Basic Program - Buddhism From A-Z (25 April 2008)

0:01 All the sisters and daughters were overjoyed and highly praised that spoken by the Bible. And then on the next page, the prayer to the lion's face, Dakini. Report an error in the passage at 0:01 Highlight the passage at 0:01

0:20 I prostrate to the gathering of Dakini's and the three chakras who abide in the holy yoga of the evening space. By the powers of clairvoyance and magical animation, look back to practitioners like mother and child. Report an error in the passage at 0:20 Highlight the passage at 0:20

0:59 Gathe, Gathe, Paragathe, Parasam Gathe, Godi Sola. May the teachings of the three supreme jewels and processes and the power of truth. May inner and outer hindrances be transformed. May they be dispelled. May they be pacified. May they be completely pacified. May all negative forces opposed to Dharma be completely pacified. Report an error in the passage at 0:59 Highlight the passage at 0:59

1:22 May the host of 80,000 obstacles be pacified. May we be separated from problems and harmful conditions to Dharma. May all enjoyments be in accord with the Dharma. And may there be auspiciousness and perfect happiness here and now. Report an error in the passage at 1:22 Highlight the passage at 1:22

1:48 so far, we've talked about the greatness of the teacher, Atisha, wrote The Lamp on the Path to Enlightenment, which was the basis Report an error in the passage at 1:48 Highlight the passage at 1:48

2:03 went to the greatness of the teaching, now we're going through the section on how to listen to the teaching. So last time we talked about giving up the three faults of the vessel, the upside down vessel, the dirty vessel, and the vessel with a hole in it. Report an error in the passage at 2:03 Highlight the passage at 2:03

2:25 So now we're going into relying on the six discriminations, which is at the top of page 14. Report an error in the passage at 2:25 Highlight the passage at 2:25

2:41 So these are the six ways we should think Report an error in the passage at 2:41 Highlight the passage at 2:41

2:50 about ourselves and the Dharma and the teacher, etc. As we're listening to the teachings. So the first one is contemplating the discrimination of oneself as a patient, the second one contemplating the discrimination of the one expounding the Dharma as a doctor, Report an error in the passage at 2:50 Highlight the passage at 2:50

3:12 generating the discrimination of what has been taught as medicine, generating the discrimination of persistent practice as the cure, contemplating the discrimination of the Tathāgata as an exalted being, and generating the wish for the Dharma. tradition to last long. So we'll start off with contemplating the discrimination of oneself as a patient. Report an error in the passage at 3:12 Highlight the passage at 3:12

3:37 So engaging in the Bodhisattva Deeds, Shantideva's text, it says, even when stricken with ordinary illness, one has to follow the words of the doctor. How much more so if a hundred ills like lust strike you down all the time? Report an error in the passage at 3:37 Highlight the passage at 3:37

3:59 It continues, as is mentioned here, owing to mental afflictions like attachment, etc. We always suffer from diseases causing long-lasting and severe suffering that is difficult to cure. Therefore, we first need to diagnose them as such. Kamawa said, actually we'll stop there. So basically this section is talking about how when we're listening to the Dharma we should think of ourselves as being the patient or think of ourselves as being ill. Report an error in the passage at 3:59 Highlight the passage at 3:59

4:30 If we think of ourselves as having nothing wrong with us, And then we listen to the Dharma just as intellectual information, just to increase our knowledge, then we won't receive the benefit from the Dharma. Report an error in the passage at 4:30 Highlight the passage at 4:30

4:46 So this is, you know, the whole purpose of the Dharma is to help us eliminate our mental afflictions and remove our suffering and get beyond saṃsāra and happiness forever. So if we don't acknowledge that we have mental afflictions, If we don't acknowledge that we have any mental problems, then the Dharma won't be of benefit. It will just be like studying the encyclopedia or just reading any other book. Report an error in the passage at 4:46 Highlight the passage at 4:46

5:22 So this is similar, I think of this as similar to like the alcoholic that first needs to admit they're an alcoholic. Then they can actually get here. So we first need to admit that we have mental equations in their minds. You need to really look at that. And I think we all do to a certain extent. But what I noticed is that there's that part of the mind that likes to hang on to the thought that I'm okay. Report an error in the passage at 5:22 Highlight the passage at 5:22

5:56 I'm fine. I'm okay. I could use a little more love and compassion, a little more wisdom. But generally, there's not much wrong with me. Report an error in the passage at 5:56 Highlight the passage at 5:56

6:07 But the more we really look at our minds and the more we really see, oh my gosh, I have all of the mental afflictions. Whoa, can we study attachment? Oh, I have that one. Oh, we study anger. Oh, I have that one. Jealousy? Oh, I have that one. Pride? I have that one. Miserliness? Oh yeah, I have that one too. The more we really see that in our minds, then I think the stronger is our motivation to crack. Report an error in the passage at 6:07 Highlight the passage at 6:07

6:37 Sometimes they say if you're too happy, You don't have a lot of motivation to practice. Often times people come to the Dharma when something really tragic happens in their lives. They get ill or a lucky one dies. Report an error in the passage at 6:37 Highlight the passage at 6:37

6:56 Then we really have the motivation. Report an error in the passage at 6:56 Highlight the passage at 6:56

7:09 One big obstacle to thinking of ourselves as being sick is pride. And pride Report an error in the passage at 7:09 Highlight the passage at 7:09

7:23 is the biggest obstacle to learning. Report an error in the passage at 7:23 Highlight the passage at 7:23

7:33 So it's good to look at that. Report an error in the passage at 7:33 Highlight the passage at 7:33

7:48 Alright, so if we practice, if we really practice consistently, then we'll notice that our mind definitely gets better. Report an error in the passage at 7:48 Highlight the passage at 7:48

8:01 I guess Jampagyazo talks about how instances where people may practice for a while and then give up, or practice really well for a while and then give up. And that's also due to not really seeing that our problems are really coming from our minds, our way of looking at things. Report an error in the passage at 8:01 Highlight the passage at 8:01

8:21 We tend to think that problems come from the outside. Report an error in the passage at 8:21 Highlight the passage at 8:21

8:26 The problem is our boss, the problem is our job, we don't have enough money, but work. Report an error in the passage at 8:26 Highlight the passage at 8:26

8:43 So the more we see that the problems are within our minds, the way we look at things, our mental afflictions, then the stronger our practice is. Report an error in the passage at 8:43 Highlight the passage at 8:43

9:03 This is an ongoing practice, right? Because even if we've practiced a long time, we'll notice in our minds that we're still blaming the outside. The problem is the IRS. The problem is those politicians and the war in Iraq. The problem is out there. So again and again, we have to remind ourselves that the problem is not there. The problem is the way I'm thinking about it. Report an error in the passage at 9:03 Highlight the passage at 9:03

9:34 And emptiness is really helpful to remember. It's not a problem from its own side. It's not bad from its own side. And Report an error in the passage at 9:34 Highlight the passage at 9:34

9:50 the mental afflictions. So do we buy that? The mental afflictions cause all of our problems? Report an error in the passage at 9:50 Highlight the passage at 9:50

9:59 Theoretically. Theoretically. And Report an error in the passage at 9:59 Highlight the passage at 9:59

10:07 so all of our mental institutions are based on ignorance and our self-cherishing mind, a mind that is looking out for our own happiness as being more important than the happiness of others. So that's the basis of all of our problems. You Report an error in the passage at 10:07 Highlight the passage at 10:07

10:34 nodding because that's what the teaching says or because you agree. agree. I Report an error in the passage at 10:34 Highlight the passage at 10:34

10:44 think it's easy to see that anger is a problem, right? The mental friction. Anger, irritation, jealousy, because those are painful afflictions. But what about attachment? Report an error in the passage at 10:44 Highlight the passage at 10:44

10:58 Attachment, oftentimes we don't really recognize it as a problem. Attachment to good, healthy food. Is that a problem? Report an error in the passage at 10:58 Highlight the passage at 10:58

11:09 It is, but it's gone. Well, it is a damn habit. Good, healthy food isn't a problem, but the attachment to it. Is a problem, right? Because if we're stuck, let's say I'm taking a vacation to India and we have an attachment to an organic produce, we're going to suffer a lot, right? Because we're not going to be able to find what we want. Report an error in the passage at 11:09 Highlight the passage at 11:09

