Special Insight 4: Wisdom of Emptiness (10 January 2012)

0:10 Thank you. Report an error in the passage at 0:10 Highlight the passage at 0:10

0:16 Oh, yeah. Report an error in the passage at 0:16 Highlight the passage at 0:16

0:22 have a big deal. Report an error in the passage at 0:22 Highlight the passage at 0:22

0:40 just redo your CPR. Oh. Report an error in the passage at 0:40 Highlight the passage at 0:40

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1:14 it in the church. Report an error in the passage at 1:14 Highlight the passage at 1:14

1:26 Oh God I think probably two years ago. Report an error in the passage at 1:26 Highlight the passage at 1:26

1:47 getting way away. Report an error in the passage at 1:47 Highlight the passage at 1:47

1:53 Thank you. Report an error in the passage at 1:53 Highlight the passage at 1:53

· · · silence, 1 minute

2:37 Thank you. don't have to make up, like, you know, like, tongue is only a little white, like that, like, like, where'd you do? Where'd you go? Yeah. Report an error in the passage at 2:37 Highlight the passage at 2:37

3:05 I don't Thank you. care. Report an error in the passage at 3:05 Highlight the passage at 3:05

3:17 Thank you. Report an error in the passage at 3:17 Highlight the passage at 3:17

· · · silence, 1 minute

3:54 Thank you. They do, they do. They do. Report an error in the passage at 3:54 Highlight the passage at 3:54

4:10 I haven't done this for a long time I thought it's been so good. Report an error in the passage at 4:10 Highlight the passage at 4:10

4:17 I'm getting a better point. Report an error in the passage at 4:17 Highlight the passage at 4:17

4:34 Thank you. Report an error in the passage at 4:34 Highlight the passage at 4:34

4:54 Thank you. Thank you. Report an error in the passage at 4:54 Highlight the passage at 4:54

5:26 Thank you. Thank you. Report an error in the passage at 5:26 Highlight the passage at 5:26

5:56 Thank you. Thank you. Report an error in the passage at 5:56 Highlight the passage at 5:56

6:19 I've heard he's great. Oh, and further than her, his translator has got to keep in the Because... Report an error in the passage at 6:19 Highlight the passage at 6:19

6:40 Oh, that's great. Report an error in the passage at 6:40 Highlight the passage at 6:40

6:48 Colorful. Report an error in the passage at 6:48 Highlight the passage at 6:48

7:01 Well, this one's off. Janice's working over there, so I would keep the light on for her. Report an error in the passage at 7:01 Highlight the passage at 7:01

7:13 Peter's not coming tonight, though. Report an error in the passage at 7:13 Highlight the passage at 7:13

7:20 But yeah, let's turn it off. Is that better? Report an error in the passage at 7:20 Highlight the passage at 7:20

7:26 Doesn't matter for me. Is that bright enough for you? Report an error in the passage at 7:26 Highlight the passage at 7:26

7:33 Let me know. great, Lynn! Report an error in the passage at 7:33 Highlight the passage at 7:33

· · · silence, 1 minute

7:36 overall people are happy? It's kind of nice. Okay. Yeah, that's the problem. Should I throw things at you? Yes. Periodically. I Report an error in the passage at 7:36 Highlight the passage at 7:36

7:58 don't know if I'll do slides every class, but I thought for tonight at least we could do some. All right, well, Happy New Year. Report an error in the passage at 7:58 Highlight the passage at 7:58

8:08 Welcome back. Report an error in the passage at 8:08 Highlight the passage at 8:08

8:16 So let's just start a minute setting our motivation, seeing if we can develop some sort of a bodhicitta motivation. Report an error in the passage at 8:16 Highlight the passage at 8:16

· · · silence, 2 minutes

9:58 I'll start with the praise to Manjushri. In the white book, Report an error in the passage at 9:58 Highlight the passage at 9:58

10:17 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. Report an error in the passage at 10:17 Highlight the passage at 10:17

10:35 All creatures caught in the prison of saṃsāra, confused in the darkness of their ignorance, overwhelmed by their suffering. 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. Report an error in the passage at 10:35 Highlight the passage at 10:35

10:58 You whose princely bodies adorned with the 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 10:58 Highlight the passage at 10:58

11:16 With Report an error in the passage at 11:16 Highlight the passage at 11:16

11:21 the brilliance of your wisdom, O compassionate one, illuminate the darkness enclosing my mind, enlighten my intelligence and wisdom so that I may gain insight into Buddha's words and the texts that explain them. And then the Heart Sūtra on page 76, I think, in the Gold Book. Report an error in the passage at 11:21 Highlight the passage at 11:21

11:52 I prostrate to the Arya triple gem. Thus did I hear at one time, the Bhagavan was dwelling on Mass Vulture's mountain in Rajgriya. Together with a great community of monks and a great community of bodhisattvas. At that time the Bhagavan was absorbed in the concentration on the categories of phenomena called profound perception. Report an error in the passage at 11:52 Highlight the passage at 11:52

12:12 Also at that time the Bodhisattva Mahasattva Arya Avalokiteshvara looked upon the very practice of the profound perfection of wisdom and beheld those five aggregates also as empty of inherent nature. Then through the power of Buddha, the Venerable Shariputra said this to the Bodhisattva Mahasattva Arya Avalokiteshvara. How should any son of the lineage train who wishes to practice the activity of the profound perfection of wisdom? Report an error in the passage at 12:12 Highlight the passage at 12:12

12:38 He said that and the Bodhisattva Mahasattva Arya Avalokiteshvara said this to the Venerable Sharivadiputra. Shariputra, any son of the lineage or daughter of the lineage who wishes to practice the activity of the profound perfection of wisdom should look upon it like this, correctly and repeatedly beholding those five aggregates also as empty of inherent nature. Report an error in the passage at 12:38 Highlight the passage at 12:38

13:01 Form is empty, emptiness is form. Emptiness is not other than form. Form is also not other than emptiness. In the same way, feeling, discrimination, compositional factors and consciousness are empty. Shariputra, likewise all phenomena are emptiness, without characteristic, unproduced, unceased, stainless, not without stain, not deficient, not fulfilled. Report an error in the passage at 13:01 Highlight the passage at 13:01

13:25 Shariputra, therefore in emptiness there is no form, no feeling, no discrimination, no compositional factors, no consciousness, no eye, no ear, no nose, no tongue, no body, no mind, no visual form, no sound, no odor, no taste, no object of touch and no phenomenon. There is no eye element and so on up to and including no mind element and no mental consciousness element. Report an error in the passage at 13:25 Highlight the passage at 13:25

