Dzogchen Retreat 2015 - Realising our true nature (part 9)

0:08 So we'll have two sessions back to back and I'd like to give some fairly detailed guidance during the first one and then be totally silent for the second one so hopefully you build up some momentum in the first and then you cruise, you glide through the second session. I'll make just one, basically one point as a prefatory comment before we begin and it pertains to the theme that Charles raised first thing last night about the kind of issue of multitasking that on the one hand Really emphasizing the primary theme of resting in the stillness of awareness, but then also complicating things a little bit by maintaining some peripheral awareness of the in and out breath, right? Report an error in the passage at 0:08 Highlight the passage at 0:08

0:52 Sounds a tiny bit complicated. Well, I think that's actually a good thing that it's a tiny bit complicated because life is complicated. Isn't your life complicated? I mean, probably none of you are going off from here into total solitude for the next 10 years, spending 12 or 16 hours a day meditating. That simple. Report an error in the passage at 0:52 Highlight the passage at 0:52

1:09 I mean, relatively. That's really quite simple. You know, you've got to go into solitude, have your Tsamba every morning and meditate the rest of the day. That's simple. But for those of us who don't have that as our life trajectory for the foreseeable future, then the central challenge, it's kind of like the only challenge, is how do we take the lives that we've embraced? Report an error in the passage at 1:09 Highlight the passage at 1:09

1:31 None of us are slaves. None of us are endangered in servitude and so forth. We chose the lives we're following. Which is a marvelous thing. It's not true for everybody, but it's true for everybody listening, whether listening or watching to the video or here and present. We really do have that freedom and it's a wonderful thing, a cherished thing. And so we've chosen this life. It's not forced upon us, right? And so this life that we have chosen, then the challenge is how do we integrate Dharma as richly and fully into this life that we've chosen. Report an error in the passage at 1:31 Highlight the passage at 1:31

1:39 Not everybody actually has it for. Report an error in the passage at 1:39 Highlight the passage at 1:39

2:04 As richly as we possibly can in order to derive as much benefit as we possibly can. It's a simple theme. But it means not rejecting this life and going to some other life, but taking this life and then who knows how things will evolve. You may be fully involved in many, many activities now and in 10 years from now the lotus of your life may open up and you have opportunity to go into a one-year retreat. Who can say? Report an error in the passage at 2:04 Highlight the passage at 2:04

2:27 If that's something you aspire, if you don't wish for it, it's not going to happen. But life changes. It continues to evolve and one opportunity opens up and another one shuts down. But that means that at all times, wherever we are, whether we're going into a 10-year retreat or we're just, like students of mine, they just have a newborn baby. Report an error in the passage at 2:27 Highlight the passage at 2:27

2:44 That's going to be a 20-year retreat. Minimum. Retreat from a lot of other things, like going into retreat and taking care of your child because that is what you've chosen. It was not an accidental birth and it's a beautiful baby. And they're extremely happy. And they're really thinking, well, I mean, with good reason, this is where we're going to be devoting a lot of our Dharma practice, this cherished little sentry being. Report an error in the passage at 2:44 Highlight the passage at 2:44

3:08 And we're going to be the best parents we can in a broader context of really trying to transform all of our lives into Dharma. So that's it. So whether you're, you know, you're a monk or a nun going into a long-term retreat or you're starting a family of six, either way, the challenge is the same. Fully integrate Dharma where you are right now. Report an error in the passage at 3:08 Highlight the passage at 3:08

3:28 So what's happening in the lives we're having right now? Well, thoughts are going on. Have you noticed? When you kind of like to say, I'm going to be still. Yeah. How still do you want to be? Let's talk about this. You want to be still now or do you want to be a little bit, you know, the mind just gives a commentary, right? And so thoughts keep on coming up. Report an error in the passage at 3:28 Highlight the passage at 3:28

3:51 Noise keep on happening. Life keeps on happening. And so we are in the midst of motion. That's just reality of it. Even if you go into a 12-year retreat or what have you, you're still in the midst of motion because your mind doesn't just turn off as soon as you go into solitude. That's when things get really hairy because you go into solitude and you have your mind with no anesthesia. Report an error in the passage at 3:51 Highlight the passage at 3:51

4:11 That's tough. Anesthesia like myself? This is anesthesia. Oh, I'm bored. Let's check out the internet. Oh, YouTube. Oh, cool. And suddenly I have to speak anesthetic. A buffer zone between me and my mind. Cell phone. Computer. Entertainment. Television. Conversation. Work, work, work, work, work. Entertainment. Conversation. Internet. Cell phone. Text message. Work, work, work, work. That's all buffer zone. That's all anesthesia. Report an error in the passage at 4:11 Highlight the passage at 4:11

4:49 And so, in a way, going into solitary, utter, simple retreat is extremely simple on the one hand and enormously challenging. Because then there's just no buffer zone between you and your mind. So that's challenging, but it's also challenging, of course, especially in this world we're living in. It's an odd world. You know, if you've been living for the last, if you had one lifespan over the last 200,000 years since the beginning of our species, you see, I think I've just gone insane. Report an error in the passage at 4:49 Highlight the passage at 4:49

5:19 You know, the last 150 years, like, whoa, I just went in crazy. I mean, I was primitive, primitive, but now I'm completely bunkers, you know. Oh, let's introduce Dharma into that. Dharma into bunker land. How do you integrate into this massive amount of activity and stimulation and addiction to activity and work, work, work? Report an error in the passage at 5:19 Highlight the passage at 5:19

5:40 How do you introduce? Well, that's it. That's the challenge. Stillness in the midst of motion. That's it. If you can't do that, you probably won't be able to practice Dharma. Even in solitude. Because even in solitude, your mind will give you all the conversation you could hope for or dread. And so that's the challenge. Report an error in the passage at 5:40 Highlight the passage at 5:40

6:04 Especially when one is, I've heard this so many times, that when you're devoted to Dharma and you have many activities and just longing for the day, oh, if I could just have a week or a month or a year, I could just go into solitude and peace and quiet and just practice. And so you look forward to it, look forward, finally the time comes, you save up your money and then you get into solitude and then, oh crap, this mind is driving me crazy. Report an error in the passage at 6:04 Highlight the passage at 6:04

6:34 I wanted it to be peaceful and this mind is going blah, blah, blah and kicking me around and beating me up and we're all my friends and I don't have internet. Report an error in the passage at 6:34 Highlight the passage at 6:34

