Daniel, what do you say in French? Salut?

Oh, same, okay. All right, so at least I know how to say that. So there were three turnings of the wheel.

So now you know a bunch of different meanings of turning of the wheel. It could be turning the wheel in a person's mind. It could be turning the wheel by teaching dharma.

It could be sending out your spaceship. Yes? Do you have a question?

I didn't catch that. Say again? Yeah.

Is purifications and problems happening when you do purification related to the turning of the wheel? Oh, okay, yeah. Oh, yeah, no, I never heard it said that way, but let me think about it.

[Говорящий 2] (1:16 - 1:18)
Let me think about it.

[Говорящий 1] (1:20 - 31:10)
And then there were three historical periods of Buddhism in this planet during Lord Buddha's life, and they're called the three turnings of the wheel. So now you're going to be a turning of the wheel expert, okay? The first one is called, the first of the three wheels is called ka dampo, say ka dampo.

den shi chung kor ka dampo means the first word. The first word. And den shi means denpa shi The four truths.

So it was the teaching on the four truths. All things are suffering. There's an end to the suffering.

There's a path to the end of suffering, or something like that. What's the other one? There's a source to it.

Sorry, there's suffering. It's coming from someplace. You can stop it.

There's a way to stop it. Those are the four. So the very first period in his teaching career in this world, his teaching career was 50 years long.

Jesus' teaching career was two years long, or something. It's kind of extraordinary. So that's why we have more Bibles.

Not to say we're more correct than Christianity. We're not. But it's just that we're lucky that our teacher was around for 50 years and taught constantly.

So we have a lot more variety. So that was the first turning of the wheel, the four truths, which is what he taught to the first five. Nga de sangpo.

Say nga de sangpo. The pure group of five. Nga de sangpo.

Khor nga de sangpo. Khor nga de sangpo. Then the second turning of the wheel was nga parpa.

Say nga parpa. Tsen ne maypay chung kor. So parpa means like pardo, between.

The middle one. The middle teaching of the wheel. The middle word, which was tsen ne maypay chung kor, means he taught emptiness.

He concentrated on emptiness. During the first turning of the wheel, people asked him, is anything of the pen coming from its own side? And he says, of course, if there was nothing there, how could we see a pen?

Then in the middle turning of the wheel, he said, I didn't tell you the whole truth because you weren't ready for it, but there's nothing about the pen that's coming from its own side. Then that was the emptiness turning of the wheel, which in Tibetan is called tsen ne maypay, means no defining characteristics, technically. Then he taught karma, which means lekpar nambar cheway chung kor.

Say lekpar nambar cheway chung kor. The turning of the wheel in which he clarified his position. He made some fine distinctions.

It's called the turning of the wheel of fine distinctions. And then he said, well, you know, there's traces of stuff that could come from its own side. So in the first turning of the wheel, he said, there's got to be something out there when you see a pen.

It can't be all coming from you. And then in the second turning of the wheel, he said, I was just kidding. You weren't ready for the truth, and nothing is coming from its own side.

It's all coming from you. Then he got some, what do you call, reaction from people. Some people reacted negatively to that statement.

So again, he softened his position just to make them comfortable so they wouldn't quit. But actually, he didn't believe the third turning of the wheel. It's not his position.

But he told them, okay, I was just being very radical, and some stuff is coming from its own side, like a little bit. That's like mind-only school or something like that. So we believe that only the second turning of the wheel was the truth.

And the first and third turnings of the wheel were to make people feel comfortable. When you start your own teaching widely, you go and give a talk to the members of the Hospital Architectural Society of Miami, which we did last year, 1,200 hospital architects. You don't say, nothing's coming from its own side, because you will never go back to the hospital architects convention.

You know what I mean? It just depends on your audience. How much can they take?

So that's a famous teaching called changi. What did he mean and what didn't he mean? All right, so you just got the full teaching on the turning of the wheel.

Why are we talking about that? Because for the wheel to be turned, you have to ask. And that's step number six.

Five? In the seven steps before meditation, you should ask people to teach you. I always make this joke.

Rinpoche made this joke. If you ask the universe to teach you every morning, it might. And then they might teach you about patience, or things like that, things you weren't expecting to be taught.

Somebody might attack you. Somebody might hurt you. Bodhisattvas might show up in your life and test you.