13:51 There is no ignorance, no extinction of ignorance and so on up to and including no aging and death and no extinction of aging and death. Similarly, there is no suffering, origination, cessation and path. There is no exalted wisdom, no attainment and also no non-attainment. Shariputra, therefore, because there is no attainment, bodhisattvas rely on and dwell in the perfection of wisdom, the mind without obscuration and without fear. Report an error in the passage at 13:51 Highlight the passage at 13:51

14:18 Having completely passed beyond error, they reach the end point of nirvāṇa. All the Buddhas who dwell in the three times also manifestly completely awaken to unsurpassable, perfect, complete enlightenment in reliance on the perfection of wisdom. Therefore, the mantra of the perfection of wisdom, the mantra of great knowledge, the unsurpassed mantra, the mantra equal to the unequaled, the mantra that thoroughly pacifies all suffering, should be known as truth since it is not false. Report an error in the passage at 14:18 Highlight the passage at 14:18

14:48 Mantra of the perfection of wisdom is declared, tayata om gate gate paragate parasangate bodhisoha. Shariputra, the Bodhisattva, Mahasattva should train in the profound perfection of wisdom like that. Then the Bhagavan arose from that concentration and commended the Bodhisattva, Mahasattva, Arya, Avalokiteshvara saying, well said, well said, son of the lineage, it is like that. Report an error in the passage at 14:48 Highlight the passage at 14:48

15:15 It is like that. One should practice the profound perfection of wisdom just as you have indicated. Even the Tatatikas rejoice. The Bhagavan having thus spoken, the venerable Sharivadiputra, the Bodhisattva Mahasattva Arya Avalokiteshvara, and those surrounding in their entirety, along with the world of gods, humans, asuras and Gandharvas, were overjoyed and highly praised that spoken by the Bhagavan. Report an error in the passage at 15:15 Highlight the passage at 15:15

15:40 And then on page 98 is Refuge and Bodhicitta. Report an error in the passage at 15:40 Highlight the passage at 15:40

15:52 I go for refuge until I am enlightened to the Buddha, the Dharma and the Supreme Assembly. By the merits I create through listening to the Dharma, may I become a Buddha in order to benefit all sentient beings. I go for refuge until I am enlightened to the Buddha, the Dharma and the Supreme Assembly. By the merits I create through listening to the Dharma, may I become a Buddha in order to benefit all sentient beings. Report an error in the passage at 15:52 Highlight the passage at 15:52

16:16 I go for refuge until I am enlightened to the Buddha, the Dharma and the Supreme Assembly. By the merits I create through listening to the Dharma, may I become a Buddha in order to benefit all sentient beings. Report an error in the passage at 16:16 Highlight the passage at 16:16

16:40 So, as you may have noticed, we've been studying the middle-length lamrim for a while. It's been, I don't know, a few years maybe, actually. So we're going to finish in March, in the middle of March, we're going to finish this text that we've been working on for a few years. So as part of the basic program, actually I thought I would put up a couple of slides just about the basic program, Report an error in the passage at 16:40 Highlight the passage at 16:40

17:15 the various programs that are offered in the FPMT, Discovering Buddhism, right, that Chucky teaches on Thursdays and Carol, right, there's Discovering Buddhism. There's also a program called Foundation of Buddhist Thought, right, which is Geshe Tashi Sering's program at... Jamyang Center in London that you can take correspondence, and that's an intermediate level program right where the Discovering Buddhism is the introductory. And the basic program is what we're doing here, in case you didn't know, which is the intermediate level program that's organization-wide. Report an error in the passage at 17:15 Highlight the passage at 17:15

17:53 And then there's a Maitripa, an advanced program in Oregon with Yang Zi Rinpoche, and then there's a master's program in Italy. Which is advanced. So these last two are advanced and discovering Buddhism is kind of the introductory and then these two are the more intermediate. Report an error in the passage at 17:53 Highlight the passage at 17:53

18:12 So the basic program has nine different topics or actually nine texts that we study. Discovering Buddhism is much more subject based. You learn about saṃsāra nirvāṇa, you learn about refuge, you learn about those subject based. Whereas the basic program is studying texts. So we've been studying the first module, the middle length, which is, the text is Lama Tsongkhapa's middle length lamrim. Report an error in the passage at 18:12 Highlight the passage at 18:12

18:44 So there are these eight other subjects, some of which Geshe Dagpa has taught, some of which, actually Geshe Dagpa has taught them all, and some of which I've attempted. Report an error in the passage at 18:44 Highlight the passage at 18:44

18:58 You know, Geshe Dagpa did do number seven. Yeah, the ornament of clearance. Yeah, he did that on a Monday night for a while. Yeah, Report an error in the passage at 18:58 Highlight the passage at 18:58

19:14 absolutely. Normally we do it the other way. But yeah, these normally. I Report an error in the passage at 19:14 Highlight the passage at 19:14

19:26 hear the sigh of relief. Report an error in the passage at 19:26 Highlight the passage at 19:26

19:35 Anyway, so the basic program is a certificate program for people who want to get a certificate. You can study each of these. Report an error in the passage at 19:35 Highlight the passage at 19:35

19:46 Take an exam on each of them and then take an exam at the end. So I will offer an exam on this stage of the path for people who are interested. I think there's at least two people who are interested, maybe. But I'm not going to do it. So we're going to finish the middle of March. I don't know how many people you know this, but then I'm going on retreat for a few months. And then when I come back... Report an error in the passage at 19:46 Highlight the passage at 19:46

20:13 I can offer the exam to people who are interested, and then I can give you questions to study while I'm interested in it. Report an error in the passage at 20:13 Highlight the passage at 20:13

20:29 It's going to be, write everything that you know about the lamrim. Report an error in the passage at 20:29 Highlight the passage at 20:29

20:39 Everything's empty. Report an error in the passage at 20:39 Highlight the passage at 20:39

20:47 It'll be probably a combination of multiple choice and true-false and some short answer is what I'm thinking. It's not going to be... A big essay exam. Well, maybe it will. Anyway, so that's the thought right now. So we're actually going to finish. So not only the special insight section, we're going to finish the whole text in March, the middle of March. Report an error in the passage at 20:47 Highlight the passage at 20:47

21:16 And then after that, I'm not sure what we're going to do. But we'll do one of these other subjects. Report an error in the passage at 21:16 Highlight the passage at 21:16

