«Дар освобождения», курс 12 «Ретрит «Главный магнит»», занятие 7

[Говорящий 1] (0:00 - 21:19)
Okay, so we're going to start at the wording of the jorcha, okay Adam, right in the middle there. I'm going to read you, this is the jorcha, he's referring to a separate prayer that I'm going to teach you next time, okay? So there's a beautiful little prayer you can do to take yourself through the seven preliminaries before you do a meditation.

So sometimes you can read it out loud or you can sing it and I'll teach you some of the yang. Yang means traditional melodies, you know like... Okay, like that.

Then you can learn the traditional melodies and you can... Maybe if you're having trouble settling into a meditation, maybe once a week you can do the traditional song. You sing the seven preliminaries.

So here's a piece out of it because he's going to refer to it. And Nick and Ningbo are cleaning up the manuscript for me from the carving. And I hope to give you the carving, which is kind of rare, it's hard to find.

And then I'll give you the... we'll translate it for you. It'd be nice to do a good translation of it.

Okay, so here it goes. ,BDAG DANG MA SEMS CAN THAMS CAD GZHAN YIN NA MA DGOS PA NAS, ,GSUNGS TE, ,BDAG GNYIS SU TSE MA BRDZIN PA'I BAR GYI, ,SPYIN CI LA GYI BLO NA THA DAG RGAGS PA DANG, So this is one of the three purposes of a mandala I think is where we were. May I stop.

RGAGS PA in the third line. May I stop. And then going back to the first line.

,BDAG DANG, in myself may I stop. And in MA SEMS CAN, what's that mean? MA SEMS CAN.

Yeah, all mother beings. So in our tradition there's a logical proof that everyone has been your mother since you have lived countless lifetimes. Then Jerome has been our mom countless times.

Okay, that's why he cooks so good. SEMS CAN THAMS CAD. May all mother beings and myself, may we stop bad thoughts or bad states of mind such as, and he gives examples.

,GZHAN YIN LA MA DGOS PA, Disrespecting our spiritual guide. GNAS means what when it doesn't mean barley. GNAS.

From. Good. GNAS.

GNAS means crucial point. GNAS means from. And here he's giving a range.

From this up to that. So from not respecting your teacher up to ,BDAG GNYIS SU BRTZEN BAR BRDZIN PA, Believing that the pen comes from itself. But he says the two forms of that state of mind.

What's that mean? I come from myself or stuff comes from itself. Why separate them?

It's the belief that you come from yourself that mostly stops you from getting enlightened. This and this are the same. I could have had a V8.

I could be seeing a deity's arm. If I had better seeds, I wouldn't see an arm of flesh and blood which will get old and wrinkle and die. Doesn't matter how much yoga you do.

There's a joke in the monastery. The two hours you spend in yoga, you're two hours older. And the body has, what do you call it?

It's called like crumbled. It has deteriorated for two hours. While you're in the yoga class, the body continues to deteriorate, continues its lifelong deterioration for two hours.

You kind of prop it up with the yoga, but it's still deteriorating during the class. But it could have been different. It could have been light.

To not understand that is to hold to an arm which is not there. And that's what he's saying. From disrespecting your teacher up to misunderstanding your arm.

All negative states of mind, may I gawk, may I stop them. That's why you're doing the mandala. You're supposed to wish that.

That was wish number one. Then he says, ,GZHAN YIN LA GOS PA SOGS, ,CHEN CI MA LOG PAS, Notice the MA LOG if you're studying Tibetan. In the second line it says CHEN CI LOG.

In the fourth line it says CHEN CI MA LOG, which means not CHEN CI LOG. CHEN CI LOG means messed up. CHEN CI MA LOG means not messed up.

,LO NA THA DAG DE LAG TU SKYE BA, May I easily come to develop those attitudes such as respect for my teacher. And then of course last night we mentioned the third purpose of the mandala. ,KHYANG PHYIN RNAM GYI BAR BYED, ,THAMS CAD NYE BAR ZHIG BAR, ,BYIN GYI BSLAB TU SOGS, May you also bless me to put to rest ,GZHAN TI GZHAN TI GZHAN TI, all my inner and outer obstacles.

So those are the three intentions during a mandala offering. Do you see any lack of parallelism between the first and the second? Yeah.

Yeah, good, nice. The second doesn't express a range. When you say, I wish I didn't have negative thoughts, he says, from this up to that, from disrespecting your teacher up to misunderstanding your arm.

But when he gets to the good ones he just says, may I develop attitudes like being good around my teacher. So why? So Pabongkha Rinpoche wants to know why.

