Mahayana Mind Transformation (27 July 2007)

0:05 Obey sense to my guru and protector of Manjushri, who holds to his heart a scriptural text symbolic of his seeing all things as they are, whose intelligence shines forth as a sun, unclouded by delusions or traces of ignorance, who teaches in sixty ways with the loving compassion of a father for his only son, all creatures caught in the prison of saṃsāra, confused in the darkness of their ignorance, overwhelmed by their suffering. Report an error in the passage at 0:05 Highlight the passage at 0:05

0:32 You, whose dragon thunder-like proclamation of Dharma arouses us from the stupor of our delusions and frees us from the iron chains of our karma, who wields the sword of wisdom hewing down suffering wherever its sprouts appear, clearing away the darkness of ignorance. You, whose princely body is adorned with 112 marks of a Buddha, who has completed the stages achieving the highest perfection of a bodhisattva, who has been pure from the beginning, I bow down to you, O Manjushri. Report an error in the passage at 0:32 Highlight the passage at 0:32

1:02 Obeisance to my guru and protector, Manjushri, who holds to his heart a scriptural text symbolic of his seeing all things as they are, whose intelligence shines forth as a sun, unclouded by delusions or traces of ignorance, who teaches in sixty ways with the loving compassion of a father for his only son, all creatures caught in the prisons of saṃsāra, confused in the darkness of their ignorance, overwhelmed by their suffering. Report an error in the passage at 1:02 Highlight the passage at 1:02

1:28 You, whose dragon thunder-like proclamation of Dharma arouses us from the stupor of our delusions and frees us from the iron chains of our karma, who wields a sword of wisdom hewing down suffering wherever its sprouts appear, clearing away the darkness of ignorance. You, whose princely body is adorned with 112 marks of a Buddha, who has completed the stages achieving the highest perfection of a bodhisattva, who has been pure from the beginning, I bow down to you, Manjur Sri. Report an error in the passage at 1:28 Highlight the passage at 1:28

1:58 Obeisance to my guru and protector Manjushri, who holds to his heart a scriptural text symbolic of his saying all things as they are, whose intelligence shines forth as the sun, unclouded by delusions or traces of ignorance, who teaches in sixty ways with a loving compassion of a father for his only son, all creatures caught in the prison of saṃsāra, confused in the darkness of their ignorance, overwhelmed by their suffering. Report an error in the passage at 1:58 Highlight the passage at 1:58

2:24 You, whose dragon-thunder-like proclamation of Dharma arouses us from the stupor of our delusions and frees us from the iron chains of our karma, who wields a sword of wisdom hewing down suffering wherever its sprouts appear, clearing away the darkness of ignorance. You, whose princely body is adorned with 112 marks of a Buddha, who has completed the stages achieving the highest perfection of a bodhisattva, who has been pure from the beginning, I bow down to you, O Manjushri. Report an error in the passage at 2:24 Highlight the passage at 2:24

2:55 With Report an error in the passage at 2:55 Highlight the passage at 2:55

3:08 the brilliance of your wisdom, O compassionate one, illuminate the darkness in closing my mind, enlighten my intelligence and wisdom so that I may gain insight into Buddha's words and the texts that explain them. We Report an error in the passage at 3:08 Highlight the passage at 3:08

3:37 have a rhombus again. Report an error in the passage at 3:37 Highlight the passage at 3:37

3:48 It's fine. Report an error in the passage at 3:48 Highlight the passage at 3:48

3:53 Okay. So here we are again. Remembering that the root causes of all our problems are... What? The two inner enemies are ignorance, grasping at some solidly, independently, inherently existent self when the self doesn't actually exist that way. We are actually an ever-changing body and an ever-changing mind. And the self is just a label that's put on an ever-changing body and an ever-changing mind. Report an error in the passage at 3:53 Highlight the passage at 3:53

4:35 And then because we think that we have this lasting, solid, independent self, then we cherish ourselves as being more important than others. We're always looking out for our own happiness, our own comfort, our own pleasure. And sometimes we think about others as well. But primarily what we do in our lives tends to be in order for ourselves to be happy. Report an error in the passage at 4:35 Highlight the passage at 4:35

5:06 And so we try to kind of protect our little worlds. I think of ourselves as being like these little pods running around. Report an error in the passage at 5:06 Highlight the passage at 5:06

5:17 I was driving down the highway the other day and I was thinking, this is such a good kind of example of how we kind of live in our own protected little worlds. Most cars have just one person and some cars have a couple of people, a few people. And that's kind of what we do. Sometimes our pod only includes us, and sometimes we embrace more than just us, maybe our friends and our family, and we're concerned about those people. Report an error in the passage at 5:17 Highlight the passage at 5:17

5:49 But very rarely are we focused vastly on the benefit of all beings. And because of that, we have buttons. Our buttons. We have these internal buttons that other people push. And then we blame them. Others are to blame because they pushed my buttons. Report an error in the passage at 5:49 Highlight the passage at 5:49

6:16 And our buttons are the self-grasping and the self-cherishing mind. And I think Dharma practice is about getting rid of our buttons. So when we get rid of our buttons, then whatever everybody else does doesn't bother us. The only reason why things bother us is because we have buttons. Report an error in the passage at 6:16 Highlight the passage at 6:16

6:47 So I found this quote the other day on the LPP calendar. I was working and I looked up and I saw this quote and I thought, oh, this is so appropriate for this class. From self-cherishing comes the wish to further oneself even at others' expense. This causes all the killing, stealing, intolerance that we see around us. Report an error in the passage at 6:47 Highlight the passage at 6:47

7:09 It is responsible for every conflict from family problems to international wars. And for all the negative karma thus created. So Report an error in the passage at 7:09 Highlight the passage at 7:09

7:27 this is a quote by Lingmar Bashe, the first tutor for His Holiness the Dalai Lama. So all of our problems, somewhere or another, are caused by our self-cherishing mind. Report an error in the passage at 7:27 Highlight the passage at 7:27

7:44 So our job is to slowly, slowly let go of the self-cherishing mind and cherish others more and more. Report an error in the passage at 7:44 Highlight the passage at 7:44

7:56 Verse 62. Report an error in the passage at 7:56 Highlight the passage at 7:56

8:00 Just a brief comment about the... Numbering of these verses, the numbering of the verses that I'm using is according to Peacock in the Poison Grove, but the numbering according to other translations is slightly different. So in Wheel of Sharp Weapons, this is verse 63. Although my promises are many, my practical assistance is minimal. Report an error in the passage at 8:00 Highlight the passage at 8:00