Then you can't complain anymore, because every morning you were asking for it. Please teach me. You say, please teach me before you meditate.

And in the afternoon, some guy steals your money or says bad things about you. Then you can't complain, because you asked for it in the morning. So if it comes in the afternoon, you have to take it as a lesson.

Because obviously not all lessons are positive. Some are negative. Many lessons are negative.

So after you ask the wheel to be turned and they turn it, don't complain. Okay. Chunkar Korwa could say, when you are visualizing asking your teacher to teach you, mandala yona, if you have a mandala plate, for offering a mandala, chonpo guk, you should put nine piles of grain, or jewels, or rice, or whatever you're using.

You should put nine piles. What do you think they represent? I spent a stupid half hour at Echo Cafe searching half a million pages of scripture for any mandala involving nine piles.

Like four continents, Mount Meru five, what's four extra, but there's eight little continents, can't be that. I was really confused. And then, duh, it's the eight spokes and the middle of the wheel.

It's nine parts of the wheel. It's the eight spokes and the, what do you call it? The hub of the wheel.

Then you should imagine in your hands you have a wheel with a thousand spokes. That refers to this chakra, and it also refers to a super-duper outer space flying saucer. It has a thousand spokes.

tsip dung dang denpa pu ne, suwendep, suwendepay mukpa Then imagine that you are asking for the wheel to be turned. You're offering the wheel. You're offering a mandala made of the wheel to ask that the wheel be turned.

You can even imagine, de yang rang nyi tsampa chenpo mu, you are Brahma, 2,500 years ago, asking for the wheel to be turned for the first time. Imagine yourself as a very powerful angel, and you're asking Buddha to turn the wheel. When you think of your teacher and ask them to turn the wheel, you can imagine that they are Lord Buddha and you are Brahma.

That was called by this light show to this place to offer the wheel and ask for the teachings. It's kind of cool, right? tsampa chenpo mu, de le rang dar trang mey par dru te chok chu sang gye sam If you're in the mood, you can clone yourself a zillion times and ask all the Buddhists in the universe to teach at the same time.

de yang ma chok na If you don't have enough time for that in your morning meditation, tsok shing gi dang dang you can just emanate one Brahma for every lama in the tsok shing, in the visualization of all the lamas. de yang ma chok na If you don't even have time to do that, chik gi kor lo pleway mu pa cha then okay, you can just be one Brahma and you can offer to one teacher and that's enough. de yang ma chok na If you don't have time to visualize more.

Those of you who are studying Tibetan should notice the word chok, L-C-O-G-S, which is mentioned here a few times. Chok means to have time for something. chok min du means that I don't have time.

There's no time. mi chok me mi chok me is the name of a meditational level that you have to reach if you want to see emptiness directly. There's a meditational level, a specific sliver of the possible range of meditations called mi chok me.

It's a very unusual and difficult level to reach. You should be meditating every day or you cannot reach it. If you don't reach that platform, you cannot see emptiness directly.

Not possible. And then you cannot become enlightened in this lifetime. Not possible.

So if you want to disqualify yourself forever from achieving enlightenment in this life, find reasons not to meditate every day. Because you cannot see emptiness directly if you do not meditate about half an hour to an hour a day. It's not possible.

It's like saying, I'm going to do a one-arm handstand, but I don't want to practice every day. It's not going to happen. It cannot happen.

That level is called mi chok me, which means never no time. Meaning now you have time to see emptiness. How do you know when you reach mi chok me?

I'll just give you a feeling what it would feel like. Your concentration is so intense that someone could slam a door in the room. I like to say someone could put a bag of McDonald's french fries under your nose and you wouldn't smell it, and you wouldn't hear it.

Your concentration is so deep that you can't be shaken out of it. You are out of the realm of the senses. You are no longer, your mind is no longer in the desire realm.

It's a form realm meditation. So your sense powers are shut down. You can't see anything.

You can't hear anything. You can't smell anything. Your concentration is totally focused inside.

And that's mi chok me. Some say sam ten, dang bu, nyen dok, mi chok me. That's the full name of that level.

We don't have time tonight to teach it, but it's interesting that this is one of the only times you'll ever see the word chok. Which here means, if you don't have time to be a billion Brahmas, you can narrow it down to a couple hundred. If you don't have time for that, just do one.