21:27 This is a 25-year program. No, I mean, this is the longest. I mean, I take too long to do these things. Number four is really long. But the Heart Sūtra, we did that in something like 12 weeks. We did Mahāyāna training and mind training in 12 weeks. Mind and cognition has two different. Two modules within it, one called Awarenesses and Knowers and one called Minds and Mental Factors. I've gotten a few requests to do that one. Report an error in the passage at 21:27 Highlight the passage at 21:27

22:05 Again, and each of those takes about 12 weeks. Tenants. We've actually covered a lot of tenants, some of tenants in this class, but I'm not sure how long that would take because I haven't taught that actual one, but it would be, you know, maybe a few months. Ornament. I don't know how long Gishla took with that one, but I would not feel comfortable teaching that one. Gishla tends to go into a lot of detail. Report an error in the passage at 22:05 Highlight the passage at 22:05

22:39 Tatakata Essence. Actually, these last three I wouldn't feel comfortable teaching, so it really depends on how Gishla does that. Grounds and Paths of Secret Mantra, I think he took a year. Report an error in the passage at 22:39 Highlight the passage at 22:39

22:53 He took at least a year probably to do that one. That one's amazing. Report an error in the passage at 22:53 Highlight the passage at 22:53

23:00 So anyway, just so you guys get an idea of the whole picture of this particular program, the basic program. And Geshelev highly recommends that people take the exam and get the certificate and study for the exam. The studying part is so interesting. It really deepens your knowledge. And Janet actually took that exam and passed it. Janet and Chucky did. Report an error in the passage at 23:00 Highlight the passage at 23:00

22:56 But, yeah. Report an error in the passage at 22:56 Highlight the passage at 22:56

23:25 And Lynn should. Report an error in the passage at 23:25 Highlight the passage at 23:25

23:32 Maybe you didn't go. So, okay. So just, so I thought to do a little bit of review of the entire path, right? We've been zeroing in on emptiness for quite a while. And let's take a step back. Right? The Four Noble Truths. Right? The First Truth. Truth. True sufferings or the truth of suffering. Right? So we're stuck in this thing called cyclic existence. Report an error in the passage at 23:32 Highlight the passage at 23:32

24:01 Right? Cyclic existence, what does cyclic existence mean? Is that a place? Is San Francisco's cyclic existence? Cyclic existence is a state, right? It's a state of being controlled by karma and mental afflictions. It's a state in which our minds are not, in which our minds are dissatisfied. The mind that is controlled by mental afflictions can never be satisfied. Report an error in the passage at 24:01 Highlight the passage at 24:01

24:45 Maybe for some moments, but not in a lasting way. So true sufferings, you know, dukkha. Dukha is often translated as suffering, but it's really a state of dissatisfaction, right? Always wanting more, right? Report an error in the passage at 24:45 Highlight the passage at 24:45

25:10 The greatest meal that we have is only satisfying for a short period of time, right? Five minutes, something like that. And then we want another one, right? The greatest job is only satisfying sometimes and then it doesn't last. The greatest relationship, same thing, right? Doesn't last anything, Report an error in the passage at 25:10 Highlight the passage at 25:10

25:46 right? Success? I heard a story of, I think it might have been, it was a great actor who gave the performance of his life. It was like a transcendent performance and afterwards someone went to see him to congratulate him and he was totally depressed because he realized that he would never be able to perform like that again. Report an error in the passage at 25:46 Highlight the passage at 25:46

26:15 He didn't know what happened. He couldn't create the causes. He didn't feel like he created the causes for it. So it should have been the greatest high, and he was depressed because he knew that he would never be able to do that again. And that's such a typical samsaric state of mind, right? Even when we have the greatest success. Report an error in the passage at 26:15 Highlight the passage at 26:15

26:39 There's some level of dissatisfaction there, right? There's some level of not being totally happy. So that's the state of psychic existence. Nothing lasts. Our mind is not completely content because it still has mental afflictions, right? And then we have to age. Get sick, we have to die, we have to lose everything, right? We have to lose our jobs, we have to lose our loved ones, we have to lose all of our possessions. Report an error in the passage at 26:39 Highlight the passage at 26:39

27:33 So, saṃsāra, you know, we're constantly trying to find happiness in saṃsāra and we'll never get there, right? We'll never find lasting happiness, just temporary satisfaction, right? True sufferings. Report an error in the passage at 27:33 Highlight the passage at 27:33

27:56 True origins, the cause of suffering, right? What's the cause of this? The two things, right? Karma and mental afflictions, right? The reason why we have sickness, the reason why we have annoying people in our lives, the reason why we have financial difficulties, the reason why we have difficulty relationships is because of the karma we've created. Report an error in the passage at 27:56 Highlight the passage at 27:56

28:25 Examinated karma. And then what motivated that karma? With mental afflictions, right? Attachment, irritation, jealousy, pride, greed. Report an error in the passage at 28:25 Highlight the passage at 28:25

28:42 As long as we have mental afflictions, we're going to create non-virtuous karma. We're going to create karma to have difficult circumstances, right? To have unwanted circumstances, right? And mental afflictions. By definition, disturb the peace of mind. They disturb the peace, the natural peace of our minds. Report an error in the passage at 28:42 Highlight the passage at 28:42

29:17 So mental afflictions are the real cause of those two, the primary cause between karma and mental afflictions. The main cause are the mental afflictions. And when we really notice our state of mind, when we really notice the mental afflictions that arise, We really see that, that we're enjoying something so much and then as soon as we start grasping, like, I hope I get this again, right? Report an error in the passage at 29:17 Highlight the passage at 29:17

29:48 Or I hope I don't lose this, then fear arises, right? Dissatisfaction arises. Report an error in the passage at 29:48 Highlight the passage at 29:48

30:00 So what's underneath the mental afflictions is ignorance, right? So we've talked about this quite a bit, right? How this... This grasping at or this belief that things exist in a more concrete way than they actually do is the basis for all of the mental afflictions. First of all, all of the mental afflictions are conceptual. It's the conceptual mind. Report an error in the passage at 30:00 Highlight the passage at 30:00

30:35 The anger is a conceptual mind. Irritation is a conceptual mind. Jealousy is a conceptual mind. Attachment is a conceptual mind. All of those are conceptual minds. So it's the thinking mind that creates the mental affliction. Report an error in the passage at 30:35 Highlight the passage at 30:35

30:53 The thinking mind that's creating some story. And a conceptual mind has, as it's what's called the appearing object, what appears to a conceptual mind is an image within your own mind. It's a mental image. So whatever you're saying, let's say you have a... Report an error in the passage at 30:53 Highlight the passage at 30:53