8:29 Although my fame is great, If it were examined, the gods and demons would put me to shame. Roar and thunder on the head of the destroyer, false construction. Mortally strike at the heart of the butcher, the enemy, ego. Report an error in the passage at 8:29 Highlight the passage at 8:29

8:45 So here we're talking about the faults of the self-cherishing mind. So although my promises are many, my practical assistance is minimal. So this is a situation where perhaps we've made commitments, we've taken vows. Report an error in the passage at 8:45 Highlight the passage at 8:45

9:05 But in actuality, we don't do much to help others. Maybe we have the bodhisattva vows. But then when it comes right down to it, we're still going after our own happiness. Report an error in the passage at 9:05 Highlight the passage at 9:05

9:20 But if we've taken bodhisattva vows or if we think of ourselves as Mahāyāna practitioners, our job is to try to be beneficial to others as much as we can in each moment. And so looking out to see where we can be of help. So it can be big situations or small situations. It could be just giving money to the homeless. It could be helping the old lady across the street, etc. Report an error in the passage at 9:20 Highlight the passage at 9:20

9:58 So if we've made commitments and taken vows and we're not actually helping others much, that's because of our self-cherishing mind. Report an error in the passage at 9:58 Highlight the passage at 9:58

10:09 We're concerned mostly about our own happiness, even though we've taken vows. Then although my fame is great, if it were examined, the gods and demons would put me to shame. Report an error in the passage at 10:09 Highlight the passage at 10:09

10:21 So this refers to famous Dharma teachers. So for famous Dharma teachers, sometimes Dharma teachers are very well known, but perhaps their behavior isn't really... Report an error in the passage at 10:21 Highlight the passage at 10:21

10:42 In accordance with the Dharma. And that would be also because of the self-cherishing mind. Report an error in the passage at 10:42 Highlight the passage at 10:42

10:54 Although a Lama may be famous, sometimes their behavior may not be in accordance with the Dharma. Report an error in the passage at 10:54 Highlight the passage at 10:54

11:04 Can there Report an error in the passage at 11:04 Highlight the passage at 11:04

11:10 be exceptions where certain Lamas do certain things, manifest certain qualities that aren't good for reasons? You know, like I heard of a Buddha who smoked cigarettes once, but he was a Buddha. I heard Trungpa did that. I mean, I don't know much about that. I just know his students say he was a Buddha and that he could do that as a Buddha to benefit sentient beings in some way. Report an error in the passage at 11:10 Highlight the passage at 11:10

11:40 Is that realistic? Yeah, I think that's a tricky subject, right? Because, yeah, the lamas, they do. Manifest in a lot of different ways in order to help their disciples. So I think there are two different situations. There's a situation where we haven't taken someone as our Lama yet and we're just checking them out. Report an error in the passage at 11:40 Highlight the passage at 11:40

12:09 And if we're just checking them out and it seems like their behavior isn't something that we can really see the benefit of, we can't really have faith in. Then it's probably best not to take them as our Lama. But then once we've checked them out and decided, okay, well, this is someone really who has qualities. Report an error in the passage at 12:09 Highlight the passage at 12:09

12:28 This is someone I take as my Lama. Then whatever they do, we need to give them the benefit of the doubt. Right? Yeah. But sometimes, you know, we as Westerners, we think that any Lama with a title of Rinpoche or Tuku or something, Is a real Lama. But that may or may not be true. You know, that may not be true. So we need to check them out. Right. And see. Report an error in the passage at 12:28 Highlight the passage at 12:28

12:58 Right. Report an error in the passage at 12:58 Highlight the passage at 12:58

13:05 Verse 60. Report an error in the passage at 13:05 Highlight the passage at 13:05

13:17 Another point just on this previous verse is that. So, you know, when we're examining a Lama as being potentially our. Dharma teacher. The measure of whether or not that teacher is beneficial to us is whether or not our own afflictions decrease. So if our afflictions are increasing while following that Lama, then it's going in the wrong direction. Report an error in the passage at 13:17 Highlight the passage at 13:17

13:48 What if they refer to that as purifying? It just seems like it gets harder and harder, but the Lama refers to that as... Purification and junk coming out and all that, but sometimes it just seems like, whoa, too much. I think that's a good question because in the overall scheme of things, our affliction should be getting less. Report an error in the passage at 13:48 Highlight the passage at 13:48

14:18 right. But. Like you were saying, sometimes when we're purifying, there are certain times when there's a lot of afflictions that come. So if it's just for a short period of time and it feels like a purification, then it's different. But if in general our afflictions are getting stronger, we have more and more attachments, then it's going in the wrong direction. Report an error in the passage at 14:18 Highlight the passage at 14:18

14:48 Because sometimes, you know, I mean, like Lama Zopa Rinpoche and Geshe Dagpa, they're such pure practitioners, you know, so it's hard to look at them and think, oh, you know, I don't know about that behavior. But then there's certain lamas that manifest in different ways, you know, and crazy wisdom and maybe they drink or, you know, do things. Report an error in the passage at 14:48 Highlight the passage at 14:48

15:11 And sometimes disciples may take that as an excuse to engage in a lot of unruly behavior themselves. Or even like cursing or certain things like that. Report an error in the passage at 15:11 Highlight the passage at 15:11

15:25 You're going to become like your teacher, it just seems like, you know, right? Yeah, well, there are role models. Yeah, so it's good to be really careful about choosing our teacher. Report an error in the passage at 15:25 Highlight the passage at 15:25

15:47 Although my learning is scant, my penchant for empty verbiage is great. Although the extent of my religious instruction is slight, I pretend to understand everything. Roar and thunder on the head of the destroyer, false construction. Mortally strike at the heart of the butcher, the enemy, ego. And then this other translation is slightly different. Report an error in the passage at 15:47 Highlight the passage at 15:47

16:13 We have heard few teachings but greatly boast of our description of emptiness. We have little knowledge of scripture but apply that to everything. Dance on the head of this ruinous conception. Slay the heart of this slaughtering enemy self. Report an error in the passage at 16:13 Highlight the passage at 16:13

16:29 right, so this is... This is where perhaps we haven't studied much in the Dharma. We've gone to just a few Dharma teachings and yet we talk as if we really know the Dharma. We're telling others about the Dharma and we think that we know a lot. Report an error in the passage at 16:29 Highlight the passage at 16:29

16:55 And then in particular, the teaching on emptiness. So really the Dharma is about controlling our own minds, taming our own minds. And the heart of the Dharma is going beyond the self-cherishing mind and realizing emptiness, going beyond the self. Report an error in the passage at 16:55 Highlight the passage at 16:55