11:44 One friend of mine told me that when she was in labor, she was in the car with her husband on the way to the hospital and her husband wanted to stop. And get some fresh food, because he didn't want to eat hospital food. But this is kind of an extreme example of it, but this is what we all do, right? Because of our attachments, then other people have to adjust. Because I need things to be done this way. Report an error in the passage at 11:44 Highlight the passage at 11:44

12:24 And oftentimes we don't really see how much that affects other people. Report an error in the passage at 12:24 Highlight the passage at 12:24

12:32 And often times it seems like the attachment isn't causing us suffering because we're getting what we want, right? As long as we're getting what we want, we're not suffering so much. But as soon as we don't get our object of attachment, then we really suffer, right? Report an error in the passage at 12:32 Highlight the passage at 12:32

12:52 So Report an error in the passage at 12:52 Highlight the passage at 12:52

12:57 Geshe Jampagatso says that our main mental problem maker is attachment. Attachment can make us really crazy. Report an error in the passage at 12:57 Highlight the passage at 12:57

13:11 So that I find very helpful because it seems like for most of us that's what we're doing all the time is following our attachments. Attachment to sleep, attachment to good food, attachment to being entertained, attachment to being loved, attachment to being respected. So Report an error in the passage at 13:11 Highlight the passage at 13:11

13:50 if we're always... Trying to change the external environment. If we're always focused on the problem being out there, then we need Report an error in the passage at 13:50 Highlight the passage at 13:50

14:04 our problems, our animals, Report an error in the passage at 14:04 Highlight the passage at 14:04

14:14 our minds, then our problems can definitely end. And it's like the story that Shantideva talks about. Report an error in the passage at 14:14 Highlight the passage at 14:14

14:29 We can either cover the world with leather to protect the soles of our feet, or we can protect our feet from our shoes. It's a little more effective to wear shoes. So Report an error in the passage at 14:29 Highlight the passage at 14:29

14:48 it's more effective to work with our own minds and try to eliminate our mental affliction. It's to try to change everything and everyone else. Because we do, we try to change other people. Report an error in the passage at 14:48 Highlight the passage at 14:48

15:11 We have a little more control over that. Then Report an error in the passage at 15:11 Highlight the passage at 15:11

15:23 the text says, Kamawa, if it is not in accordance with the actual situation, our meditation goes off in the wrong direction. We have been stricken with a serious illness due to the three poisons. The illness is very grave, but we do not know we are ill at all. Report an error in the passage at 15:23 Highlight the passage at 15:23

15:45 So if we think of ourselves as being ill, but we're really not, then that doesn't do any good. So here, Tsongkhapa is saying that we are ill, but we just don't recognize it. And we're ill with the three poisons. Attachment, hatred, and dignity. We're ill with all the mental friction. Report an error in the passage at 15:45 Highlight the passage at 15:45

16:18 The other point here is that the mental afflictions cause long-lasting and severe suffering that is difficult to cure. Report an error in the passage at 16:18 Highlight the passage at 16:18

16:33 So if we just look at anger, for example, if we give in to our anger, let's say we get angry, and then we build up the story of how much we're angry. Report an error in the passage at 16:33 Highlight the passage at 16:33

16:45 So not only are we suffering in that moment because we're angry, and we're creating the habit of being angry. more and more in the future. then we're creating the negative karma to experience ripening result of that anger. Report an error in the passage at 16:45 Highlight the passage at 16:45

17:04 be to suffer in the future. we're suffering in the present moment and we're creating a lot of causes suffer in the future. Report an error in the passage at 17:04 Highlight the passage at 17:04

17:18 these mental afflictions cause long lasting and And I notice that in my own mind, if I just get lazy and I just... I give in to my resentment and my anger. Then I notice that it sticks around for a while. And then days later it just comes off and days later it comes off. But if you don't feed it, you just try to generate the antidote right away, then you're just happier and it's less likely that the anger and resentment will come. Report an error in the passage at 17:18 Highlight the passage at 17:18

18:06 Okay, then second, contemplating the discrimination of the one expounding the Dharma as the doctor. So if we are stricken with a serious illness like, for example, a wind or gall disease, we look for a specialist in medicine and meeting one we are extremely happy. We listen to what he says, treat him with respect and acknowledge him. In the same way one looks for a spiritual guide teaching the Dharma and having found one accomplishes what he says, taking it not as a burden but as an ornament, acting with respect and reverence towards him. Report an error in the passage at 18:06 Highlight the passage at 18:06

18:44 So the first discrimination is seeing ourselves as being ill, and the second one is seeing the teacher as the doctor. So the analogy here is if we get sick, I mean especially if we get seriously ill, like if we get cancer or something, then what would we do? We would look around for the best doctor possible. Report an error in the passage at 18:44 Highlight the passage at 18:44

19:06 And when we found them, found him or other... We would be really happy. We would really respect them and listen to them. So similarly, since we are ill with the mental afflictions, we need to search for the doctor, which is the Dharma teacher, to respect what they say. Report an error in the passage at 19:06 Highlight the passage at 19:06

19:31 Here it talks about how the Report an error in the passage at 19:31 Highlight the passage at 19:31

19:39 teacher says, and taking it not as a burden. So oftentimes, right, when people give us advice, we kind of resent it. We don't really... I want to listen to them. But with the Dharma, it's different. The Dharma, I mean, especially if it's a valid teacher, a qualified master, then that master is only there for your benefit. Report an error in the passage at 19:39 Highlight the passage at 19:39

20:08 So that advice is only for your benefit. And it's not for their own ego, gratification or reputation. So whatever they tell you is for your own benefit. So instead of... resenting it try to take it as Report an error in the passage at 20:08 Highlight the passage at 20:08

20:30 really helpful piece of advice, right? we follow that piece of advice, then, okay, this is going to help me get out of some sorrow. So Lama Zopa Rinpoche is in town right now and he has a reputation for giving huge amounts of practice. Report an error in the passage at 20:30 Highlight the passage at 20:30

20:52 A thousand young days, 300,000 frustrations. so, so... You know, when you get that kind of advice, where you can look at it as, oh my gosh, and really take it as a human, or you can take it as, oh my gosh, this is wonderful, this is how I'm going to get out of saṃsāra. If I do this, this is how it's going to improve my mind and how I'm going to get out of saṃsāra. How wonderful that there is somebody who can actually tell me what I need to do. Report an error in the passage at 20:52 Highlight the passage at 20:52

21:30 Because one of the frustrations, I think, in saṃsāra is... So many things to do and not knowing what to do first. Not knowing what is the best practice for me. There's all of these different practices. What is the best practice for my own mind? And the master is able to tell us that. A qualified master. The master has that wisdom and knows our minds. Report an error in the passage at 21:30 Highlight the passage at 21:30

22:12 but you'll see her. probably got there, no. were going to master it. So, okay. So secondly, to think of the teacher as the doctor. The third one, generating the discrimination of what has been taught is the medicine. So this is talking about the Dharma as being medicine. The teacher is the doctor and the Dharma itself is the medicine. So just as a patient greatly appreciates the medicine put together by the doctor, one regards the instructions and teachings given by someone expounding the Dharma. Report an error in the passage at 22:12 Highlight the passage at 22:12

22:53 That's the most important thing. effort to hold them in respect and not wasting them through forgetfulness. The Report an error in the passage at 22:53 Highlight the passage at 22:53

23:10 Dharma itself is the medicine, right? Practicing the Dharma is the way to cure our mental affliction, how we get better. Report an error in the passage at 23:10 Highlight the passage at 23:10

23:25 So here it says, making an effort to hold them in respect and not wasting them through forgetfulness in the life. So we talked about this last time, about how if we listen to a Dharma teaching and we... Immediately forget what was being taught, then there's really an event. So here is the little push to try to remember what's being taught. Report an error in the passage at 23:25 Highlight the passage at 23:25

23:54 And we need to be pushed in this again and again, right? Because most of us just listen to the teachings and then we go home and get on with our lives and we forget. We forget almost immediately what was being taught. So that's why we do the homework, that's why we do reading. That's why it's recommended that we think about, reflect on the teachings as soon as possible, after we hear the teachings. Report an error in the passage at 23:54 Highlight the passage at 23:54

24:23 In general, the advice is to meditate on them as soon as we can. Most Report an error in the passage at 24:23 Highlight the passage at 24:23

24:35 of us don't do that. It's really helpful when we do. Report an error in the passage at 24:35 Highlight the passage at 24:35

· · · silence, 1 minute

25:12 So we were talking about how if we have cancer, then we really respect the doctor and we really listen to what they have to say and hopefully follow their advice. Report an error in the passage at 25:12 Highlight the passage at 25:12