6:45 I wish I was back home with my friends. And then you get back with me and say, oh, I wish I were in solitude. It's so peaceful in solitude. No matter where you are, the grass is greener on the other side. There we are. It's an old, old theme. So this is it. This is why this is worth doing. If you're devoted to Dharma, you all are, otherwise you wouldn't be here. You have so many other things you could be doing. And so that stillness in the midst of motion. Report an error in the passage at 6:45 Highlight the passage at 6:45

7:09 And it starts here. And lo and behold, when you achieve perfect enlightenment, guess what the Buddha does? Rest in the stillness of Dharmakaya. In the midst of the myriad activities of nirmanakaya. Simultaneously resting in nirvāṇa and fully aware of and responsive to saṃsāra. Utterly still and active in myriad ways. Simultaneously and non-dually. So it starts and it ends and the in-between is all the same. Report an error in the passage at 7:09 Highlight the passage at 7:09

7:43 Its ultimate reality and its relative. All the way through. So this is worth doing. It's not easy. But then nothing's easy. Tell me the lifestyle is easy. Tell me that one, please. Which one's the easy one? You know, no stress, no strain, no hustle, no bustle, no stress. Tell me that one. Which one is that? We can either struggle in just mundane concerns, which can be an enormous struggle, or we can struggle in Dharma. Report an error in the passage at 7:43 Highlight the passage at 7:43

8:15 And that's the most meaningful struggle there is. So, let's jump in, find a comfortable position. At least you shouldn't need to struggle physically. Report an error in the passage at 8:15 Highlight the passage at 8:15

· · · silence, 1 minute

9:13 This is a Dzogchen retreat. Dzogchen is embedded within Vajrayana. Vajrayana is embedded within the broader context of the Buddha's teachings. Report an error in the passage at 9:13 Highlight the passage at 9:13

9:25 So let's begin by entrusting ourselves to the Buddha, to the Dharma revealed by the Buddha, and to those noble followers of the Buddha who set an example for us all of wisdom and compassion. Report an error in the passage at 9:25 Highlight the passage at 9:25

9:43 Take refuge. Report an error in the passage at 9:43 Highlight the passage at 9:43

9:55 Take refuge in the Guru. The Lama who synthesizes all of the three jewels, and the Lama or the Guru who is none other than an expression of your own pristine awareness. So you take refuge in your own awareness, your own intuitive wisdom. Report an error in the passage at 9:55 Highlight the passage at 9:55

10:34 And with the awareness of the degree of how much this world is struggling, our one planet here, our human population, our impact on the rest of the world, how dire the challenges are that face us today. How urgent it is that there arise more and more individuals who become beacons of light, of kindness, of wisdom, of compassion, showing us all our deepest potential and manifesting it for us so we can see it. Report an error in the passage at 10:34 Highlight the passage at 10:34

11:06 With this awareness, arouse bodhicitta the aspiration to as swiftly as possible achieve perfect awakening for the sake of all sentient beings. And with that motivation, devote yourself to this practice. Report an error in the passage at 11:06 Highlight the passage at 11:06

11:27 Taking the first steps on the path of the great perfection. Report an error in the passage at 11:27 Highlight the passage at 11:27

· · · silence, 1 minute

12:08 Then with this motivation and in a spirit of loving kindness, as an act of kindness for yourself, Report an error in the passage at 12:08 Highlight the passage at 12:08

12:19 let your awareness descend gently into the field of the body right down to the ground. Report an error in the passage at 12:19 Highlight the passage at 12:19

12:28 And set your body at ease as your awareness permeates the field of the body. Relax the shoulders, relax every muscle in the face. And settle your body in a posture of ease, of stillness and vigilance. Report an error in the passage at 12:28 Highlight the passage at 12:28

· · · silence, 1 minute

13:16 Then we come to this all-important flow of the respiration, related to the prāṇa, the flow of subtle energies within the body, and this related to our minds, the overall vitality of the body. And Report an error in the passage at 13:16 Highlight the passage at 13:16

13:37 with every out-breath, take advantage of this occasion as Report an error in the passage at 13:37 Highlight the passage at 13:37

13:46 a time to release more and more deeply the tension in the body. Melt, unwind, release with every out-breath, deeper and deeper. Report an error in the passage at 13:46 Highlight the passage at 13:46

14:17 And with every out-breath, utterly let go of the breath. Release it and release it and release it. Not by pushing it out, but by utterly letting it go. Flow out to the last drop, fearlessly. And Report an error in the passage at 14:17 Highlight the passage at 14:17

14:42 then simply allow the next breath to flow in. It will come. You don't need to try any more than you need to try to breathe when you're deep asleep. It will take care of itself. Breathe as if you were deep asleep. Let the breath flow in, and whether it's long or short, however it may be, just let it be. Report an error in the passage at 14:42 Highlight the passage at 14:42

· · · silence, 1 minute

16:10 And with every out-breath, take advantage of this time of release, to simply let go of any thoughts, memories, images. Again, like a gentle gust of breeze blowing away dry leaves, Report an error in the passage at 16:10 Highlight the passage at 16:10

16:32 simply release these thoughts back into the space of the mind. Return to silence, and Report an error in the passage at 16:32 Highlight the passage at 16:32

· · · silence, 1 minute

17:17 then the mind. What keeps our mind so busy, so turbulent, agitated, is Report an error in the passage at 17:17 Highlight the passage at 17:17

17:27 pretty much driven by hope and fear, desire and anxiety, Report an error in the passage at 17:27 Highlight the passage at 17:27

17:34 the agitation of living with anxiety in a world of uncertainty. The Report an error in the passage at 17:34 Highlight the passage at 17:34

17:50 more you turn your attention to the inner cultivation of your demonia, all that anxiety vanishes, literally, in an instant. Report an error in the passage at 17:50 Highlight the passage at 17:50

18:01 There is no anxiety about your ability to cultivate a sense of inner well-being. There's nothing here you can't do, and it does not depend on good fortune or external circumstances. So set your mind at ease. Release all mundane concerns. You can get back to them later and Report an error in the passage at 18:01 Highlight the passage at 18:01

18:26 experience the relief of allowing your awareness to come to rest in stillness in the present moment. Such freedom, such simplicity, Report an error in the passage at 18:26 Highlight the passage at 18:26

19:04 where just a moment rests there with no object, no direction to your attention. Just staying home, being present. Report an error in the passage at 19:04 Highlight the passage at 19:04

19:32 And now for a short time, fully direct your attention single pointedly to the entire space of your body, the whole somatic field. Be mindfully present throughout the body and be aware of the fluctuations within this field corresponding to the in and out breath. Give it your full attention, noting the duration of each in breath, each out breath, Report an error in the passage at 19:32 Highlight the passage at 19:32