31:16 Irritation someone. Report an error in the passage at 31:16 Highlight the passage at 31:16

31:22 Your perception of that person is mixed with the image that you have of them in your mind. It's an image that your mind created. It's not the actual object itself. It's the image that you've created in your mind. Report an error in the passage at 31:22 Highlight the passage at 31:22

31:45 An image is much more solid and real than it actually exists. So the mental affliction is always based on something that doesn't actually exist. Our anger is based on some image that we've created in our mind of something that doesn't actually exist. Report an error in the passage at 31:45 Highlight the passage at 31:45

32:14 Our attachment is based on an image in our mind of something that doesn't actually exist. Our jealousy, our pride, all of our mental afflictions are based on... Report an error in the passage at 32:14 Highlight the passage at 32:14

32:30 Some image that we've created in our mind that is actually, as Lama Zopa Rinpoche says, a hallucination. It's a hallucination that we've created in our minds. Report an error in the passage at 32:30 Highlight the passage at 32:30

32:43 So we've talked about, okay, what actually does exist? Does a person exist? Yeah, a person exists. A merely labeled person exists. Report an error in the passage at 32:43 Highlight the passage at 32:43

33:00 But a person from its own side, a concrete person, doesn't exist. Report an error in the passage at 33:00 Highlight the passage at 33:00

33:07 So what... What is the person that does exist? There's a constantly changing body. There's a constantly changing mind. And the person that exists is the label that we put on, that constantly changing mind. Report an error in the passage at 33:07 Highlight the passage at 33:07

33:32 It's the label that we put on. So there's nothing that's concrete, right? There's nothing that's, Report an error in the passage at 33:32 Highlight the passage at 33:32

33:47 yeah, nothing that's concrete and static and enduring, right? Report an error in the passage at 33:47 Highlight the passage at 33:47

33:55 It's just our mind that's putting concreteness on, right? Like if we're irritated at somebody, we're irritated at the image of a person, an annoying person in our mind. Report an error in the passage at 33:55 Highlight the passage at 33:55

34:10 And that annoying person is pretty static, right? The image in our mind of that person is pretty static. It's that person who did that annoying thing and does that annoying thing again and again. But what is the reality of the person? It's a body that's changed countless times between now and the time they did that annoying thing. Report an error in the passage at 34:10 Highlight the passage at 34:10

34:37 It's a mind that's changed countless times. So is there a real annoying person there? Is Report an error in the passage at 34:37 Highlight the passage at 34:37

34:50 our mind concretizing and solidifying one thing that they did and kind of holding on to that? Report an error in the passage at 34:50 Highlight the passage at 34:50

35:08 So when we realize emptiness, we realize... There is nothing solid there. There's nothing there to hang on to. There's nothing there to be attached to. There is nothing, you know, nothing concrete there to be attached to. To be attached to something, you need to be attached to something. There needs to be a basis that's concrete. Report an error in the passage at 35:08 Highlight the passage at 35:08

35:35 Be attached to something that is already changed from the moment before. Report an error in the passage at 35:35 Highlight the passage at 35:35

35:45 So, attachment aversion. Anger, irritation, they all need something concrete as their basis. So when we realize that nothing is concrete, nothing exists independently, nothing exists inherently from its own side, then there's no basis to have a mental affliction. Report an error in the passage at 35:45 Highlight the passage at 35:45

36:18 So therein brings up the third and the fourth truths, right? True cessations. Report an error in the passage at 36:18 Highlight the passage at 36:18

36:32 It's okay. Cyclic existence is suffering. It's dissatisfactory. Its causes are karma and mental afflictions and specifically ignorance. But we can stop cyclic existence. We can stop our suffering. We can stop it forever such that it will never arise again. Report an error in the passage at 36:32 Highlight the passage at 36:32

36:58 And true paths is how we can stop it. And the main true path is The wisdom realizing emptiness. So this is the key, right? This is the key to ending our suffering forever. To ending, you know, I mean it's hard to imagine, right? Ending every distressed state of mind forever. Report an error in the passage at 36:58 Highlight the passage at 36:58

37:24 Ending physical pain forever. Ending dissatisfaction forever. But this is what the Buddha taught, is that we can end that forever. Report an error in the passage at 37:24 Highlight the passage at 37:24

37:43 So then the lamrim is the path. How do we get there? How do we end our suffering forever? Report an error in the passage at 37:43 Highlight the passage at 37:43

37:53 So just a quick review, right? So there are the three scopes. Do people remember this? I hope, right? The three scopes within the Lamrim, the initial scope, the intermediate scope and the grade scope. Report an error in the passage at 37:53 Highlight the passage at 37:53

38:08 But even before that in the Lamrim, there are two topics that are talked about. First of all, relying on a spiritual teacher, right? Relying on a guru, a spiritual teacher as being. The root of the path. A qualified spiritual teacher, you know, like Ishi Dagpa or Lama Zopa Rinpoche or Chodron Rinpoche or something. Report an error in the passage at 38:08 Highlight the passage at 38:08

38:30 Right? Because we've never been enlightened before. Right? So, like, with anything, you know, if we want to become really good at something, it's a lot easier and quicker to become really good at it if you have a teacher who knows what they're doing. Right? Who's been there. Right? Like if you want to learn the piano, it's good to learn it from someone who knows how to play the piano. Right? Report an error in the passage at 38:30 Highlight the passage at 38:30

38:58 If you just try to learn yourself, you're going to make, you know, it's going to take a lot longer. Right? And you're probably not going to become as good. Right? So the spiritual path, helpful to have someone who has abandoned their mental afflictions. Right? And they can help us do the same. Report an error in the passage at 38:58 Highlight the passage at 38:58

39:23 And then the other topic is a precious human rebirth, right? Appreciating how incredibly fortunate we are. You know, we have these circumstances that very, very few beings have, right? If you think about the countless insects and fish and all that, that they can't, you know, I mean, just the beings that we know exist, right? Report an error in the passage at 39:23 Highlight the passage at 39:23

39:52 That we can see exist. You know, that have no opportunity right now. They don't have the mental capacity. They don't have the karma right now to follow a spiritual path. And many of those are just, have the karma such that they can only create negative karma as well, right? If you're an animal that in order to survive you have to kill other beings, right? You're creating negative karma all the time, right? Report an error in the passage at 39:52 Highlight the passage at 39:52

