Basic Program - Buddhism From A-Z (12 September 2008)

0:00 So, you Report an error in the passage at 0:00 Highlight the passage at 0:00

0:05 know, so if the object is emptiness or the object is love and compassion or the object is equanimity or the object is impermanence, you know, we're familiarizing ourselves with that again and again in order to transform the mind, in order to transform the mind into a more and more positive, virtuous mind. Report an error in the passage at 0:05 Highlight the passage at 0:05

0:29 And overcoming our habitual mental afflictions, our habitual attachment, anger, jealousy, pride, etc., miserliness. So I like that description of meditation as being familiarization, because that implies that we shouldn't expect immediate results. Report an error in the passage at 0:29 Highlight the passage at 0:29

0:55 To gradually familiarize ourselves with virtue. Because habitually all of this life and previous lives, we've had the habit of familiarizing ourselves with objects of afflictions. Familiarizing ourselves again and again with the good qualities of pizza, let's say, or chocolate. Report an error in the passage at 0:55 Highlight the passage at 0:55

1:22 The good restaurants or whatever it is that we're attached to. So we're trying to counteract that habitual going on and on about our objects of afflictions and trying to learn to control the mind and focus it more on positive things. Positive things that will actually bring us happiness now and in the future. Creating the causes for happiness in the long term. Report an error in the passage at 1:22 Highlight the passage at 1:22

1:54 So typically, you know, when we familiarize ourselves with the objects of our attachment, we experience some pleasure now, but we're creating the causes for suffering in the future. Report an error in the passage at 1:54 Highlight the passage at 1:54

2:06 So when we familiarize ourselves with virtue, then we're creating happiness now and the causes for more and more happiness in the future. Report an error in the passage at 2:06 Highlight the passage at 2:06

2:17 Okay. All right. So there were the two types of meditation. Stabilizing meditation and analytical meditation. We're on the section that talks about the need for both types of meditation. That's on page for people who have the text. Report an error in the passage at 2:17 Highlight the passage at 2:17

2:49 The bottom of page 35. Report an error in the passage at 2:49 Highlight the passage at 2:49

2:57 The objection here was that some people think that meditation is just the stabilizing meditation, or as it's translated here, I think it's... Placement meditation. So people think that meditation is just focusing on one thing without any analysis. Just focusing on our breath or focusing on the nature of mind or something like that. So Lama Tsongkhapa is countering that belief and talking about how we need both types of meditation. Report an error in the passage at 2:57 Highlight the passage at 2:57

3:35 And then he talks about this in terms of the three wisdoms. So the wisdom arisen from hearing, the wisdom arisen from reflecting or thinking and the wisdom arisen from meditating. So we need to develop these three wisdoms sequentially. So the wisdom arisen from hearing. So we listen to teachings. We listen to Dharma teachings. We read Dharma books. And we develop a correct understanding of the Dharma based on studying and listening, reading. Report an error in the passage at 3:35 Highlight the passage at 3:35

4:11 So that's the first level of developing a correct understanding. And then secondly, then when we reflect on the teachings, we reflect logically on the teachings. We also reflect on our own experience. Report an error in the passage at 4:11 Highlight the passage at 4:11

4:27 Like if we hear a teaching about how anger is the cause of suffering. Anger only brings suffering. So we can understand that intellectually quite well. Anger brings suffering. But then we have to check with our own experience. Okay, well, in my experience, does anger always bring suffering? Is anger always exaggerating the negative qualities of the object? Report an error in the passage at 4:27 Highlight the passage at 4:27

4:55 So we check. So we meditate on that and we sit and think about that and we develop a correct understanding through reflecting. So then that's the second level of wisdom. The wisdom arisen from reflecting or thinking. So we're doing analysis here. Report an error in the passage at 4:55 Highlight the passage at 4:55

5:19 With the hearing and the thinking, we're doing analysis. And then based on our correct understanding from thinking, then we meditate and we develop the union of calm, abiding and special insight, right? This extremely powerful mind. And then we meditate on the topic with that extremely powerful mind. And then that has a special force to start removing our mental afflictions really from the root. Report an error in the passage at 5:19 Highlight the passage at 5:19

5:55 So from that we can actually develop these stable realizations. Because we won't have that normal distracted mind. With the calm abiding and special insight, we will have abandoned the distracted mind. So we'll have much more power in our meditation to overcome our kind of old ways of thinking. Report an error in the passage at 5:55 Highlight the passage at 5:55

6:19 So when you get a realization, like when we get a realization then... It completely transforms your mind. Whereas when we get little insights here and there, they might not have the strong impact on our day-to-day experience. But a realization completely changes the way you look at things. Because it goes right from your head to your whole body, and then you can start living it. Report an error in the passage at 6:19 Highlight the passage at 6:19

6:53 So we talked about that last week. Report an error in the passage at 6:53 Highlight the passage at 6:53

6:58 And I heard this analogy, I'm not sure who taught it, maybe it was Tukten Jinpa or something, about the radio waves. Like while we're in saṃsāra, we can go up and down in saṃsāra, like on the radio dial, on the FM dial, you can go back and forth and up and down. But you can't switch to AM. Report an error in the passage at 6:58 Highlight the passage at 6:58

7:32 You can only stay within the band. But when you get realizations, you're starting to create the causes to go to AM, or maybe I should have gone the other way, from AM to FM, or to satellite radio or something like that. Then you can kind of jump up higher. Otherwise, we can be nice people and we can create positive karma, but only within the... Report an error in the passage at 7:32 Highlight the passage at 7:32

8:00 The one band, let's say the AM band, right? The AM band and it's only through developing this wisdom arisen from meditation, this calm abiding and special insight that we can start jumping to the higher band. I thought that was kind of a neat analogy. Report an error in the passage at 8:00 Highlight the passage at 8:00

8:26 So through stabilizing meditation we're developing the control. right, okay. Report an error in the passage at 8:26 Highlight the passage at 8:26

8:35 Over our minds, the power of the mind, the power of concentration. And through analysis, we're developing more insight, more wisdom, more insight. So we need both, the control, the stability, along with the insight. Report an error in the passage at 8:35 Highlight the passage at 8:35

9:03 And so what we're doing in our practice is we're alternating between those. Gishijampagatso says to start with analytical meditation. We listen to teachings and then we do analytical meditation on those teachings to get a correct understanding of the teachings. And that can actually transform the way, can start to transform our minds, start to transform our mental afflictions. Report an error in the passage at 9:03 Highlight the passage at 9:03