20:13 arousing, focusing your attention as the breath flows in. Report an error in the passage at 20:13 Highlight the passage at 20:13

20:20 Relaxing, releasing your attention as the breath flows out. Report an error in the passage at 20:20 Highlight the passage at 20:20

· · · silence, 1 minute

21:07 Now to calm the turbulent mind, it is widely recommended to direct the attention downwards. It helps to stabilize, to ground the attention. So let's do so now, just for a short time. Focus your attention single-pointedly on the tactile sensations of the rise and fall of the abdomen with each in and out breath. Report an error in the passage at 21:07 Highlight the passage at 21:07

21:32 No need to visualize the abdomen or think about it. Simply direct your bare attention to this region of the somatic field and note the sensations as the breath flows in as you arouse your attention. Report an error in the passage at 21:32 Highlight the passage at 21:32

21:49 Note the sensations as you breathe out, as you're deeply relaxed and with every exhalation continue to release any thoughts that may have come to mind. To Report an error in the passage at 21:49 Highlight the passage at 21:49

· · · silence, 1 minute

23:01 enhance the clarity, the vividness of attention, it has been recommended for centuries, elevate and more narrowly focus your attention. So let's do so now, just for a couple of minutes. Focus on the tactile sensations of the passage of the breath at the apertures of your nostrils, above your upper lip, wherever you most distinctly note the sensations of the passage of the breath. Report an error in the passage at 23:01 Highlight the passage at 23:01

23:27 But as you do so, it's enormously important that you keep your eyes soft, unfocused, relaxed. Do not direct your attention, your visual attention. Report an error in the passage at 23:27 Highlight the passage at 23:27

23:39 To the tip of the nose, for this is bound to give rise to tension in the head, lead to headaches and so forth. So just your mental awareness. Report an error in the passage at 23:39 Highlight the passage at 23:39

23:49 Focus right there on that small target area. Focus on the sensations of the breath, arousing attention with each in-breath and relaxing with each out-breath. Report an error in the passage at 23:49 Highlight the passage at 23:49

· · · silence, 1 minute

25:04 As the breath flows in and you're really focusing, there's no time for wandering thoughts. You're really giving your attention to this. That crowds everything else out. Report an error in the passage at 25:04 Highlight the passage at 25:04

25:20 And as you relax during the out-breath, thoughts may arise. That's okay. But breathe them out. Breathe them away. Release them. And to the best of your ability, maintain an ongoing non-conceptual flow of knowing, of cognizance, throughout the entire course of in-breath and out-breath. So Report an error in the passage at 25:20 Highlight the passage at 25:20

· · · silence, 1 minute

27:01 we've worked out enough now. Now let's ease off. Report an error in the passage at 27:01 Highlight the passage at 27:01

27:08 Let your awareness return to its own place. Releasing the exertion of attending to this or that with your eyes soft, every muscle of your face relaxed. Report an error in the passage at 27:08 Highlight the passage at 27:08

27:28 Let your awareness just come home, rest right where it is. Report an error in the passage at 27:28 Highlight the passage at 27:28

27:45 How can you possibly question whether you're aware of awareness when you know perfectly well, beyond any doubt, that you're conscious? What do you mean? You don't know how to practice awareness of awareness. You're already doing it. Don't clutter it up. Report an error in the passage at 27:45 Highlight the passage at 27:45

28:27 And if you feel this awareness of awareness is somehow confounded or obscured by a sense of I AM, there's really someone in here who's the agent, the observer, the self, an ego. Don't be afraid of it. Look at it. Stare it down. Report an error in the passage at 28:27 Highlight the passage at 28:27

28:54 When you observe your experience of being the agent, of being a self, what you see, Report an error in the passage at 28:54 Highlight the passage at 28:54

29:18 does that sense of I AM withstand scrutiny? Is that really you or is it merely an apparition, an empty appearance? Examine closely. Report an error in the passage at 29:18 Highlight the passage at 29:18

29:45 But again, let's rest. Just be present without doing anything. And Report an error in the passage at 29:45 Highlight the passage at 29:45

29:54 with the overflow of your awareness, peripherally be aware. Note the sensations corresponding to in-breath and out-breath. Report an error in the passage at 29:54 Highlight the passage at 29:54

30:05 And simply note the duration. And let's continue practicing now in silence. So Report an error in the passage at 30:05 Highlight the passage at 30:05

· · · silence, 31 minutes

1:01:16 to very briefly review these... The preliminaries that Du Jumlingba has covered thus far, beginning with these three common preliminaries, I think it's really no exaggeration at all. It's not hyperbole to say that to saturate one's mind in each of these individually brings about a shift in perspective on our own individual existence and existence at large in such a radical way that it really is not an exaggeration to say it's a revolution. Report an error in the passage at 1:01:16 Highlight the passage at 1:01:16

1:01:46 I think it has a much greater impact. On an individual life than thinking that the sun is in the center of the solar system instead of the earth. I mean, it's marvelous to know. I think I'm very happy about that. But it doesn't have a whole lot of impact on the way we lead our lives. And likewise, it's marvelous insights of Darwin, about Alfred Russel Wallace, about evolution. It's a brilliant insight, fantastic theory. Report an error in the passage at 1:01:46 Highlight the passage at 1:01:46

1:02:13 And yet, does it really have an impact on the way we actually lead our lives? Report an error in the passage at 1:02:13 Highlight the passage at 1:02:13

1:02:20 Open to debate. And even quantum mechanics, relativity theory, I have deep admiration for that, such insights. But again, for practical daily life, not much influence. Whereas to shift one's very view of one's existence from just simply taking for granted our human existence and just feeling we have plenty of time and so forth, and just taking it quite casually, shifting from the normal view, which is really quite ubiquitous, to the view he's suggesting here of viewing your own life here. Report an error in the passage at 1:02:20 Highlight the passage at 1:02:20

1:02:50 As something of extreme rarity and preciousness. Revolutions meet with resistance. We just know that historically. Everybody knows Galileo's story. House arrest for the last couple of decades of his life. An enormous resistance around that because it's painful to shift one's view. It's uncomfortable. It's traumatizing. And they were so comfortable. And also when there's deep... Report an error in the passage at 1:02:50 Highlight the passage at 1:02:50

1:03:13 Power invested. And that's a major issue. The Roman Catholic Church in the early 17th century had enormous power, enormous wealth, enormous prestige. And here comes along this Italian mathematician rocking the boat, you know, and telling them basically that, and this is what he said basically, that, you know, and he was a devout Roman Catholic himself. Report an error in the passage at 1:03:13 Highlight the passage at 1:03:13