40:19 So hard for you to get out of cyclic existence. And then if we look at this, gosh, there's 7 billion people on this planet now. And how many of them have the opportunity to practice the spiritual path? Report an error in the passage at 40:19 Highlight the passage at 40:19

40:38 Not very many. I grew up in Omaha, Nebraska. If I still lived in Omaha, Nebraska, I would... I would not be a Buddhist, probably. You know, there just aren't many opportunities to get teachings, right? And here we are, we live in the Bay Area. Geshe Dagpa, you know, one of the great, great scholars, right? Report an error in the passage at 40:38 Highlight the passage at 40:38

41:08 Teaches right here. Many great teachers come here. Chodron Rinpoche, Lama Zopa Rinpoche, all that. Report an error in the passage at 41:08 Highlight the passage at 41:08

41:19 In most of the world, it's very difficult to even meet a teacher. Report an error in the passage at 41:19 Highlight the passage at 41:19

41:29 So it's good to not take it for granted. So we have this amazing opportunity right now, and it's not going to last. Our karma can shift any time. So meditating on the precious human rebirth helps motivate us to want to really use our life well. Report an error in the passage at 41:29 Highlight the passage at 41:29

41:51 The initial scope. Right now most of us, well I shouldn't say most of us, in general most people are focused on this life's pleasure. This life's pleasure, this life's success, this life's security and comfort and all of that. So the initial scope is we meditate on various topics to help us focus beyond this life. Report an error in the passage at 41:51 Highlight the passage at 41:51

42:21 Okay, well even if I attain a lot of success and comfort and enjoy myself tremendously and have the best relationships in this life, it's going to end and let's make sure that the next life is good as well. So we meditate on four topics, death and impermanence, reminding us that this life isn't going to last and it can end any time. Report an error in the passage at 42:21 Highlight the passage at 42:21

42:49 It could end today, it could end tomorrow. The suffering of the lower realms, which isn't very fun to meditate on, but recognizing the possibility that the next life could be a lot worse than this one. Report an error in the passage at 42:49 Highlight the passage at 42:49

43:09 Then refuge, taking refuge in the three jewels, meditating on the various qualities of the three jewels. The benefits of taking refuge, right? One of the benefits of taking refuge is you won't be reborn in the lower realms. Report an error in the passage at 43:09 Highlight the passage at 43:09

43:32 Karma, right? The law of cause and effect. How do we create the causes for a good rebirth next time, right? Cause of happiness is what? Virtue? Cause of suffering is non-virtue. Report an error in the passage at 43:32 Highlight the passage at 43:32

43:53 Then there's the intermediate scope. So in the initial scope, our aim is to try to get a good rebirth next time. So we have good circumstances now. Let's make sure that we have good circumstances next time, too. Report an error in the passage at 43:53 Highlight the passage at 43:53

44:09 Then in the intermediate scope we recognize, okay, so even if I get a good rebirth next time, that's also not going to last. I'm still stuck in saṃsāra. I still have mental afflictions. I'm still going to have to suffer from old age and sickness and death. I'm still going to have to lose all my loved ones and everything. Report an error in the passage at 44:09 Highlight the passage at 44:09

44:31 So recognizing the innate dissatisfaction of saṃsāra. Report an error in the passage at 44:31 Highlight the passage at 44:31

44:43 Wanting to get out of saṃsāra altogether. So how do we develop that renunciation, which is no longer believing in the happiness of saṃsāra, as we meditate on two sufferings, two origins and the twelve links. Report an error in the passage at 44:43 Highlight the passage at 44:43

45:06 But the intermediate scope, we're focused on liberation from saṃsāra, right, for ourselves. So the great scope is expanding our motivation. Report an error in the passage at 45:06 Highlight the passage at 45:06

45:21 Recognizing that all beings are in the same state, recognizing the kindness of all beings, the interdependence of all beings, and then not only renouncing saṃsāra for myself, but wanting to work for the liberation of all sentient beings. Report an error in the passage at 45:21 Highlight the passage at 45:21

45:42 And recognizing that in order to help bring all beings out of, or others actually, out of saṃsāra. We need to get out of saṃsāra ourselves. We need to become a Buddha. Because where are we right now? We still have mental afflictions. So how am I supposed to bring somebody else out of saṃsāra when I don't even know how to get out of saṃsāra? So bodhicitta is the desire to achieve complete enlightenment for the welfare of all sentient beings based on great compassion. Report an error in the passage at 45:42 Highlight the passage at 45:42

46:07 Right? Report an error in the passage at 46:07 Highlight the passage at 46:07

46:23 Based on great love. Report an error in the passage at 46:23 Highlight the passage at 46:23

46:27 And then we cover the six perfections, calm abiding, and then special insight. So we're on special insight now. So the great scope, striving for complete Buddhahood. Report an error in the passage at 46:27 Highlight the passage at 46:27

46:49 Lamrim in a nutshell. This Report an error in the passage at 46:49 Highlight the passage at 46:49

47:03 isn't talked about very often, but I want to talk about it a bit. The five Mahāyāna paths. Report an error in the passage at 47:03 Highlight the passage at 47:03

47:11 So sometimes, I remember when I first got lamrim teachings, I thought, okay, well, all I have to do is, you know, get bodhicitta, realize emptiness, and then I'm out of saṃsāra, right? Report an error in the passage at 47:11 Highlight the passage at 47:11

47:23 Like, thinking, okay, once you realize emptiness, you're out of saṃsāra. But it's not quite that simple, right? So just to give you an idea of the five Mahāyāna paths, how many people have learned the five Mahāyāna paths? Report an error in the passage at 47:23 Highlight the passage at 47:23

47:46 Okay, so most of you have. We'll go through it quickly. So first of all, to get on the Mahāyāna path we need, to get to the first of the five Mahāyāna paths, we need bodhicitta, which is no small deal, right? Report an error in the passage at 47:46 Highlight the passage at 47:46

48:12 The desire to achieve enlightenment for the welfare of all sentient beings. And it's not just a, I'm feeling good today and I, you know, so I want to... Free all beings from saṃsāra. It's what's called uncontrived bodhicitta, the spontaneous bodhicitta that arises without even thinking about it. And it arises, Lama Zopa Rinpoche says, when we have this spontaneous wish to free all beings from saṃsāra, it arises all the time, all day, every day. Report an error in the passage at 48:12 Highlight the passage at 48:12

48:53 Then we have uncontrived bodhicitta. So, I mean, not to be discouraging or anything, but that's what uncontrived bodhicitta is. Report an error in the passage at 48:53 Highlight the passage at 48:53