9:33 But then when we analyze... Then it's good then to stick to the conclusion and just stabilize on that as long as we can. So let's say we're analyzing the kindness of our mother, let's say. So we go and we meditate on the kindness of our mother and we think about all of the nice things that our mothers have done for us and how... Report an error in the passage at 9:33 Highlight the passage at 9:33

10:09 How much they gave up and all of that. And then this sense of gratitude comes up. And then we try to stay on that sense of gratitude for as long as we can to deepen that experience. And then when that fades, then we start analyzing again. And then the gratitude comes up and then you fix on that for a while. Report an error in the passage at 10:09 Highlight the passage at 10:09

10:33 So that's the process. Analyzing, stabilizing, analyzing, stabilizing, analyzing, stabilizing. Okay. Does that make sense? Report an error in the passage at 10:33 Highlight the passage at 10:33

10:50 So Lama Tsongkhapa says, nevertheless, some people think that meditation always refers to stabilization meditation. This is as simplistic as holding up a single grain of barley and saying all types of grain are just like this one. Okay. Report an error in the passage at 10:50 Highlight the passage at 10:50

11:11 So there are different... So basically the point is there are different kinds of meditation, right? Stabilizing meditation isn't just the only kind. Report an error in the passage at 11:11 Highlight the passage at 11:11

11:23 And then there's Report an error in the passage at 11:23 Highlight the passage at 11:23

11:31 a little discussion about what meditation means to make your mind accustomed to or to take on the state of the object of meditation. So we're training the mind by habituating it in a particular way. We're habituating it again and again. And then there are two different ways that we can meditate. Report an error in the passage at 11:31 Highlight the passage at 11:31

12:01 There's meditating on the object is one way. And then the other way is kind of transforming your mind into the subject. So what I mean by that is let's say we're meditating on the kindness. Let's say we're meditating on impermanence, about how everything kind of arises, abides and ceases. Everything that is born always dies. Report an error in the passage at 12:01 Highlight the passage at 12:01

12:29 Everything that comes into being goes out of being. So we're meditating on impermanence. So that's the first type of meditation, where we're meditating on the object. Also meditating on emptiness. We're looking at a particular... Object and we're meditating on kind of its mode of existence and then seeing how it's dependent on causes and conditions, etc. Report an error in the passage at 12:29 Highlight the passage at 12:29

12:59 And it lacks kind of a solid independent existence of its own. So we're meditating on an object. So that's one way of meditating. Report an error in the passage at 12:59 Highlight the passage at 12:59

13:10 And then in contrast, if we're meditating on compassion or love, All right, we're met, we're... Actually trying to transform our minds into compassion, our love. We're not meditating on compassion and love. We're transforming our minds into love and compassion. Does that make sense? So our minds become love and compassion. Report an error in the passage at 13:10 Highlight the passage at 13:10

13:38 So that's just kind of a side note of two types of meditation. Okay. Then in the text, at the bottom of page 35, It says, in the ornament of direct realization. Two, it says, for the four aspects of ascertainment, the paths of seeing and meditation, repeated reflection, assessment and certainty are the path of meditation. Report an error in the passage at 13:38 Highlight the passage at 13:38

14:07 That is to say, there are types of repeated reflection, assessment and certain understanding that constitute the paths of meditation of Mahāyāna Arias. So Lama Tsongkhapa here is just, Report an error in the passage at 14:07 Highlight the passage at 14:07

14:22 Citing another example of why we need analytical meditation. So in general there are five paths. Many of us have heard this before. So there's a path of accumulation, a path of preparation, a path of seeing, a path of meditation and a path of no more learning. So we go through these five paths sequentially. Report an error in the passage at 14:22 Highlight the passage at 14:22

14:53 Path of accumulation to accumulate merit and you're developing kind of the wisdom understanding emptiness on the path of accumulation. Report an error in the passage at 14:53 Highlight the passage at 14:53

15:07 Then once you've achieved the union of calm abiding and special insight, realizing emptiness, then you move to the path of preparation. Report an error in the passage at 15:07 Highlight the passage at 15:07

15:18 So you have the union of calm abiding and special insight realizing emptiness and you move to the path of preparation. And this is still a conceptual understanding of emptiness. We haven't seen emptiness directly or non-conceptually yet. So we familiarize ourselves with the wisdom realizing emptiness on the path of preparation. Report an error in the passage at 15:18 Highlight the passage at 15:18

15:42 And then gradually that becomes a direct realization of emptiness and you move to the path of seeing. You move to the path of seeing when you directly realize emptiness. Report an error in the passage at 15:42 Highlight the passage at 15:42

16:01 And then what you do is then you familiarize yourself again and again with that realization of emptiness and that's how you, that direct realization of emptiness and that's how we gradually remove the seeds of our mental afflictions. Well, the two types of obscurations, the afflictions as well as the knowledge obstructions, the obstructions to omniscience. So it's through that repeated direct realization of emptiness that we're gradually removing it. Report an error in the passage at 16:01 Highlight the passage at 16:01

16:30 The seeds of the afflictions and the knowledge obscurations and then we attain the path of no more learning which is complete enlightenment. Report an error in the passage at 16:30 Highlight the passage at 16:30

16:46 So Lama Tsongkhapa is just citing this as an example of how we need to use analytical meditation on these five paths to repeatedly meditate on emptiness again and again. Report an error in the passage at 16:46 Highlight the passage at 16:46

17:05 Make sense? Those are really quick. of the five paths that take three great caliseons but we can talk about it really quickly yeah so Report an error in the passage at 17:05 Highlight the passage at 17:05

17:21 So then next in the text it says, in the compendium of trainings, it also says, thus you should practice meditation, continuously giving away. Guarding, purifying and increasing your body's possessions and merit in all kinds of ways. With regard to the meditations that should be done according to the statement for all four activities, giving away, guarding, purifying and increasing with respect to each of the three. Report an error in the passage at 17:21 Highlight the passage at 17:21

17:54 Body, possessions and roots of virtue. They are both analytical meditations sustained through analysis by means of discriminating wisdom and placement meditations, which are to place the mind single-pointedly without analysis. Report an error in the passage at 17:54 Highlight the passage at 17:54

18:11 So actually I'm a little bit puzzled about why Lama Tsongkhapa put this passage in here. But basically Lama Tsongkhapa is talking about these activities, these various activities, giving away. Guarding, purifying and increasing with respect to three objects. So giving away, guarding, purifying and increasing the body, possessions and roots of virtue. Report an error in the passage at 18:11 Highlight the passage at 18:11