All right. We finished the fifth preparation. We're on to the sixth.

So he doesn't go too long on that. He doesn't go too long on that. What lessons do I want you to learn from that?

Meaning, what questions do I ask you in your homework? You got to do your homework. Like Esther said, you can't help people if you don't learn this stuff correctly.

You are getting it correctly. Whether you pass it on correctly depends on whether you do your homework. So it's not for you.

Don't think, I don't have time, or I'm tired. Don't think like that. Think, I have to prepare myself because I have to help other people.

It's like you're in medical school. You can skip the part about giving them oxygen masks when they look like they're dead. You can skip the part about artificial resuscitation.

But somebody might die in your hands if you do. So it's selfish of you not to learn. If you're sitting here, you should do your homework.

I don't have time to check everybody and make sure you did your homework. I used to in New York. I used to kick people out.

If they missed two homeworks out of ten, I kicked them out of class. I just don't have time to do that. You can be a lousy doctor, but you might kill somebody.

It's up to you. It's your responsibility to do the homework for others. My experience from 35 years of teaching is that you won't learn it well if you don't do the homework.

Do the homework in a group, go to Paradise Cafe, eat four of those cookies stacked with M&M's. I mean, that's not like a, what do you call, tragedy that you're there eating cookies. It's kind of pleasant actually.

All right. Let's start on the sixth one. Just to start, GRUB PA NYA NGAN LAS MIN DAG BAR GSOL BANG BDAD PA'I YAN LAG NI Number six is to ask your teacher not to pass into nirvana.

Please don't pass into nirvana. That's an old idiom for please don't die. Please don't leave me.

Stay in my life. Number six is asking your teachers to stay in your life. It could be your mom who's teaching you.

It could be your partner who's teaching you. It could be a formal Dharma teacher. It could be a yoga teacher.

But let them know you want them to stay in your life. And in Buddhism, if you don't let them know, it's dangerous. You're supposed to, from time to time, ask your teacher, please stay with me.

Please stay in my life. Don't leave me. Like that.

GSUNG BA'I BDE PA'I NGAN NAS MDO LAS SANGS RGYAS NYA NGAN YONG MIN DAG ZHES SOGS LTAR SPYIR SANGS RGYAS NYA NGAN LAS DAG BA DANG CHOS NUS PA MED KYANG So there's two uses of the word nirvana in Buddhism. One means to finish your negative emotions forever. The other one means to die.

A teacher dies or pretends to die. So you should know the difference. So this section is called asking the teacher not to go into their final nirvana.

And that's a euphemism for don't die. Then he quotes a single line of a famous verse. And it's SANGS RGYAS NYA NGAN YONG MIN DAG which means a Buddha could never go into nirvana anyway.

The line just says a Buddha could never pass into nirvana anyway. Etc. He says dot, dot, dot.

And he assumes you know the verse, but most of us don't know the verse. So I went and got it for you. And then it was so sexy, the chapter before and the chapter after, I went wild and cut out a lot of poetry on either side of the verse.

So I'm sorry. You're going to have like five minutes of this poetry just because it's so pretty, it's so beautiful. Here we go.

SROD DANG PA LAS Okay, let me find a better version. I got a bunch of versions for you. Okay, here we go.

Yeah, this is the Golden Light Sutra, which is also the source of the story of the cubs and the tigers. Then Lord Buddha is speaking. And he says SANGS RGYAS YOD NI SANGS MI KHYAB DE BZHIN ZHIG RNAMS GSUNGS PA MED SANGS RGYAS THAMS CAD BDAG TU ZHIG SANGS RGYAS THAMS CAD YANG DAG BYUNG The realms in which Buddhas live are beyond your comprehension.

DE BZHIN ZHIG RNAMS GSUNGS PA MED And they are beings that are unequaled in the entire universe. SANGS RGYAS THAMS CAD BDAG TU ZHIG They are forever in a state of high peace. SANGS RGYAS THAMS CAD YANG DAG BYUNG They have all occurred to miraculous powers.

SANGS RGYAS THAMS CAD KHAR DOG TSUNG All Buddhas are of the same color. DE NI SANGS RGYAS SPYOD NI YIN This is the very nature of a Buddha. CHUM LDAN DE NI CHOS MA MIN There is nothing about a Buddha which is artificial.