49:06 Before getting uncontrived bodhicitta, we need renunciation. Because how can we have a spontaneous wish to free all beings from saṃsāra if we don't even have an understanding of the sufferings of saṃsāra for oneself? An understanding that saṃsāra is not the solution. Or even me. So bodhicitta is oftentimes, well I shouldn't say often, but it's sometimes talked about with regard to it being like renunciation but turned toward all sentient beings, right? Report an error in the passage at 49:06 Highlight the passage at 49:06

49:44 There's renunciation for me, right? Wanting oneself to be free from saṃsāra. And then there's renunciation for all other sentient beings, right? Based on compassion. So we need renunciation before we get to bodhicitta. Report an error in the passage at 49:44 Highlight the passage at 49:44

50:08 In general, it's talked about in order to get this uncontrived bodhicitta, we need calm abiding. So we talked about calm abiding, the mind of calm abiding, the mind of single-pointed concentration that can stay on the object of meditation without distraction, without dullness, without excitement for at least four hours. Report an error in the passage at 50:08 Highlight the passage at 50:08

50:37 Sometimes it's talked about for as long as you wish. And then also you have this bliss of physical and mental pliancy. So that's in general what's called the mental basis, the level of concentration you need for all of the realizations on the path, in general. So that's what happens at this point. And then you enter the path of accumulation, the first of the five Mahāyāna paths. Report an error in the passage at 50:37 Highlight the passage at 50:37

51:09 Then on the path of accumulation, you're accumulating merit, you're studying emptiness, and you're using your calm abiding to focus on emptiness. Report an error in the passage at 51:09 Highlight the passage at 51:09

51:21 If you don't already have a realization, some conceptual realization of emptiness before the path, then you'll definitely get it on the path of accumulation. So by the time you get to the path of preparation, you've realized emptiness. Report an error in the passage at 51:21 Highlight the passage at 51:21

51:40 You use your mind of calm abiding to focus on that emptiness, and then you analyze and you attain special insight, which we'll talk about actually in this class, how to attain special insight. And once you've attained this union of calm abiding and special insight, realizing emptiness, then you hit the second of the five paths, the path of preparation. Report an error in the passage at 51:40 Highlight the passage at 51:40

52:06 But here, this is still a conceptual realization of emptiness. You're realizing emptiness with your conceptual mind, right? With a mental image, right? A conceptual realization is always using a mental image rather than realizing something directly. Report an error in the passage at 52:06 Highlight the passage at 52:06

52:27 Do people know what I mean by that? The difference between realizing something conceptually and realizing it directly. So first, according to this tradition, first we realize emptiness. Conceptually, and then we realize it directly. So on the path of preparation, right, we've realized emptiness conceptually with union of calm abiding and special insight, and then you familiarize yourself with that again and again until that mental image dissolves, and then you realize emptiness directly. Report an error in the passage at 52:27 Highlight the passage at 52:27

53:06 And that is a huge turning point in your spiritual path. When you realize emptiness directly, Then you hit the path of seeing. You are no longer an ordinary being. You will never be an ordinary being again. This is like a point in which you have fundamentally changed to an aria being. You've seen the truth directly. You've seen it. You've realized it unshakably. Report an error in the passage at 53:06 Highlight the passage at 53:06

53:39 So nobody can convince you otherwise. And you become an aria being. You're on the path of seeing and then the rest of the path you're familiarizing yourself with that direct realization of emptiness again and again in order to remove all of the seeds of the mental afflictions, all of the obscurations on the path until you become a Buddha. Report an error in the passage at 53:39 Highlight the passage at 53:39

54:05 I mean at the same time you're practicing the six perfections and all of that, right? Report an error in the passage at 54:05 Highlight the passage at 54:05

54:12 How do we remove the mental afflictions forever? The mental afflictions, before this point where we directly realize emptiness, we can never uproot the mental afflictions. We can temporarily suppress them. We can do lojong and reduce our mental afflictions. can We can develop high levels of concentration in which you suppress the mental afflictions. But you can't uproot any of your mental afflictions. Report an error in the passage at 54:12 Highlight the passage at 54:12

54:51 You don't even start uprooting the potential, the seeds for mental afflictions, until you directly realize emptiness. And then once you directly realize emptiness, you start removing those seeds. And then you familiarize yourself with that again and again until you become a Buddha. Report an error in the passage at 54:51 Highlight the passage at 54:51

55:16 This is a really simple way of talking about it. I mean, there's two types of obscurations, right? The afflictive obscurations and the obscurations to omniscience. There are actually eight, there's actually ten bodhisattva grounds here on the path of seeing and the path of meditation that I didn't draw here. Report an error in the passage at 55:16 Highlight the passage at 55:16

55:41 On the first seven bodhisattva grounds, you're getting rid of All of the afflictive obscurations. So once you become an eighth ground bodhisattva, right about here, you're free from saṃsāra, but you're not a Buddha yet. You've removed all of the afflictive obscurations. You're free from saṃsāra, but you haven't yet achieved Buddhahood. Report an error in the passage at 55:41 Highlight the passage at 55:41

56:07 You haven't achieved the omniscient mind or the ability to manifest the complete enjoyment body. That's what are the rupakaya. So you need to, on those last three pure grounds, you're removing what are called the obscurations to omniscience. Report an error in the passage at 56:07 Highlight the passage at 56:07

56:31 So that's a really brief overview of the path. Report an error in the passage at 56:31 Highlight the passage at 56:31

56:38 And then you become a Buddha and you'll never fall from that state because true cessations are basically saying you are ceasing those obscurations forever so that they can never arise. Report an error in the passage at 56:38 Highlight the passage at 56:38

56:56 We should probably use the microphone. Report an error in the passage at 56:56 Highlight the passage at 56:56

57:09 Hello. When do you stop creating negative karma? It's Report an error in the passage at 57:09 Highlight the passage at 57:09

57:23 not clear to me when you stop creating negative karma altogether. Report an error in the passage at 57:23 Highlight the passage at 57:23

57:37 Probably by the time you hit this, you create very little negative karma, right? Once you have bodhicitta, uncontrolled bodhicitta, you're creating very little negative karma. But I've never heard a presentation of, okay, when are you for sure not creating any negative karma? Like at the path of seeing here, you're no longer creating more karma to be reborn in cyclic existence at this point. Report an error in the passage at 57:37 Highlight the passage at 57:37

58:04 But that doesn't mean you're not going to be reborn in cyclic existence. You're just not creating any new karma to be reborn in cyclic existence at the path of seeing. Report an error in the passage at 58:04 Highlight the passage at 58:04