17:22 But if we're boasting and bragging about our knowledge, then that's not proper Dharma behavior. Report an error in the passage at 17:22 Highlight the passage at 17:22

17:34 Although the extent of my religious instructions is slight, I pretend to understand everything. So even though we don't have much knowledge of the Dharma, we pretend to understand everything. Report an error in the passage at 17:34 Highlight the passage at 17:34

17:50 So when we look at the Tibetans, the monks and the nuns, and the monasteries and the nunneries, they spend 15, 20 years studying. And in the West, oftentimes we think, That because we've read a book then we understand it all. We know it. We know what the Dharma is about. I think the Dharma is so much about listening to teachings again and again and then meditating on them, thinking about them and meditating on them and gradually changing our minds. Report an error in the passage at 17:50 Highlight the passage at 17:50

18:28 It's not about reading a few books and thinking we have it all and move on to the next thing. Report an error in the passage at 18:28 Highlight the passage at 18:28

18:50 Also with regard to this verse, with regard to emptiness, you know, sometimes people meditate on, you know, and just kind of space out and thinking that they're meditating on emptiness and that's not emptiness. Report an error in the passage at 18:50 Highlight the passage at 18:50

19:08 So there's a lot of misconceptions about emptiness. Sometimes people think that it's just about being in the present moment and letting go of thoughts. But that's not emptiness either. That may be helpful to let go of thoughts, let go of the stories, let go of our stories that create anger and jealousy, etc. Report an error in the passage at 19:08 Highlight the passage at 19:08

19:38 and attachment. But that's not emptiness. Emptiness is about getting more deeply into the nature of reality, getting more deeply into... Report an error in the passage at 19:38 Highlight the passage at 19:38

19:51 How things actually exist. And we'll talk about that more in a few weeks when we get to emptiness. Report an error in the passage at 19:51 Highlight the passage at 19:51

20:08 And so when we do brag about our Dharma knowledge or we spout off our Dharma knowledge without really knowing, maybe we put a lot of our own ideas into it, which I think a lot of people at the beginning, when they first meet the Dharma, They kind of overlay it with all of their previous ideas about how the world works. And then they spat that off as being the Dharma. And when we do that, then we're creating obstacles for our future understanding of the Dharma. Report an error in the passage at 20:08 Highlight the passage at 20:08

20:48 When we convey a false understanding to others, then we're creating obstacles for our own learning and development. Report an error in the passage at 20:48 Highlight the passage at 20:48

21:04 Verse 64. Although my companions and underlings are numerous, Not one is dependable. Although I have many masters, not one is a reliable protector. Roar and thunder on the head of the destroyer, false construction. Mortally strike at the heart of the butcher, the enemy, ego. Okay, so although my companions and underlings are numerous, not one is dependable. Report an error in the passage at 21:04 Highlight the passage at 21:04

21:35 So this sentence is primarily referring to Lamas who have a lot of disciples, but none of them are dependable, none of them are responsible, they can't rely on the disciples. Report an error in the passage at 21:35 Highlight the passage at 21:35

21:54 And it's that that's because the Lama isn't treating the disciples very well, and so the disciples don't have the loyalty. Or in the past, the Lama hadn't treated them well, and the karma is ripening so that the disciples aren't dependable. nipples. Report an error in the passage at 21:54 Highlight the passage at 21:54

22:16 And that is because of the self-cherishing mind. Report an error in the passage at 22:16 Highlight the passage at 22:16

22:22 And then although I have many masters, not one is a reliable protector. So this is if we've made friends in high places in particular, perhaps because we're expecting in the future that they'll do us a favor if we get in trouble. Report an error in the passage at 22:22 Highlight the passage at 22:22

22:44 But then when the time comes when we need help, then nobody is there to help us. So there, once again, that's because of the self-cherishing mind. We've created this karma where nobody is helping us. Report an error in the passage at 22:44 Highlight the passage at 22:44

23:11 Verse 65. Although I have high status, my merit is less than in evil spirits. Although I am a great religious teacher, my passions are grosser than a demon's. Roar and thunder on the head of the destroyer, false construction. Mortally strike at the heart of the butcher, the enemy, ego. Report an error in the passage at 23:11 Highlight the passage at 23:11

23:33 We have high status, but our qualities are less than a spirit. We are great gurus, but our attachment and hatred are coarser than a demon's. Dance on the head of this ruinous conception, slay the heart of this slaughtering enemy self. So here, perhaps we have high qualifications, perhaps we've studied a lot, perhaps we have a good reputation. Report an error in the passage at 23:33 Highlight the passage at 23:33

24:03 But in fact our qualities are less than an evil spirit. So perhaps we've learned a lot but we haven't really changed our minds. We haven't developed, we haven't let go of our afflictions. We still may have a lot of attachment. We still may have a lot of anger, jealousy, pride, etc. Report an error in the passage at 24:03 Highlight the passage at 24:03

24:35 So, I mean, as we all know, the primary purpose of the Dharma is to change our minds, right? Not to attend the teachings and get a lot of knowledge without actually applying it. Report an error in the passage at 24:35 Highlight the passage at 24:35

24:49 And I think it's really common where people go to a lot of Dharma teachings. You know, we go to a lot of Dharma teachings, but we don't necessarily really reflect on them and really put them into practice. We don't necessarily meditate on them. Report an error in the passage at 24:49 Highlight the passage at 24:49

25:06 Yeah, emptiness, emptiness. Yeah, that's really interesting philosophy. But we don't actually apply it to our lives and think, oh, all of our perceptions are mistaken. All of our thoughts are mistaken. Or we learn about the self-cherishing mind and how that's the cause of all our suffering. But then we kind of go along our merry way and still continue to focus only on our own. Report an error in the passage at 25:06 Highlight the passage at 25:06

25:35 Yeah, Report an error in the passage at 25:35 Highlight the passage at 25:35

25:51 yeah. It seems like a lot of times going to teachings, you might be really inspired while you're there and you go to them, but if you don't right away put it into practice or meditate, like you said, it's like you forget it almost really quick. Report an error in the passage at 25:51 Highlight the passage at 25:51

26:05 I think that's true. Usually within 24 hours we've lost a lot of it. So it's good if we can to sit and meditate on it as soon as we can. Or at least to sit down and really reflect on it at some point. We may not be able to do it right away. Report an error in the passage at 26:05 Highlight the passage at 26:05

26:32 It's generally not a good idea to just try to collect a lot of teachings and not put any of them into practice. At least we should try to put something into practice. Report an error in the passage at 26:32 Highlight the passage at 26:32