1:03:36 He wasn't, he was no atheist. He said, you know, the Bible is what we look to for For divine truths, the nature of God, angels, afterlife, Jesus, the Trinity. But when it comes to the world here, our terrestrial world, and the heavens above, that is the stars and so forth, we really should rely first of all on experience. Report an error in the passage at 1:03:36 Highlight the passage at 1:03:36

1:03:59 That was a revolutionary, disgusting idea. Because that empowers all the individuals. That empowers every individual with a telescope. Every individual has the technology to roll balls down a ramp and see whether they're accelerating or going at constant velocity. It empowers everybody and therefore disempowers. Report an error in the passage at 1:03:59 Highlight the passage at 1:03:59

1:04:19 It's exactly proportionate. What you get here is taken away from there. And at that point, early 17th century, the church hyphen state, the church and state dominated everything. They had the final say on everything. And this little upstart with his telescope and his little tinker toys, you know, he was... Report an error in the passage at 1:04:19 Highlight the passage at 1:04:19

1:04:38 He was saying, well, I'll give you the most important part, the divine part. But, you know, actually, if we see something that violates what you believe, like the phases of Venus, then you're wrong. And they didn't like that. And they said, go to your room and stay there for the rest of your life. It was nice they didn't kill him. I mean, they softened up a little bit. Report an error in the passage at 1:04:38 Highlight the passage at 1:04:38

1:05:00 They used to burn people at the stake for that. And so, and then we saw what happened, you know, in 1859, early 60s. In the 19th century of Darwin coming up with this notion that in fact human species has evolved and that species do change over time and so forth. And that enormous resistance, and it still does. I was just reading an American congresswoman, this is very brief now, but she thinks, I saw this in the BBC, she thinks the whole theory of evolution is the pants. Report an error in the passage at 1:05:00 Highlight the passage at 1:05:00

1:05:30 I didn't even know what that meant. It's something the Brits say. It's the pants. Well the pants means it's complete crap. So here she is. She's a legislator in the Congress. And she thinks evolution is crap. Oh my goodness. I wonder if she believes in the flat earth as well. Report an error in the passage at 1:05:30 Highlight the passage at 1:05:30

1:05:48 Amazing. So that's resistance. That's in 2015. And tens of millions of people in the United States still believe in a 7,000-year-old planet. Tens of millions. That's how much resistance. That's enormous. I mean, you have to be an ostrich that can breathe long, long, long time with your head under the soil. I mean, that's like 150 years of breathing dirt. You know, that's amazing. Report an error in the passage at 1:05:48 Highlight the passage at 1:05:48

1:06:14 That's how much resistance. So if this is taking a moment, it's just evolution and the earth goes around the sun. Let's not get too excited here. You know, it's okay. We can live with that. I can live with that, Buddhist. I just don't... I don't take Darwin as God. I don't take Darwinian theory as an all-encompassing theory to explain every aspect of human existence. That's bonkers. That's bollocks. Bollocks. Report an error in the passage at 1:06:14 Highlight the passage at 1:06:14

1:06:37 Get a grip there. This is science, not religion. Don't pretend you're a religion. You suck at religion, but you're very good at science. So if there's that type of resistance that can go on for 150 years by intelligent, educated people in the United States, which is regarded by Americans as being civilized. Report an error in the passage at 1:06:37 Highlight the passage at 1:06:37

1:06:57 I mean, really, I've been there, you know, they really think it's, you know, we, they think it's a civilized place. And if that kind of block-headedness and resistance is still prevalent in an overall pretty educated country, then take it personally. How much resistance might arise in your own mindstream? When you say, oh, by the way, I want to bring about six revolutions, and it'll take about six days. The first revolution, view your life in this way. Report an error in the passage at 1:06:57 Highlight the passage at 1:06:57

1:07:22 Second, face death with a smile. Your own mortality, the mortality of everyone you love. Look right into it, stare it down and smile. Try that one for size. Report an error in the passage at 1:07:22 Highlight the passage at 1:07:22

1:07:36 At ease. Yes, I can die any moment. I can live with that. And that's cool. I'm loose. It makes things so light. I can die any moment. How cool. That means I'm going to take this moment and I'm going to make the best of it. Fearlessly. Because nobody can stop me. Report an error in the passage at 1:07:36 Highlight the passage at 1:07:36

1:07:56 I could try to go to the grocery market and buy a quart of milk. Somebody could stop me. I could try to start a new business. I could try to start a new Dharma center. I could try to get a contemplative observatory going. People can stop me, you know, but nobody can stop me from practicing Dharma. Tell me, how are you going to do that? And so then you're fearless. Report an error in the passage at 1:07:56 Highlight the passage at 1:07:56

1:08:16 And you look right into the bowels of suffering, the deep, deep ocean of suffering, and you look at it with good cheer. The people in the Buddhist tradition who look the deepest are the ones That just seemed to be walking on air. The Dalai Lama. Does he ever really have a bad day? I've never seen it. You know, I was just, oh, everything's going so badly. Report an error in the passage at 1:08:16 Highlight the passage at 1:08:16

1:08:38 I'm losing hope. I'm really depressed. I don't think I'm working out. I've never seen him that way. You know, ever. I just, he doesn't have it in him. There was just that buoyancy, that buoyancy. And he was asked why. How can you be so aware of the suffering in the world? And he is. And maintain that type of lightness, that kind of joyfulness, that buoyancy, that good cheer, that sense of humor that just bubbles up so easily and spontaneously. Report an error in the passage at 1:08:38 Highlight the passage at 1:08:38

1:09:09 And he said, well, by understanding emptiness, bodhicitta, that'll do it. Pretty much that's it. Relative and ultimate bodhicitta, that'll get you through. So we have those three revolutions and then we have the revolution and it's really deep. Now we're going to vajrayana level. Now it's graduate level. Report an error in the passage at 1:09:09 Highlight the passage at 1:09:09

1:09:33 revolutions. It's now into uncommon preliminaries. This Guru Yoga, the sense of bringing sacredness into your own life, sacredness into your relationship with your spiritual mentor, but it doesn't stop there. It's not just a one, you know, a two-person type of sacredness. But we see it starts there, this awareness of your own identity as a sentient being, being only relative, only conceptually designated. Report an error in the passage at 1:09:33 Highlight the passage at 1:09:33

1:10:02 It's not the only truth. It's one choice. And likewise, anybody can view their guru, their Lama as simply a human being, pretty much like themselves. Perfectly free to do that. There's no law against it. And if I'm somebody's Lama and that person regards me as an ordinary sentient being, I say, you got me. Report an error in the passage at 1:10:02 Highlight the passage at 1:10:02