25:25 And so that would cure our, well, hopefully, cure or make our bodies more healthy if we follow the doctors. But the Dharma has, you know, practicing the Dharma has far, far, far greater benefit than just, Report an error in the passage at 25:25 Highlight the passage at 25:25

25:47 and really trying to remove those mental afflictions will have long, long lasting effects in all of our future lives. So, you know, even just practicing well in this life. It will create so much happiness in many, many, many future lives. Just taking care of our bodies in this life will only be beneficial in this life. Report an error in the passage at 25:47 Highlight the passage at 25:47

26:17 And then there's the Report an error in the passage at 26:17 Highlight the passage at 26:17

26:24 two mental factors that we need to cultivate again and again. Mindfulness and introspection. Mindfulness and introspection as we practice. Report an error in the passage at 26:24 Highlight the passage at 26:24

26:35 Mindfulness, remembering, remembering what we're practicing, remembering the teachings. Report an error in the passage at 26:35 Highlight the passage at 26:35

26:44 Introspection, that part of the mind that always knows what's going on. happening, the watcher, the So if we have a lot of mindfulness and introspection throughout the day, then we won't just allow our minds to become overcome by the mental afflictions. We'll notice when the mental affliction arises and then we'll apply the antidote. If we're unconscious throughout the entire day, let's say we do our practice in the morning and let's say we resolve in the morning to be Really kind and patient with others. And then we go to work and we forget about it all day long until evening when we're purifying and thinking, oh, okay, I forgot about that. Report an error in the passage at 26:44 Highlight the passage at 26:44

27:37 So that's the lack of mindfulness and introspection. Mindfulness remembering, oh, yeah, I'm trying to be kind and patient with others throughout the day. And then the introspection that notices. Report an error in the passage at 27:37 Highlight the passage at 27:37

28:00 as we... As we practice more and more, it's very important to develop those two mental factors. And Report an error in the passage at 28:00 Highlight the passage at 28:00

28:11 that's why I think doing retreat is very, very helpful because it gets you in that habit of being mindful throughout the day. When we're really busy in our lives, it's hard to develop that habit. And if we go and retreat for a few days, just having that imprint of being mindful of your mind throughout the day can be so helpful. Report an error in the passage at 28:11 Highlight the passage at 28:11

28:42 I Report an error in the passage at 28:42 Highlight the passage at 28:42

28:47 went into retreat after studying for seven years. I thought that I was really practicing pretty well for seven years. And then I went into retreat and I thought, I haven't been practicing at all. I really saw my mind and I thought, oh my gosh, I've been rationalizing, justifying my mental afflictions. Report an error in the passage at 28:47 Highlight the passage at 28:47

29:13 That person is just really annoying. And just ask anybody. They're annoying, so it's fine for me to be annoyed at them. And I realized that I didn't really apply the antidote to the mind. I tried to be kind to that person. I tried to not say anything rude or anything to that person. But I wasn't really working on the level of the mind. I was working on the level of the speech, but I wasn't working... Report an error in the passage at 29:13 Highlight the passage at 29:13

29:50 On the level of the mind of thinking, they're not really annoying from their own thought. Report an error in the passage at 29:50 Highlight the passage at 29:50

29:58 Not being able to deal with whatever it was. And that was a huge revelation to me, that my practice was so much on the level of the body and the speech. Not killing, not lying, not saying something harsh. But on the level of the mind, I was leaving it pretty much the way it always was. Report an error in the passage at 29:58 Highlight the passage at 29:58

30:26 And so being in retreat is very helpful to see that. And Report an error in the passage at 30:26 Highlight the passage at 30:26

30:38 you really see in retreat how your mind is creating your suffering because not much is happening on the outside to make you annoyed. Everything is staying pretty much the same, but the mind is going up and down. The mind is really peaceful one moment and then an hour later it's really annoyed if you remembered what this person did to you. Report an error in the passage at 30:38 Highlight the passage at 30:38

31:07 And you get really annoyed and the person's not even there. You're just all by yourself in this quiet little place and you've gotten all worked up because of our conceptual mind. Any Report an error in the passage at 31:07 Highlight the passage at 31:07

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32:00 comments or questions so far? Report an error in the passage at 32:00 Highlight the passage at 32:00

32:12 I'm just remembering that at some point when I was doing a meditation and I was trying to be more mindful and how I started to notice that my mind... I really, really wanted to sort of stay busy and stay on these things that I didn't want it to be on and also to think about the things that weren't necessarily true, like you say, annoying from their own side of things. Report an error in the passage at 32:12 Highlight the passage at 32:12

32:37 So anyway, I had this experience one time where I was sort of thinking about that and I was thinking about something at work and it kept coming back in and I kept trying to put it out and I thought, well, let's just got to try to get over this thing of thinking that person is annoying. And then I kind of got to a fairly least, a little bit better place with it. And then I started thinking about this other person at work and I thought, And I started to have these bad thoughts about them and I thought, I don't even dislike this person. You know what I mean? Like there was no, my mind wanted so bad to do that thing that I started picking people out at random and it was like, you know what I mean? Report an error in the passage at 32:37 Highlight the passage at 32:37

33:07 Like Bill is such a jerk. And there was nothing there. Bill had done nothing to me or whatever. And it was like really shocking to me. And I almost felt like schizophrenic. Like I was like, what are you talking about? You know what I mean? To me or whatever. It was really awful actually. Yeah. No, I mean, that's great, right, that you saw that. And it was just the habit of the mind, right, that wanted to be negative toward somebody. Report an error in the passage at 33:07 Highlight the passage at 33:07

33:35 Well, yeah, you say habit, and it struck me as something that a lot of the lamas say from time to time, which is we, what we practice is, you know, the negative things. And that's true, it's like habits come out of practice, so I have such good practice with... Being judgmental about people, my mind just goes, oh, I got this. I know what to do when I see a person who's really overweight, so don't worry, I'll just think for you. Report an error in the passage at 33:35 Highlight the passage at 33:35

34:00 It's just like it happens. Not that I have problems with anybody overweight, I'm just saying. I was just making that up. I'm glad I didn't say Dharma practitioners. Report an error in the passage at 34:00 Highlight the passage at 34:00

34:14 But it's practice, I practice at bad things. Yeah, I mean, that's what we do. It's so, like the teachings say, it's so much easier to practice non-braceless thoughts. It's so much easier to get annoyed when situations arise. It's so much harder to practice patience. It's so much harder to have compassion for that person. Because that's our habit. It's our habit to get annoyed and to get judgmental. Report an error in the passage at 34:14 Highlight the passage at 34:14

34:48 We've been practicing the negatives through our habits. All we need to do, all we need to do is, you Report an error in the passage at 34:48 Highlight the passage at 34:48

35:08 know, I go through periods of being really, you know, pretty good at not letting the negative line come up. But then, you know, then you get sick, then you get lazy, and then it's so easy to revert back. Okay, well, I practiced really well for the last month. Now I can just relax. Report an error in the passage at 35:08 Highlight the passage at 35:08

35:33 You can never take a vacation from... You can go up to Hawaii, but that doesn't mean that we can just let our minds go wild. Report an error in the passage at 35:33 Highlight the passage at 35:33

35:50 Minds gone wild. Report an error in the passage at 35:50 Highlight the passage at 35:50

36:11 you pass the mic back to him? Report an error in the passage at 36:11 Highlight the passage at 36:11

36:21 It's not a matter of being mindful, I don't think, but mine Report an error in the passage at 36:21 Highlight the passage at 36:21

36:28 can be real tricky to do, like what you're describing. Sometimes you're Report an error in the passage at 36:28 Highlight the passage at 36:28

36:39 sucked into little circles and stuff. Anyway, one of the things that I found really helpful lately, just for me, is more like just watching it. Report an error in the passage at 36:39 Highlight the passage at 36:39

36:52 Like Jay's description or something reminded me, like I saw somebody on television the other day and I was just immediately really annoyed with them. Report an error in the passage at 36:52 Highlight the passage at 36:52

37:01 Totally annoyed. And I just thought it was interesting because I could see it was just my mind being annoyed. And there's a way of, you could work on that, but you know, learn to just kind of look at it and realize what I'm feeling bad or feeling bad that's going to pass. And sometimes that's very helpful for me personally to just do that, to know that, you know, it's kind of kept me going, whereas at times I wanted to give up because I'm not. Report an error in the passage at 37:01 Highlight the passage at 37:01