26:45 And the challenge is, I think, in this tradition in Tibetan Buddhism, there's so many different things to practice. And we can't practice them all now. Report an error in the passage at 26:45 Highlight the passage at 26:45

26:55 But at least if we're trying to practice something really sincerely, then we can actually see some results. We can see that our mind is changing. And then we'll continue, right? Sometimes people give up the Dharma, I think, because they go to a lot of teachings and they don't really try to change their minds. Report an error in the passage at 26:55 Highlight the passage at 26:55

27:15 And then they get bored or something else comes up that's interesting and then they leave the Dharma and they do something else. And it's really sad when that happens, right? Because it's just an intellectual thing. Hillary? Report an error in the passage at 27:15 Highlight the passage at 27:15

27:33 Yeah, I was wondering, I mean, I can guess at this, but why he keeps calling it the butcher? I mean, is it because it's like butchering our chance for getting out of saṃsāra or what, you know? They keep using that terminology, the butcher. Report an error in the passage at 27:33 Highlight the passage at 27:33

27:59 Do you remember Geshe-la actually changed it to something else? I don't know, but I wondered if you'd heard about this butcher reference. I haven't seen anything specifically on that, so I would just be speculating. But as you said, the self-cherishing mind is ruining our chances to get enlightened. It's ruining our chances for lasting happiness, even. Report an error in the passage at 27:59 Highlight the passage at 27:59

28:31 But yeah, the commentaries that I have don't give a word-by-word instruction. Because like most of the other references to that kind of Report an error in the passage at 28:31 Highlight the passage at 28:31

28:46 slaughtering things or whatever is working at getting rid of the delusions or the self-cherishing and in this case he kind of turns it around. Anyway, that's okay. I just wondered if you had heard anything. Report an error in the passage at 28:46 Highlight the passage at 28:46

29:13 And then although I'm a great religious teacher, my passions are grosser than a demon's. So this is really, although I'm, this is for llamas again, if I'm a llama and I still have a lot of attachment and anger, etc. That's because of the self-cherishing mind again. And Report an error in the passage at 29:13 Highlight the passage at 29:13

29:45 then in this verse, there was a story given in... Report an error in the passage at 29:45 Highlight the passage at 29:45

29:53 Gishisopa's book about a famous Tibetan Lama who held the position of the Ganden Tripa, so the head of the Ganden Monastery, which is one of the three great monasteries in Tibet. And so he said that if he had not studied the Dharma from the time he was young, and if he had not experienced so many hardships, he would not be able to teach so well. Report an error in the passage at 29:53 Highlight the passage at 29:53

30:21 So it was because of his intense studies and difficult circumstances that he became a great teacher. So then to be a good teacher you must spend a lot of time in preparation. And so a good teacher shouldn't rely on their self-cherishing, shouldn't have a lot of self-cherishing, shouldn't have a lot of ignorance, or at least not be driven by them. Report an error in the passage at 30:21 Highlight the passage at 30:21

31:05 Verse 66. Although my view is lofty, my behavior is worse than a dog's. Although my good qualities are many, their basis is carried off by the wind. Roar and thunder on the head of the destroyer, false construction. Mortally strike at the heart of the butcher, the enemy ego. Okay. So this refers to a person who claims to have the correct view of emptiness and is practicing Tantra. Report an error in the passage at 31:05 Highlight the passage at 31:05

31:37 And is engaging in a lot of funny behaviors. Sometimes people do jump right into Tantra and think that they don't have to respect the law of karma. And they can do what they want. They can drink a lot. They can take a consort. Because in Highest Yoga Tantra, some of these behaviors are done by high lamas, highly realized. Report an error in the passage at 31:37 Highlight the passage at 31:37

32:05 people for very specific reasons to help them along the path sometimes people may look at that behavior and think okay well I'm I have an understanding of emptiness and so I can do this right so in the commentaries it's caution that we need to not do that until we Can I ask a question real quick? Didn't Lama Tsongkhapa even... Report an error in the passage at 32:05 Highlight the passage at 32:05

32:37 down a consort like when at one point when he was ready they said he was ready to show a good example for his Yeah, Report an error in the passage at 32:37 Highlight the passage at 32:37

33:08 I mean I think that Lama Tsongkhapa, I mean what I had heard is Lama Tsongkhapa. because it's such a higher practice in your mind not to actually that dude the Report an error in the passage at 33:08 Highlight the passage at 33:08

32:55 of ever not doing it with your mind and just actually physically Report an error in the passage at 32:55 Highlight the passage at 32:55

33:12 Didn't do it for the benefit of the minds of his disciples because he was a monk. But, I mean, in this class we can't really talk about highest yoga tantra, but in general. Report an error in the passage at 33:12 Highlight the passage at 33:12

33:31 But just in general, some of those practices are said to help you gain enlightenment. But only when you're ready. Only when you're ready. You Report an error in the passage at 33:31 Highlight the passage at 33:31

33:46 can ask at Chodron Rinpoche's teaching. Yeah, yeah, yeah, Report an error in the passage at 33:46 Highlight the passage at 33:46

· · · silence, 1 minute

33:59 Also, remember that before we actually really should practice Tantra, we're supposed to train in the common paths, train in the Sūtra and train in the Lamrim. So in order to practice Tantra, we're supposed to first have bodhicitta and a correct understanding of emptiness. Report an error in the passage at 33:59 Highlight the passage at 33:59

34:28 So sometimes people want to skip over the suture path and just skip over the lamrim and just practice tantra right away. And that's because of the self-cherishing mind, once again, wanting the best now, right? Wanting the highest, because highest yoga tantra is the highest. So we need to practice that now. But actually we can't practice tantra properly until we actually do have a correct understanding of emptiness. Report an error in the passage at 34:28 Highlight the passage at 34:28

34:58 It's not actually going to benefit us without a correct understanding of emptiness. And the only reason to practice Tantra is because we want to get enlightened as quickly as possible so that we can benefit others. So the bodhicitta motivation to benefit others. We're Report an error in the passage at 34:58 Highlight the passage at 34:58

35:21 just zooming through these. Verse 67. All desires enter into me and I blame all my quarrels on others for no reason. Roar and thunder on the head of the destroyer, false construction. Mortally strike at the heart of the butcher, the enemy, ego. Every hatred and desire enters our inner being. Everything crooked and deceitful we meaninglessly attribute to others. Dance on the head of this ruinous conception. Slay the heart of this slaughtering enemy self. Report an error in the passage at 35:21 Highlight the passage at 35:21