That's why I pulled it out for you. Here we go down to the text itself. Now we're back to our Lam Rim.

,GZHOR CHOS DIR, Here in the GZHOR CHOS, ,GZHAN YIN LA RGYOP PA'I SOGS SHES GSUNG GYI, It just says, may I respect my teacher. It doesn't give a range with the positive things. ,DI BAR SHES MA GSUNG, Up to here, ,DI BAR means up to here.

,MA GSUNG, It doesn't say up to here. It doesn't give a range. ,MA GSUNG GI BAR MA GSUM PA, ,SNGAGS KYI DE'ANG GZHUGS CHOG PA LA BSGOM, ,SNGAGS KYI GZHUGS PA DE, Because the positive side goes all the way up to tantra and he can't mention it.

He can't mention the goals of tantra. They're secret. My teacher used to say, you know, see people...

It's just funny, he'd say, people would ask him a tantra question, he'd say, tantra means secret. The word tantra means secret. ,GSANG SNGAGS, In Tibetan, ,GSANG SNGAGS, secret mantra is the word for tantra.

And he'd say, the word tantra means secret. He would just change the subject. ,DE'ANG GZHUGS CHOG PA LA BSGOM, So it's cool.

On the positive side, we're supposed to imagine that he can also talk about high goals. He can't even mention how far you're going to go. There's no range.

Okay, got it? ,BDUN DE'I DUN GSUM DU, ,MA GDUG PA'I PHYIR THUN GYI DUN MED GSUM, And he said, who said? He said, I'll tell you what he said, then you tell me who said it.

And he said to us, there is no worthy goal which is not expressed in these lines. These three goals of a mandala offering. There's no worthy goal, he said, which is not included there.

So in this text, sometimes Chidjan Rinpoche will say, he said, meaning my teacher. He's reminding you that this is a transcript. This book is a transcript.

And transcripts are notorious. I mean, when you teach, when you start teaching extensively and you read the transcripts your students have done of them, you'll be like pulling out your hair. That's what happens.

And you'll, so, but in this case it was different. He checked each line with his teacher. And I don't know how his teacher had time to do that, but it took, I think it took 10, 20 years.

But he checked. So once in a while he'll remind you that this is a transcript. All right.

I'm sorry. Then he's going to talk about obstacles that can come up in your practice. And he's going to describe what it means when he says outer and inner obstacles.

So here, outer obstacles, he says, true dupe to your practice are ,GAL PO CHOD SHIN DU MI CHOD PA, the king is not acting in a good way. That just means the government is hurting people from practicing freely. That's a reference to living in a country where you don't have freedom to practice.

And you, you're spoiled. You grew up in that kind of a country. Most of us grew up totally free to do whatever.

No one's going to, we don't have to watch the door. No one's glancing at the door every 10 minutes to see if the police are here to break up this little thing. And that is the case throughout history.

Different religions have attacked each other and governments have attacked religions. And we're in a very strange place that you can, if you want to sit there and close your eyes and think about sucking stuff out of somebody else's forehead, you know, go ahead, you know, I don't care. Now that's the government's, Obama's not going to start a campaign against forehead sucking, you know.

So, you know, but that's unusual. That hasn't been the case in all of history. People have slaughtered each other over sucking the wrong way, you know.

And no, they have. And we're in a very good, we're in a very lucky period of history. And it can end, okay.

It can end easily. Machu means, we live in a country where there's no active fighting going on, war, which has been the case in many, many countries. People ask me sometimes, what about lack of human rights in China?

And I say, I studied the dynasties with my Chinese teacher, and for 5,000 years, they've been in civil war. For 5,000 years in China, they've been killing each other, you know. For the last 60 years, they haven't.

And then that allowed them to have the prosperity they have now. So they're a little stricter about people who might split the country or cause a civil war. And to us, it's offensive or something.

To us, it seems unkind. But to a Chinese, to a well-educated Chinese person, God bless the government, you know, because they're keeping Shanghai from fighting with Beijing. What does Beijing mean?

Northern capital. The capital of the north. Nanjing is the southern capital.

Even the name of the capital of the country refers to an old division of the country. You see. So you're lucky.

You're lucky to live in countries where people are not actively... There's no war going on in our countries right now, aside from the one that we caused in other countries. NANG GI PA BYED NAM SOGS DANG Which, of course, I'm not saying justifies any violence done to people in China.