58:17 And then... Here, along the path of preparation, there are four levels of path of preparation. I think it's the third level where you're no longer going to be reborn in the lower realms. Report an error in the passage at 58:17 Highlight the passage at 58:17

58:33 So there are various... Can you have a direct realization of emptiness without uncontrived bodhicitta? That's what I thought. Yeah, and then you'll be on the Hinayana path. Because these are the five Mahāyāna paths. If you have a direct realization of emptiness without... Any other Report an error in the passage at 58:33 Highlight the passage at 58:33

59:08 questions on the five paths or the lamrim? Report an error in the passage at 59:08 Highlight the passage at 59:08

59:17 Understands it perfectly. Report an error in the passage at 59:17 Highlight the passage at 59:17

59:23 Yeah. Yeah, I know what you mean. But it's still useful, right, to see the entire path. You know, hopefully it's not discouraging. But it's good to just see, okay, where we're going. Report an error in the passage at 59:23 Highlight the passage at 59:23

59:38 So... Report an error in the passage at 59:38 Highlight the passage at 59:38

59:41 So we can see how important it is to realize emptiness. I remember someone wants to ask me, but you can get out of saṃsāra without realizing emptiness, right? You know, just with bodhicitta you can get out of saṃsāra. Report an error in the passage at 59:41 Highlight the passage at 59:41

1:00:01 We can't, you know, I mean compassion is great, bodhicitta is great, Report an error in the passage at 1:00:01 Highlight the passage at 1:00:01

1:00:17 it's non-negotiable, right? We have to, we have to realize that. Report an error in the passage at 1:00:17 Highlight the passage at 1:00:17

1:00:36 So even if we don't realize emptiness in this life, it's still so beneficial to just think about it, right? Attend teachings on emptiness, right? It's putting those drops in the bucket. So I want to read a little bit from this book. As many of you know, I'm working on an upcoming book on emptiness by Lama Zopa Rinpoche. Report an error in the passage at 1:00:36 Highlight the passage at 1:00:36

1:01:07 And so I want to read you some things from that to inspire us and some of the stuff you've heard before. He says, each time you meditate on emptiness is like an atomic bomb. Don't you hear Rinpoche's voice? So much negative karma is purified. Report an error in the passage at 1:01:07 Highlight the passage at 1:01:07

1:01:34 The text Roaring Sound of the Snow Lion explains that if one builds stupas of the seven types of precious jewels and then with them fills up the universe of the great thousand of the three thousand galaxies, the merit obtained is great beyond measure. Report an error in the passage at 1:01:34 Highlight the passage at 1:01:34

1:01:53 But such merit is exceeded if one fearlessly and with patience Meditates on the profound emptiness for the period of time it takes to snap one's fingers just once. Suddenly, what appeared in the first case as great merit becomes very small. Report an error in the passage at 1:01:53 Highlight the passage at 1:01:53

1:02:15 In the meeting of the Father and Son Sūtra, it is also mentioned that the amount of merit accumulated from practicing the five perfections, generosity, patience, morality, joyous effort and concentration, for ten eons, Is greatly exceeded by listening to teachings on emptiness. Report an error in the passage at 1:02:15 Highlight the passage at 1:02:15

1:02:39 Considering this we should realize how unbelievably fortunate we are. Leaving aside the opportunity to study, reflect and meditate on emptiness. Just to hear a few lines from the perfection of wisdom. Let alone a complete teaching is extremely rare. Report an error in the passage at 1:02:39 Highlight the passage at 1:02:39

1:02:59 Without considering other types of sentient beings who are non-human such as animals and so forth. Even in the various universes where there are so many beings, so few have this opportunity. Report an error in the passage at 1:02:59 Highlight the passage at 1:02:59

1:03:15 It is mentioned that even generating faith in emptiness and having the interest or wish to realize it enables one to purify the ten non-virtues. Heavy negative karmas, such as the five uninterrupted negative karmas, as well as degenerative vows of the Prati Moksha and so forth. This is why the sūtra teachings recommend we must attempt to understand emptiness as much as possible. Report an error in the passage at 1:03:15 Highlight the passage at 1:03:15

1:03:46 The teachings say that even for those who have the dharma of merely doubting that things exist inherently, saṃsāra will be shattered into pieces. Report an error in the passage at 1:03:46 Highlight the passage at 1:03:46

1:04:00 Meditating on emptiness for one minute, for a few seconds even, brings unbelievable purification and accumulates unbelievable merit. Report an error in the passage at 1:04:00 Highlight the passage at 1:04:00

1:04:13 It is one of the most important... Powerful purifications. I emphasize that it is very, very important that after you hear about emptiness, you meditate on it in your everyday life. Report an error in the passage at 1:04:13 Highlight the passage at 1:04:13

1:04:30 You must recognize that you have found in this life the jewel you have not been able to find since beginningless rebirths. By developing this realization, you guide yourself and all sentient beings away from all suffering. Report an error in the passage at 1:04:30 Highlight the passage at 1:04:30

1:04:46 This is the real wisdom I bringing others and also yourself to liberation. Report an error in the passage at 1:04:46 Highlight the passage at 1:04:46

1:05:14 We're extremely fortunate to get teachings on emptiness from Lama Tsongkhapa. Lama Tsongkhapa was a great clarifier of the subject of emptiness. Report an error in the passage at 1:05:14 Highlight the passage at 1:05:14

1:05:28 He was considered an enlightened being and there was a lot of misunderstandings about emptiness in his time and he wrote volumes and volumes and clarifying very clearly. Report an error in the passage at 1:05:28 Highlight the passage at 1:05:28

1:05:42 Emptiness and we have the great fortune to be studying Lama Tsongkhapa. Report an error in the passage at 1:05:42 Highlight the passage at 1:05:42

1:05:53 In order to realize emptiness, it's also said we need to hear teachings, reflect on them and meditate on them. But also we need to accumulate merit and purify negativities. And that's something I think that's difficult for we Westerners to understand, this whole merit accumulation and purification. But I Report an error in the passage at 1:05:53 Highlight the passage at 1:05:53

1:06:22 think... I was talking to someone the other day, and culturally we tend to think if we work really hard, we'll be able to do it. It's just a matter of working hard. If I study it enough, if I meditate on it enough, I'll be able to do it. But we have to create the conditions. Report an error in the passage at 1:06:22 Highlight the passage at 1:06:22

