Basic Program - Buddhism From A-Z (13 March 2009)

0:00 Text, people have that. Report an error in the passage at 0:00 Highlight the passage at 0:00

0:09 Just to review, so we're on the initial scope, going through refuge. And then we've talked about the causes of going for refuge. What were the causes for going for refuge? Report an error in the passage at 0:09 Highlight the passage at 0:09

0:28 Fear of suffering and faith or confidence in the three jewels. We went through what the objects of refuge are. And now we're in this section, the way to go for refuge as much as one can. Okay. And first of all, to understand the positive qualities, the positive qualities of the Buddha, Dharma and Saṅgha. So we started talking about the Buddha's positive qualities last time, the qualities of the Buddha's body, speech, mind and exalted activities. Report an error in the passage at 0:28 Highlight the passage at 0:28

1:00 So once again, the Buddha's body, the Buddha doesn't have an ordinary body that gets sick and that twists their ankle and hurts their leg. Gets headaches and things like that, stomach aches. So the Buddha's gone beyond that, right? Because an ordinary body is taken through the force of karma and mental afflictions. Report an error in the passage at 1:00 Highlight the passage at 1:00

1:28 And the Buddha has completely abandoned all of the mental afflictions. All of the anger, all of the ignorance, all of the jealousy, and has become completely pure. Report an error in the passage at 1:28 Highlight the passage at 1:28

1:44 In his mind, but also in his body. And then the Buddha's speech. The Buddha knows exactly what to say in order to help others. The ordinary things we like, we try to help others, but we might put our foot in our mammals or not know the right thing to say. The Buddha has the Amnish mind. Report an error in the passage at 1:44 Highlight the passage at 1:44

2:15 The Buddha knows exactly what to say. Which is why we want to strive to become a Buddha so we can be the most benefit to others. Report an error in the passage at 2:15 Highlight the passage at 2:15

2:32 And then the Buddha's mind. So a Buddha has attained omniscience. It is able, well it can see all phenomena very clearly like a berry in the palm of his hand. So the Buddha has eliminated all. Obstructions, all mental afflictions and the potential for them. So the Buddha has completely eliminated all ignorance and the potential for ignorance, completely eliminated the judgmental mind. Report an error in the passage at 2:32 Highlight the passage at 2:32

3:14 So if we ever are afraid that the Buddha might be able to read our mind, there's no reason to be afraid because a Buddha... It's impossible for a Buddha to have a judgmental mind. It's impossible because the Buddha has completely eliminated all potential to have a judgmental mind or an angry mind or a Report an error in the passage at 3:14 Highlight the passage at 3:14

3:44 jealous mind or a selfish mind, which is really mind-blowing, right, if we think about it, that it's impossible for this being to be selfish. Report an error in the passage at 3:44 Highlight the passage at 3:44

4:01 And that's what it means, you know, when it says the Buddha has eliminated all obscurations, right, and all mental afflictions in their seeds, right? So mental afflictions, like, as we practice, you know, we reduce our anger, we reduce our selfishness, we reduce our jealous mind, we reduce our judgmental mind. Report an error in the passage at 4:01 Highlight the passage at 4:01

4:23 But, you know, it still kind of pops up. Again and again, right? The little grumblings that we have, the little irritations, the grumpiness that we have, the little selfishness that we have. You know, it just pops up. You know, especially if we're tired or stressed or overworked or something like that, you know, the grumpy mind comes up more and more. Report an error in the passage at 4:23 Highlight the passage at 4:23

4:49 Because we haven't eliminated the seeds of them, you know, the potential for these minds, you know. So they keep popping up. But for a Buddha, a Buddha has eliminated all of the potential for those as well. So it's not that when the Buddha on a good day is really kind and helpful, but on a bad day the Buddha is just going to take a nap and watch movies and forget about us. Report an error in the passage at 4:49 Highlight the passage at 4:49

5:17 Or be snarky, is that what you said? So the Buddha won't be snarky. Report an error in the passage at 5:17 Highlight the passage at 5:17

5:30 Right, and we can see that with the evolved, you know, the enlightened beings. You know, the lamas that we've been around, like Lama Zopa Rinpoche, it's kind of really difficult to imagine him being snarky, right? Or, you know, just because he's just so, he has all of this love and compassion and this gentleness. Report an error in the passage at 5:30 Highlight the passage at 5:30

5:59 So the Buddha has eliminated all obscurations and knows exactly how to help us, knows our minds. Report an error in the passage at 5:59 Highlight the passage at 5:59

6:12 So the knowledge aspect of the Buddha's mind and then the compassion aspect of the Buddha's mind, which a Buddha's mind has become compassion. It has become great compassion. It's the nature of the Buddha's mind to be compassionate. Report an error in the passage at 6:12 Highlight the passage at 6:12

6:34 It's the nature of fire to be hot. The nature of a Buddha's mind is to be compassionate. So the Buddha's mind is never without compassion. Report an error in the passage at 6:34 Highlight the passage at 6:34

6:49 That's the entire reason for Buddha's existence. The entire reason to become a Buddha is to help others. The only reason that bodhisattvas strive for Buddhahood is out of compassion for others. Otherwise they can settle for nirvāṇa. They settle for their own bliss. But they work toward Buddhahood in order to help others because they recognize how much others are suffering again and again and they can't just rest and abide in their own bliss. Report an error in the passage at 6:49 Highlight the passage at 6:49

7:25 So the Buddha is bound by great compassion without control. So the Buddha's compassion is like the sun constantly shining on others. Report an error in the passage at 7:25 Highlight the passage at 7:25

7:42 And there's no choice in the matter. It's just spontaneous. Report an error in the passage at 7:42 Highlight the passage at 7:42

8:09 So the Buddhas, right, it's impossible for the Buddhas to not help us if we're ready. So the Buddhas are constantly helping others. And the limitation of why we can't get helped would be on our side. If we're completely open, we're completely ready, then the Buddhas will definitely help us. Will never fail to help us because the Buddhas have abandoned laziness. They've abandoned indifference, right? The Buddhas are completely compassionate. Report an error in the passage at 8:09 Highlight the passage at 8:09

8:45 And the block on our side is, right, lack of faith, lack of, well, maybe attachment to ego, attachment to comfort, attachment to doing what I want to do kind of thing, right? Report an error in the passage at 8:45 Highlight the passage at 8:45

9:05 But if we really open... Our hearts and really trust in the Buddhas, then the Buddhas will never fail to help us, it says in the scriptures. Report an error in the passage at 9:05 Highlight the passage at 9:05