But that's another subject. NANG GI PA BYED NAM SOGS DANG, SANG BA'I PA BYED So NANG GI PA BYED, he says, NA MTSA, he gives NA MTSA. What's NA MTSA?

SKYE RGA NA ZHI It's the NA in SKYE RGA NA ZHI. Sickness. NA MTSA means sickness.

MTSA means hot, but in the noun NA MTSA, it just means sickness. It's the NUS in sickness. NA MTSA is the inner obstacles.

Then often we make the distinction, especially in the secret teachings, we say, CI NENG SANG What's happening in your outer world? What's happening in your inner world? And what's happening in your secret world, your divine world, your mystical world?

So it's a very beautiful division of the universe. There's the outer world, there's the operation of your body, and then there's your secret life, which is running parallel to those other two worlds. So what would be an obstacle in your secret world?

And he gives an example. LO CHOS LA GUL DU MI STOD PA CING LASO MI RUNG BA LA BYAS Inability. A resistance of your mind to go into the mystical.

A resistance of your mind to go into the divine. Somebody says the divine is happening all around you. Life is a miracle.

You are surrounded by angels. Appreciate what's happening in your life. Appreciate Christine Walsh sitting with Adonis.

I mean that photo is like something. It's a miracle. So have a little appreciation already.

Allow the possibility that your life is a little bit miraculous. Because it is. But your mind resists that.

So that's an inner obstacle. Sorry, that's a secret obstacle. We call it a secret obstacle.

Resistance of the mind to the divine. I want things to be normal. My teacher is a normal person.

I've seen him pick his nose and get upset. Besides that, he's bald. I mean all that kind of stuff.

Or you could say, oh my God, I'm so lucky. Like that. We have a resistance to the divine.

That's the secret obstacle. RE RE LAS DBANG, CING GI LAB TU GSUL ZHES BYA BA CHAGS ZHES YIN CHAGS ZHES means to agree to do with the hand. But it means tradition, oral tradition.

The tradition of our lineage, CHAGS ZHES, is to say CING GI LAB TU GSUL after each little part in the jorja. So I'll teach you that later. Next retreat, or next session in November, I think.

I think Esther is organizing it, right? Am I right? Yeah.

But what you say is, you can say, please bless me not to have inner, outer, and secret obstacles. But the CHAGS ZHES of our tradition is to split it up. Please God bless me that I don't have outer obstacles.

Please bless me that I don't have inner obstacles. Please bless me that I don't have secret obstacles. Because it slows it down.

It's like the three parts of your exhale. It slows it down and it lets you go deeper. Okay, got it?

Hey, we finished our first class, which was supposed to be Saturday. Ha ha ha. Hee hee.

It's a lot less homework to do. Okay, we've reached the sixth of the general preliminary practice. We've reached class five out of ten.

We're supposed to finish ten classes by Sunday. I don't think we're going to make it. We did three and a half in Phoenix.

We were supposed to have done five. But it's okay. Then supplication is a fancy word for asking your lamas, please help me.

Just get, you know, I need help here. I don't know why it comes last. Probably you try to do all those practices and then you're like, I need some help here.

This is not working out so good. Give me some help. So that's the final preliminary before meditation session.

Send me some money, Dad. I'm having a hard time. I need help.

All right, here we go. You can skip through the... We have about ten minutes.

I'm going to try to push it a little bit. Can you scroll down a little bit? Until after the sixth.

Right there, yeah, ,GCOR CHUD GRUB PA, Good, nice, thank you. ,GCOR CHUD GRUB PA means the sixth of the preliminary practices is ,GSO BA'ANG LDAN PA, ,MAN NGAG BZHIN RGYU DANG, ,BREN GYAS SU BYA BA, This is a very complicated expression which means following oral tradition. And the wording in the Tibetan is definitely mixing it with your santana.

What's a santana? Yeah, your mind stream. So somehow, it means heartfelt, but he wants to say it more strongly.

He wants you to understand that more strongly. It's got to be part of your being. When you ask for help, it has to be part of your being.

Asking for help in a way which is part of your being is how he calls the sixth preliminary. ,BREN GYAS SU BYA BA NI, ,DE LA SNGAR ZHUGS PA BZHIN, ,RTOG PA RGYU LA SKYE BA'I THAB CHOG TU GYUR PA, ,BLA MA YID DANG, ,YOD MED DU BYAS TE, ,ZU BA BDAG PA NYID DE, As I mentioned before, if you wish to get high spiritual realizations in your heart, there is no higher method for doing so than to ask your teacher for help as you perceive them as divine, while perceiving them as a divine being. Ask them for help.