1:06:44 Cherishing others, practicing bodhicitta, creating merit is a really essential way to create the conditions so that we can realize. Report an error in the passage at 1:06:44 Highlight the passage at 1:06:44

1:06:55 Guru devotion is also said to be very helpful. Report an error in the passage at 1:06:55 Highlight the passage at 1:06:55

1:07:03 So Rinpoche, Lama Zopa Rinpoche says, your mind must be made ready by gathering all the necessary conditions, practicing strong guru devotion, purification and collection of extensive merits. Report an error in the passage at 1:07:03 Highlight the passage at 1:07:03

1:07:17 Then when together with an imprint left by having listened to the teachings on emptiness in the past and having reflected and meditated as much as one is able, Just hearing two words from a text such as Pabongka Rinpoche's notes to Lama Tsongkhapa's praise to dependent origination will cause the meaning to suddenly click in your mind. Report an error in the passage at 1:07:17 Highlight the passage at 1:07:17

1:07:44 For example, Pabongka explains how there's an eye on the eye and a vase on the vase. This does not seem to make sense, but when you hear it, due to having all the assembled conditions, it suddenly has great meaning. Report an error in the passage at 1:07:44 Highlight the passage at 1:07:44

1:08:05 It's a way to... of discussing the object to be refuted, the false object. When you hear these few words, it's like you suddenly wake up. Report an error in the passage at 1:08:05 Highlight the passage at 1:08:05

1:08:24 He says, or you may see these words and then when you go out and look at the outside world, the colorful objects, the tankas and brocades, any bright objects, then suddenly you realize that blue on the blue, red on the red. Then you look at the ceiling and it appears to be a real ceiling from there. Report an error in the passage at 1:08:24 Highlight the passage at 1:08:24

1:08:44 This view that things exist from there, right, which is the object of reputation, has always been with you since beginningless time. But although it has been there all the time, you had not recognized it before. Then, due to the conditions of practice, you suddenly recognize. Report an error in the passage at 1:08:44 Highlight the passage at 1:08:44

1:09:10 So there, you know, we hear various stories about that, right? You know, somebody who's, you know, serving the guru and then, you know, sweeping the floor and then suddenly. Realization of emptiness just arises, right? Not Report an error in the passage at 1:09:10 Highlight the passage at 1:09:10

1:09:28 necessarily. You know, because we hear these teachings again and again and again and, you know, for a long time they're just words. Oh yeah, nothing exists from its own side. Nothing exists inherently. And then at a certain point I think, oh, I know what that means, right? It goes from words to experience. Report an error in the passage at 1:09:28 Highlight the passage at 1:09:28

1:09:57 And I noticed that, you know, in classes, you know, sometimes your retreats at Vajrapani, you know, suddenly like that aha moment happens, right? You've heard the same words for a while, but then one time you hear them and it clicks, right? Why does it click that time and it never did before? Report an error in the passage at 1:09:57 Highlight the passage at 1:09:57

1:10:20 Seems to be that it's this merit and purification thing, right? Accumulation of merit and purification. So that's useful to do. Report an error in the passage at 1:10:20 Highlight the passage at 1:10:20

1:10:30 Do your vajrasattvas, do your water bowls, etc. Report an error in the passage at 1:10:30 Highlight the passage at 1:10:30

1:10:41 You guys want a break? Take a brief break? No? Report an error in the passage at 1:10:41 Highlight the passage at 1:10:41

1:10:51 Okay, let's take a short break. I'm going to break and then we'll get into... We Report an error in the passage at 1:10:51 Highlight the passage at 1:10:51

1:11:16 send you an electronic copy of it if you leave your email. Did you leave your email on the... Yeah, so that would be good. Let me give you my email address in case. In case I... If you don't receive it from me, you can just email me and remind me. But we can, if you want, we can get some more copies, Maria. Report an error in the passage at 1:11:16 Highlight the passage at 1:11:16

1:11:52 For this text? Yeah. Do you already have this one? I think you might have it. I have it online. Okay. You want, oh, okay. So you want a hard copy of this? Okay. Do you guys want just the calm abiding and special insight sections? Or do you want the whole thing? You want the whole thing. Was it one of them like 76 pages or something? Well, this whole thing is like 300, 320. Report an error in the passage at 1:11:52 Highlight the passage at 1:11:52

1:12:21 It's not from a book or pages. I have so many books on the long room. Yeah, this one's not published. Actually, the special insight section is published in this book. It's a different translation. So if you want this. book, can get that. This one has other sections. This thing right here just has the common binding and special insight sections, but you can print the whole middle length lamrim. Report an error in the passage at 1:12:21 Highlight the passage at 1:12:21

1:12:54 That's the great treatise. Lama Tsongkhapa wrote three lengths of the lamrim, the great, the middling and the... and the of experience. This is the middle length, so the three volumes is the great one. This is a draft translation, it's not edited yet, so I kind of go back and forth. This is the main one I use, but sometimes it's not very clear, so then I go to Lama Tsongkhapa, I mean to Jeffrey Hopkins, which is this one. Report an error in the passage at 1:12:54 Highlight the passage at 1:12:54

1:13:37 So do you guys want to think about what you want a copy of or shall we order? I always like to have all the resources I can. How about you wait on the I don't have that. Report an error in the passage at 1:13:37 Highlight the passage at 1:13:37

1:13:53 She told me I could use it. Oh, the book? I can probably get the book. I can get it online or something. Probably in there. Yeah, we might have it here. Report an error in the passage at 1:13:53 Highlight the passage at 1:13:53

1:14:03 Janet, we don't have any more copies of the middle length I'm doing. Okay. Report an error in the passage at 1:14:03 Highlight the passage at 1:14:03

1:14:12 So what I'll do for now is send it to you electronically and then Robin, when you decide... Well, you can do that, too. She's got the email address. I know, but it's good because then she has the list. It's probably better. Report an error in the passage at 1:14:12 Highlight the passage at 1:14:12

1:14:26 We moved and my printer's been acting up and my son hasn't looked at it yet, so it's like, okay, I just other things going on. Yeah, yeah. We go to this last one and I'm like, I need to see each other. Oh yeah, moving, it really takes a long time to kind of feel oriented again. And so you, Tim's living upstairs now. Report an error in the passage at 1:14:26 Highlight the passage at 1:14:26

1:14:48 We have an in-law unit at the same place. And so he's got his whole place. And I go up there now and I do, I offer the booze every morning and I'm cleaning it because he just had two weeks there. Report an error in the passage at 1:14:48 Highlight the passage at 1:14:48