18:41 So practicing giving away the body, guarding the body, purifying the body, increasing the body, giving away possessions or giving away, I'm sorry, guarding the body, guarding possessions and roots of virtue, etc. cetera, right? Report an error in the passage at 18:41 Highlight the passage at 18:41

19:00 And so he's saying that this is also considered meditation, these repeated activities of giving away, guarding, purifying and increasing. Report an error in the passage at 19:00 Highlight the passage at 19:00

19:21 It says increasing your bodies in the plural. Report an error in the passage at 19:21 Highlight the passage at 19:21

19:32 Where does it say that? Bodies. Is that a plural? Bodies? Oh, in the compendium of trainings. Well, I think they're talking about, well, I don't know. Report an error in the passage at 19:32 Highlight the passage at 19:32

19:49 I think that's just the translation. It's down below. It says body. And in Tibetan, it's often ambiguous whether they're talking about singular or plural. Like in the word, there's no just adding the S on the end to make it plural. So I don't think that there's anything significant about saying body or bodies here. Report an error in the passage at 19:49 Highlight the passage at 19:49

20:36 We're recording these teachings, so it's good if we can use the mic. So basically the point here was the bodies of previous lives. I mean, we can visualize that, you know, that we're giving away bodies of previous lives. And actually, you know, when we're purifying, you know, the visualization is to visualize, like, all of our past life bodies, you know, and so we're... Report an error in the passage at 20:36 Highlight the passage at 20:36

21:09 We're purifying all of the negative actions that we've done since beginningless time, right? Not just in this own body. So that would be very relevant. Report an error in the passage at 21:09 Highlight the passage at 21:09

21:22 Okay. So I wasn't going to go into the details of how you can give away the body and possessions and all of that unless people are interested in going into that. Report an error in the passage at 21:22 Highlight the passage at 21:22

21:39 Yes, you want? Okay. Report an error in the passage at 21:39 Highlight the passage at 21:39

21:45 Okay. So why don't I launch into a bit of a description? of it and see if questions come up. I didn't find a lot of information on this except in Geshe Jumpa Gyatso's commentary. For example, giving away the body. Report an error in the passage at 21:45 Highlight the passage at 21:45

22:02 It's difficult for us to give away our bodies. Buddha Shakyamuni gave his body to a tigress in one of his previous lives, but most of us aren't at that point where we can do that. right. Report an error in the passage at 22:02 Highlight the passage at 22:02

22:21 And actually it's right anyway. But I guess Jumpy Gatso says that we can give away parts of our bodies, like we can give away our kidneys or our legs or eyeballs to others, which may be beyond most of us too. But maybe at our levels we can think of more of like giving blood. Maybe, right, giving blood or your bone marrow for someone who has cancer or something like that, right? It's a nice way of practicing generosity. Report an error in the passage at 22:21 Highlight the passage at 22:21

22:58 Right, right. Exactly if a mosquito is biting us, we can offer, you know, instead of swatting the mosquito, we can offer the blood. I had a friend of mine who would do that. We had these really... Report an error in the passage at 22:58 Highlight the passage at 22:58

23:16 Tiny little bugs called Papatachi in Italy. You could barely see them, but they would come and they'd suck your blood and they'd really hurt. And a friend of mine really made a practice. He would just sit there and just let them. He would just sit there calmly. I'd be like, you know, get off of me. He'd just sit there and just let them suck as long as... Report an error in the passage at 23:16 Highlight the passage at 23:16

23:39 as long as They wanted to. And so I tried that sometimes and, you know, it's a nice practice. But, you know, I'm not very good at it. After a while I'm like, okay, enough already. Report an error in the passage at 23:39 Highlight the passage at 23:39

23:53 Time to move on. So we can give away, right, our blood, etc. Okay. Then giving away possessions, right, so that's obviously we can give away money, etc. Possessions to others, practicing generosity. Giving away merit. it. Here, um, Here, well sometimes we visualize that when we're doing the Tonglen practice, that we breathe in others' suffering, we visualize breathing in others' suffering, and then we give away all of our merit, happiness, etc. Report an error in the passage at 23:53 Highlight the passage at 23:53

24:32 as part of a practice. So that would be an example of giving away our merit. And Geshe Giampa Gyatso says also dedicating our merit. Right? For the sake of others. Right? Report an error in the passage at 24:32 Highlight the passage at 24:32

24:48 Okay. Then guarding. Guarding or safeguarding our body. So we need to take care of our body. Is what Kishijampagyatsa is saying. Report an error in the passage at 24:48 Highlight the passage at 24:48

25:01 Possessions. He says we can also guard our possessions. Which I kind of have, yeah, I don't know. That's all it says. I won't speculate. I mean, that's what we naturally do, right? Guard our possessions from being stolen. We're good at that one. So I'm not sure what the deeper meaning is of this one. Maybe it means to guard the proper use of them or not to misuse them. Yeah, that could be. That could be. Report an error in the passage at 25:01 Highlight the passage at 25:01

25:41 Yeah, but I couldn't find any more information, so I don't really know. And then guarding our merit by dedicating it, right? Report an error in the passage at 25:41 Highlight the passage at 25:41

25:54 If we don't dedicate the merit, then it's just gone. Well, it can easily be destroyed, right? So by dedicating the merit, we're protecting the merit. Report an error in the passage at 25:54 Highlight the passage at 25:54

26:09 And then purifying, purifying our body. So washing it, he says. Report an error in the passage at 26:09 Highlight the passage at 26:09

26:26 And we're also eating nutritious food. And he says, in this way the body becomes stronger. Report an error in the passage at 26:26 Highlight the passage at 26:26

26:37 Then purifying possessions. So here he's talking about how we obtain possessions. So we obtain possessions in an honest way, not through the wrong livelihoods, through flattering others or pretending or cheating others, etc. cetera, right? So obtaining our possessions honestly. Report an error in the passage at 26:37 Highlight the passage at 26:37

27:10 then purifying merit. So as much Report an error in the passage at 27:10 Highlight the passage at 27:10

27:39 as we can, right, if we're trying to practice like generosity, let's say we're giving. We try to just give it without expecting anything in return. It's easy to have that, to kind of pollute it with that expectation, expectation that at least that they're going to appreciate it. Report an error in the passage at 27:39 Highlight the passage at 27:39