9:18 But the Buddhas can't take away our suffering. The Buddhas can't do the work for us. So it's said that the Buddhas can't wash away our negativities the way we wash away dirt with water. Report an error in the passage at 9:18 Highlight the passage at 9:18

9:35 Nor can the Buddha transfer his own realizations to others. The Buddha can only teach others the method to accomplish it ourselves. Report an error in the passage at 9:35 Highlight the passage at 9:35

9:50 So the Buddha taught the Dharma to help us understand what we need to do, right? How do we remove our mental afflictions? We have to do the work to remove our ignorance and our anger, etc. Report an error in the passage at 9:50 Highlight the passage at 9:50

10:12 And the only way to achieve lasting peace and lasting freedom from suffering is to transform our minds, right? To transform our minds and to let go of our anger and our irritation and our attachments and our ignorance. Report an error in the passage at 10:12 Highlight the passage at 10:12

10:31 And ultimately realize emptiness so we can get out. Report an error in the passage at 10:31 Highlight the passage at 10:31

10:47 Then the Buddha's exalted activities. Report an error in the passage at 10:47 Highlight the passage at 10:47

10:54 So as I was saying earlier, the Buddhas are constantly helping others. That's their whole reason to exist. Lama Tsongkhapa says, by means of both spontaneous, and uninterrupted exalted activities of his body, speech, and mind. He benefits all sentient beings. Report an error in the passage at 10:54 Highlight the passage at 10:54

11:13 fact, insofar as a trainee is fit for guidance, it is impossible for the Muni or the Buddha to not give that trainee what is excellent. So this is Report an error in the passage at 11:13 Highlight the passage at 11:13

11:30 another thing that if we really let it in, it's mind-blowing, right? It's mind-blowing that the Buddha will never fail to help us. The Buddha will never decide, okay, well, you're kind of irritating me today and so I'm not going to help you. Report an error in the passage at 11:30 Highlight the passage at 11:30

11:52 And the Buddha doesn't care if you've helped him or not, doesn't care whether or not you've given him offerings or there's no selfishness. The Buddha will just help us if we're ready. Report an error in the passage at 11:52 Highlight the passage at 11:52

12:28 There are these supplementary points that Lama Tsongkhapa goes into. First of all, gaining certainty regarding the conviction, the cause of going for refuge purely, not gaining the conviction in insistent advice to achieve certainty. So first of all, gaining certainty. Patawa said, if you keep contemplating again and again, the firmer your conviction and the purer your mental continuum becomes, and the more blessings will arise. Report an error in the passage at 12:28 Highlight the passage at 12:28

13:02 So as with anything, if we contemplate something again and again, if we contemplate the good qualities of something again and again, then the more confidence in somebody's good qualities arise. Report an error in the passage at 13:02 Highlight the passage at 13:02

13:18 The more we contemplate somebody's negative qualities, the more irritation arises. Report an error in the passage at 13:18 Highlight the passage at 13:18

13:27 So... So it's recommended with the Buddha's qualities to really think about and contemplate the Buddha's qualities again and again. Think about what it really means and let it in, not just leaving it at an intellectual level, but thinking about what it really means for somebody to be completely free from selfishness, Report an error in the passage at 13:27 Highlight the passage at 13:27

13:54 to be completely free from judgmental mind, for those things to be impossible to arise, for Buddha to exist only. To help others. Report an error in the passage at 13:54 Highlight the passage at 13:54

14:17 Like there are no other beings that we know of, right, who are completely existing for our benefit, right? Even our mothers, right, they have some, you know, attachments, some selfish concerns, right? Report an error in the passage at 14:17 Highlight the passage at 14:17

14:41 But a Buddha has none of that. Report an error in the passage at 14:41 Highlight the passage at 14:41

14:47 And then it's really helpful to be around, right, the lamas, right, and see that... There are beings who actually exist who are like this, right? Like my Lama in Italy, I never saw him do a selfish thing for seven years living with him, like never. Report an error in the passage at 14:47 Highlight the passage at 14:47

15:08 Lama Zopa Rinpoche, you know, he does everything for others. Report an error in the passage at 15:08 Highlight the passage at 15:08

15:19 So it's important to gain some certainty here, some confidence. Instead of keeping with a wishy-washy mind, which is oftentimes what we do, we listen to teachings and we think, oh, okay, that makes sense. And then we listen to something else and then we waver. Report an error in the passage at 15:19 Highlight the passage at 15:19

15:43 But for the Buddha to help us, the more confidence we have in somebody, the more they're able to help us. The more trust we have in somebody, the more they're able to help us. Report an error in the passage at 15:43 Highlight the passage at 15:43

15:53 If we ask for help from somebody. Report an error in the passage at 15:53 Highlight the passage at 15:53

16:00 And we don't really have confidence in them. Then maybe we'll follow their advice and maybe we won't. Sometimes people go to different Lamas and ask the same question until they get the answer that they want. Report an error in the passage at 16:00 Highlight the passage at 16:00

16:16 So that's indicating a lack of confidence in their advice, that their advice will really help. But this is what we do. Report an error in the passage at 16:16 Highlight the passage at 16:16

16:34 So if we really have confidence and trust, then the Buddha is going to help us so much. So Lama Tsongkhapa says, as you gain certain knowledge in this regard, you will go for refuge from the bottom of your heart. And then, if you merely train in the precepts, everything you do will become an instance of practicing the Buddha's teaching. Report an error in the passage at 16:34 Highlight the passage at 16:34

16:54 So Report an error in the passage at 16:54 Highlight the passage at 16:54

17:06 I think, you know, for most of us, we kind of take, you know, well, we do take refuge in the Buddha Dharma and Saga, right? We come to the... The teachings, you know, we do our practice. But then sometimes actually we kind of take refuge in our egos, right? And sometimes, once in a while, right? We take refuge in our stories or in our projections about things, our egos. Report an error in the passage at 17:06 Highlight the passage at 17:06

17:37 Making sure that, you know, I'm taken care of, right? Number one, not totally trusting that. right. Report an error in the passage at 17:37 Highlight the passage at 17:37

17:47 If we let go of our egos and really focus more and more on others, that that will truly bring us more and more happiness. Like, we kind of believe that, but kind of not, right? And so we still have to make sure that we take care of ourselves. Report an error in the passage at 17:47 Highlight the passage at 17:47

18:09 You know, which is realistic, though, too. That we do still need to take care of ourselves. Report an error in the passage at 18:09 Highlight the passage at 18:09