It's important. You can picture them in your mind as you see them in daily life, but the way you feel about them should be that this is a Buddha. I'm asking a Buddha for help.

And again, I'm your scripture teacher. I'm helping you through the scriptures. You should find your heart teacher.

Each person should find their heart teacher. I can be a heart teacher to people who feel that way, but I think each person will find their own heart teacher. And you have to find one that fits you.

But when you find them, and when you ask them for help, don't think of them as a human being, because that will actually stop all the help from coming that you could have gotten. So even if they look funny, they have a, you know, there's something wrong with their eyes, or they have a whoop. Physically, they don't look divine.

Mentally, you have to think, this isn't divine. I'm asking God for help. This is Buddhist tradition.

And I know it's not the same as current Jewish and Christian and Muslim tradition. I don't know. But maybe it wasn't that way.

I mean, in the old days, when Jesus was alive, his disciples had a guru devotion tradition, and they dressed him as a rabbi, right? Rabbi. And there was that tradition.

And it died out, I think. And now it seems odd or strange to Western people when we honor our teacher as if they were divine. But in our tradition, that's an important part of our practice.

And if you're the object of that kind of devotion, you have to be careful not to abuse it. Because that's a terrible karma. That's a really extreme bad karma.

From your side, if you're the object of that kind of devotion, you have to earn it. And you have to have integrity, and you have to act in a way which is very deserving of that. All right.

rang chak gi gyu la nyam tok kye wa ni cin la shupa la rak le Whether or not people like you and me have spiritual breakthroughs depends on the blessing of our teacher.

[Говорящий 2] (21:19 - 21:20)
Okay?

[Говорящий 1] (21:20 - 30:57)
Help from our teacher. gyelwa se che kyi jin la rang gi la shupa sundepa la rak le By the way, those of you learning Tibetan, that's a difficult verb. Rak le.

Okay? Can you... He says it twice.

Yeah. Rak le. Because you'll look up rak in a dictionary, it'll say bronze.

And you look up le and it'll say karma. But together they're an idiom, and they have nothing to do with that. And it means to rely upon.

Rak le. Okay? So, whether or not you get realizations depends on whether or not you ask your teacher for help.

And whether or not you... And whether or not that help can come to you depends on how you ask. Okay?

Like that. And he says Buddhas and Bodhisattvas. Or...

Yeah. Buddhas and Bodhisattvas. sundep kyi tsik kyang min drawang mang mo The wording of the request for help has come in many different forms, I admit.

Mo means I admit. Okay? drenpa nyam me sok di jinlap kyi tsen gar shindu cheway But there's a line here in the jor chu, right?

In the preliminary song. The song for the preliminaries that I'm going to teach you next time. Here in the jor chu, there are some lines that start with drenpa nyam me.

Which means matchless guide. Okay? Matchless guide.

The jinlap of those lines is tsen ka. Tsen ka is a very beautiful word. There are many, many, many words in Tibetan and Sanskrit which have no English equivalent.

And they're just cool words. I tried to study Russian in college for five years. And there are...

There are like twelve words for foggy, dark, unhappy, overcast. You know? And in Tibetan there'll be, or in Sanskrit there'll be ten words for bright, happy, wisdom, knowledge, perception, joy, compassion.

All in one word, you know? And it's just different languages have different... By the way, I've gotten into Russian now and we're doing many, many programs in Russia.

We're active in six or seven Russian cities. And our teams are going there in groups of two. And there's a deep richness to the Russian people and a great joy.

But I'm just saying the language can be a little impossible. So anyway, nyam ma nyam me me. So tsen ka.

So tsen ka means... There's no word but it means holy power or something like that. Holy power.

So these particular lines of asking your teacher for help have a big tsen ka. Shintu chewa means... What's shintu mean?

Very... chewa, chenpo? Big, yeah.

Very big tsen ka. Wey di mi dunpa jokpa pangpa tabu yin she sung. So if you made a request to your teacher and you didn't use these lines, you'd be losing a lot.

Pangpa means... I don't know how to say that. It would be a great loss for you.

If you didn't learn how to ask your teacher for help with these particular very powerful lines, that would be a shame. If I didn't teach you those lines, it would be a shame. He's saying that.

I'll read the first verse. It's a lot of verses. That's why I'm not going into it here.