28:05 So just trying to give purely and not mix it with attachment or mental afflictions. Okay, and then increasing the body. Geshe Gempagiazzo says it must refer to increasing the energy of the body as opposed to increasing the size of our bodies. Report an error in the passage at 28:05 Highlight the passage at 28:05

28:31 That might be a little too easy for us. So increasing the energy of the body, right, the strength of the body so that we can be more beneficial to others. Report an error in the passage at 28:31 Highlight the passage at 28:31

28:45 Increasing our possessions. Report an error in the passage at 28:45 Highlight the passage at 28:45

28:50 I mean, I suppose, you know, you want to increase your wealth so it can be more beneficial to others, right? Not with a greedy motivation, right? But increasing our wealth, our possessions in order to benefit others, right? By investing it, right? Instead of just letting it all kind of dissipate, but investing it, right? Report an error in the passage at 28:50 Highlight the passage at 28:50

29:19 So it'll grow so you can benefit others. And then increasing our merit. So we're always trying to increase our merit, generating more merit through developing a good motivation, through practicing. Report an error in the passage at 29:19 Highlight the passage at 29:19

29:35 So that's the giving away, safeguarding, purifying and increasing with respect to each of those three. Is that kind of clear? Report an error in the passage at 29:35 Highlight the passage at 29:35

29:51 Then the next section is identification of analysis and placement. So the two types of meditation. Now if you ask what are the paths of analytical meditation and what are the paths of placement meditation? Report an error in the passage at 29:51 Highlight the passage at 29:51

30:05 So for meditation such as the cultivation of confidence in the spiritual teacher, the preciousness of the freedoms and endowments and how difficult it is to find them, death and impermanence, karma and its effect, the faults of cyclic existence and the cultivation of bodhicitta, analytical meditation is necessary. Report an error in the passage at 30:05 Highlight the passage at 30:05

30:29 So actually for most of the topics of the Lamrim, we need to do analytical meditation. Analytical meditation to increase our respect for our spiritual, like our guru. Report an error in the passage at 30:29 Highlight the passage at 30:29

30:48 The preciousness of the freedoms and endowments and how difficult it is to find them. So the perfect human rebirth, which is like really understanding. How greatly fortunate is our current circumstances are and how difficult it is to find them. To be a human being, to have the Dharma, to not be an animal or not be reborn in a different type of existence. Report an error in the passage at 30:48 Highlight the passage at 30:48

31:18 To be in a place where the Dharma is available, where the Buddha has taught. As opposed to, let's say, if we were born and raised in Kenya, not much opportunity to get Dharma teachings and to practice the Dharma. So meditating on that and developing that mind of really appreciating our current circumstances and really wanting to use this life well. Report an error in the passage at 31:18 Highlight the passage at 31:18

31:53 And etc. Death and impermanence. I'm realizing how... Death is inevitable. It will definitely come in how we're getting closer to death each moment and so not to put off Dharma practice, etc. So for all of these topics we need analytical meditation. So we'll get into that a lot more in the coming months. Report an error in the passage at 31:53 Highlight the passage at 31:53

32:32 Yeah, so once again, you know, when we do this, the meditation, we meditate on the same topic again and again, right? Again and again, let's say, on perfect human rebirth until we develop some experience of it. So it moves from, you know, just being an intellectual understanding to an actual kind of experience in our hearts. Report an error in the passage at 32:32 Highlight the passage at 32:32

32:57 And then we'll keep meditating on it and develop a realization. right. Report an error in the passage at 32:57 Highlight the passage at 32:57

33:02 So we develop an experience which yet isn't stable. Because we've probably all had insights, but they haven't necessarily been stable. We have an insight and then we kind of lose it. And it's kind of still there, but it's not something that strongly affects our lives. So then we need to keep meditating until we get a realization. Report an error in the passage at 33:02 Highlight the passage at 33:02

33:33 Okay. Report an error in the passage at 33:33 Highlight the passage at 33:33

33:37 Then for each of them, Minds of great strength and the ability to subdue the mind for a long time are necessary because if they are absent, their counterparts, disrespect and the like cannot be prevented. And because the generation of these minds depend on nothing but the meditation, analyzing them by investigating them individually time and again. Report an error in the passage at 33:37 Highlight the passage at 33:37

34:03 All right, so we kind of talked about this point already. About how when we're meditating we need to develop a mind of great strength, developing the antidote in order to counteract the mental affliction. So we've been habituating ourselves with mental afflictions since beginningless time. And so let's say we have a habit of, let's say, judging others. Report an error in the passage at 34:03 Highlight the passage at 34:03

34:43 So we've judged others for a long time. So in order to stop judging, we need to meditate on the, let's say compassion is a good antidote for judgment. So we need to meditate on compassion again and again and again until that's really strong, strong enough to really counteract that judgment. If we just meditate on compassion once, it doesn't really do. Report an error in the passage at 34:43 Highlight the passage at 34:43

35:12 Much for the judgment, right? We notice that these minds, they just come up involuntarily. They just come up spontaneously again and again and again. So we need a strong mind to counteract that so that the judgment won't keep coming up. So that just happens gradually, right? That will become less and less judgmental as we develop the antidotes more and more. Report an error in the passage at 35:12 Highlight the passage at 35:12

35:44 Or whatever it is, irritated at others or irritated at the drivers on the road. Maybe we have that habit of becoming irritated at drivers on the road and so we need to develop the antidote, let's say loving kindness, just wishing them happiness. So we develop that with more and more strength so that eventually we won't become irritated at all. Report an error in the passage at 35:44 Highlight the passage at 35:44

36:22 So Lama Tsongkhapa continues to illustrate, just as intense attachment arises, if you meditate on an object of attachment a lot, exaggerating its pleasant features, in the same way intense aversion arises if you think of many unpleasant features with regard to an enemy. Report an error in the passage at 36:22 Highlight the passage at 36:22

36:45 So this is... The more we think about the good qualities of the object of attachment, the more intense the attachment is. And similarly, the irritating person, the more we think about their annoying qualities, the stronger the annoyance becomes. Report an error in the passage at 36:45 Highlight the passage at 36:45

37:09 And this makes me think about election season. Right? Report an error in the passage at 37:09 Highlight the passage at 37:09

37:18 Because this is, I mean, it's so obvious during election season, right? The candidate that we support, you know, we think about their good qualities again and again and again. So they become, you know, the good guy, right? And then the candidate that we're against, right, we just think about their negative qualities and then they become the bad guy, right? Report an error in the passage at 37:18 Highlight the passage at 37:18