35:58 So here is when we're full of desire and attachment. Report an error in the passage at 35:58 Highlight the passage at 35:58

36:10 Rather than seeing that and rather than seeing that our quarrels, our disagreements, our conflicts with others are because of our own self-cherishing mind and our own karma, we blame others. We think that others are the problem. Report an error in the passage at 36:10 Highlight the passage at 36:10

36:32 We all do this to a certain extent. We forget that the... The cause of all of our difficulties, the cause of all of our conflicts is our own self-cherishing mind. If we don't have self-cherishing, then there's no reason to argue. Report an error in the passage at 36:32 Highlight the passage at 36:32

36:54 We can solve anything, any difficult relationships if we don't have self-cherishing. If we're truly focused on the happiness of others, then we can easily resolve difficulty. Report an error in the passage at 36:54 Highlight the passage at 36:54

37:10 But the reason that we have difficulties And arguments and things because we hang on to our own point of view. We hang on to what we want and what we need as being more important than that of others. Others' opinions and others' needs. Report an error in the passage at 37:10 Highlight the passage at 37:10

37:35 And that's because of our self-cherishing mind. Report an error in the passage at 37:35 Highlight the passage at 37:35

37:48 I just had a question about resolving relationships. Is it that we would welcome a difficult... unfortunate relationship or a mean and abusive relationship. Report an error in the passage at 37:48 Highlight the passage at 37:48

38:03 rather than try to resolve it. would be for us in terms of understanding own. -cherishing or whatever, would the goal of resolving be Report an error in the passage at 38:03 Highlight the passage at 38:03

38:23 Should we try to resolve a difficult relationship? Should we welcome the chance to live with a difficult relationship? Because that teaches us... Report an error in the passage at 38:23 Highlight the passage at 38:23

38:38 A difficult relationship or a difficult person or a difficult situation? A person or situation. I mean, every difficult person and situation is an opportunity. Yeah, yeah. I think that very much depends on where we are on the path, right? You know, we have to be realistic about our own capacities, right? Report an error in the passage at 38:38 Highlight the passage at 38:38

38:57 So if we're to the point where we can really use that situation to help our minds... And it doesn't bog us down in a lot of afflictions and taking a lot of time that could be used elsewhere. Report an error in the passage at 38:57 Highlight the passage at 38:57

39:18 Then it could be beneficial. But oftentimes, I mean, I find in my own experience a really difficult relationship or a difficult person can take a lot, a lot, a lot of time. A lot of time and a lot of energy that maybe isn't... The best way to use our time and energy. Because we're trying to work for the benefit of all sentient beings. But sometimes one particular person can take up all of your time and energy and that may not be the best way to go. Report an error in the passage at 39:18 Highlight the passage at 39:18

39:52 But then there's the story of Atisha. When he came to Tibet, he brought a particularly difficult person with him because he wanted to practice patience. But that was Atisha, right, who was really high on the path. So it depends on where we are. I was thinking mostly of attachment, I guess. The more a person is, then, the more it's a good teacher for not having attachments. We have the same attachments we have for the most horrible person. Report an error in the passage at 39:52 Highlight the passage at 39:52

40:28 It's essentially the same attachments that we have for the most loved person. They all take a lot of time, I guess. So it just seemed to me that it's a good teacher in a way to not have attachments. Report an error in the passage at 40:28 Highlight the passage at 40:28

40:50 Yeah, I mean sometimes a really difficult relationship can help with renunciation, remembering. That test of Zara is really a lot of suffering. I Report an error in the passage at 40:50 Highlight the passage at 40:50

41:06 remember this one story of a Dharma practitioner asking Lama Yeshe about, you know, should I practice as... You know, within the context of a relationship or should I practice and be a monk? And Lama Yeshi laughed and he said, relationship, two people's afflictions, you know, warring against each other. Report an error in the passage at 41:06 Highlight the passage at 41:06

41:32 And so he encouraged this particular person to be a monk. Report an error in the passage at 41:32 Highlight the passage at 41:32

41:38 But, you know, it depends on the person. You know, some people practice better within the context of a relationship and some people practice better as... Monks or nuns? Report an error in the passage at 41:38 Highlight the passage at 41:38

41:51 Did I answer your question? Okay. Do other people have thoughts on that? Report an error in the passage at 41:51 Highlight the passage at 41:51

41:59 We have low energy this evening, but we have cake at break time. I was just, you know, just a reflection on what you're saying is that in my relationship with my fiance, it's challenging as every relationship is and, you know, my attachments to what I want. Or how I want things. That gets challenged obviously as it does for her. And that works for me in kind of keeping my mind straight and recognizing what's going on. Report an error in the passage at 41:59 Highlight the passage at 41:59

42:33 But we also have a friend who is really difficult to deal with and we care about him. And I'm at the point where it's like I have compassion for him. I care very much about him but I can't be around him because he drains me and I just end up frustrated. And the only attachment I can figure out that I really have is the sense of I want him to be healthy, but he wants it from me somehow. Report an error in the passage at 42:33 Highlight the passage at 42:33

43:03 He doesn't want to do what he needs to do, and it's just very infuriating eventually. But it drains me so much I can't do it. And I've just said with Jen and other people, I just feel like I could spend my entire life dedicated to this one person's happiness or helping them improve and I just feel like I have other things to do. Report an error in the passage at 43:03 Highlight the passage at 43:03

43:27 And it's not to their neglect, it's just I feel I can do more elsewhere. I remember also hearing, because I always think about it, I was like, well, you know, His Holiness. Report an error in the passage at 43:27 Highlight the passage at 43:27

43:42 Theoretically he could go back to Tibet and deal within what he's allowed but outside of there he can do so much more. So for what that's all worth. Right. Maybe Janet first and then. Report an error in the passage at 43:42 Highlight the passage at 43:42

44:02 I was just going to say in regards kind of to the conversation and your commentaries on it that it seems to be a real fine line between between Report an error in the passage at 44:02 Highlight the passage at 44:02

44:17 Letting go of the self-cherishing and wishing for the happiness of others versus becoming a doormat. And sometimes it's really difficult when you're still full of afflictions, as I am, to distinguish and to set clear. boundaries or do you know This involves work, home, almost every facet of what we do. Report an error in the passage at 44:17 Highlight the passage at 44:17

44:58 What I have to do is just keep examining and make sure that my motivation is good. Something like that. Yeah, that's a very good point. And that's where we need wisdom and we don't... I don't have fully developed wisdom yet. But yeah, then it comes down to our motivation and really just trying to examine what is the greatest benefit without getting involved in all of the ego stuff. Report an error in the passage at 44:58 Highlight the passage at 44:58