1:10:24 You got me. You're right. You're right. I'm a totally ordinary sentient being. You're right. No debate. Debate's finished. Right? If you want to view me as a Buddha, oh, you can do that too. That's also an option. But if it's an option for me, then it has to be an option for you as well. You can view yourself as a sentient being, that's fine, that's true. But you may also dissolve that construct and then arise with an awareness of yourself as being a Buddha. Report an error in the passage at 1:10:24 Highlight the passage at 1:10:24

1:10:51 And that's valid too. And neither one negates the other. That's big, that's enormous. To see that we had a choice where we thought there was no choice, where we don't have to take appearances at face value. Report an error in the passage at 1:10:51 Highlight the passage at 1:10:51

1:11:05 That's kind of big. And now let's let this spread. It's like dropping a big stone in the middle of the pool. And it goes into your own identity and that of your Lama if you have one. Boom! That's pretty big. But now watch the ripples flow out. So we go here on page 11 with devotion and affection. You seeing something? Oh yeah. I have my microphone on backwards. Unlike the Australians who have your golo. Report an error in the passage at 1:11:05 Highlight the passage at 1:11:05

1:11:36 Golo. Your head's on backwards. They're the best practitioners in Tibet. They really are. Those ones out in Eastern Tibet, in Golo, it means the head turned on backwards. That's where Dujum Lingba was. That's where Kembo Jume Punso was. That's where there's this 40,000-fold community of practitioners. It's all Golo. So Australia, let it be the Golo of the Asia-Pacific region. Report an error in the passage at 1:11:36 Highlight the passage at 1:11:36

1:12:03 All you people with your head turned on backwards. It's good. Renegades, right? Renegades. Throwing out the status quo. Who needs all those people in the northern hemisphere? They're the ones that screwing everything up. So don't be part of that. Report an error in the passage at 1:12:03 Highlight the passage at 1:12:03

1:12:22 Sing to your own, dance to your own tune. So here we go. So with devotion and affection, with devotion and affection, visualize your companions as being of the nature of viras and dakinis and see the fine qualities of your guru and dharma siblings. Rather than looking at their faults. This is the second point. So it starts in this relationship between you and your guru. So I've just discussed that. And then you have those, this is within the Vajrayana context, those with whom you're really on the path together. Report an error in the passage at 1:12:22 Highlight the passage at 1:12:22

1:12:55 They're your brothers and sisters, mothers, fathers, children, your family, your close intimate family, your tribe. And there's no outside that would ever give rise to violence. That's not part of it. It's just your intimate companions on the path. Who are devoted to a similar worldview, to values of bodhicitta, to a way of life, to meditative practices, where you really feel we're truly Dharma friends. Report an error in the passage at 1:12:55 Highlight the passage at 1:12:55

1:13:22 We're truly Dharma friends. And so viewing this, your spiritual family, your saṅgha, with devotion, you're devoted to their well-being. You have a sense of responsibility to them, just like in a family family. You have a devotion, a responsibility to look after each other. Ordained Saṅgha have a responsibility to look after each other, their fellow Saṅgha members. And here in the broader context, people devoted to this path, let's say here in the context of Dzogchen, similar view, similar practice, meditation, similar way of life. Report an error in the passage at 1:13:22 Highlight the passage at 1:13:22

1:13:58 View your companions with devotion, with affection. And he chooses the word so carefully. Now we are using imagination. So this is not Dzogchen yet. Dzogchen doesn't entail a visualization, imagination. But this is preparing the ground. So you imagine, you visualize your companions as being of the nature of Vedas and Dakinis. Report an error in the passage at 1:13:58 Highlight the passage at 1:13:58

1:14:19 These are two Sanskrit terms which you just don't have equivalents in English. So I've left them in the Sanskrit. But Vedas are male, Dakinis are female. And it's, let's just say this, these are individuals, men and women, male and female, who are very deeply devoted to practice and to the best of their ability are really embodying the qualities. Report an error in the passage at 1:14:19 Highlight the passage at 1:14:19

1:14:39 Of the teachings that they are learning, that they're studying, they're practicing. So true practitioners, deeply, deeply devoted to Dharma. So visualize, imagine your companions, your spiritual companions, your Dharma family as being comprised of male and female, boys and girls, young men, old men and so forth, who are truly sincere, truly dedicated to the path. Report an error in the passage at 1:14:39 Highlight the passage at 1:14:39

1:15:05 Recognize, you really have companions on the way here. And then see the fine qualities of your Guru and Dharma siblings. And that is, we do have a tendency, and I think it's not just in modernity, although we've really pushed it very far in modernity, but we do have a tendency, I've seen it so many occasions, I see it myself, of seeking out with a special interest faults. Report an error in the passage at 1:15:05 Highlight the passage at 1:15:05

1:15:30 Happens all the time in politics. All the time. I won't belabor American politics, but I think it's more extreme now than it ever has been. The refusal to see that the other side, the other party and so forth, has any merit at all. And it's very now explicit. They're all entirely wrong. We're entirely right. Our notion of collaboration, of cooperation is you agree with us. And they're saying that. I've never seen that in my life until recently. And I doubt that it's just in America, but it's pretty intense there. Report an error in the passage at 1:15:30 Highlight the passage at 1:15:30

1:15:58 But we do tend to see, we look at the media, everywhere they're focusing 95%, 98 % on negative things happening. And when we're assessing the people around us, we really have our antenna up for misconduct, defects, flaws, errors, and we hone in on them like flies coming into a pile of shit. Wow, that's really interesting. We focus on it. And then, of course, it's not just looking outwards. If you're anything like me, if I give a one-hour talk and I say one thing in one hour that I think was off the mark, inappropriate, Guess what I remember at the end of the hour? I don't remember any of the things that are worthwhile and meaningful and right spot on. I remember that. Who cares about that? It was at what I said 13 minutes into the talk. Report an error in the passage at 1:15:58 Highlight the passage at 1:15:58

1:16:45 Ah, I blew it there. Crap. I should stop teaching. What an embarrassment. You know? It's very easy to do. Very easy. And so you're smiling. I think you probably know what I'm talking about, right? So we do it inwardly, and this is the very foundation for low self-esteem. We do it outwardly, and this is the very foundation for looking at others with contempt, with disdain, lack of respect. And especially when somebody rises, you know, that seems quite good, then people are especially looking, you're looking pretty good, and I'm sure you're flawed. Report an error in the passage at 1:16:45 Highlight the passage at 1:16:45