18:20 But it's good to... Think about, to contemplate, like where real happiness comes from, you know, when we're the most happy. It's usually because we've let go of the ego, right, at that moment. We're totally there for somebody else. Our heart is completely open and focused on somebody else. Report an error in the passage at 18:20 Highlight the passage at 18:20

18:53 So Gishisopa says, if you constantly dwell on the attributes of an object, your attitude toward it becomes stronger and stronger. Report an error in the passage at 18:53 Highlight the passage at 18:53

19:03 This is a natural process that can happen whether your feeling for an object is desire or aversion. Report an error in the passage at 19:03 Highlight the passage at 19:03

19:31 When you think about how beautiful and wonderful an object is, you find so many reasons why you want it. Similarly, you can cultivate many different reasons why something is detestable. Report an error in the passage at 19:31 Highlight the passage at 19:31

19:47 Eventually, the appropriate attitude arises effortlessly and streams in that direction as naturally as water flows downhill. Report an error in the passage at 19:47 Highlight the passage at 19:47

19:58 Right, so we noticed that, right, if we focused on the positive qualities of something for a long time, then naturally, right, just positive, positive frames of mind, right, positive attitudes toward that person or object just naturally arise when we see them, right, like a little baby or, you know, somebody who's been really kind to us, right, naturally when we think about them then we just, we have a positive, right, loving mind. Report an error in the passage at 19:58 Highlight the passage at 19:58

20:26 And similarly with someone who maybe we don't like, somebody who has harmed us in some way or irritated us, if we focused our minds on those negative attributes again and again, then over time, naturally when we think about that person, the negative mind comes up. Report an error in the passage at 20:26 Highlight the passage at 20:26

20:48 So because we've habituated ourselves in that way, and we've basically... Trained our minds to think positively or negatively toward that person. And Gishisopa says, you can focus your mind on the excellent qualities of the Buddha in the same way. Report an error in the passage at 20:48 Highlight the passage at 20:48

21:10 If you constantly accustom yourself to the superior qualities of the Buddha, you can eventually maintain the wish to obtain the perfect wisdom of a Buddha all the time in every situation. Report an error in the passage at 21:10 Highlight the passage at 21:10

21:34 So we talk about getting enlightened again and again all the time. We're going to get enlightened for the benefit of all sentient beings. But what does that really mean, right, to get enlightened? So if we focus on the qualities of the Buddha, then we start getting a taste or a feel for what it would be like to be enlightened, and then we feel inspired to become enlightened ourselves. Report an error in the passage at 21:34 Highlight the passage at 21:34

22:15 Not gaining the conviction. So here, Lama Tsongkhapa is talking about the Tibetans back, you know, in the 13 and 1400s, when he was saying that, but us, we don't, We don't value the Buddha's knowledge and wisdom as much as we value a fortune teller. And so, you know, we may be like this or we may know people like this, right? Report an error in the passage at 22:15 Highlight the passage at 22:15

22:46 Where, you know, you go see a psychic or fortune teller and you kind of really believe what they say. And if they tell us to do something or to avoid something, you know, then we do, right? Report an error in the passage at 22:46 Highlight the passage at 22:46

23:01 Don't get in your car today, right? You'll have an accident, right? And, you know, just in case you don't get in the car that day, right? Or something like that. But then, he says, if the Buddha says, do this and that, accomplish this and that, do you take it on? Report an error in the passage at 23:01 Highlight the passage at 23:01

23:24 If you do not accomplish it, does your mind become anxious? Right, so the Buddha tells us to... To practice virtue and to let go of the ego and to let go of our irritations and our attachments. But do we do it? Report an error in the passage at 23:24 Highlight the passage at 23:24

23:42 To say, from the point of view of the Dharma, those words may be explained as follows. Due to place and time that is inconvenient now, I must do this. Report an error in the passage at 23:42 Highlight the passage at 23:42

23:53 Okay, so that's a bit awkward, translation-wise. But sometimes Report an error in the passage at 23:53 Highlight the passage at 23:53

24:04 we think, okay, well, you know, I believe that. Practicing virtue, that'll cause happiness. And avoiding non-virtue, that'll avoid suffering. Eliminate suffering. But, you know, right now, you know, I'm really busy and, you know, I don't really have much time. You know, the guy at work, you know, he's really irritating and, you know, it doesn't deserve my compassion. Right. Report an error in the passage at 24:04 Highlight the passage at 24:04

24:33 Right. Right. Or, you know, that politician really, you Report an error in the passage at 24:33 Highlight the passage at 24:33

24:42 know, is really harming people, so I really shouldn't develop compassion for that person. Report an error in the passage at 24:42 Highlight the passage at 24:42

24:50 We can come up with a lot of reasons to not practice, right? It's easy for us to justify irritation or harsh speech or grumpiness and things like that. Report an error in the passage at 24:50 Highlight the passage at 24:50

25:16 And so he says, you know, so we ignore the Buddha's statements and proceed on the basis of our own understanding. Report an error in the passage at 25:16 Highlight the passage at 25:16

25:29 Right, and that's true, right? Like, oh, well, yeah, but... But in this particular situation, it's better to do this. And when we really pay attention to our minds, it's very obvious when the ego is running the show. When we're justifying our negative behavior, it's the ego really running the show. Report an error in the passage at 25:29 Highlight the passage at 25:29

26:02 If you turn the mind within and investigate this in detail, rather than being unquestionable... unquestioningly happy and confused with respect to the mere words, it will strike you as very true. Report an error in the passage at 26:02 Highlight the passage at 26:02

26:23 So basically, if we really think about it, it's true. We basically do what we want to do. And we justify it. Yeah, yeah. No, and sometimes, you know, we're really good at, you know, being virtuous and, you know, kind of letting go of the ego stuff. But in general, in general, we do what we want to do. Report an error in the passage at 26:23 Highlight the passage at 26:23

26:41 Which is why it's really hard to take refuge deeply, right? Because that means... Entrusting ourselves to somebody who has more wisdom and letting go of doing what we want to do all the time. And we need to do that gradually, right? To entrust ourselves gradually. But that's a hard one for us. Especially as Americans. Yeah, I mean we're very individualistic and all of that. Report an error in the passage at 26:41 Highlight the passage at 26:41

27:06 Tibetans are much, in general, are much more devotional. And Italians I noticed too when I was in Italy. There was more natural devotion. Report an error in the passage at 27:06 Highlight the passage at 27:06