37:44 So it's completely polarized. And it's just very interesting. to me to just watch my own mind I hear the candidate that I support and how immediately my mind It's such a great example in my own mind of... How I do this again and again, just focus on the positive qualities or the negative qualities. And then when I try to work on my mind and try to develop a balance, a balanced perspective of the two candidates, my mind doesn't really want to do that. Report an error in the passage at 37:44 Highlight the passage at 37:44

38:37 It's just much easier to believe one guy is the good guy and the other one is the bad guy. Report an error in the passage at 38:37 Highlight the passage at 38:37

38:48 So this is a good season for working on our minds, for really seeing our minds. Well, if you're interested in politics, if you're not, then it doesn't do much. But for people who are really interested in politics, just a really good time to practice, to practice seeing things in not such a black and white way. Report an error in the passage at 38:48 Highlight the passage at 38:48

39:14 Seeing the good qualities of the candidate that we don't like. And not Report an error in the passage at 39:14 Highlight the passage at 39:14

39:25 just projecting good qualities on the candidate that we like. Because we all know from our experience, the politicians that we've supported, they don't end up living up to your expectations. Report an error in the passage at 39:25 Highlight the passage at 39:25

39:42 Okay, my little shmeel on politics. Politics of the Dharma. Okay. So hence, in regard to meditating these paths, it is the same. Whether or not the aspect of the object appears clearly. Report an error in the passage at 39:42 Highlight the passage at 39:42

39:59 But the mind's mode of apprehension has to be intense and long-lasting, which is why you should do analytical meditation. In the context of practicing calm abiding, which enables one to place the mind on whatever single object one wants, wishes, sorry. Report an error in the passage at 39:59 Highlight the passage at 39:59

40:17 You know, actually, I need to take a break for a minute. Let's take a break. Yeah. Report an error in the passage at 40:17 Highlight the passage at 40:17

· · · silence, 1 minute

40:56 Excuse me if I make burpy noises. I'm glad that that's recorded. I hope not. Report an error in the passage at 40:56 Highlight the passage at 40:56

41:20 Oh, that's very kind of you. Report an error in the passage at 41:20 Highlight the passage at 41:20

41:29 Anyway, so we'll just finish this section. And then we'll do a bit of meditation. We'll practice the analytical versus the stabilizing meditation. Report an error in the passage at 41:29 Highlight the passage at 41:29

41:40 So here the last part of the section says hence. was awarded. He was awarded. He was awarded. Report an error in the passage at 41:40 Highlight the passage at 41:40

41:11 hope not. Report an error in the passage at 41:11 Highlight the passage at 41:11

· · · silence, 1 minute

41:47 In regard to meditating these paths, it is the same. Whether or not the aspect of the object appears clearly, but the mind's mode of apprehension has to be intense and long-lasting, which is why you should do analytical meditation. Report an error in the passage at 41:47 Highlight the passage at 41:47

42:04 So this is interesting. It's saying that when we're doing analytical meditation, the important thing is that the mind's Mode of apprehension or the aspect has to be intense and long-lasting. So to meditate again and again long-lasting and intense, whether or not the object is clear, the important thing Lama Tsongkhapa is saying is the intensity and long-lasting. Report an error in the passage at 42:04 Highlight the passage at 42:04

42:47 So generally, In the Lamrim where you meditate on the same topic, maybe some topics it takes shorter time to get the realization, other topics it takes a long time. Like to realize that death is certain, like if we meditate on that, it doesn't take very long to realize that death is certain. But to realize that, let's say the guru is a Buddha. Report an error in the passage at 42:47 Highlight the passage at 42:47

43:23 It may take years or lifetimes to meditate on that. Report an error in the passage at 43:23 Highlight the passage at 43:23

43:32 Anyway, I already mentioned it. So to meditate on the same topic again and again and again until you get the experience. So intense and long-lasting. And then in the context of practicing calm abiding, which enables one to place the mind on whatever single object one wishes. So, um, so Report an error in the passage at 43:32 Highlight the passage at 43:32

43:53 Since someone whose mind cannot stay on a single object will not be fit for mental quiescence if he analyzes again and again, it is necessary to practice placement meditation for that. So we also need to develop this single-pointed mind that can focus on that single object for as long as we want. So if we're only doing analysis again and again... Report an error in the passage at 43:53 Highlight the passage at 43:53

44:22 When you're not able to stay on an object single pointedly, then we're never going to get the power. So we need to do both the placement meditation and the analytical meditation. Report an error in the passage at 44:22 Highlight the passage at 44:22

44:54 Because there's so many topics that one is meditating on, it's at what point do you figure, okay, I think I've got it. Yeah. How does that work? Yeah. So there are different ways to do it. You know, I've heard different kinds of advice from Lama Zopa Rinpoche, you know, where you can meditate, let's say, sequentially on the topics of the lamrim, you know, and just spend a certain amount of time on each topic, let's say, you know, a month on each topic that way. Report an error in the passage at 44:54 Highlight the passage at 44:54

45:32 Or you can meditate on that same topic until you get a realization of it, right, which... Which is another way to do it. But let's say you're doing a retreat and you're doing a retreat for a week. You're not going to meditate on the same topic until you get a realization of it because you may not ever go beyond the first topic. Report an error in the passage at 45:32 Highlight the passage at 45:32

45:57 So if you have a week, then you divide up that week into periods and then you try to cover the entire path. If you're doing a lamrim retreat, you try to cover the entire path. Report an error in the passage at 45:57 Highlight the passage at 45:57

46:09 So that's one way of doing it sequentially. Sometimes you focus on one topic in particular and you keep meditating on the other things. So let's say you're really trying to get a realization of emptiness. So you can meditate on emptiness every day and then at the same time meditate on the other topics sequentially. Report an error in the passage at 46:09 Highlight the passage at 46:09

46:29 Or meditate on death every day. The lamas usually recommend that we meditate on death every day so that we use our time wisely. So we don't waste our time. So there's various different ways to do it, depending on your schedule, your time, and your own particular mind. Report an error in the passage at 46:29 Highlight the passage at 46:29

46:51 Does that answer your question? Well, the other question was, if you get a realization of, let's say, a particular topic, whatever that might be, will it make that, will then it be easier for you to maybe get subsequent realizations on other topics? Report an error in the passage at 46:51 Highlight the passage at 46:51