45:35 Because sometimes helping others can be about me needing to help somebody or me needing to make that person feel better. And then that's not... Report an error in the passage at 45:35 Highlight the passage at 45:35

45:48 Cherishing others. That's still self-cherishing. So it's really, really tricky. We have to be really honest with ourselves and really try to see a situation as clearly as we can. Report an error in the passage at 45:48 Highlight the passage at 45:48

46:05 So I find my self-cherishing is slipping in all the time, you know, disguising itself in situations where I think that I'm just there for that other person. And then something happens and I say, oh, wait, wait a minute. I've got my own agenda here that I didn't even know that I had. So, you know, slowly, slowly, we'll find our way. Report an error in the passage at 46:05 Highlight the passage at 46:05

46:44 Yeah, I mean, with regard to the situation, Andy, that you were talking about with, you know, a person who's really draining you, you know, oftentimes I think when people are... Kind of grasping on to us. We can't help them. They're not really ready. I mean, this is a huge generalization. Maybe I shouldn't even say it. Report an error in the passage at 46:44 Highlight the passage at 46:44

47:15 But I found in my experience that there was one person that I was trying to help for a long period of time, for some years, who had a lot of emotional problems. And I found that over time, I had... I was not helping her. At the beginning, I was helping her a little bit in terms of she had someone to talk to and all of that. Report an error in the passage at 47:15 Highlight the passage at 47:15

47:40 But then I became a crutch and me being there was preventing her from taking the steps that she needed to to take responsibility for herself and to gain strength in herself and independence. Report an error in the passage at 47:40 Highlight the passage at 47:40

48:02 So there, it took me a long time, but it slowly became more and more clear that I wasn't helping. Report an error in the passage at 48:02 Highlight the passage at 48:02

48:18 So that's where we need the wisdom again. The wisdom and the good motivation. Report an error in the passage at 48:18 Highlight the passage at 48:18

48:33 Break time. And tonight is Andy's last night. It's his last class. I'm Report an error in the passage at 48:33 Highlight the passage at 48:33

48:49 glad I got the big cake because I thought about, there was a small cake and I thought. We're not that many people. Maybe a small cake would be fine. And I thought, no, let's get the big one. And it's gone. Oh, the language class has showed up because of the cake. Report an error in the passage at 48:49 Highlight the passage at 48:49

49:19 Okay, so we'll just move on. So verse 68. Although I have put... Is it still on pause? Is this working? Oh, I think it is working. Yes, it's really good. I'll see the speakers Although I've put on the saffron robe, I appeal to evil spirits for protection. Although I've taken religious vows, my behavior is demonic. Report an error in the passage at 49:19 Highlight the passage at 49:19

49:47 Roar and thunder on the head of the destroyer, false construction, mortally strike at the heart of the butcher, the enemy, ego. So this first part is about taking vows of ordination for monks and nuns. Who have taken these vows and yet still take refuge in evil spirits or worldly gods, etc. Report an error in the passage at 49:47 Highlight the passage at 49:47

50:15 And then the second part is more about us. Although I have taken religious vows, my behavior is demonic. So this is similar to one of the earlier verses, right, where we've taken vows, we've taken refuge vows or bodhisattva vows, and yet we don't. Keep them. Report an error in the passage at 50:15 Highlight the passage at 50:15

50:38 Also, in particular with refuge, if we've taken refuge in the Buddha Dharma Saṅgha, it's important that that is our ultimate source of refuge and our ultimate source of protection. Report an error in the passage at 50:38 Highlight the passage at 50:38

50:55 So when we're experiencing difficulties, if we ultimately... Appeal to the triple gem, the Buddha, Dharma and Saṅgha as being really the way out of suffering. The way out of suffering being creating virtue, purifying, etc. Report an error in the passage at 50:55 Highlight the passage at 50:55

51:18 Rather than going off and thinking that there's some other way that's better to end our suffering. cetera. Report an error in the passage at 51:18 Highlight the passage at 51:18

51:31 Going out and yelling at people or something like that. Report an error in the passage at 51:31 Highlight the passage at 51:31

51:41 And also, some people go to psychics or fortune tellers and things like that. And that's okay, but that shouldn't be our ultimate source of refuge, once we've taken refuge in the Buddha, Dharma and Saṅgha. Report an error in the passage at 51:41 Highlight the passage at 51:41

52:11 Although the gods give me happiness, I worship evil spirits. Although the Dharma guides me, I deceive the three jewels. Roar and thunder on the head of the destroyer, false construction. Mortally strike at the heart of the butcher, the enemy ego. Oh, you know, I mean, just before we get into that, one more thought about, you know, when, so we've taken refuge in the triple gem and sometimes we want, right, like a quicker fix. Report an error in the passage at 52:11 Highlight the passage at 52:11

52:42 Because really the Buddha Dharma Saṅgha, practicing the Dharma isn't about getting immediate gratification. We're working for long-term happiness. So when we're needing immediate gratification and we go to these fortune tellers or something like that, then once again that's the self-cherishing mind, wanting something now. Report an error in the passage at 52:42 Highlight the passage at 52:42

53:16 Although the gods give me happiness, I worship evil spirits. So the gods here, I thought, who are the gods? But in this context, the gods refer to the Buddhas. So although it is taking refuge in the Buddhas, really the Buddha, Dharma and Saṅgha that give us happiness. And so ultimately it's creating the causes of happiness that will give us happiness. So creating virtue. Report an error in the passage at 53:16 Highlight the passage at 53:16

53:51 Practicing generosity, practicing patience, generating love and compassion for others, being concerned about others' welfare. That's what will give us happiness. And then the wisdom, understanding emptiness. That's how we get out of suffering forever, right, is to realize emptiness. Report an error in the passage at 53:51 Highlight the passage at 53:51

54:18 Then although the Dharma guides me, I deceive the three jewels. So similar, this verse is very similar to the last one, in that we're not, we've taken refuge in the Dharma, but we're not actually practicing the Dharma. We're actually taking refuge in all kinds of other things. Report an error in the passage at 54:18 Highlight the passage at 54:18

54:45 So verse 70, although I have always resorted to secluded places, I am carried away by distraction. Although I request instruction in the holy dharma and the religious sciences, I cherish divination and shamanism, roar and thunder on the head of the destroyer, false construction, mortally strike at the heart of the butcher, the enemy ego. Report an error in the passage at 54:45 Highlight the passage at 54:45