27:18 But here we're, you know, nobody's going to tell me what to do kind of thing. Yeah, we want it and we want it now. Exactly. So then it becomes more important for us to contemplate the benefits of really entrusting ourselves to the Buddha. Because if we really do want to become enlightened, then it's helpful to follow somebody who's done it. Report an error in the passage at 27:18 Highlight the passage at 27:18

27:49 Who knows how to get enlightened. If our egos could get us enlightened, then we'd be enlightened already. Report an error in the passage at 27:49 Highlight the passage at 27:49

28:03 But it takes a lot to overcome the ego. It takes a lot because we've been run by the ego forever, all of this life and forever. And we think that the ego will really take care of us and watch out for us and protect us. and, you know, the ego's, you know. What's our well-being? And the ego doesn't want to get annihilated. But actually that's the way we'll attain freedom. Report an error in the passage at 28:03 Highlight the passage at 28:03

28:30 That's the way we'll attain happiness. Real lasting happiness is if we do annihilate the ego. Report an error in the passage at 28:30 Highlight the passage at 28:30

28:43 So we have to think about that. We have to think about whether or not that's really true. Think about that in our experience. When are we happier? With the ego running the show or with the ego absent? Report an error in the passage at 28:43 Highlight the passage at 28:43

29:01 It's right in the front. Report an error in the passage at 29:01 Highlight the passage at 29:01

29:14 I wrestle with this all the time, and my question is, while we're in human flesh, can we ever truly, completely annihilate the ego? Absolutely. No, what's your doubt? Report an error in the passage at 29:14 Highlight the passage at 29:14

29:31 No, I'm not at all. It's just that at this stage in my development, I'm still wrestling my ego so much that that seems so pie in the sky to me right now. Yeah, sure. Yeah. I mean, that's the whole teaching on emptiness. So if we really, I mean, it takes a lot of work, right? But to really meditate on, okay, well, whether or not this ego that we always believed existed, where does it exist? How does it exist? So this takes a lot of contemplation. Report an error in the passage at 29:31 Highlight the passage at 29:31

30:05 But if we do it again and again, then we really see that it can't exist. It really can't exist. And even though we have really, really strong grasping to that ego and a strong experience of that ego, the more work we do on emptiness, the more we see it actually can't exist. And that's freeing. And that helps reduce the ego more and more over time. Yeah. Yeah. Report an error in the passage at 30:05 Highlight the passage at 30:05

30:41 Yeah. Because it can actually get you really down. Report an error in the passage at 30:41 Highlight the passage at 30:41

30:48 What? We'll get you down. Report an error in the passage at 30:48 Highlight the passage at 30:48

30:53 And also what I've noticed for me is the more I practice, the more the ego starts rearing its ugly head. Like, oh, you think you're so hot. Well, here, let's throw this at you and that at you. And that the only real way we have to get over that is to take those challenges as part of practice and to think that we're making progress or those things wouldn't be coming up at that point. Report an error in the passage at 30:53 Highlight the passage at 30:53

31:16 But it's hard to remember that when you're in the midst of something. Well, you know, I highly recommend not focusing on the negative, you know, where we're lacking, because that is really discouraging, yeah? So, like, training our minds to really focus on, okay, well, the progress that we're making, you know, the good fortune that we have, Report an error in the passage at 31:16 Highlight the passage at 31:16

31:44 you know, as much as we can. You know, really, like, to really decide, I'm going to focus my mind on rejoicing, right? On being happy. For, you know, my situation, you know, and we can think about so many things to rejoice in, you know, I have Sechen Ling, I have Geshe-Ni Dagpa, you know, I have my health, I have the Dharma, I have less anger than I did ten years ago, you know, things like that. Report an error in the passage at 31:44 Highlight the passage at 31:44

32:16 Because, yeah, if we focus on where we're, yeah, how far we have to go, then it's very discouraging. Report an error in the passage at 32:16 Highlight the passage at 32:16

32:28 So, I mean, speaking from my own experience, because I was, you know, my whole life I was always, you know, focused on my negative qualities and there's no benefit at all. Report an error in the passage at 32:28 Highlight the passage at 32:28

32:47 And then, you know, and then I'd say work on emptiness, you know, to really work on emptiness again and again, because that's really, I mean, that takes a lot of time, right? We need to do it over a long period of time. So we'll just do it a little bit every day and that will definitely help. Release the ego stuff. Report an error in the passage at 32:47 Highlight the passage at 32:47

33:16 Because otherwise, you know, sometimes we're focused on cherishing others, cherishing others, cherishing others, cherishing others. But if we believe that there are these solid beings out there and the solid self... And I'm always supposed to be focused on others. You know, what about me? You know, what I'm not important kind of thing that comes up. Report an error in the passage at 33:16 Highlight the passage at 33:16

33:36 Right. And so it becomes like it can become like a martyr thing. You know, Report an error in the passage at 33:36 Highlight the passage at 33:36

33:45 we expect others to, you know, appreciate us because look at all that I'm doing for you. And, you know, and, you know, it. It makes the practice of compassion more difficult, right? When we think, you know, there's this solid me that's being neglected, right? Report an error in the passage at 33:45 Highlight the passage at 33:45

34:09 So then, you know, the more work we do on emptiness, it's like, oh, actually, this me doesn't really exist. Anyway, you know, I mean, it's just a label on an ever-changing body and mind, right? That's all it is, the mind, right? The conceptual mind labeling something that's constantly changing. There's no kind of essential me. Report an error in the passage at 34:09 Highlight the passage at 34:09

34:31 Right? And so the more we have an experience of that, then when that, you know, poor me arises, we're like, okay, who is this poor me anyway? Kind of thing, and we can let it go more. Okay. It's Report an error in the passage at 34:31 Highlight the passage at 34:31

34:58 an advice to achieve certainty. So therefore, think about the Buddha's positive qualities again and again, and strive to achieve as much certainty as possible. If it develops, you have reached the main point of going for refuge. Because a similar certainty will come concerning the Dharma that arose from him and the Saṅgha of those who have accomplished that Dharma. Without it, there is no way of going for refuge. Report an error in the passage at 34:58 Highlight the passage at 34:58

35:25 And a tamed mind, let alone other paths, will come either. So I find this interesting. So the main focus when we're talking about refuge is to focus on the Buddha's qualities again and again to start with. Report an error in the passage at 35:25 Highlight the passage at 35:25