Meaning not emptiness, in this case. DE BZHIN SHES PA MA SKYES TE No Buddha has ever been born. DOR JE LTA BUR SA BA'I DGU Their bodies are as hard as diamond itself.

DUS PA'I KUN NYID DANG PAR BRTZE And from that diamond body they send emanations to earth, avatars. They send avatars to earth. DRANG SONGS CAN PAS RING SEMS NI Do you know what a ring cell is?

Yeah, sometimes a Tibetan will get all excited and they'll come up to you with a little thing. It looks like, what's it look like? It looks like a cigar, but it's this long.

And it looks like ivory. It looks like polished ivory. And this is called a ring cell.

And supposedly when a Buddha dies, or a high Rinpoche dies, if you dig around in their bed you can find a few of these little things. And that's supposed to be all that they leave. There's no bones, there's no body.

There's just these little ring cells. And then Tibetans collect them. I got a ring cell, Jato Karpa.

I'll give you that for two ring cells of panchen namas. And they're a very big deal to Tibetans. And I can see some guy in Taiwan turning out these plastic ring cells.

DRANG SONGS CAN PAS RING SEMS NI The Great Siddhi. The Great Siddhi? Siddha?

What's the person? Siddhi. Siddha.

That's a synonym for Lord Buddha. It's called the Great Siddha. The Great Siddha leaves not even...

No, the Great Siddha never leaves a ring cell. Even the size of a mustard seed. You won't find a ring cell when this holy being passes.

KU LA RUG PA CHAGS MED NA RING ZAL YOD PA GA LA RGYUR How could you have a ring cell if the body has no blood or bone in the first place? If the body is made of light, when they choose to withdraw their emanation from this planet, it's kind of foolish to go looking for a ring cell in their bed. Because they were only light in the first place.

SEMS CAN NANG LA PHAN PA'I PHYIR To help the people of this planet, THABS KYIS RING ZAL ZHAG PA'I TSE They might leave a ring cell if they think it might help somebody. SBYOR PA'I SANGS RGYAS CHOS KYI KUS But the ultimate Buddha is the Dharmakaya, the emptiness of the Buddha and the wisdom. DE BZHIN BYAS PA CHOS KYI YIN The Buddha is emptiness.

CHOS KUN RDZAS PA CHUN DRAG PA CHEN PO'I BDE'I SKU BDEN DANG Then they show bodies because they have to teach. People need to hear. To turn the wheel of the Dharma in the mind, somebody has to turn the wheel in speech.

BDAG GIS BDIS THOS SHES NAS NI BDAG GIS DANG PA SO BA BYAS DE NI KHO NA LUNG BRTEN CHOS BDAG MED NGON NI BDAG GIS BYAS The only reason I speak is so that people can hear. So that people can learn. In the same way that I learned.

And I learned by asking other holy beings to teach me. Like that. DE NI, that's all he says.

DE NAS LHA'I BU GSUM GYIS GNYIS STONG GYIS DE BZHIN BSHES PA'I GUS TSE TSE BSTAN PA SA MO DE LTAR BU DI MTHUN NAS THAMS CAD KYANG RANG RNAMS MED PA'I YANG DRAG PA'I RTZA PA'I BYANG CHOS DU SEMS SKYES PAS There were 32,000 angels listening. Unenlightened angels. Not yet enlightened angels.

And they got all excited by these words. And suddenly they all got bodhichitta. They all suddenly felt bodhichitta.

RTZAM PA'I CHEN PAS DE DAG YID KYIS KUN DU RTOG PA RAB GANG NAS DRAG PA'I THUN PAR TSIGS SU BYAS PA'I DI DAG MED SO Then out of joy, they all sang the following lines. SANGS RGYAS NYANGS NAS MYONG MIN DA So what we learned, that's the line that Pabongka Rinpoche quoted. That's the little piece that he quoted.

The Buddha never passes into nirvana. That's all that he quoted from this whole sutra, was that one line. It wasn't spoken by Lord Buddha.

You learned something. It was spoken by the 32,000 angels. And they're all singing as one.

The verse comes into their mind together. 32,000 people get the same verse flashing through their mind and they sing it in harmony. SANGS RGYAS NYANGS NAS MYONG MIN DA The Buddha never passes anyway.