55:08 So here is if we go to a secluded place in order to practice to do retreat, our mind isn't actually in retreat. Our mind is constantly wandering. You know, fantasizing about going to movies and going out to eat and all sorts of things like that, which is very common. Report an error in the passage at 55:08 Highlight the passage at 55:08

55:39 Or perhaps we're supposed to be in retreat and we keep going to town for whatever reason. We need to go to town to go get something. Report an error in the passage at 55:39 Highlight the passage at 55:39

55:52 Exactly. Report an error in the passage at 55:52 Highlight the passage at 55:52

55:57 So that's because of the self-cherishing mind, right? We can't stay and practice. We keep getting carried away by our attachments. Report an error in the passage at 55:57 Highlight the passage at 55:57

56:09 Although I request instruction in the holy Dharma and the religious sciences, I cherish divination and shamanism. So here maybe we attend Dharma teachings, but rather than putting the Dharma into practice, perhaps we're... Putting a lot of effort into divinations and shamanism. Here in the commentaries it talks particularly about people who, for the benefit of, well, they cast horoscopes for others and do divinations for others rather than actually practicing the Dharma. Report an error in the passage at 56:09 Highlight the passage at 56:09

57:12 Yeah. Report an error in the passage at 57:12 Highlight the passage at 57:12

57:24 Turn the bottom. Report an error in the passage at 57:24 Highlight the passage at 57:24

57:32 May I just ask about something that puzzled me from another Buddhist group? This is a Thai Buddhist group that I met just south of San Francisco. And the person who was going there went to Buddhist teachers to try to predict business success. I was a little shocked at that because I'd never seen anything like that in either the Tibetan or the Zen traditions. Is there any space for secular divination within Buddhism, do you think? Report an error in the passage at 57:32 Highlight the passage at 57:32

58:09 Or could that have just been some monk that was off base? Well, I mean, I think it's very common actually where people, I mean, most Llamas do, do divinations. And it's very common for people to ask for all sorts of divinations. Like, should I invest in this or should I do this? My old Lama, he used to get questions about, should I go out with this guy or should I go out with that guy? Report an error in the passage at 58:09 Highlight the passage at 58:09

58:42 How do I get a boyfriend? How do I get a girlfriend? You know, so people will ask all sorts of things. And that's okay to ask about secular things like that? Or are you only supposed to ask about things for the future? Well, I mean, it's best to go to the Lamas to talk about your Dharma practice than the other things. Report an error in the passage at 58:42 Highlight the passage at 58:42

59:06 Do they claim special knowledge of business or romantic success? Report an error in the passage at 59:06 Highlight the passage at 59:06

59:15 Well, the Lamas tend to have a lot of wisdom. So people will go to them with whatever questions that they have. But I think in general it's best to try to focus our questions on our Dharma practice. I promise you I'm so terrified of llamas that that's what I would do. Janet. I mean there are exceptions, but Janet. Report an error in the passage at 59:15 Highlight the passage at 59:15

59:42 I just think not knowing exactly how the Lamas respond to that type of question, but I would imagine in my own mind that often the Lamas just won't bother with that kind of thing if it doesn't seem appropriate. And, you know, would, would, know, be. However they would be with that person, if it's not appropriate, if it's an inappropriate question, I don't know that they would actually humor them or coddle them with an inappropriate answer. Report an error in the passage at 59:42 Highlight the passage at 59:42

1:00:27 I kind of wonder. Report an error in the passage at 1:00:27 Highlight the passage at 1:00:27

1:00:34 I think it depends. I mean, I know when I was in Italy, a lot of people asked a lot of those types of questions. And my Lama, you know, would answer a lot of them, you know. I mean, it really depended on the person. But, yeah, I mean, sometimes he would laugh. He'd say, you know, sometimes people ask me if I can go to the toilet. Report an error in the passage at 1:00:34 Highlight the passage at 1:00:34

1:00:58 You know, and then he would laugh, you know, so, yeah. Yeah. I, you know. Report an error in the passage at 1:00:58 Highlight the passage at 1:00:58

1:01:19 here and I'm sure a lot of this Report an error in the passage at 1:01:19 Highlight the passage at 1:01:19

1:01:41 just seems sort of like easy. Report an error in the passage at 1:01:41 Highlight the passage at 1:01:41

1:01:48 So much. Report an error in the passage at 1:01:48 Highlight the passage at 1:01:48

1:01:55 Yeah, I mean, I think it's the responsibility of us, right? I mean, because the lamas are there for our benefit, right? The sentient beings' benefit. And my own thinking is that it's our responsibility not to waste their time, to have a good motivation, preferably a motivation to benefit others when we're asking a question and not just be it about me and my worldly success or my temporary happiness. Report an error in the passage at 1:01:55 Highlight the passage at 1:01:55

1:02:30 Because I think the lamas will do all sorts of things to make us happy. And it may not be a good use of their time. So oftentimes the Lamas have a very protective attendant, you know, and sometimes a wrathful attendant who will do the, you know, be the bodyguard, be the bouncer, right? Because the Lamas oftentimes won't do it themselves, right? Because they have bodhicitta. So they need the wrathful one to kind of bounce you out of there. Report an error in the passage at 1:02:30 Highlight the passage at 1:02:30

1:03:06 Or screen the calls or screen the appointment requests. Yeah. Report an error in the passage at 1:03:06 Highlight the passage at 1:03:06

1:03:20 I think that's all very true, but I think that you can benefit if you didn't know who Geshe Dakwai was by having him be the guy you run into on the street and ask. direction somewhere. You know what I mean? And I'm certain that my questions would look like a waste of time to a really good practitioner. While I don't think it's a good thing to ask for, perhaps, questions about, I don't know, boyfriends or something like that. Report an error in the passage at 1:03:20 Highlight the passage at 1:03:20

1:03:49 But at the same time, I think that that's where people are and it's their chance to interact with such a holy being that says something, you know what I mean? And so maybe that will... Blossom into something in the future. You know what I mean? Like it's just really, I just know my questions look so idiotic, you know. I'm sure of it. When I've asked Shantideva things, you know, like, is this okay? Report an error in the passage at 1:03:49 Highlight the passage at 1:03:49

1:04:08 Is that okay? And yet I am concerned about, you know what I mean? And I think that some people, when they look at His Holiness, they don't see His Holiness. So sometimes what seems like an inappropriate question to a Lama is that person's chance, you know, to interact with this Dharma practitioner. I mean, it's just, you know what I mean? And the answer that probably comes out is probably something that does benefit them in a way we don't understand. Yeah. Just to say. That's a good point. Report an error in the passage at 1:04:08 Highlight the passage at 1:04:08