35:43 The Buddha's qualities and the perfection of the Buddha and the compassion of the Buddha and the knowledge of the Buddha. And then from that, then naturally confidence in his teachings arises. Report an error in the passage at 35:43 Highlight the passage at 35:43

35:59 And then naturally confidence in, you know, the pure followers of the teaching arises. But, you know, I've never thought about refuge. like this before actually because my in in general i focus more on the dharma refuge than the Buddha refuge but then thinking about this it really makes sense to focus on the Buddha's qualities first right it's really inspiring oh my gosh it's possible it's possible to attain this perfection It's impossible to transform our minds. I mean, it's possible, right, for all of us to transform our minds to eliminate all faults. Report an error in the passage at 35:59 Highlight the passage at 35:59

36:41 And then we feel inspired. And then, okay, well, how did the Buddha do that? You know, it's through practicing the Dharma. Okay. We can take refuge in the Dharma and the Saga, the pure followers. Report an error in the passage at 36:41 Highlight the passage at 36:41

37:06 Okay. And then the Dharma's positive qualities on account for your respect for the Buddha. You should be mindful thinking the fact that the Buddha has limitless qualities arose from manifesting and meditating the Dharma scriptures and realizations. Right. So the Buddha attained all of those qualities by doing the same thing that it says in the teachings. The Buddha did exactly what we're doing right now. Report an error in the passage at 37:06 Highlight the passage at 37:06

37:35 He was just quicker than we are. So the two aspects of the Dharma are the scriptures, the teachings themselves. And then even more deeply is the Dharma of realizations. Right. The. The spiritual realizations that the mind generates. The mind transforms into the realizations of the Buddha. Report an error in the passage at 37:35 Highlight the passage at 37:35

38:04 And that's the deeper refuge. The scriptures, the teachings are the method to get to the realizations. Report an error in the passage at 38:04 Highlight the passage at 38:04

38:20 But the realizations are really what we're taking refuge in. And then the truths of cessation and the path. So this is talking about the Four Noble Truths, true sufferings, true origins, true cessations and true paths. True sufferings, so the nature of cyclic existence is suffering. The origin of suffering is karma and mental afflictions. Report an error in the passage at 38:20 Highlight the passage at 38:20

38:49 Then true cessations and true paths, so how do we get out? It's possible to stop suffering forever. So a true cessation is... Is stopping some form of suffering or some mental affliction forever. Report an error in the passage at 38:49 Highlight the passage at 38:49

39:08 It's not just a temporary, okay, well, I've managed to let go of my anger toward, you know, my boss, right? But it could come up again if the boss does something, you know, weird. But a true cessation is where we've eliminated, right? We've ceased the potential for that suffering or that affliction. Report an error in the passage at 39:08 Highlight the passage at 39:08

39:36 So it's possible to cease these things forever. And then the path is the method, is the realizations that we get in order to attain the cessation. Report an error in the passage at 39:36 Highlight the passage at 39:36

39:48 So the true path is a realization of emptiness. It's a direct realization of emptiness. And through a direct realization of emptiness, we remove the seeds of these mental afflictions. Report an error in the passage at 39:48 Highlight the passage at 39:48

40:05 So it's the epitome of the abandonment of faults and the achievement of positive qualities. So the cessation is the abandonment, the cessation, the abandonment of a certain fault or affliction. And then the path is the realization of equality, the Report an error in the passage at 40:05 Highlight the passage at 40:05

40:29 realization of emptiness. Report an error in the passage at 40:29 Highlight the passage at 40:29

40:43 We already talked about that. So then the Saṅgha is positive qualities. The spiritual community, they take refuge in the Saṅgha. Report an error in the passage at 40:43 Highlight the passage at 40:43

40:53 The actual Saṅgha are people who have directly realized emptiness, right? Arya beings. But there's also an ordinary Saṅgha, right? So we can really take refuge in someone who's realized the truth, right? Realized reality directly. But then the Saṅgha, we can also talk about them in terms of being those who are practicing seriously. Report an error in the passage at 40:53 Highlight the passage at 40:53

41:23 Who are genuinely practicing, right? Not just, you know, saying their prayers and things like that, but really, you know, taking refuge in the teachings and practicing seriously. Report an error in the passage at 41:23 Highlight the passage at 41:23

41:39 So, Geshe Soppa says, the conventional Saṅgha, the ordinary practitioners who truly follow the teachings of the Buddha. In other words, the Saṅgha are those individuals who fully commit their lives to attaining liberation or enlightenment. Report an error in the passage at 41:39 Highlight the passage at 41:39

41:55 To achieve their goal, these people strive to keep pure ethical conduct to the best of their ability. These are people who understand the teachings and practice them seriously. Report an error in the passage at 41:55 Highlight the passage at 41:55

42:08 And the primary examples are, of course, fully ordained monks and monks. So beings who are genuinely striving for liberation, genuinely honest and straightforward and practicing sincerely, genuinely pure. Who through their practice have developed more and more purity. And that's why we can take refuge in them. Report an error in the passage at 42:08 Highlight the passage at 42:08

42:37 Who don't have the two-pointed mind that a lot of us do. Part of us is striving for enlightenment and part of us is striving for my comfort and my pleasure and my satisfaction and my entertainment. But the ones who truly believe, who are truly taking refuge and really are, like all of their energies are focused on liberation and enlightenment, right? Report an error in the passage at 42:37 Highlight the passage at 42:37

43:04 So all of their energies are going toward practicing ethics and honesty and concentration in wisdom. Report an error in the passage at 43:04 Highlight the passage at 43:04

43:17 So there's this, in the Compendium of the Teachings, it says, the Saṅgha teach the Dharma, they practice the Dharma. And think about the Dharma. They are the field of Dharma. They hold the Dharma. And they rely upon the Dharma. They venerate the Dharma. They engage in the activities of the Dharma. The Dharma is their sphere of activity and they are the wonderful practitioners of the Dharma. Report an error in the passage at 43:17 Highlight the passage at 43:17

43:49 They are naturally honest and naturally pure. Compassion is their subject and they are endowed with compassion. They always embrace solitude. They're always absorbed in the Dharma. They always perform virtuous actions. This is how you should think of the Saṅgha. Report an error in the passage at 43:49 Highlight the passage at 43:49

44:15 So I like this because it starts giving us a feel for who are these Saṅgha people that we're taking refuge in. Report an error in the passage at 44:15 Highlight the passage at 44:15

44:27 So these are our companions, our pure companions on the path that can really help us when the world is pulling us in the opposite direction. Report an error in the passage at 44:27 Highlight the passage at 44:27