1:17:17 Let's see, where are you flawed? I'm sure you're flawed. Come on, Dalai Lama, show us, show us your, show us the dark side. Come on, come on, come on. Desmond Tutu, show us your dark side. Come on, I'm sure that's there. We'll find it, we'll find it. Bring in the investigative reporters, you know. We can't stand it. And so there's not such a healthy habit. The alternative is not to put on rose-tinted glasses and pretend, but he is saying, let's balance out and let's treat each other charitably. Report an error in the passage at 1:17:17 Highlight the passage at 1:17:17

1:17:46 And I know from my many encounters with the Dalai Lama, I've been very fortunate that way. I met him when I was 21. I know that when I'm engaging with him, especially on one-on-one, I have a sense that he's seeing the best in me. Report an error in the passage at 1:17:46 Highlight the passage at 1:17:46

1:17:59 Anybody who wants to see the worst in me, I can help you out. There's a lot to deal with. But I sense when I'm with him that he's really attending to the best in me and he's inviting that out. He's attending to it and he's evoking it, calling it out, calling it out. He doesn't call out the worst in me. Some people do. They just get the worst out of me. It's unfortunate. There's still something there. But I know with my teachers, my good Dharma friends, As we engage with each other with respect, with affection, with warmth, with kindness, with charity, good spiritual friends bring out the best in each other. Report an error in the passage at 1:17:59 Highlight the passage at 1:17:59

1:18:38 That's what we're here for. And when we see something, and we're speaking specifically now within the spiritual community, and when we see that one of our Dharmas and brothers and sisters has erred as doing something that's really a mistake, maybe it's a deep mistake, maybe it's really misbehavior, misconduct. Report an error in the passage at 1:18:38 Highlight the passage at 1:18:38

1:18:57 Then we're still seeing the good. And we're seeing this person who's essentially good, has a good motivation, good heart, has a lot of integrity, has blown it at 2.30 on Tuesday afternoon. This good person did something that was a big mistake. And let's help this good person out. And there's only compassion. That's when you show you're a really good friend. Report an error in the passage at 1:18:57 Highlight the passage at 1:18:57

1:19:20 With compassion, noting the error, the misconduct, mental affliction being expressed by a Dharma friend. And now you really prove yourself to be a good friend by finding skillful means to bring this to the attention of your friend. And with only love and kindness, compassion, help bring them back with the hopes that they'll do the same for you when you fall off the path. Report an error in the passage at 1:19:20 Highlight the passage at 1:19:20

1:19:45 Now that's healthy. That's healthy. Any Dharma community, any Dharma center that is really dominated by that principle, they're going to flourish. They're going to be fine. And so that's what he's talking about here. Something very similar. Very similar. Report an error in the passage at 1:19:45 Highlight the passage at 1:19:45

1:20:00 And so focus on that. It's your choice. But it does mean you have to take an interest in the fine qualities, the excellent behavior and so forth. And moreover, I'll just add this because he only says two, what, one sentence? Yeah, one sentence. He wrapped it all up in one sentence. He said, also, I did Jesus this morning and I so enjoy doing it. Report an error in the passage at 1:20:00 Highlight the passage at 1:20:00

1:20:22 There's a Dharma friend of mine. Keep it kind of vague. But he and his partner, they're engaged. They're really very fine people. I know them rather well now. I've seen them. I know them rather well. They're very fine people. Integrity, motivation. They're intelligent, idealistic, capable. They're working together on a project that I'm also very much involved with. And so I just wrote to him this morning, just expressing appreciation and saying, you know, working on a project together, I think, you know, you're doing such a good, the two of you are doing such a good job. Report an error in the passage at 1:20:22 Highlight the passage at 1:20:22

1:20:56 Wow, let's carry through. Don't let anything get in the way. You're doing a great job. I'm praying for you. This is a good project working on. It has excellent, excellent motivation. Carry on, carry on with all my admiration. Report an error in the passage at 1:20:56 Highlight the passage at 1:20:56

1:21:10 It's just enjoyable, you know, because you can probably tell everything I'm saying, I mean, absolutely sincere. And it's not because I want to get something from them. It's not manipulation. There's actually nothing at all. But it's enjoyable. Much more enjoyable than, did you see what she did? She's such a jerk. Did you hear? Report an error in the passage at 1:21:10 Highlight the passage at 1:21:10

1:21:27 I heard this too. Disgusting, isn't it? Yeah, I might breathe. That's not really pleasant. Talking about other pieces of faults, lingering on them, talking about them. Kind of like eating dirt. If you're really hungry, okay. But it's still dirt, you know? And so not only to note, to focus on, to highlight, but also when it feels appropriate, not contrived, but just kind of natural and joyful, to acknowledge the virtues of others. Report an error in the passage at 1:21:27 Highlight the passage at 1:21:27

1:22:01 To encourage them. That's what spiritual friends are for. It's very simple. That's the second point. So you've only got three, you only have one more. Report an error in the passage at 1:22:01 Highlight the passage at 1:22:01

1:22:11 Now you can see where this is going. You start with your relationship, you and your guru, and then you go out to your spiritual family, your spiritual friends. In Vajrayana context, it's those with whom you've received tantric empowerment, Vajrayana empowerment from the same Lama. So you're in the same Mandala. And so that provides a special coherence. Then you know there's a lot shared here. You receive the empowerment. You really... Report an error in the passage at 1:22:11 Highlight the passage at 1:22:11

1:22:32 Very strong sense of ties. So, and then we move out, of course, now the ripples in this pond where you've dropped the stone, the ripples now are flowing out and they're lapping on all the shores of the pond. You're now not leaving anybody out, and that is everybody outside. In case there was thought, okay, we have the insiders, but then there's the outsiders, you know, like there's some other, they're not of our tribe. Report an error in the passage at 1:22:32 Highlight the passage at 1:22:32

1:22:55 Well, no, we just found the tribe just got bigger. In this limitless realm of saṃsāra, he's actually referring to all the hundred billion galaxies in the universe, and that's just in our universe, who knows how many more there are. In this limitless realm of the phenomenal world, among all sentient beings, of course that's not only human beings, that's every being that is sentient, among all sentient beings who are tormented and bound by unbearable suffering, if not now, we still have the proclivity, the potential, the capacity to suffer. Report an error in the passage at 1:22:55 Highlight the passage at 1:22:55

1:23:25 And our capacity to suffer is quite intense. Even when it's unbearable, we can still experience it. So who are tormented and bound by unbearable suffering, there's not even one who has not been your father or mother. So it's just highlighting this sense of kinship in countless past lifetimes, in this profound interrelationship with all sentient beings around us. We're all kin. Report an error in the passage at 1:23:25 Highlight the passage at 1:23:25