1:04:38 Yeah. I mean, we can't judge other people, right? I mean, we don't know what's going on in their minds. Actually, I'm so sorry to interrupt, but that's exactly true. I mean, what if this person wanted their business to be successful so they could give money to the Maitreya Project or something? This is extremely possible. Yeah. Report an error in the passage at 1:04:38 Highlight the passage at 1:04:38

1:04:58 Yeah, I mean I had a friend recently, I actually just, I took her to a Lama to ask her business question because her business was failing. But she uses the money from her business to give to the nuns in Tibet. And so the Lama was so happy to answer her questions because she just had a really good motivation. Report an error in the passage at 1:04:58 Highlight the passage at 1:04:58

1:05:21 you know, Report an error in the passage at 1:05:21 Highlight the passage at 1:05:21

1:05:35 Verse 71, forsaking the moral path to liberation, I cling to my home. Pouring my happiness into the water, I run after suffering. Roar and thunder on the head of the destroyer, false construction. Mortally strike at the heart of the butcher, the enemy, ego. Another translation, we forsake ethics and liberation and hold on to the life of a householder. Report an error in the passage at 1:05:35 Highlight the passage at 1:05:35

1:06:00 We pour away the water of bliss and happiness and pursue further suffering. Dance on the head of this ruinous conception. Slay the heart of the slaughtering enemy self. So this is where perhaps we Report an error in the passage at 1:06:00 Highlight the passage at 1:06:00

1:06:24 start. Maybe we practice for a while in the Dharma. We're practicing the Dharma and we don't really see much benefit. We don't much see many results or we don't see the results that we want. Report an error in the passage at 1:06:24 Highlight the passage at 1:06:24

1:06:40 And so we start indulging more and more in some stark pleasures, thinking that that will bring us happiness. Report an error in the passage at 1:06:40 Highlight the passage at 1:06:40

1:06:50 This first sentence, forsaking the moral path to liberation, I cling to my home. This is particularly referring to forsaking ethics, forsaking the practice of the ten virtues and engaging more and more in the non-virtues. Report an error in the passage at 1:06:50 Highlight the passage at 1:06:50

1:07:10 And clinging more to a householder type of life. In the context of monks, it's referring to giving up robes to be a householder. In the context of lay people, it's just practicing more and more the ten non-virtues. And in that way, when we do that, we're creating more and more causes of suffering in the future. Report an error in the passage at 1:07:10 Highlight the passage at 1:07:10

1:07:38 Right, and I think this... This can easily happen in terms of sometimes, you know, in the beginning we can be really enthusiastic about practicing the Dharma and then we start getting a little bit lazy, a little bit more relaxed and maybe we start stretching the truth more instead of, you know, trying to be really honest. Report an error in the passage at 1:07:38 Highlight the passage at 1:07:38

1:08:04 Maybe we start telling some white lies. Criticizing others a little bit more and just gradually, gradually we can get into practicing more and more non-virtue when we're not really enthusiastically practicing the Dharma. So I think that's something to be really careful about. I mean, I notice in my mind there are periods in which I'm really, really trying to practice and other periods when I'm... Report an error in the passage at 1:08:04 Highlight the passage at 1:08:04

1:08:38 Kind of just tired and not trying so much. And it's good to be really careful and not let our ethics lax. Because that's really the key to everything else. Practicing staying away from the ten non-virtues, creating the causes for happiness in the future, and then practicing ethics is the basis for concentration. Report an error in the passage at 1:08:38 Highlight the passage at 1:08:38

1:09:09 Which is the basis for wisdom. So the three higher trainings are ethics, concentration and wisdom. Without ethics we won't be able to develop concentration. Without concentration we won't be able to penetrate the meaning of reality. We won't be able to penetrate emptiness. And so we'll never get out of saṃsāra without practicing ethics. Report an error in the passage at 1:09:09 Highlight the passage at 1:09:09

1:09:34 Now Report an error in the passage at 1:09:34 Highlight the passage at 1:09:34

1:09:50 it is 8.30. So let me just... Talk a little bit, go through verse 72 next time, but just talk a little bit about the homework. What I'm asking you to do this week is to really look at our minds and try to identify the self-cherishing mind as it arises. Report an error in the passage at 1:09:50 Highlight the passage at 1:09:50

1:10:15 How does the mind feel when the self-cherishing comes up? Is it small and narrow? Or is it spacious and vast? And then see if we can notice the circumstances in which it occurs when it's stronger and when it's weaker. Report an error in the passage at 1:10:15 Highlight the passage at 1:10:15

1:10:35 So we've been talking about the self-cherishing mind for a while, but the important thing is actually to look in our own minds, right, and to identify the self-cherishing mind and see if we can notice it and see if we can notice whether or not it gives us more happiness than cherishing others. Report an error in the passage at 1:10:35 Highlight the passage at 1:10:35

1:11:03 Janet, Report an error in the passage at 1:11:03 Highlight the passage at 1:11:03

1:11:09 I just have to admit that just thinking about the question makes my ego scream. I could feel it inside here going, ah! You know, all kinds of awful things. I don't want to do that! Yeah. So it's really amazing. Yeah. Report an error in the passage at 1:11:09 Highlight the passage at 1:11:09

1:11:32 That's true. Yeah. I mean, let's just try and see what happens. Thank you. Thank you. Report an error in the passage at 1:11:32 Highlight the passage at 1:11:32

1:11:37 happens. It's, um... Yeah, I think that's really natural to not want to do that. What do you mean? So we'll just see how much we can do. Report an error in the passage at 1:11:37 Highlight the passage at 1:11:37

1:11:57 So let's take it as an experiment and see. Report an error in the passage at 1:11:57 Highlight the passage at 1:11:57

1:12:16 So let's give it a try and the next time we can talk about what people notice about the self-cherishing mind. I mean, I find that it's interesting. I was taking a walk the other day and I'm trying to develop this theory about... ha, ha, ha. Report an error in the passage at 1:12:16 Highlight the passage at 1:12:16

1:12:30 The different levels of self-cherishing mind in my mind. And I'm thinking about it and then my mind easily gets distracted to other things and suddenly I'm not thinking about the self-cherishing mind anymore. It doesn't want to be looked at, it doesn't want to be analyzed. But I think it's such a beneficial exercise to just try, try to look at it. Report an error in the passage at 1:12:30 Highlight the passage at 1:12:30

1:13:05 We'll end there. Report an error in the passage at 1:13:05 Highlight the passage at 1:13:05