44:38 Pulling us towards selfishness and materialism and things like that. The ones who are reminding us again and again that practicing purely is really the way to happiness. Report an error in the passage at 44:38 Highlight the passage at 44:38

45:03 So, before Report an error in the passage at 45:03 Highlight the passage at 45:03

45:08 we get into the rest of this, I wanted to show a little video. So there's this Lama named Garchin Rinpoche. I don't know if any of you have met him. I haven't met him. But a friend of mine is working on a documentary about him. And he's maybe an enlightened being, you know, maybe a Buddha. Extremely beautiful, extremely inspiring. And I thought that while we were talking about refuge, it'd be good to watch this, you know. Report an error in the passage at 45:08 Highlight the passage at 45:08

45:47 So enlightened beings very often, or at least not ones that we, you know, think of as enlightened beings. So he's based in Arizona. He was in Tibet when the Chinese took over Tibet, and he was imprisoned for something like 20 years, and he's just beautiful. Report an error in the passage at 45:47 Highlight the passage at 45:47

46:18 He's just really beautiful, which is so mind-boggling, right, if you've been imprisoned and tortured for 20 years to come out of it with so much compassion and love. Report an error in the passage at 46:18 Highlight the passage at 46:18

· · · silence, 1 minute

47:51 There is a volume, but you don't need to turn them up very high, I look pretty good. They look like pinnacle keepers, but they work pretty well. Report an error in the passage at 47:51 Highlight the passage at 47:51

48:06 Thank you for your time. So Report an error in the passage at 48:06 Highlight the passage at 48:06

48:22 this documentary is in progress. Report an error in the passage at 48:22 Highlight the passage at 48:22

· · · silence, 13 minutes

1:01:43 He's Report an error in the passage at 1:01:43 Highlight the passage at 1:01:43

1:01:53 always Report an error in the passage at 1:01:53 Highlight the passage at 1:01:53

· · · silence, 4 minutes

1:05:42 with us, so he's, you know, he's trying to help a lot. is just the promotional. Report an error in the passage at 1:05:42 Highlight the passage at 1:05:42

48:40 that Report an error in the passage at 48:40 Highlight the passage at 48:40

· · · silence, 17 minutes

1:06:03 They have a large firm. Oh, they do? No, that's Atlanta. No, yeah, no, they're going to raise money. Last time I was there, they're maybe. So Report an error in the passage at 1:06:03 Highlight the passage at 1:06:03

1:06:17 next time you see a prayer wheel you'll think about it a little bit differently. Want to take a break? Report an error in the passage at 1:06:17 Highlight the passage at 1:06:17

1:06:36 Oh yeah! We're going to put a seat. Report an error in the passage at 1:06:36 Highlight the passage at 1:06:36

1:06:43 You can't have vegan quiche. Yeah, the switch. Oh, there you go. Report an error in the passage at 1:06:43 Highlight the passage at 1:06:43

1:06:58 You know what, it's a promotional DVD, I could probably, Report an error in the passage at 1:06:58 Highlight the passage at 1:06:58

1:07:09 unfortunately I don't have a DVD burner so I can't do it, but since it's a promotional DVD, you know, it's fine to copy it. Report an error in the passage at 1:07:09 Highlight the passage at 1:07:09

1:07:33 clear about... These three jewels, Buddha, Dharma and Saṅgha, why we take refuge to three things instead of just the Buddha or just the Dharma. Report an error in the passage at 1:07:33 Highlight the passage at 1:07:33

1:07:49 Does it make sense? Report an error in the passage at 1:07:49 Highlight the passage at 1:07:49

1:07:55 The direct perception of emptiness doesn't eliminate the ego at the beginning, right? But it breaks it down? Well, see, the ego, really it's a misconception, right? It's a belief in a solidly existing self that doesn't actually exist. So it's an ignorance. So the realization of emptiness is completely incompatible with ignorance. So the more wisdom we develop, the less ignorance we have. Report an error in the passage at 1:07:55 Highlight the passage at 1:07:55

1:08:36 They're completely opposites. So the wisdom of directly realizing emptiness realizes that that ego doesn't exist at all. So it does. But it doesn't, like when you directly realize emptiness the first time, it doesn't stop that feeling of ego from arising completely, right? Because we have these strong habits. So we have to... Report an error in the passage at 1:08:36 Highlight the passage at 1:08:36

1:09:01 It's like the path of seeing, you realize emptiness directly, but then you have the whole path of meditation where we're familiarizing ourselves with that direct realization of emptiness and eliminating the seeds of ignorance so that eventually that feeling of ego doesn't arise at all. But with the first direct realization of emptiness, it undermines that and you realize it doesn't exist, but still we have that. Report an error in the passage at 1:09:01 Highlight the passage at 1:09:01

1:09:29 conception that still arises. So last Report an error in the passage at 1:09:29 Highlight the passage at 1:09:29

1:09:39 week we talked about the Kayas and since then I was doing some reading about the distinctions between Hinayana or Theravadan and Mahāyāna and that aside from the bodhisattva ideal, The book I read, which is some obscure religious traditions, I thought that's a cool title for a book, and it talks about Buddhism. Report an error in the passage at 1:09:39 Highlight the passage at 1:09:39

1:10:16 And it said that the other distinction was the Kayas, because in the Hinayana tradition, the Buddha is thought of as a historical being, as a historical being. But in the Mahāyāna tradition, he's more than that because of these kayas. And I wondered if... Now, I've already picked one of my mom's brain about this. Report an error in the passage at 1:10:16 Highlight the passage at 1:10:16

1:10:45 So if you don't want to go into it too much, that's fine. But I wondered if you... Is that your understanding, too, that this was a distinction from the Hinayana? And what does that mean to be more than the historical to you? Just so I can... Cite you for my dissertation. Yeah. Well, you know, I mean, I don't know a whole lot about how the Hinayanas view the Buddha, but that's my understanding. Report an error in the passage at 1:10:45 Highlight the passage at 1:10:45

1:11:18 So Buddha Shakyamuni was a person that lived, you know, 25, 2600 years ago who became enlightened and then, you know, died, right? Report an error in the passage at 1:11:18 Highlight the passage at 1:11:18

1:11:30 But... According to the Mahāyāna, you know, it's much more than that, right? There are these four kayas, there's this enlightened mind, basically, that's always in existence, and forms are constantly being manifested out of that enlightened mind for the benefit of others. And Shakyamuni Buddha was a manifestation of the enlightened mind. He wasn't just a... Report an error in the passage at 1:11:30 Highlight the passage at 1:11:30