47:15 Some of them work that way. If you realize subtle impermanence, the changing from moment to moment phenomenon, then that helps you get a realization of emptiness. It will get you closer. Report an error in the passage at 47:15 Highlight the passage at 47:15

47:35 Not everything kind of works that way. If you realize that Report an error in the passage at 47:35 Highlight the passage at 47:35

47:45 death is certain, it's not going to necessarily help you realize emptiness. Report an error in the passage at 47:45 Highlight the passage at 47:45

47:53 So some of them work that way and some of them don't, right? Love and compassion, right, that will help you develop bodhicitta. If you, let's say, realize great compassion, then that's a step in developing bodhicitta. Report an error in the passage at 47:53 Highlight the passage at 47:53

48:13 And then when you get a realization, you'll know it. Well, I think you'll know it. Not that I've experienced that, but, you know, it'll be a different experience, right, from what you're... Report an error in the passage at 48:13 Highlight the passage at 48:13

48:30 Yeah, Peter, will you? Report an error in the passage at 48:30 Highlight the passage at 48:30

48:36 Ana, I think your question is a good advertisement for why we need a guru, because I think our guru can kind of tailor the lamrim subjects that we need the most, he can see our mind, so that we're not just kind of flailing around trying to do everything at once, you know, but it gives us more focus. Report an error in the passage at 48:36 Highlight the passage at 48:36

48:57 Yeah, exactly. Right, so when we study the Dharma, we hear, oh, you should meditate on... Death every day. Oh, you should meditate on emptiness every day. Oh, you should meditate on bodhicitta every day. So it's not maybe realistic for all of us to meditate on all of those things every day. And so then we need a teacher, like a guru, to help us understand what it is that we need to focus on at a given time. Yeah, Janet. Report an error in the passage at 48:57 Highlight the passage at 48:57

49:30 Well, I know in doing the lamrim with Riba Rinpoche, he suggested... Very strongly that the entire lamrim be reviewed each day. And that can be done in like five minutes. And then whatever topic you're on, you stop at that topic. So like if you're in death and impermanence, you review the gurus and the, you know, preciousness. And then you go to the death and impermanence. Report an error in the passage at 49:30 Highlight the passage at 49:30

49:57 And then quick at the end, just go blah, blah, blah, blah, blah, blah, blah, blah. And we have lots of prayers right in this book. Under lamrim, starting on page 125, I believe, that can kind of be used like an outline. Report an error in the passage at 49:57 Highlight the passage at 49:57

50:20 And this way, he says, you learn it actually in the proper sequence because it does go through the various levels of, you know. Report an error in the passage at 50:20 Highlight the passage at 50:20

50:35 Renunciation, bodhicitta and so on. Yeah, yeah. And so the prayers, like one of the really popular prayers going through the whole path is the foundation of all good qualities. Well, there's this calling the guru from afar. That's a good one. And then foundation of all good qualities, page 139. Oh, Report an error in the passage at 50:35 Highlight the passage at 50:35

51:07 excellent. Yeah. Report an error in the passage at 51:07 Highlight the passage at 51:07

51:11 Yeah, so that'll go through the entire path. Right, so that's, you know, so that's, thank you for bringing that up. So I've heard that also from other Lamas as well. And I think it's really important, right, to not, because there's so many different parts of the path, to remember the whole entire path and kind of where you are in that particular order. Report an error in the passage at 51:11 Highlight the passage at 51:11

51:35 And so whatever you're meditating on is in context. Report an error in the passage at 51:35 Highlight the passage at 51:35

51:47 So the foundation of all good qualities, the three principal aspects of the path are excellent ones. And Report an error in the passage at 51:47 Highlight the passage at 51:47

52:00 the glance meditation on all the important points of the lamrim. Report an error in the passage at 52:00 Highlight the passage at 52:00

52:13 Yeah, I personally haven't done this one much, but it looks good. And then if we have a little more time in the Lama Chopa, the Guru Puja, there's a beautiful, beautiful lamrim prayer that's a little bit longer. That's an incredible one. So, yeah, so it's very good to read those every day or to at least read one of them. Report an error in the passage at 52:13 Highlight the passage at 52:13

52:42 And then it's good, I think, to do one for a while and then do a different one for a while so it doesn't get stale, you know, because if we do the same thing all the time, you know, after a while you're just kind of reading it and you're not thinking about it anymore and it just kind of becomes rote. Report an error in the passage at 52:42 Highlight the passage at 52:42

52:58 So it's nice to change it around sometimes. Report an error in the passage at 52:58 Highlight the passage at 52:58

53:08 All right. And, you know, and actually, if people want one of these, you know, we can make copies. Report an error in the passage at 53:08 Highlight the passage at 53:08

53:19 I actually have the foundation of all good qualities at home. I could make copies for people. I don't have the other ones personally, but, Report an error in the passage at 53:19 Highlight the passage at 53:19

53:44 yeah, I mean, but for people to do it at home, we could. Report an error in the passage at 53:44 Highlight the passage at 53:44

54:05 Okay. Well, maybe you can help me then find those and then we can get those copied. So how many people would be interested in getting copies of those? Report an error in the passage at 54:05 Highlight the passage at 54:05

54:20 Yeah, and a lot of these are on the website, the FPMT website, the fpmt.org. You know, you can download the PDFs for like a dollar usually. Report an error in the passage at 54:20 Highlight the passage at 54:20

54:32 But I can send out, I'll email out the ones that I have, you know, and you can print them and read them. And if I don't have your email address, if I can, I'll just get that from you if you want it. Okay. Report an error in the passage at 54:32 Highlight the passage at 54:32

54:53 Any other questions or comments on that topic? Report an error in the passage at 54:53 Highlight the passage at 54:53

55:03 you sure? Report an error in the passage at 55:03 Highlight the passage at 55:03

55:11 Gishidogpa? Yeah, Gishidogpa is teaching this Sunday, right? Report an error in the passage at 55:11 Highlight the passage at 55:11

55:19 He's back. Yeah, he went away and just got back today, I think. Report an error in the passage at 55:19 Highlight the passage at 55:19

55:27 So yeah, for people who haven't attended Gishidogpa's teachings, they're just so pure, such great teachings. Report an error in the passage at 55:27 Highlight the passage at 55:27

55:52 So maybe we'll do... I thought... Since we covered the topic of relying on a spiritual teacher, I thought we could just do a meditation on contemplating the qualities of the guru. So if people have a guru, like Gishudagpa or Lama Zopa Rinpoche or whatever, you can contemplate the qualities, His qualities. Report an error in the passage at 55:52 Highlight the passage at 55:52