37:33 a place where I feel like I can drive myself all the time. Report an error in the passage at 37:33 Highlight the passage at 37:33

37:38 sense but to just kind of go like what's your mind and it's going to do that and then it's to change As long as we're not feeding it. If we're watching it like we're watching TV, it's like, oh, there it goes again. There's the judgmental line again. Oh, and there it is again. Right? And if we can have a sense of lightness about it, like, oh, it's just a thought, and it's a thought that's arising from habit. Because I made a mistake for years of fighting a lot, like fighting the mind. Report an error in the passage at 37:38 Highlight the passage at 37:38

38:14 Oh, there's a judgmental thought. Bam, bam, bam, right? There's another one. Bam, bam, bam. And it makes Dharma practice really exhausting. Report an error in the passage at 38:14 Highlight the passage at 38:14

38:28 All right, it's no fun at all. So it can be really helpful to just do what you're saying. Just to watch it. Watch it and let it go. Let go of that. Report an error in the passage at 38:28 Highlight the passage at 38:28

38:40 The whole story around it. Not pursue that line of thought of how annoying that person is. Proving to your mind how annoying it is. Oh, and then he does. Oh, and he talks so loudly. The mind goes in the big story. So when you notice that, you just let it let go of the story. Report an error in the passage at 38:40 Highlight the passage at 38:40

39:03 So sometimes it's really important, I think, to apply an antidote, especially if it's a thought that comes up again and again and again around the same person, like a resentment, resentment toward a particular person. When that keeps coming up, then it's something we definitely need to work. But if it's just a judgmental thought about some random person due to our habits, then we can just look at where it goes again. Report an error in the passage at 39:03 Highlight the passage at 39:03

39:29 Then, Report an error in the passage at 39:29 Highlight the passage at 39:29

39:38 yeah, Matt. Report an error in the passage at 39:38 Highlight the passage at 39:38

39:43 talking about this, about balance. Can you just speak up a little? Report an error in the passage at 39:43 Highlight the passage at 39:43

39:56 I was wondering about finding balance when we were reading the heart suture. Report an error in the passage at 39:56 Highlight the passage at 39:56

40:05 Well, that's like way up here. I'm like down here. And so when I have negative, when I generate negative thoughts, you know, former bankers, that's just a form. Report an error in the passage at 40:05 Highlight the passage at 40:05

40:17 For me, the balancing act is always like thinking about justification. Report an error in the passage at 40:17 Highlight the passage at 40:17

40:26 I don't know how the evolved people treat this, but you see something like, I don't know, genocide or war, and you see it on the news and you have negative thoughts about it, and obviously you don't just sit back and go, well, that's my negative thought, and I'm just going to let it go. And then, you know, the building's on fire, and you're just like, well, that one's... Report an error in the passage at 40:26 Highlight the passage at 40:26

40:22 Testification. Report an error in the passage at 40:22 Highlight the passage at 40:22

40:50 to get attached to that. Where is the balancing act? Do you speak to that a little bit, maybe? Yeah, that's an important point, right? So there's a lot of harm happening in the world, right? And so working with our mind doesn't mean that we just let it all happen and just be passive and not do anything about it. Report an error in the passage at 40:50 Highlight the passage at 40:50

41:14 But what we need to do is try not to get angry about it. I mean, the anger... But not to feed that anger and think of how evil these people are, but to try to develop compassion for them. And then out of compassion, then we're more likely to do something constructive. Report an error in the passage at 41:14 Highlight the passage at 41:14

41:36 So if we look at war protests, oftentimes there's a lot of anger there, a lot of aggression. And so what's being created is more aggression, aggression to fight aggression. That doesn't make any sense. Report an error in the passage at 41:36 Highlight the passage at 41:36

41:50 But if we can develop a compassionate mind, thinking, oh, well, these. Report an error in the passage at 41:50 Highlight the passage at 41:50

41:56 Leaders are being controlled by their attachment to power or oil or whatever. And they're creating all of this negative karma to suffer in the future. Not only are they creating suffering for others, they're creating even more suffering for themselves. And we can develop compassion. And then our minds won't be so agitated. And then we can think of something constructive to do. Report an error in the passage at 41:56 Highlight the passage at 41:56

42:29 Yelling and throwing rocks through car windows, Report an error in the passage at 42:29 Highlight the passage at 42:29

42:36 constructive dialogue. And when we see His Holiness the Dalai Lama, he's a perfect example of how we have a peaceful mind and yet still work for peace, autonomy to that. Report an error in the passage at 42:36 Highlight the passage at 42:36

42:54 And because, I mean, His Holiness is so amazing to me because here he is, kind of alone against this huge superpower. And then there's... All of these people, he has so much support around the world. And why does he have so much support around the world? It's not because he has a lot of money. It's not because he has a lot of country that's really powerful. Report an error in the passage at 42:54 Highlight the passage at 42:54

43:20 He doesn't have oil or anything. It's because of his own, like, inner qualities, right? Report an error in the passage at 43:20 Highlight the passage at 43:20

43:47 Bond text. Report an error in the passage at 43:47 Highlight the passage at 43:47

43:56 Or do you want a break first? Report an error in the passage at 43:56 Highlight the passage at 43:56

44:01 Okay, we'll take a break and then we'll go on. Report an error in the passage at 44:01 Highlight the passage at 44:01

44:12 Right eye to push Report an error in the passage at 44:12 Highlight the passage at 44:12

44:17 okay. I think it's pretty low energy in general. Friday nights. Okay. So the next section is generating the discrimination of persistent practice as the cure. So this is the fourth of the six discriminations. Report an error in the passage at 44:17 Highlight the passage at 44:17

44:41 Attempt of striving for words without practicing. An ill person sees that his illness cannot be alleviated if he does not take the medicine the doctor put together and takes it. Likewise, once you see that attachment, etc. cannot be eliminated without practicing the instructions that the Dharma teacher has taught, you should practice diligently and not make a great effort at vain words of numerous classifications without putting them into practice. Report an error in the passage at 44:41 Highlight the passage at 44:41

45:15 So this is saying, right, when we're sick, we know that we're not going to get better if we don't take the medicine, right? So similarly... When we really understand that our mental afflictions can't be abandoned without practicing the Dharma, then we practice. We practice diligently. We practice and Report an error in the passage at 45:15 Highlight the passage at 45:15

45:46 not make great effort in vain words of numerous classifications without putting them into practice. So this is referring to, you know, if we're just talking about the various teachings we've... gone to. Oh yeah, I took that class with His Holiness the Dalai Lama, right? his teachings. Report an error in the passage at 45:46 Highlight the passage at 45:46

46:08 I take classes with, know, Gishadapa, I take classes with this person. Right, if that's what all we're doing, right, is talking about the classes that gone to, then that's not going to There Report an error in the passage at 46:08 Highlight the passage at 46:08

46:24 are people Report an error in the passage at 46:24 Highlight the passage at 46:24

46:44 who say that they receive lamrim teachings from the Dalai Lama and from this and that Lama who name many Lamas yet do not put effort into practice. They only put effort into talking about the teachings that they have received. This is absolutely no benefit. Report an error in the passage at 46:44 Highlight the passage at 46:44

47:07 So if we don't practice, we won't get better. Our minds won't improve. Our mental afflictions won't reduce. Report an error in the passage at 47:07 Highlight the passage at 47:07

47:19 And even we may get worse. If we listen to a lot of Dharma teachings but we don't practice them, the danger is that we start becoming immune to the Dharma. Usually at first when we come to the Dharma we get really inspired and we really want to practice and all of that. But over time we may hear the same teachings again and again and it doesn't move us. Report an error in the passage at 47:19 Highlight the passage at 47:19

47:47 And we're starting to get immune to the Dharma and that's really dangerous because then what can help us? So really important to not let it get to that point where it's just intellectual knowledge and it stops inspiring us. Report an error in the passage at 47:47 Highlight the passage at 47:47

48:09 As a matter of fact, what good would it be to a leper whose hands and legs are coming off to resort to a dose of medicine once or twice? Report an error in the passage at 48:09 Highlight the passage at 48:09

48:21 So if your hands and legs are coming off, you're not just going to take your medicine once or twice. Similarly, we have these mental afflictions. We're not just going to practice once or twice. We're not just going to practice for six months and then stop practicing consistently and persistently over time, day by day. Report an error in the passage at 48:21 Highlight the passage at 48:21