We're going to do it next time. The first verse is ,RDZAN PA NYA MA'I DUN PA BYOMS LDAN DE, ,RGYAL TSE BDAM PA BYOS TSUN MI PHAM GON, ,RGYAL BA'I RLUN LDAN PHAGS PA MTHONG MA'I ZHAB, ,SANGS RGYAS CAN GZHAN GSUNGS NA SU BA'ANG LDAN, So these are verses which group the great lamas of our lineage. Your lineage.

So you should... We made a nice poster 10 years ago. We started making posters of your lineage so you know who your family is.

And we put pictures of each lama, which we found in Russia. We spent 14 years in St. Petersburg cataloging their Tibetan collection. And we cataloged all the pictures carved in the text.

So every time a text had a picture carved into it, we cataloged it. Then we created a lineage tree. And then we went and got all the pictures out of those scriptures.

So you have a picture, a carving of each lama's image for the last two and a half thousand years. And at the bottom, we put like Fran Diane's photo. Where are you?

Yeah, we like put Fran Diane's photo at the bottom. And everybody's like, why'd you put Fran Diane in there? And we're like, she's in the lineage.

She's the... That's it, she's the next one. That's going to be the next carving in the scripture is Fran Diane's picture.

Don't think it's weird or don't think it's strange. That's how it is. You are the next lineage holders.

Each of you is the next lineage holder. Your students, when they write the... Each generation adds a verse onto the Georgia.

You see? In the version that my teacher used, it stopped at Trijang Rinpoche, his teacher. In the verse that we used, it stops at him.

And in the verse that your students use, it will stop with, you know, May Nick Lasha please bless me. And you think it's funny or you think it's strange, but it has to be that way. It's supposed to be that way.

You are the next lineage holder. So I think it's really fun to see those posters and glue your photo at the bottom. You know?

No, it's not at all... It's totally proper. It's the way it is.

Don't think different. You are just as important as Nagarjuna and Tsongkhapa and the Fifth Dalai Lama and you're the next one. And you have to think that way.

You are the next one. Who else is it? Okay.

So you should hang those posters. We have them somewhere. Are they in your garage, Mercy?

I don't remember. Do you have any more in your garage or anything? Or Christine Walsh has?

I don't remember where they are. Okay. Okay.

I got complaints that the poster was too big and it took up half a person's apartment, but that's why they didn't quite... they weren't such a big hit. But you should try to get those posters.

I never did all of them, but I did do some of the lineages. You have different... You are now holders of different lineages.

You are a holder of a Lamrim lineage. You are a holder of a Vajrayogini lineage. You're a holder of a Lama Chöpa lineage.

You're a holder of a Vajramika lineage. You're a holder of a Compassion lineage. You have all these lineages now.

And they would be different posters because they're different Lamas. The stream has come down to you because they're different traditions. And you should know who they are.

So the Gyorg Chö, in the Gyorg Chö, when you ask for help, they have verses that clump lineages, clump Lamas together. He's going to start you on it, but I want you to... I want to do it more slowly next time so you appreciate your lineage.

Oh, these are the Lamas from whom the Bodhicitta teachings came down. These are the Lamas who taught the pen. These are the Lamas who taught Tonglen.

These are the Lamas who... And the verses are there. All the major Lamas are in the verses.

And then they're in the poster. So you should learn that. And it's coming.

And that has a big... If you tell me the word, you can stop the class. That has a big Tsenka.

Yay! That has a big Tsenka, a big mystic power. If you know your family, if you know your...

Ancestor. Yeah, genealogy. Somebody asked me...

I met some British person and they're like, well, who are your parents and your grandparents? And I'm like, I'm like a mutt. And then, well, do you know anything about your...

I asked my dad one time in the car because he had cancer and I thought I should know. I'm like, Dad, who are we? Where did we come from?

He says, I don't know. I heard we were gamblers and horse racers in Ireland and we got kicked out or something. And I'm like, okay.

And something like that. But I don't know much. In some countries, it's a very important thing to know your ancestors back 20 times.

I don't know anything. But Dharma-wise, your Dharma ancestry, you should know. Because that's important.

All right. We're going to stop there.

[Говорящий 2] (31:00 - 32:12)
Gacchan ching du. You want to do a mandala? BUDDHI JOSHI METHA DHAMM VIRABHINGSHI NIMDE GYENPADI SANGYE SHINDU MIKTE NGUNG GI RUNG KUN NANDA SHING LA CHE PA SHOK YIDAM GURU RANG DANG LHA DANG LHA KAM NYE YAT TA YANG MI NI KEN WONG KUN SON NAM YI SHESO SONG SHING SON NAM YI SHES NE CHUNG WE DANG PA KUN NYID DO PA SHOK Okay, cool.