SPYOD KYANG NUS PAR MIN GYUR TE And the Dharma never disappears in a world. SEMS CAN YONGS SU MIN TSE SPYOD But to help people's development, their spiritual development, YONGS SU MYONG NGAN BDAG BA BSTOD A Buddha will pretend to die. A Buddha will pretend to pass away.

SANGS RGYAS BYOMS DIN SA MI KHYAB The Buddhas are beyond our comprehension. DE BZHIN SHES PA RTAG PA'I KHU Their bodies are immortal and infinite. SEMS CAN RNAMS LA PHAN BYED CHOS But to help people to...

what do you call it? To kick people in the butt. Get them motivated.

KUN PA RNAMS PA NA SOGS BSTOD They pretend to take on different forms. Like pretending to be sick, or pretending to age, or pretending to die. So that's the whole quotation.

I just thought you should hear the whole thing. PHYIR SANGS RGYAS MYA NGAN LAS BDAG BA DANG CHOS NUS PA MED KYANG Generally speaking, a Buddha cannot die. And the Dharma can also not disappear from the world.

It's not possible. It cannot happen. CHOG KYI THUGS KYI MYA NGAN LAS BDAG BAR STON PA LA MYA NGAN LEN MI BDAG BAR GSUNG BA'I DAM DGOS But from our side, it's a necessary exercise to ask our teacher not to pass away.

Because they could pretend to. So while you ask them not to pass away, you keep in mind that they don't have to. But you should ask, because they might pretend to.

So it's important to ask. DE MA BTAB NA RGYUN BYAS TE If you don't ask them to stay, you can make a big mistake. SANGS RGYAS MYA NGAN LAS BDAG BAR When the Buddha...

later in the Buddha's life, DE BZHIN GZHAD PA NI MIN GCIG PA ZHI DANG RDZU SBYUG GI GANG PA ZHI LA BRTEN KHO MANG DU MDZAD He started saying weird things to his disciples, particularly to the disciple Khun Gawo. What's that in Sanskrit? Ananda.

Ananda. An means very much. Nanda means joy.

Ananda. Then he started saying weird things, especially to Ananda. And he said, a Buddha who has reached the four kinds of fearlessness, which I will teach you about tomorrow, and who has reached the four kinds of miraculous powers, and who's good at them, MANG DU MDZAD, RDOR GYI LTA BU'I KUN NYES PA Their body is like a diamond.

SANGS RGYAS KYI ZHUGS PAR GZHAN NA If they wish to, RGA PA'AM RGA PA LAS LHAG PA'AM ZHUGS they could stay in this world for millions of years, or more. If they wanted to, because they have those powers, they could maintain a body in this world for millions of years, or more. LA GSUNGS KYANG He kept hinting to Ananda.

He kept giving Ananda hints, saying, I could stay. It's possible. This is one of the saddest moments in the history of Buddhism, in two and a half thousand years.

It is called the great mistake. In millions of pages of Buddhism, this sentence is called the great mistake. And Ananda lived forever with it after that.

All Buddhist history for 25 centuries, people have looked back and said he made a mistake. He made the great mistake. What was the mistake?

KUN RGA'U GDUG GIS CING GI BSLAM Ananda's mind was poisoned by a demon in that moment, in those days, right? BSLAB PAS THON MA KHO NAS He didn't understand what the Buddha was trying to say. SOS BA MA BTAB PA He didn't ask him to stay.

So he didn't ask him to stay. THON PA KUN LO RGYAS CHUG PAR NYA NGAN LAS BDE PA And then he passed. Lord Buddha passed.

At the age of 80, he passed from this world. YIN PAS Therefore, don't wait. Pabongka says don't wait until it's too late.

Don't wait until it's too late. You have to ask them to stay. You have to.

We have to ask our teachers to stay. Because when it's too late, there's nothing. There's nothing.

You don't have anything. I saw Life of Pai. It's like being in the Pacific Ocean with nothing.

To not have a teacher is the end of your life. You might as well be dead. It's better to die than to not have a teacher.

Like that. So he says don't wait too long. On that cheerful note, I'm sorry to do that heavy, but it's very beautiful and it's very important.

Okay? Alright.

[Говорящий 2] (31:41 - 33:11)
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