48:43 Really enthusiastic for a short period. Then give it up because that won't be beneficial in the long run. So it's better to practice a little every day than to practice really, really well for a short period. Report an error in the passage at 48:43 Highlight the passage at 48:43

49:04 The same thing they say about exercise, right? Report an error in the passage at 49:04 Highlight the passage at 49:04

49:25 And Report an error in the passage at 49:25 Highlight the passage at 49:25

49:43 so when we talk about practice, there's the formal practice, sitting down and meditating and doing prayers and doing purification. And then there's the practice throughout the day, right? Watching the mind. So we need to do both. The formal practice will help us with our mind throughout the day. Report an error in the passage at 49:43 Highlight the passage at 49:43

50:08 Likewise, for us who have been stricken since beginningless time by the wicked basis of illness that is the mental afflictions, it is not sufficient to practice the meaning of the instructions only a couple of times. This is why we should examine all the complete parts of the path with discriminating wisdom and be as diligent as a flowing river. Report an error in the passage at 50:08 Highlight the passage at 50:08

50:30 It is like it says in the praise of confessing. That is to say, our minds are always obscured. For long we have served the causes of our ills. How can a leper whose hands and feet fall off and who takes his medicine but rarely derive benefit? Report an error in the passage at 50:30 Highlight the passage at 50:30

51:01 So this part that talks about why, this is why we should examine all the complete parts of the path with discriminating wisdom and be as diligent as a flowing river. Report an error in the passage at 51:01 Highlight the passage at 51:01

51:13 So it's important to understand the entire path, not just parts of the path, but the entire path. And even though we can't put everything into practice right now, it's important to understand how it fits within the entire path and try to have a balanced practice as much as possible. Report an error in the passage at 51:13 Highlight the passage at 51:13

51:41 So to practice the good heart, also to remember... Renunciation, also to remember death, to remember emptiness. Report an error in the passage at 51:41 Highlight the passage at 51:41

51:56 The advice Lama Zopa Rinpoche gives is to go through the long room every day. So to read a long room prayer like the Foundation of All Good Qualities. Report an error in the passage at 51:56 Highlight the passage at 51:56

52:09 There are a few other long room prayers in here. I personally like the Foundation of All Good Qualities. That gives us the overview of the entire path. Yes, as much as possible. Report an error in the passage at 52:09 Highlight the passage at 52:09

52:20 And then we understand how we need to practice that. Report an error in the passage at 52:20 Highlight the passage at 52:20

52:50 I guess you jump if he also says, in short, we need to practice as much as we can and continually. If we meditate, we need to do this continually. We should not do it at times and then not do it at other times. Sometimes we may be happy and so read a lot of texts, but at other times when we are unhappy, we may stop completely. However, when it comes to meditation, it's better not to stop, but to try every day to do even just a little bit. Report an error in the passage at 52:50 Highlight the passage at 52:50

53:19 Many of us are busy, therefore we do not have much time to practice. So this can be difficult. However, we have time to listen to a lot of gossip and to talk a lot. Report an error in the passage at 53:19 Highlight the passage at 53:19

53:31 In fact, when engaging in meaningless talk, we can talk for three or four hours, even late into the evening. On the other hand, when it comes to practice, we either think that we have no time or that we will do it tomorrow, since today we are too tired. Report an error in the passage at 53:31 Highlight the passage at 53:31

53:51 So that's true, right? Report an error in the passage at 53:51 Highlight the passage at 53:51

53:54 We have time to watch TV and to do all sorts of things. So that's where it's important to remember death. The advice is to try to remember death every day. That puts everything into perspective. Then we really understand the priorities. If we engage in a lot of gossip and a lot of watching TV, that's not going to help us in the long run. Report an error in the passage at 53:54 Highlight the passage at 53:54

54:26 Dharma practice. It's maybe not quite as entertaining all the time, but that's what's going to really hold us. We'll talk a lot more about that when we get to the depth of the section. I Report an error in the passage at 54:26 Highlight the passage at 54:26

54:48 thought I might add. I have a patient who had hepatitis C and liver damage, and he practiced, he's really having to practice white tarot every day for three years. And I went over the test, his recent test with his doctor, and there's no more liver damage than hepatitis C. Report an error in the passage at 54:48 Highlight the passage at 54:48

55:09 And that's the only thing he did, he didn't take any medicine. He thinks it could be good medicine. It can help our bodies too. Report an error in the passage at 55:09 Highlight the passage at 55:09

55:33 The importance of the discrimination of oneself as someone ill. Report an error in the passage at 55:33 Highlight the passage at 55:33

55:42 That being so, the discrimination of oneself as someone ill is very important. If it is present. The other ones also arise. So the first discrimination that we talked about of oneself as being ill or as being a patient. So if we really have that truly in our hearts and our minds, then the other ones will naturally follow. If we really see that we have a lot of problems with mental afflictions, then naturally we'll see the Dharma as the medicine and the teacher as the doctor and naturally want to practice. Report an error in the passage at 55:42 Highlight the passage at 55:42

56:23 However, if this remains merely words without the meaning of the instructions being accomplished, for the sake of illuminating the mental afflictions, you will only be a listener. You will resemble an ill person who is not rid of his illness. If, having sought a doctor, he only cares about the medicinal composition and does not take the medicine. Report an error in the passage at 56:23 Highlight the passage at 56:23

56:47 So this is referring to somebody who... Who is sick and only reads about their illness but doesn't take the medicine. That's not going to help. If we look it up in the internet about our kidney problem, that's not going to help us if we don't take the medicine. Report an error in the passage at 56:47 Highlight the passage at 56:47

57:12 So the King of Concentration Sūtra also says, If after I have explained the excellent Dharma, you don't apply it well, although you have heard it, it is like with patients whose pouches are full of medicine. But who still cannot cure their own diseases. So this is talking about someone who is sick who just carries their medicine around them but doesn't take it. Report an error in the passage at 57:12 Highlight the passage at 57:12

57:38 That's similar to us, you know, if we listen to the teachings but we don't practice. And Report an error in the passage at 57:38 Highlight the passage at 57:38

57:49 the guide, the Bodhisattva Charya Avatara, these should be put into practice physically. What would be gained by uttering just the words? Would it be beneficial to the patients if they just read how the medicine is meant to be used? So once again, the same point, how we need to actually put the teachings into practice with our body, speech and mind. Report an error in the passage at 57:49 Highlight the passage at 57:49

58:16 No benefit if we're just talking about it. The Report an error in the passage at 58:16 Highlight the passage at 58:16

58:34 instruction to act accordingly, having identified the meaning of persistence. Therefore, the discrimination that persistence eliminates the disease should be developed. Persistence in this statement signifies putting into practice the topics of adopting and abandoning of modes of conduct from the spiritual teacher's instructions. Report an error in the passage at 58:34 Highlight the passage at 58:34

59:01 So the discrimination that persistence eliminates the disease. persistence, in this instance, it talks about, is referring to practicing those things that taught that we need to practice, of behavior, modes of thought. Report an error in the passage at 59:01 Highlight the passage at 59:01

59:24 speech, and then abandoning those things that we taught to abandon. Report an error in the passage at 59:24 Highlight the passage at 59:24

59:34 instance, what we've been so far about, for example, how we should listen to the teachings. So, adopting... Adopting, paying attention. the teachings, trying not to forget the teachings, and abandoning during the teachings, and being distracted during the teachings, not thinking about the teachings. So the teachings again and again are helping us understand those things that we need to practice and those things that we need to abandon. Report an error in the passage at 59:34 Highlight the passage at 59:34

1:00:16 We need to practice the virtues and attend non-virtues. We need to practice keeping our commitments and vows, we need to abandon breaking them. Report an error in the passage at 1:00:16 Highlight the passage at 1:00:16

1:00:36 Also, Shantideva says that this persistence or assiduous, he talks about assiduous, means urgency or seriousness of purpose. Report an error in the passage at 1:00:36 Highlight the passage at 1:00:36

1:00:49 Practicing this ethical conduct, practicing what is to be adopted, seriousness of purpose and urgency. Report an error in the passage at 1:00:49 Highlight the passage at 1:00:49

1:01:02 So remembering that we can die any day, right? We can die. Even tonight. When we really remember death, then we have this sense of urgency. It's when we think that we have plenty of time. Oh, I'm still young. I won't die until my 80s or 90s. That's why I have plenty of time. That's what we think. But we don't know that to be true. Report an error in the passage at 1:01:02 Highlight the passage at 1:01:02