1:11:59 Just a person who became enlightened. He was a manifestation in order to help others. And so his body passed away or showed the aspect of passing away. But the Buddha energy, the enlightened energy is always there and always enacting the welfare of sentient beings. Report an error in the passage at 1:11:59 Highlight the passage at 1:11:59

1:12:26 So I think that's a difference in the Hinayana versus the Mahāyāna view. you can hear something a million times and then hear something and you're like, wow, did I hear it differently this Report an error in the passage at 1:12:26 Highlight the passage at 1:12:26

1:12:42 Yeah, different karmic seeds ripening. Yeah. Report an error in the passage at 1:12:42 Highlight the passage at 1:12:42

1:12:49 Yeah, and sometimes just hearing it in a different way kind of triggers something. Yeah. Report an error in the passage at 1:12:49 Highlight the passage at 1:12:49

1:13:01 Effie, you had a question? Yeah. yeah, my three Kaya's came out. Report an error in the passage at 1:13:01 Highlight the passage at 1:13:01

1:13:08 In our tradition, is there a sense of the Saṅgha as just being regular practitioners at all? I know it primarily refers to the Aryas and the monks and nuns, but is there a general community as well? Report an error in the passage at 1:13:08 Highlight the passage at 1:13:08

1:13:32 Yeah, I mean, we use that term, you know, kind of... Kind of in a general sense, right? Like Sechin Ling, you know, the people here are our Saṅgha. Right, yeah. Report an error in the passage at 1:13:32 Highlight the passage at 1:13:32

1:13:48 But then if you think about who are you really taking refuge in? Like am I taking refuge in you? Or are we taking refuge in each other? Report an error in the passage at 1:13:48 Highlight the passage at 1:13:48

1:14:02 I mean, we really need to take refuge in someone who has developed some level of quality. I mean, not to say that you don't have college. That completely came out wrong. But, you know, some realizations, right? I'm sorry. I should have stopped the class five minutes ago. Report an error in the passage at 1:14:02 Highlight the passage at 1:14:02

1:14:34 But, you know, who are we taking refuge in? Who are we following, right? Who can we entrust ourselves to? You know, it's someone who has, you know, ideally someone who has a realization of emptiness or bodhicitta or something like that. But practically speaking, we help each other on the path, right? We do, you know, we kind of encourage each other and we can talk about the Dharma to each other. Report an error in the passage at 1:14:34 Highlight the passage at 1:14:34

1:14:57 So in that sense, yeah, we're Saṅgha. So we're Dharma friends. Yeah, yeah, definitely. Once you need to. Yeah, Report an error in the passage at 1:14:57 Highlight the passage at 1:14:57

1:15:13 but sometimes, you know, maybe we think of certain practitioners, you know, who are really pure, you know, as Saṅgha Jewel, you know, so we take them as our example and we go to them for advice and things like that, you know, so we're kind of taking refuge in them. Yeah, I wasn't thinking about refuge, I just wanted to be clear that there is a Saṅgha community. Yeah, yeah, yeah, we can say that, we can say that. Report an error in the passage at 1:15:13 Highlight the passage at 1:15:13

1:15:40 And it's very inspirational. I'm inspired by others. Yeah. I mean, I think it's really important. It is. Right? Because just being off by ourselves, it's very, very difficult to practice that way. So we need the Sechenlings and each other to encourage each other. and commiserate with. Commiserate to make quiche and things like that. I was just going to comment. It seems to me through the teachings the Buddha was always very concerned that the Saṅgha continue passed on so that the refuge is very important because without the Saṅgha the faith, the teachings can't continue so they're all interconnected. Report an error in the passage at 1:15:40 Highlight the passage at 1:15:40

1:16:35 I think that was a good part of it that without the Saṅgha there would be no continuation. Yeah, that's a good point. So if we talk about the distinctions between the Buddha Dharma Saṅgha, the Buddha is the enlightened being who is the teacher, taught the Dharma, etc. But then Buddha Shakyamuni passed away, and so after he passed away, how do you make sure that the teachings propagate and people continue to benefit from them? Report an error in the passage at 1:16:35 Highlight the passage at 1:16:35

1:17:06 So you have the Dharma jewel, the teachings themselves that we need to practice, but the Saṅgha jewel is what's passing it on. Report an error in the passage at 1:17:06 Highlight the passage at 1:17:06

1:17:17 And the Lamas, you know, the Lamas are said to be, sometimes they're said to be, you know, manifestations of the Buddha. But they're also the Saṅgha jewel, you know. They're the living beings that are helping us practice, you know, not just the historical Buddha. Report an error in the passage at 1:17:17 Highlight the passage at 1:17:17

1:17:37 So there's this section in the text, understanding the distinctions, right? The distinctions between the three jewels, the Buddha being the teacher, the Dharma being the teaching, and the Saṅgha being the community, the helpers, the companions, our fellow travelers on the path. Report an error in the passage at 1:17:37 Highlight the passage at 1:17:37

1:18:06 So we don't have much time, but I thought we could spend the last part just meditating on the qualities of the Buddha, kind of letting it Report an error in the passage at 1:18:06 Highlight the passage at 1:18:06

1:18:25 kind of absorb. Report an error in the passage at 1:18:25 Highlight the passage at 1:18:25

· · · silence, 1 minute

1:19:24 So contemplating the fact that there are these beings who Report an error in the passage at 1:19:24 Highlight the passage at 1:19:24

1:19:33 have completely eliminated all faults, Report an error in the passage at 1:19:33 Highlight the passage at 1:19:33

1:19:52 these beings who have perfect wisdom, Report an error in the passage at 1:19:52 Highlight the passage at 1:19:52

1:20:09 beings who know exactly how to help us, Report an error in the passage at 1:20:09 Highlight the passage at 1:20:09

1:20:20 exactly what we need in Report an error in the passage at 1:20:20 Highlight the passage at 1:20:20

1:20:31 order to progress on the spiritual path, who Report an error in the passage at 1:20:31 Highlight the passage at 1:20:31

· · · silence, 1 minute

1:21:30 if they give us advice will never be wrong, Report an error in the passage at 1:21:30 Highlight the passage at 1:21:30

· · · silence, 1 minute

1:22:22 beings who are filled with love and compassion, who Report an error in the passage at 1:22:22 Highlight the passage at 1:22:22