1:23:47 We're all of the same family. There is no family outside of our family. We're the family of sentient beings. We're all siblings. In other times, like your present father and mother, they cared for you with food and comfortable clothing and benefited you in countless ways. So here, they never needed to add anything here in traditional Tibet. Report an error in the passage at 1:23:47 Highlight the passage at 1:23:47

1:24:07 Not that all families were perfect, of course. But overall, really, I've lived in Tibetans for years, including in Dharamsala Tibetan community. The relationship with father and mother, it just tended to be quite homogenously very loving. I know there had to be exceptions, but the exceptions really were exceptions. And here in our modern world, we know that parent-child relationships are often very complex. Report an error in the passage at 1:24:07 Highlight the passage at 1:24:07

1:24:31 It's just the reality of it. So many people reading this said, oh, my God, the last thing I want to do is think all sentient beings are like my present father or my present mother because my mother is this and my father did this and he did this to me and my mother did that. And they're just highlighting, highlighting. And sometimes there's very good reason. Report an error in the passage at 1:24:31 Highlight the passage at 1:24:31

1:24:51 Of course, we're not just delusional here, but sometimes they're very troubled relationships, and they're not all that uncommon. So that's just a reality we're facing here. But what he's referring to here is, you know, those benevolent relationships, and even in the worst of times, and I am aware, and I know a lot of people by now, I know how very troubled sometimes parent-child relationships are. Report an error in the passage at 1:24:51 Highlight the passage at 1:24:51

1:25:15 In spite of all of that, it's still our parents who gave us this life, and we do now have this life of Leisure, opportunity, this precious human rebirth, and we wouldn't have it apart from our parents. And the simple answer, one could spend a lot of time on this, but the simple answer is, even in the most troubled of relationships, where the parents' conduct has been far from the ideal, where they have engaged their harmful behavior towards their own children, Report an error in the passage at 1:25:15 Highlight the passage at 1:25:15

1:25:48 every single time without exception, it all comes from ignorance and delusion. It never comes from that intrinsically mean or bad or evil. It never, ever happens. Even in the most atrocious behavior, sometimes it occurs. Parents killing their children, abusing their children and so forth. Even the most atrocious circumstances, it always comes, stems fundamentally from ignorance and delusion. Report an error in the passage at 1:25:48 Highlight the passage at 1:25:48

1:26:16 And therefore, what can one say? How can one respond authentically other than to simply feel compassion for them? Because no one ever chooses to be ignorant and deluded. It's always involuntary. It's always something that dominates the mind. You never start out clear and cognizant and decide, I think today I'm going to start being ignorant and deluded. It never happens. So when it happens, it's like a person falling ill and becoming delirious. Report an error in the passage at 1:26:16 Highlight the passage at 1:26:16

1:26:46 Nobody chooses to be delirious. It happens. And the only response is compassion. So back to the more norm. Having protected you from immeasurable fears and miseries, your own parents, they've all been enormously kind. And I would imagine for most of us in the room right here, we say, well, we can resonate with this. Report an error in the passage at 1:26:46 Highlight the passage at 1:26:46

1:27:06 I can. I know my parents. And some trouble here, some trouble there. But overall, do they do their absolute best for their children? My answer is yes. Even sometimes I disagree. Sometimes, yeah, I disagree. I don't think that was appropriate. That was not helpful. Okay, big deal. I disagree. But did they do their best by their lights, by their understanding in terms of their values? Did they do their absolute best? I can say personally, yeah, invariably homogeneously all the way through, even though sometimes there was conflict. Report an error in the passage at 1:27:06 Highlight the passage at 1:27:06

1:27:35 That's it. So what they all, what they all, what all sentient beings desire is happiness. The people involved in ISIS, in Boko Haram, in terrorist organizations and so forth, they're all looking for the same thing. And those who are running like... Running, what is it called, Report an error in the passage at 1:27:35 Highlight the passage at 1:27:35

1:28:02 that wonderful organization of physicians, Doctors Without Borders, isn't that it? Yeah. So 24 people killed in a place where they're all going out of, what can it be besides pure altruism? Why else would anybody go to Afghanistan? If you're not Afghani, why would anybody else go there? What, to make money? Or to get a reputation, a prestige? Report an error in the passage at 1:28:02 Highlight the passage at 1:28:02

1:28:26 It's only pure altruism and such tragedy. So they going there. The people who accidentally bombed them, they're all acting, the bombed and the bombers, equally. They're all looking for happiness. They're all thinking this will turn out well, this is going to be good, this is going to be helpful. Those with Doctors Without Borders and those who sent in the drone, they all have the same motivation. Report an error in the passage at 1:28:26 Highlight the passage at 1:28:26

1:28:51 Bottom line, think we're getting rid of terrorists. Oops. And then apologize. Oh, sorry. But then of course they're going to do it again. With the same motivation, they want to find happiness. So there's a common denominator. Sometimes the aspiration is completely delusional, as in cases of ISIS, Boko Haram and so forth. Report an error in the passage at 1:28:51 Highlight the passage at 1:28:51

1:29:13 Sometimes it's beautifully imbued with wisdom and compassion. But the fundamental desire to find happiness is the same. There's our kinship. There's the common ground with all sentient beings. What they, what we all desire is happiness, but in terms of their behavior... These poor fools engage in the causes and sow the seeds of suffering. And that's just in the newspaper, on the headlines, on the internet every single day. Report an error in the passage at 1:29:13 Highlight the passage at 1:29:13

1:29:40 People wishing for happiness and then bombing doctors, bombing mosques, exploiting the environment, cut and burn, all for the sake of happiness and sowing the seeds of suffering. So what can be the response? Feeling compassion for each one. What else? What else should we do? We can either be just go berserk with hatred and anger or we can be realistic and just feel compassion. Compassion for each one. Report an error in the passage at 1:29:40 Highlight the passage at 1:29:40

1:30:10 Constantly reflect on this until heartfelt compassion causes tears to flow from your eyes and Report an error in the passage at 1:30:10 Highlight the passage at 1:30:10

1:30:23 your mind stream is subdued. Report an error in the passage at 1:30:23 Highlight the passage at 1:30:23

1:30:27 That was easy. Beyond that, make the resolution. It's not enough to feel sorrow. That's a big deal. It's not enough to feel sorrow. Report an error in the passage at 1:30:27 Highlight the passage at 1:30:27