1:01:30 We don't know what is in store for us. This friend of mine just called me the other day and her good friend had a stroke. She was only in her early 50s. Report an error in the passage at 1:01:30 Highlight the passage at 1:01:30

1:01:46 I know, her friend went to bed feeling a little off a month ago and never woke up. A Report an error in the passage at 1:01:46 Highlight the passage at 1:01:46

1:01:58 woman down at Lana Medicine Buddha just recently, she came back from a trip in India and she was feeling kind of bad. She got picked up from the airport, taken to the hospital and she was dead a few hours later on. Report an error in the passage at 1:01:58 Highlight the passage at 1:01:58

1:02:17 You know, so this can happen, right? This is happening all the time, right? This can happen to us. We don't think that it's going to happen to us. We don't want it. We don't want to think about it. Report an error in the passage at 1:02:17 Highlight the passage at 1:02:17

1:02:32 And then about our next rebirth, what is that going to look like? Same as this one? Report an error in the passage at 1:02:32 Highlight the passage at 1:02:32

1:02:47 Meet the Dharma in the next life? We Report an error in the passage at 1:02:47 Highlight the passage at 1:02:47

1:03:00 have this opportunity now, and when we really realize how precious it is and how it can end any moment, then we have this urgency, this urgency and seriousness of purpose. We don't put it off to go or Report an error in the passage at 1:03:00 Highlight the passage at 1:03:00

1:03:18 pursue entertainments all the time. Report an error in the passage at 1:03:18 Highlight the passage at 1:03:18

1:03:24 But we have to practice realistically in which we Report an error in the passage at 1:03:24 Highlight the passage at 1:03:24

1:03:31 are. Report an error in the passage at 1:03:31 Highlight the passage at 1:03:31

1:03:48 I had a question about that. I completely grasped that we need to have an intensity about why we practice and a focus. But I noticed with some Buddhists, myself included, that sometimes that can translate as almost like an overly serious quality or a dourness. And I don't really think that's what the Buddha had in mind. So how do you get the balance between... Report an error in the passage at 1:03:48 Highlight the passage at 1:03:48

1:04:11 Taking it seriously and sort of having that Tibetan level of intensity about practice, but also having a lightness about it so that it doesn't become another way that we oppress ourselves. Report an error in the passage at 1:04:11 Highlight the passage at 1:04:11

1:04:22 Good question. You know, I think that takes time, actually. Report an error in the passage at 1:04:22 Highlight the passage at 1:04:22

1:04:34 Personally, I think that the lightness comes, a lot of lightness comes if we understand emptiness. Report an error in the passage at 1:04:34 Highlight the passage at 1:04:34

1:04:45 A lot of lightness comes when we let go of... self-cherishing and taking ourselves so seriously. The more and more we're focused on others and that sense of affection and caring for others and wanting to help Our practice is Report an error in the passage at 1:04:45 Highlight the passage at 1:04:45

1:05:19 really about us, about me and how... if our practice is Report an error in the passage at 1:05:19 Highlight the passage at 1:05:19

1:05:23 I don't want to create any negative karma and I am going to be happy. If it's primarily about us, then I think it's more likely that we'll be really serious and push ourselves too hard and be annoying to be around. Report an error in the passage at 1:05:23 Highlight the passage at 1:05:23

1:05:42 Dharma monster. That's what Shiki calls that. Dharma monster, good. Report an error in the passage at 1:05:42 Highlight the passage at 1:05:42

1:05:55 The whole bodhicitta and emptiness teachings make it light. That's just off of the top of my head. No, that was good. That was helpful. Report an error in the passage at 1:05:55 Highlight the passage at 1:05:55

1:06:05 And I notice that in my own experience very much, Report an error in the passage at 1:06:05 Highlight the passage at 1:06:05

1:06:16 but over time I notice that it Report an error in the passage at 1:06:16 Highlight the passage at 1:06:16

1:06:21 gets more real. You notice with the Tibetan Llamas, they're laughing, they're having a great time, even though they're teaching on very intense subjects, but they have a lightness, probably because they've practiced so deeply for so long. Report an error in the passage at 1:06:21 Highlight the passage at 1:06:21

1:06:39 But I notice for us Westerners, we can get very, very serious and uptight and not spacious about it. Yeah. Well, we're very achievement-oriented. The Tibetans have this sense of many, many lifetimes. That can help, too. If we're thinking, I need to get enlightened in this lifetime or now, I need to change my mind now, then we'll be constantly disappointed and frustrated and uptight. Report an error in the passage at 1:06:39 Highlight the passage at 1:06:39

1:07:13 Tides and tents and all that. So if we can have that long-term view where I'm just going to do my best, I'm going to do my best day by day and not be attached to a particular result. That is so important. To be okay with whatever is our best. Report an error in the passage at 1:07:13 Highlight the passage at 1:07:13

1:07:47 Anybody else have comments on that? Report an error in the passage at 1:07:47 Highlight the passage at 1:07:47

1:07:52 That was kind of what I was thinking when you were talking about it, is just not being attached to a result. And one of the things that I noticed about Tibetans kind of being around themselves is that they have such a strong connection and belief in karma that the... The things that come up don't seem to bother them as much. The things that they do wrong don't even bother them as much. Report an error in the passage at 1:07:52 Highlight the passage at 1:07:52

1:08:32 They realize that they're being catapulted by the force of no karma, just the same as everybody else is. So it's really interesting to watch. Report an error in the passage at 1:08:32 Highlight the passage at 1:08:32

1:08:58 Yeah, I mean, remembering karma, and what Hillary was saying earlier, too, about just, you know, when you see the negative mind and judgmental mind come up to... you see, oh, okay, that's just the right thing on my camera. Report an error in the passage at 1:08:58 Highlight the passage at 1:08:58

1:09:12 feed it and not take it too seriously. Oh, the other thing is to, I think, to not beat yourself up. Just learn to be really kind and gentle with yourself, with others. If we're hard on ourselves, we're hard on others. So, beating ourselves up with absolutely no benefit. Report an error in the passage at 1:09:12 Highlight the passage at 1:09:12

1:09:45 I've done it all. I've done it all wrong. You're here to tell us. Speaking from experience, oh my it just makes dharma heavy. I mean Report an error in the passage at 1:09:45 Highlight the passage at 1:09:45

1:10:02 serious is good in terms of recognizing importance. importance the Dharma, but not serious in the sense of taking yourself to. Report an error in the passage at 1:10:02 Highlight the passage at 1:10:02

1:10:34 Jay, do you have something to say? I wasn't, Um, just, One thing that I think of is His Holiness. While it's certainly important to take what we're trying to do seriously, I really like how he says a lot lately, it seems like to me, that you can worry about what's happening. Or you can not worry about what's happening and either way you're going to get the same result. So that's like a big one I try to remember. And also I try to just remember that there was a time when I didn't even know in this life, in this life there was a time when I didn't know like it would be a good idea to try to collect merit, you know, and at least I know that now. Report an error in the passage at 1:10:34 Highlight the passage at 1:10:34

1:11:13 And every once in a while I maybe get some, you know, a little bit. And it's so much more than what I was doing previously. And I remember this story that Karuṇā Keaton told one time I thought was just the best story and he was... At Copan Monastery and he woke up like in the middle of the night, one night or something, and he just thought, I'm so confused, I don't know why I'm here. It was like working too hard and everything. Report an error in the passage at 1:11:13 Highlight the passage at 1:11:13

1:11:36 And he went to see Lama Yeshe and he said, I'm so confused, I don't know what to do. I don't know if I should be here or not. And Lama Yeshe looked at him and he said, that's so great, you know you're confused. It's like such a good thing. Like to realize, you know. So it's just like good to know you should be here. If you know you should be here, that's a really big step. And it just makes me feel more patient about the fact that I'm really not that great at it all. Report an error in the passage at 1:11:36 Highlight the passage at 1:11:36

1:12:09 Lately, I think it helps if you laugh at yourself. You know, like sometimes when I get irritated or whatever, and then I just have to laugh at myself because it's so usually such a stupid thing. You know, and that kind of, that helps. And also, yeah, His Holiness has a great sense of humor. Report an error in the passage at 1:12:09 Highlight the passage at 1:12:09

1:12:35 Shantideva once told Nate to go to the top of a mountain and laugh out loud. That's great. Yeah, and just related to what you were saying, so the perfect human rebirth is really, really, you know, when we meditate on that, it's so uplifting because we really think about how incredibly fortunate. We are, like how incredibly rare it is to be here, to have the Dharma, to have a chance to create some merit, create some good karma, get out of saṃsāra. Report an error in the passage at 1:12:35 Highlight the passage at 1:12:35