56:20 Or if people don't, Do you have someone you could meditate on? His Holiness the Dalai Lama is always a good one. Does anybody not have someone they could meditate on, someone quite holy that they could meditate on their qualities? Report an error in the passage at 56:20 Highlight the passage at 56:20

56:41 So I thought we could do that and we'll alternate the analytical meditation and the stabilizing meditation. So practice doing that. Report an error in the passage at 56:41 Highlight the passage at 56:41

56:52 And I can't really lead you. Because you have to get to a certain point where you're appreciating the qualities. And then just try to stay on that appreciation for a while and see how long you can stay on that. And then you'll notice that the clarity of that starts to fade and the mind starts getting distracted. And then you can start analyzing again and bring that up. Report an error in the passage at 56:52 Highlight the passage at 56:52

57:22 And then stay on it, again, right, when you develop the appreciation. So just practicing going back and forth between analytical meditation and the stabilizing meditation. Does that make sense for people? Report an error in the passage at 57:22 Highlight the passage at 57:22

57:42 You know, when you get, you know, like when you're meditating, let's say, on the qualities of Geshe Dagpa, you know, a sense of appreciation for him, you know, will come up. A sense of appreciation, a sense of gratitude, maybe a sense of respect. Report an error in the passage at 57:42 Highlight the passage at 57:42

57:58 then Then try to stay on that. Okay? So we'll just do it quietly. I won't lead you through that. Will that be okay? Okay. So we'll do that for about 10-15 minutes. Report an error in the passage at 57:58 Highlight the passage at 57:58

58:22 And then when our minds get distracted, just notice it and gently bring the mind back to the object. Any Report an error in the passage at 58:22 Highlight the passage at 58:22

· · · silence, 12 minutes

1:10:15 questions or comments on that? Or anything to share? Was it clear for people what to do? Analyzing and placement. Which was easier, the analyzing or the stabilizing? Report an error in the passage at 1:10:15 Highlight the passage at 1:10:15

1:10:39 Analyzing? Yeah. I think for most of us, the analytical is easier. We're used to thinking, but hard to stay on that kind of conclusion. Report an error in the passage at 1:10:39 Highlight the passage at 1:10:39

1:10:59 What happens for me often with the stabilizing medication is I do it and then I feel good, and then I kind of drift off. And I don't know if I'm... It's sort of a semi-sleep. And the only way to really maintain seems to be to interject the analytical, start to analyze something, some kind of virtuous. Report an error in the passage at 1:10:59 Highlight the passage at 1:10:59

1:11:22 Is that common or is that? Very, yeah. I mean, that's, yeah, generally, you know, for a lot of us, right, when we stabilize on something and then it starts to get dull, the mind starts to get heavy and foggy. Yeah, and then there are various. Kind of antidotes for that, you know, analyzing again. Start bringing a little more energy into the mind, yeah. Report an error in the passage at 1:11:22 Highlight the passage at 1:11:22

1:11:53 So, I mean, it's just with practice that we learn to really keep a vividness of attention, you know, to be able to stay on the object and keep it vivid. You know, there's just no substitute for just doing it again and again. Report an error in the passage at 1:11:53 Highlight the passage at 1:11:53

1:12:13 That's good you noticed that because that's exactly what it says in the instructions is that when the object starts getting unclear and then you start analyzing again. Report an error in the passage at 1:12:13 Highlight the passage at 1:12:13

1:12:35 Are there causes for being able to stabilize in the placement meditation? Are there specific things that... can do to accumulate cause? We covered one section. Let's see, it's on page. Report an error in the passage at 1:12:35 Highlight the passage at 1:12:35

1:13:10 On the bottom of page 33, the causes of calm abiding and special insight. So there was this presentation of controlling the sense doors. Report an error in the passage at 1:13:10 Highlight the passage at 1:13:10

1:13:21 Vigilant behavior, knowing the right measure of food, exerting oneself in not sleeping and practicing yoga, etc. So those are four things, like controlling the sense doors. So what we're doing when we're not meditating is affecting our ability to concentrate and focus. So if we have a really busy life, and we're constantly chasing after the... Report an error in the passage at 1:13:21 Highlight the passage at 1:13:21

1:13:51 Objects of our senses, then that's an obstacle to be able to stabilize. So oftentimes people try to develop calm abiding. Well, actually most of the time people try to develop calm abiding while in retreat. So to try to develop calm abiding by meditating a little bit every day in a busy life, very difficult. Report an error in the passage at 1:13:51 Highlight the passage at 1:13:51

1:14:19 But it's still worth trying. It's still worth trying. So controlling the sense doors, vigilant behavior, really developing this introspection, this mental factor of introspection that notices when the mind is dull, when the mind is going off and bringing it back. Not eating too little, not eating too much, etc. So those are some of the causes of calm abiding. Report an error in the passage at 1:14:19 Highlight the passage at 1:14:19

1:14:49 And then there's a whole section in the lamrim on developing calm abiding toward the end of the lamrim that if you're really interested in that's a good read. And then there's another book called The Attention Revolution by Alan Wallace. This is an excellent, really practical book on how to develop calm abiding. Report an error in the passage at 1:14:49 Highlight the passage at 1:14:49

1:15:12 So, and the nine, the nine, because there are nine stages before you develop calm abiding and so he goes through each of those nine and talks about different, yeah, I mean, different meditations you can do and what happens at each of those levels. It's a very practical, excellent book and without a lot of, you know, dogma or anything, you know, anybody can pick it up. You don't have to be a Buddha. Report an error in the passage at 1:15:12 Highlight the passage at 1:15:12

1:15:39 Attention Revolution by Alan Wallace. I don't know if they have it in the bookstore. I had requested for them to order it, but I don't know if it's actually in there. Is placement meditation the same as calm abiding? Or is it one aspect or something? yeah well so meditation Report an error in the passage at 1:15:39 Highlight the passage at 1:15:39

1:16:06 comb-abiding is... technically, calm abiding is the achievement of, you The ability to stay on an object for as long as you wish, which is combined with this physical and mental pliancy, the serviceability of body and mind and bliss and all of that. So that's kind of the culmination of practicing this placement meditation or this stabilizing meditation. So it's a type. Report an error in the passage at 1:16:06 Highlight the passage at 1:16:06