1:30:38 Not enough to feel deep sympathy. That's not enough. Beyond that, make the resolution. Good. Feel empathy. Feel sympathy. Let the tears flow. That's all good. But don't stop. Don't stop there. You can so easily stop and then just slide right into despair. That's really, really easy. So don't go there. Beyond that, make the resolution. Report an error in the passage at 1:30:38 Highlight the passage at 1:30:38

1:31:02 I shall bring them to the state of omniscient, unsurpassed, authentic, perfect Buddhahood, awakening, and apply yourself to the practice of the sublime, profound. Dharma. Now that's it. That's why the Dalai Lama is happy every day. Report an error in the passage at 1:31:02 Highlight the passage at 1:31:02

1:31:21 He travels so much. He's so savvy. He's watching the news every single day. I don't think there's any major event in the world that he's not aware of, let alone in his heartland, in his homeland, where six million people still have basically no human rights. They're suppressed. They're treated with racism. As soon as they start to flourish, the heel comes down. This community I mentioned, 40,000, now Westerners can't visit there, and they're starting to clamp down again. Report an error in the passage at 1:31:21 Highlight the passage at 1:31:21

1:31:46 And why? Just because they're freaking out that maybe, I don't know, maybe somebody's getting happy. Or maybe there's 40,000 monks and nuns, 10 % of them Han Chinese. Maybe they might potentially upset the power structure. So the Politburo starts freaking out as usual in its psychopathic behavior and clamps down on monks and nuns, including many, many Chinese, who are simply cultivating bodhicitta, cultivating wisdom. Report an error in the passage at 1:31:46 Highlight the passage at 1:31:46

1:32:15 And leading ethical, non-violent lives. Oh, that's dangerous. Let's clamp down. That could be trouble. So what do we feel? It's easy to feel sarcasm, contempt, hatred and violence. And then we're part of the problem. So then it's compassion for those in the Politburo. Compassion for those who are suppressing Dharma. It's the only, it always comes to the same thing. Report an error in the passage at 1:32:15 Highlight the passage at 1:32:15

1:32:35 There's only one authentic response. And if it's anything else, you're part of the problem. It's part of the problem. May as well just join hands with those suppressing the Dharma because you're doing the same thing. Hatred, violence, fear, anger. So there's a solution right there. It is that resolution. It is bodhicitta. Report an error in the passage at 1:32:35 Highlight the passage at 1:32:35

1:32:55 Let's make it personal. That's far off in a land far away. But when we think, I've really practiced this. I found out when I'm about to say I practiced, I found it very helpful. And that is, you know, I've been around for some decades. So this means sometimes, you know, people don't treat me in the perfect way. It happens. Sometimes, you know, cheating, lying, deception. Report an error in the passage at 1:32:55 Highlight the passage at 1:32:55

1:33:16 Theft and so forth, manipulation, exploitation, betrayal of trust. In other words, I've been on this planet, you know, nothing special. I've had a good life. But then this stuff happens, right? And so what about those people who sabotage you, betray you, cheat to you, lie you, exploit you, deceive you? And why? Because you're a sentient being and this is the planet where we're living. Report an error in the passage at 1:33:16 Highlight the passage at 1:33:16

1:33:36 It happens, you know. But some people really stick up like a sore thumb in your life. Like, that one really nailed me. And it's hard to forgive them. It's hard to develop anything other than, I just want to forget about you, you're a bad memory. But they're not a bad memory, they're a sentient being. Report an error in the passage at 1:33:36 Highlight the passage at 1:33:36

1:33:55 And to focus, to bring those, actually invite these culprits to mind. That one there, okay, when I was, I'm trying to figure out, okay, well, okay, that one there, and that one, I remember that one, and that one, oh, that was more recent. And that one, yeah, that wasn't too long ago. And so you kind of, I'm now ferreting out the stinkers. People have really done me dirty. Have a party in your mind and invite only them, the party of stinkers, who really, really stuck to you. Report an error in the passage at 1:33:55 Highlight the passage at 1:33:55

1:34:36 And you look and you just gaze at them and say, all right, you're in my mandala and I'm making a promise to you now. As long as it takes, this lifetime or any future lifetime, as long as it takes, I'm going to be here. To liberate you. That's my commitment. I'm going to be here to bring you to perfect awakening. And you may not be interested. Report an error in the passage at 1:34:36 Highlight the passage at 1:34:36

1:35:00 That's okay. You may not want any help. You may want to not even hear my name. That's okay. No problem. But as long as you're here and I'm here and you're not awakened, that's my vow. I'll be here for you. It makes the mind so calm. It really does. I've tried it. It makes the mind very calm. Report an error in the passage at 1:35:00 Highlight the passage at 1:35:00

1:35:22 Because I know there's good in each person. And that's what I'm attending to. And so whether it's a hundred lifetimes now or a thousand lifetimes or in a few years from now, that's my commitment. I will liberate you. That's very helpful. It really calms my mind. So I shall bring them to a state of omniscient, unsurpassed, authentic, perfect Buddhahood and apply yourself to the practice of the sublime, profound Dharma. Report an error in the passage at 1:35:22 Highlight the passage at 1:35:22

1:35:49 In other words, carry through. Don't make an empty promise. Then back to your cushion, back to your practice, back to your car and practice Dharma, the sublime, profound Dharma. Whatever Dharma you perform, dedicate it to all sentient beings. Give it all away. All the merit, all the virtue, just give it all away. With no partiality to those who are near or far, those who have treated you nicely, those who have totally stuck it to you, those who are pleasant, unpleasant, virtuous and non-virtuous, attractive and unattractive, human and non-human, impartial. Report an error in the passage at 1:35:49 Highlight the passage at 1:35:49

1:36:23 This is the third point. Okay, each one knows a revolution. That one's a really big one, but enormous. Enormous in its significance. And he's saying these three, these three uncommon preliminaries towards your Guru, towards your Dharma brothers and sisters and towards all such beings, these three are the essential nature of all dharmas, the root of all dharmas, the source of all dharmas and the eyes and limbs of all dharmas. Report an error in the passage at 1:36:23 Highlight the passage at 1:36:23

1:36:49 Without them, whatever Dharma you perform will be like a corpse with no head or limbs. So... You can be really gung-ho on shamatha and know all the techniques and be very clever and very dedicated, really intense, absolutely dedicated. And if you don't have those, then your shamatha practice is a corpse with no head or limb. Report an error in the passage at 1:36:49 Highlight the passage at 1:36:49

1:37:11 It sounds kind of like dismembered, kind of disgusting actually. So that's what he has to say about that. I think it's probably time for a break. Yep, it is. So let's come back at 11 o 'clock. We'll go right back to meditation. Report an error in the passage at 1:37:11 Highlight the passage at 1:37:11