1:13:21 If we think about just Report an error in the passage at 1:13:21 Highlight the passage at 1:13:21

1:13:27 the human beings, it's so rare. And even the people who are really fortunate in this country, I know a lot of people where I've tried to get them into the world. Really wonderful people. You try to get them to come to His Holiness' teachings and they don't want to come. Or they meet one of your lamas and they think it's just a normal shmo. Report an error in the passage at 1:13:27 Highlight the passage at 1:13:27

1:13:56 They don't have that karmic connection. We're really fortunate to have the Dharma and to have the connection with the Dharma. Report an error in the passage at 1:13:56 Highlight the passage at 1:13:56

1:14:21 that struck me right there, and maybe it was Rana Yasha, too, but you can correct me, but it's one of the Ranas. I was listening to somebody complaining about lots of things happening and their mind getting worse and all this anger coming out and he said, great, everything has to come out. And so sometimes it looks like we're going backwards. For me, it was like, it looks like my mind is more full of discursive thoughts and wanders and shoots here and there more than before. Report an error in the passage at 1:14:21 Highlight the passage at 1:14:21

1:14:50 And I kind of doubt that. Report an error in the passage at 1:14:50 Highlight the passage at 1:14:50

1:14:56 I might be noticing a little bit. But, you know, so it could be discouraging if you just, you know, look at that and you think, well, I was never angry before and now I get angry really easy. Why? Report an error in the passage at 1:14:56 Highlight the passage at 1:14:56

1:15:31 They say that about purification often times, but when you purify it, it seems to get worse for a while. I definitely noticed that in my experience. Report an error in the passage at 1:15:31 Highlight the passage at 1:15:31

1:15:43 You do a lot of work on pride, and then suddenly the pride rages. But it's only temporary, right? Report an error in the passage at 1:15:43 Highlight the passage at 1:15:43

1:16:00 Yeah, and we were so, at least in my case, so unconscious before. I didn't know when I was angry before. I just didn't know my mind, so when you start looking at your mind... I remember doing some nudnets and during the frustrations and stuff, and I'm just kind of watching my mind through a number of days during this retreat. Report an error in the passage at 1:16:00 Highlight the passage at 1:16:00

1:16:25 And I thought, at one point, I thought, God, if I didn't even know myself, I wouldn't like it. Report an error in the passage at 1:16:25 Highlight the passage at 1:16:25

1:16:45 I'm sorry to go on more, but I just remember some... It became really poignant. It was the Geshe-gyal that gave me something one time, and I remember I told him, I said, I don't think really I deserve this. And he said, everybody deserves the Dharma and representations of the Buddha and things like that. Report an error in the passage at 1:16:45 Highlight the passage at 1:16:45

1:17:05 And I've heard that many times, but I remember thinking, oh yeah, I don't have to be... It's so okay for us all to have happiness and to have this Dharma and things like that. And I'm speaking towards the Dalai-ness thing again. And I really thought, yeah, it's okay. It's okay for me to be happy and have statues of the Buddha and things like that. I think that's a really important thing to remember when you get serious. Report an error in the passage at 1:17:05 Highlight the passage at 1:17:05

1:17:29 Overly serious, I should say. Report an error in the passage at 1:17:29 Highlight the passage at 1:17:29

1:17:37 Yes, she used to say that we, I don't remember the quotes, but we need to get over that view of ourselves as being in fear that we can't do it, we're not good enough. That's just garbage, she says. Report an error in the passage at 1:17:37 Highlight the passage at 1:17:37

1:17:55 That this pure view of ourselves as being a deity is closer to reality than our habitual view of ourselves as being so limited. Report an error in the passage at 1:17:55 Highlight the passage at 1:17:55

1:18:06 When I said that to Geshe Geltin, I really remember he looked at me and sort of, like I tell you he felt sorry for me. Like, what are you talking about? Report an error in the passage at 1:18:06 Highlight the passage at 1:18:06

1:18:17 And I remember too when His Holiness was here in Stanford and I don't know if you remember they were on this panel with the... like, do you know what I mean? Like, like, oh Report an error in the passage at 1:18:17 Highlight the passage at 1:18:17

1:18:24 People from different psychology and things like that. And one of the psychologists told about a study, he said, we noticed that people, their heart rhythms and things were smoother when they thought about compassion for others, but they'd get a little more uptight when they talk about compassion for themselves. Report an error in the passage at 1:18:24 Highlight the passage at 1:18:24

1:18:42 And he was making this uptight, I mean, he was making this sort of Western, like he thought that was a great discovery. And I remember really that both His Holiness and... His translator both looked at him like, why? Why would that be? They couldn't believe what they were hearing. And he thought he was really saying this great thing. It's so much better to think of other people. Report an error in the passage at 1:18:42 Highlight the passage at 1:18:42

1:19:00 And they didn't understand no compassion for yourself at all. They were really shocked by that. I think the Dependents don't have it. Yeah. They were floored. I remember literally the translator spoke before His Holiness. What are you talking about? Yeah, exactly. His Holiness being so... Report an error in the passage at 1:19:00 Highlight the passage at 1:19:00

1:19:22 oh, confused is probably not the right word, but not understanding this whole concept of low self-esteem. They don't have that. You know, that concept that we are all very familiar with. But, yeah, it depends. Report an error in the passage at 1:19:22 Highlight the passage at 1:19:22

1:19:41 So sometimes when we hear these teachings about how we need to cherish others, we think that we shouldn't have loving kindness for ourselves. We think that's self-cherishing. And that's not what the teaching is about. When we don't have loving kindness for ourselves, then we really Report an error in the passage at 1:19:41 Highlight the passage at 1:19:41

1:20:03 need to develop perfect for ourselves as well. Not in a, I'm the most important person in a way, but as a recognition that we're sentient beings too. Report an error in the passage at 1:20:03 Highlight the passage at 1:20:03

1:20:19 One of countless. But we deserve loving kindness as well. Report an error in the passage at 1:20:19 Highlight the passage at 1:20:19

1:20:32 Yes, I have a question. Lama Yeshe Referred to, I think, a lot of the afflictions in general that we have as our poor self-pity me. He uses that phrase a lot, right? Is that the same thing as low self-esteem? Poor self-pity me? Yeah, probably. Report an error in the passage at 1:20:32 Highlight the passage at 1:20:32

1:21:01 Yeah, we still need to get rid of that. The low self-esteem, that poor self-pity me, that I can't do it. Those minds are huge obstacles. Report an error in the passage at 1:21:01 Highlight the passage at 1:21:01

1:21:16 They suck up so much energy. Report an error in the passage at 1:21:16 Highlight the passage at 1:21:16

1:21:26 Well, emptiness is helpful. Just thinking of impermanence, how our mind is constantly changing. So who is this person that can't do it? Report an error in the passage at 1:21:26 Highlight the passage at 1:21:26

1:21:39 The mind is constantly changing. So it's just a matter of developing more and more positive habits and eliminating the negative habits. That's all it is. There's nothing, no big me about it. It's just... We just need to create the causes. If we can get the me out of the way, it's a lot easier, right? Create positive karma, eliminate negative karma, mow the lawn when it gets long, water it when it gets brown. Report an error in the passage at 1:21:39 Highlight the passage at 1:21:39

1:22:24 Down there and go through the homework. The Report an error in the passage at 1:22:24 Highlight the passage at 1:22:24

1:22:46 four benefits of listening to the Dharma is explained in the verses on listening and explain how those four relate to the three higher trains. You Report an error in the passage at 1:22:46 Highlight the passage at 1:22:46

1:23:10 come to know the Dharma and... The Dharmas, and I was curious because usually you see Dharmas capital D and singular, but unless it was a typo, it says you come to know the Dharmas. Report an error in the passage at 1:23:10 Highlight the passage at 1:23:10

1:23:26 The Dharmas in plural. Is that just another way of saying the Dharma? Yeah, I think so. Same Report an error in the passage at 1:23:26 Highlight the passage at 1:23:26

1:23:52 Tibetan word for phenomena and Dharma. So sometimes it's translated as Dharma and sometimes it's translated as Phanama. But in this context, it's not referring to phenomena, coming to know all phenomena. It's coming to know the Dharma, like what is to be practiced and what is to be abandoned. Report an error in the passage at 1:23:52 Highlight the passage at 1:23:52