1:22:29 can't help. But feel love and compassion for each and every one of us. Report an error in the passage at 1:22:29 Highlight the passage at 1:22:29

· · · silence, 1 minute

1:23:24 Selfishness is impossible. Report an error in the passage at 1:23:24 Highlight the passage at 1:23:24

1:23:36 Judgmental mind is impossible. Report an error in the passage at 1:23:36 Highlight the passage at 1:23:36

· · · silence, 1 minute

1:24:19 Complete unconditional love and compassion for every one of us. Report an error in the passage at 1:24:19 Highlight the passage at 1:24:19

· · · silence, 1 minute

1:25:44 Only purpose is to help us and all other beings. Never Report an error in the passage at 1:25:44 Highlight the passage at 1:25:44

1:26:05 fail to help us if Report an error in the passage at 1:26:05 Highlight the passage at 1:26:05

1:26:10 we're ready, if we're open and trusting for Report an error in the passage at 1:26:10 Highlight the passage at 1:26:10

· · · silence, 2 minutes

1:28:02 our Buddha potential. For us to all actualize our Buddha potential, taking Report an error in the passage at 1:28:02 Highlight the passage at 1:28:02

1:28:20 refuge deeply from our hearts, Report an error in the passage at 1:28:20 Highlight the passage at 1:28:20

1:28:36 practicing sincerely and well, Report an error in the passage at 1:28:36 Highlight the passage at 1:28:36

1:28:50 uncovering our own inner qualities, Report an error in the passage at 1:28:50 Highlight the passage at 1:28:50

1:29:14 achieve their own peace and happiness. Report an error in the passage at 1:29:14 Highlight the passage at 1:29:14

· · · silence, 1 minute

1:29:48 Let's also dedicate for the long life, Report an error in the passage at 1:29:48 Highlight the passage at 1:29:48

1:29:54 for His Holiness the Dalai Lama, Report an error in the passage at 1:29:54 Highlight the passage at 1:29:54

1:30:04 Zopa Rinpoche, Gishidakpo, Report an error in the passage at 1:30:04 Highlight the passage at 1:30:04

1:30:34 peace and freedom in Tibet. One Report an error in the passage at 1:30:34 Highlight the passage at 1:30:34

· · · silence, 1 minute

1:31:30 logistical thing, right? So we'll have class next week. And then two weeks from today, Andy Weber is going to be at Sechenling leading a workshop on Tara Saturday and Sunday, but Friday night he's going to give a talk on Tara. And so I'm wondering whether or not we still want to have class or if we want to cancel class and people could go to Andy Weber's thing. Or we could have class for an hour from 6.30 to 7.30 because his thing starts at 7.30. Report an error in the passage at 1:31:30 Highlight the passage at 1:31:30

1:32:06 So how many people want to have normal class? If the red room is still available, it's not? Report an error in the passage at 1:32:06 Highlight the passage at 1:32:06

1:32:28 So it might be, so if nobody moves in yet, maybe we can use the runner. I'll check into it. Maybe I'll check with Chucky. Sure. Okay. All right. So if we can have regular class, how many people want to have regular class, 630, 830? Three. How many? No, no, it's okay. You know, we can just be honest. I mean, we can cancel class. How many people want to have just an hour of class? Report an error in the passage at 1:32:28 Highlight the passage at 1:32:28

1:32:57 Take your pick. An hour class. I like that too. And how many people don't want to have any class? Report an error in the passage at 1:32:57 Highlight the passage at 1:32:57

1:33:18 It's the 27th. Come on, bye. Report an error in the passage at 1:33:18 Highlight the passage at 1:33:18

1:33:13 I'm leaving town that weekend. All right. Report an error in the passage at 1:33:13 Highlight the passage at 1:33:13

1:33:28 Okay, so we're tied between having regular class and having one hour class. So let me check and see if we even have the option of having regular class. And if we don't, then we'll just do an hour of class. And if we do an hour, we won't miss him? Well, it starts at 7.30, so we'll finish before he starts. Report an error in the passage at 1:33:28 Highlight the passage at 1:33:28

1:33:49 Oh, that would be great. I mean, I could finish like 10 minutes before. We'll start us starting early. Does anybody, if we started at 6, could people come? Yeah, we could. Who, who, who would not be able to come at 6? I wouldn't be here. Report an error in the passage at 1:33:49 Highlight the passage at 1:33:49

1:34:07 You're old news. You won't be here. in it. Report an error in the passage at 1:34:07 Highlight the passage at 1:34:07

1:34:14 Stop voting. Report an error in the passage at 1:34:14 Highlight the passage at 1:34:14

1:34:20 So I'll check into the logistics. So maybe we could do six. 6 to 7.30 or 6 to 7.15. Report an error in the passage at 1:34:20 Highlight the passage at 1:34:20

1:34:42 Yeah, I mean, so I'll check with Chuckie and just find out if we could even use the gold button. So we'll leave. I'll let you know. Report an error in the passage at 1:34:42 Highlight the passage at 1:34:42

1:34:55 But the schedule out here says there is. But you're not going to be here. I just want to be clear. Report an error in the passage at 1:34:55 Highlight the passage at 1:34:55

1:35:19 Tara, three jewels. Tara, three jewels. My mother. That's even better. Gina, what's his love like? Report an error in the passage at 1:35:19 Highlight the passage at 1:35:19

1:35:36 is he a good speaker Report an error in the passage at 1:35:36 Highlight the passage at 1:35:36

1:35:48 Thank you. Report an error in the passage at 1:35:48 Highlight the passage at 1:35:48

1:35:54 Okay, okay, I'll find it. It's in one of those lines. Okay. This is a mic of questions. Anyway, it's a mic. Report an error in the passage at 1:35:54 Highlight the passage at 1:35:54

1:36:07 It's a real game and I'll appreciate it. Report an error in the passage at 1:36:07 Highlight the passage at 1:36:07

1:36:12 Thank you. talking about it? Are you able to get something out of it? Lewis read it. Yeah, I could still see parts of it so that was fine. Report an error in the passage at 1:36:12 Highlight the passage at 1:36:12

1:36:29 I got the essence of who you are. You know what I can do, too, is try to stop. Don't feel like you get a kick in the evening. I'm both dropping in the summer. It's so frustrating because I feel like you can watch it on your computer. Incredible opportunities. Report an error in the passage at 1:36:29 Highlight the passage at 1:36:29

1:36:46 He's wonderful. Report an error in the passage at 1:36:46 Highlight the passage at 1:36:46