1:16:33 I guess you could say, well, not really a type. It's a... No, no. I mean, I would say calm abiding is like a subset, maybe a subset of placement meditation. Let's see, what's an analogy? Report an error in the passage at 1:16:33 Highlight the passage at 1:16:33

1:16:53 So we practice placement meditation now, right, or stabilizing meditation. Those are interchangeable, right, by trying to keep our mind on a particular object, right? So we can practice that now and then at a certain point. When we've really developed that practice, then we achieve calm abiding. So calm abiding is kind of the culmination of stabilizing meditation practice. Report an error in the passage at 1:16:53 Highlight the passage at 1:16:53

1:17:27 I don't think it becomes spontaneous. It's a matter of just meditating, meditating, meditating until you can stay on the object as long as you wish with clarity and attention and cliancy. Report an error in the passage at 1:17:27 Highlight the passage at 1:17:27

1:17:48 It's the result. Maybe we can say it's the result. Is placement meditation always, does it always follow analytical meditation or if we like meditate on the breath or another object, is that also considered placement meditation? Yes, yes. So no, so we can do analytical meditation combined with stabilizing meditation like we did today or you can just do placement meditation. Report an error in the passage at 1:17:48 Highlight the passage at 1:17:48

1:18:19 You can just do the placement meditation. Like meditating on the breath, you can just do that as well. Report an error in the passage at 1:18:19 Highlight the passage at 1:18:19

1:18:28 So you don't have to combine it with analytical meditation. Usually when you're trying to develop calm abiding, you spend a period of really focusing just on the placement meditation for a while. Report an error in the passage at 1:18:28 Highlight the passage at 1:18:28

1:18:43 And they say that if you have all the causes and conditions, you can develop calm abiding in six months. That's what they say. Report an error in the passage at 1:18:43 Highlight the passage at 1:18:43

1:18:57 Did I answer your question? You look puzzled still. Well, I've just heard a lot of different names. Like, I came to the conclusion, or it seems that, and tell me if this is correct, but the word like shine, shamatha, calm abiding, these are just different words for meaning the same thing. Yeah. But when you say placement meditation... Report an error in the passage at 1:18:57 Highlight the passage at 1:18:57

1:19:30 Is that related or is that just another word that refers to exactly the same thing? No. So placement meditation is broader. It's like a broader category. Like the calm abiding falls within the category of placement meditation. So like you said, calm abiding, shine and shamatha are all the same thing. Report an error in the passage at 1:19:30 Highlight the passage at 1:19:30

1:19:55 Shine is the Tibetan term. Shamatha is the Sanskrit term. Calm abiding is the English. So that is, as I said, that's the result of doing a lot of placement meditation. So placement meditation isn't synonymous with those. Report an error in the passage at 1:19:55 Highlight the passage at 1:19:55

1:20:19 So when you're practicing placement, or when you're doing placement meditation, you're practicing calm abiding meditation? Yeah, you could say that. You're practicing calm abiding, or you're practicing in order to achieve calm abiding. Report an error in the passage at 1:20:19 Highlight the passage at 1:20:19

1:20:38 Is that clear for people? Okay, sorry. I sometimes make things more complicated than they need to be. So, yeah. Okay. Any other questions or comments? Okay, we've run out of time. So we didn't have a chance to review the old homework. Report an error in the passage at 1:20:38 Highlight the passage at 1:20:38

1:21:06 Did I pass out homework 13 to you before? Okay. We haven't had a normal class for a while. Yeah, so yeah, I mean last week we didn't have a normal class. So if people want a homework 13, here it is. Report an error in the passage at 1:21:06 Highlight the passage at 1:21:06

1:21:36 No, I don't have the homeworks anywhere. Sometimes I email them out. Is that what you mean? Yeah, so I'll email it out too. So if people want it. Report an error in the passage at 1:21:36 Highlight the passage at 1:21:36

1:21:59 Yeah, so all the teachings are recorded and uploaded. So if you miss one or you want to listen to one again, they're on the web. Yeah, that's the only thing. And then I email out materials sometimes. Report an error in the passage at 1:21:59 Highlight the passage at 1:21:59

1:22:19 The recordings are all on archive.org. And there was a question about, do you know how up-to-date archive.org is for this class? Report an error in the passage at 1:22:19 Highlight the passage at 1:22:19

· · · silence, 1 minute

1:23:02 So we'll do some dedication prayers. Page 235. Report an error in the passage at 1:23:02 Highlight the passage at 1:23:02

1:23:27 So we'll do the first two on page 235 and then we'll do the long life prayer for His Holiness the Dalai Lama. Report an error in the passage at 1:23:27 Highlight the passage at 1:23:27

1:23:37 Due to the merits of these virtuous actions may I quickly attain the state of a Guru Buddha and lead all living beings without exception into that enlightened state. May the supreme jewel bodhicitta that has not arisen arise and grow and may that which has arisen not diminish but increase more and more. Report an error in the passage at 1:23:37 Highlight the passage at 1:23:37

1:24:01 And then page 244. Enthusiastic. Report an error in the passage at 1:24:01 Highlight the passage at 1:24:01

1:24:11 Let's read both of the long life prayers on page 244 for His Holiness the Dalai Lama and Lama Zopa Rinpoche. In the land encircled by snow mountains, you are the source of all happiness and good. All-powerful Chinrezi, Tenzin Gyatso, please remain until saṃsāra ends. You who uphold the subduer's moral way, who serve as the bountiful bearer of all, sustaining, preserving, and spreading Manjunath's victorious doctrine, who masterfully accomplish magnificent prayers honoring the three jewels, Savior of myself and others, your disciples, please, please live long. Report an error in the passage at 1:24:11 Highlight the passage at 1:24:11

1:25:03 Thank you. Report an error in the passage at 1:25:03 Highlight the passage at 1:25:03

1:25:08 And so then I'll email out to you some of the Lamrim prayers. And if I don't have your email address and you want me to have it, then, you know, you can write it on this piece of paper. Report an error in the passage at 1:25:08 Highlight the passage at 1:25:08

1:25:29 I believe that we're downstairs. Yeah. Yeah, I think we're downstairs next week. We're actually going to be downstairs, well, next week, and then I don't know after that. Report an error in the passage at 1:25:29 Highlight the passage at 1:25:29

1:25:46 Yeah, exactly. No, meaning this room. Right. Yeah. All right. Report an error in the passage at 1:25:46 Highlight the passage at 1:25:46