1:24:19 So coming to know it. Misdeeds are turned away. Report an error in the passage at 1:24:19 Highlight the passage at 1:24:19

1:24:27 All trivia are abandoned and nirvāṇa is achieved. Report an error in the passage at 1:24:27 Highlight the passage at 1:24:27

1:24:34 So from knowledge, ethical discipline counteracts wrongdoing. Then once you've turned away from meaningless pursuits, the mind can concentrate on an object as long as you want. Report an error in the passage at 1:24:34 Highlight the passage at 1:24:34

1:24:47 And through wisdom you can realize selflessness, the root of saṃsāra is cut and liberation is attained. Report an error in the passage at 1:24:47 Highlight the passage at 1:24:47

1:25:02 Two benefits, coming to know the Dharma and abandoning non-virtue are related to the higher training in ethical conduct. Report an error in the passage at 1:25:02 Highlight the passage at 1:25:02

1:25:15 And the third benefit of abandoning meaningless activities is related to the higher training in concentration when achieving Nirvāṇa is related to the higher training in wisdom. Report an error in the passage at 1:25:15 Highlight the passage at 1:25:15

1:25:39 Okay, number two, what are the other benefits of listening to the Dharma as mentioned in the majestic stories? Report an error in the passage at 1:25:39 Highlight the passage at 1:25:39

1:25:53 Hillary Lewis. The microphone's over there. Report an error in the passage at 1:25:53 Highlight the passage at 1:25:53

1:26:03 What Report an error in the passage at 1:26:03 Highlight the passage at 1:26:03

1:26:16 are your benefits? Report an error in the passage at 1:26:16 Highlight the passage at 1:26:16

1:26:21 Without it, we wouldn't know what practice, that is, what is virtuous, what is abandoned, and what is not virtuous. And also there's a benefit that your wisdom arises and your diligence will diminish. quick throw on the drum, so... Report an error in the passage at 1:26:21 Highlight the passage at 1:26:21

· · · silence, 1 minute

1:26:44 The wisdom that you learn becomes a reliable thing that can't be stolen. It's always useful. Report an error in the passage at 1:26:44 Highlight the passage at 1:26:44

1:26:54 Ultimately, with practice of what we've learned, we can actually attain liberation from self-inconsistence. Report an error in the passage at 1:26:54 Highlight the passage at 1:26:54

1:27:06 It takes two people there. It takes a village. Listening fills the mind with faith. I can't talk. Fills a mind of faith and develops firmer jutsi in what is excellent. That's how wisdom can be born in the wilderness. It's a lamp against metal darkness. It's the greatest wealth no robber can steal. It's a weapon against destroying the enemy. Ignorance is the best of friends getting guidance and skillful means is near and dear. Report an error in the passage at 1:27:06 Highlight the passage at 1:27:06

1:27:43 Whether poor or not, you don't need to be rich or poor to listen and to have... these benefits, nothing anybody can take from you, it's always in your mind. It's an inoffensive cure against the illness of sorrow, it's the foremost harm of destroying an army of faults, the best fame, treasure, splendor, and it's the best of gift in meeting Nobel Deans on the conference in the assemblies Great. Report an error in the passage at 1:27:43 Highlight the passage at 1:27:43

1:28:18 I copied it with my keyboard. Right, so it's one thing to be able to put it down on the homework, the list. But I think the main point here is to think about it again and again. So maybe we can do that this week. We can look at that list and see what really resonates with us. And then just... Think about those every day, you know, like when we're going to work or in the shower or something like that, where we have the time and think about it every day for the next week. Report an error in the passage at 1:28:18 Highlight the passage at 1:28:18

1:29:04 I think it's really, really beneficial to do that. Report an error in the passage at 1:29:04 Highlight the passage at 1:29:04

1:29:12 You know, one of the things is you'll never get a sense of the potential for freedom without listening to teachings, without listening. Report an error in the passage at 1:29:12 Highlight the passage at 1:29:12

1:29:21 You won't even know what's available. Also, if you don't think about it, you just copy it. Yeah. Right. Yeah. And that'll really help us. See, when we really think about the advantages of doing something, that really helps us when we're in that situation where we need to make a decision. Should I go to teachings? Report an error in the passage at 1:29:21 Highlight the passage at 1:29:21

1:29:43 Or should I go on that wine tasting? So there's so many distractions, right? And oftentimes we make the other decision, right? Oh, well, you know, my friend is having some people over for dinner, you know, and so, you know, that sounds like fun. I can miss the Dharma teaching, right? So if you think about the advantages, then they'll... Report an error in the passage at 1:29:43 Highlight the passage at 1:29:43

1:29:45 That sounds really interesting. Report an error in the passage at 1:29:45 Highlight the passage at 1:29:45

1:30:12 become, again and again, then they become more kind of integrated with us, and then it becomes a no-brainer, right? Do I go to His Holiness' teachings, or...? you know, there's already there. Yeah, right. Does Bailman watch sports on TV? Oh, but the basketball game is on. Report an error in the passage at 1:30:12 Highlight the passage at 1:30:12

1:30:35 How Report an error in the passage at 1:30:35 Highlight the passage at 1:30:35

1:30:48 should one listen to the Dharma according to the Kiti Garbash Sūtra? see, the Kitty Jarvis Sūtra. Report an error in the passage at 1:30:48 Highlight the passage at 1:30:48

1:31:01 listen to complete ones with one-sided faith and respect and listen without disrespect to the teacher or worship the teacher. The Kitagawa Sūtra is important because the Kisatra Bodhisattva said it's been held in a completely one-sided manner. I guess the mantra, his mantra is not until the hells are empty. Report an error in the passage at 1:31:01 Highlight the passage at 1:31:01

1:31:25 will I become a Buddha, not until all beings are saved will I be certified to so with this faith and certainty... I have a hard Report an error in the passage at 1:31:25 Highlight the passage at 1:31:25

1:31:42 time with that translation of worshiping your teachers. Another translation is honoring your teachers. Treat them with respect and honor them. Worship is a little strange to me. I just wrote guru yoga. Report an error in the passage at 1:31:42 Highlight the passage at 1:31:42

1:32:03 Yeah. Right, right, exactly. And I don't know, Keith, if you mentioned that the last one on developing the perception that the teacher is like a Buddha. Report an error in the passage at 1:32:03 Highlight the passage at 1:32:03

1:32:14 That one's a hard one for us. I think it's just, it's complete one-sided, totally. Like, Kitsigarbha, I can't pronounce it right, devoted his whole life, instead of becoming a Buddha, to bring sentient beings out of hell. So it's totally devoted to doing that. Kind of an interesting sūtra, actually. Report an error in the passage at 1:32:14 Highlight the passage at 1:32:14

1:32:34 Mostly Chinese. Oh, okay. Okay, let's go on to the question four. Explain the three types of inappropriate vessels for Dalai teachings. Matt. Report an error in the passage at 1:32:34 Highlight the passage at 1:32:34

1:32:57 Vessel that's turned upside down. Vessel that's turned upside down. Vessel that's turned upside down. Vessel that's turned right side up but it's dirty. And then there's the leaky vessel. And so those are my ideas for, like, when it's turned upside down is just maybe you can think of as more listening skills or just being stoked out and dating. Report an error in the passage at 1:32:57 Highlight the passage at 1:32:57

1:33:31 And the leaky, I mean the dirtying stuff will be like listening to skill motivation or favorite sound reading. Report an error in the passage at 1:33:31 Highlight the passage at 1:33:31

1:33:55 then the leaky vessel would be listening to your teaching and going home for him. Report an error in the passage at 1:33:55 Highlight the passage at 1:33:55

1:34:04 The next question we didn't cover last time about the six discriminations, so we'll cover it next time. Report an error in the passage at 1:34:04 Highlight the passage at 1:34:04

1:34:17 We'll dedicate. Oh, and I have homework. Report an error in the passage at 1:34:17 Highlight the passage at 1:34:17

1:34:22 Oh, and I repeated the question. that six discriminations question homework floor. Report an error in the passage at 1:34:22 Highlight the passage at 1:34:22

1:34:34 you get a chance to talk to about doing a review after showing the Report an error in the passage at 1:34:34 Highlight the passage at 1:34:34

1:34:42 So she thought it was a good idea. And so we'll talk about, do you have something specific in mind? I was just thinking to review it because it's so deep that it would just be nice to be able, you know, like what we did at Jack and Judas that time before His Holiness. Report an error in the passage at 1:34:42 Highlight the passage at 1:34:42