Sunday Service (3 May 2009)

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3:44 One of the skillful means, examples that's used for Report an error in the passage at 3:44 Highlight the passage at 3:44

4:19 settling the mind, Report an error in the passage at 4:19 Highlight the passage at 4:19

4:26 actually kind of the way I'm suggesting Report an error in the passage at 4:26 Highlight the passage at 4:26

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5:55 experiential, Report an error in the passage at 5:55 Highlight the passage at 5:55

6:00 chaotic quality of your problems are solved or five minutes to Report an error in the passage at 6:00 Highlight the passage at 6:00

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6:43 take a break. Report an error in the passage at 6:43 Highlight the passage at 6:43

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9:09 The idea of refuge has Report an error in the passage at 9:09 Highlight the passage at 9:09

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10:14 a shortcoming of what we've been trying to do so far. Quality of recognizing what have we been taking, Report an error in the passage at 10:14 Highlight the passage at 10:14

10:30 appraising the effect. Report an error in the passage at 10:30 Highlight the passage at 10:30

10:46 So there's a pretty strong emphasis on just... Analyzing what are we taking refuge? Report an error in the passage at 10:46 Highlight the passage at 10:46

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11:30 A little set of advantages of having what they call a precious human. The idea, for example, of if it's a precious human existence that you would be born somewhere where your limbs were intact and your mind was intact. It wasn't war-torn so you weren't trying to duck for cover every time you went outside. Report an error in the passage at 11:30 Highlight the passage at 11:30

12:00 There's teachings, the spiritual path, that Report an error in the passage at 12:00 Highlight the passage at 12:00

12:09 being set of Lama Report an error in the passage at 12:09 Highlight the passage at 12:09

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12:42 Zopa talks about this all the time in his books, where without that capacity Report an error in the passage at 12:42 Highlight the passage at 12:42

12:53 to turn the mind towards something a little bit beyond the basic, what's called the eight worldly dharmas, the basic idea of wanting pleasure, wanting to avoid pain, just whatever's in front of our face, wanting. To have people like us and be famous, not wanting anonymity, these qualities of what we call the mundane dharmas, the worldly dharmas, these qualities of just chasing whatever is in front of you, that's often talked about as a way of saying, look, there's no difference between humans and animals. Report an error in the passage at 12:53 Highlight the passage at 12:53

13:34 So basically, for the most part of the day, just wanting pleasure, wanting to avoid pain, Report an error in the passage at 13:34 Highlight the passage at 13:34

13:42 not really thinking too much in terms of things that can't be seen. Report an error in the passage at 13:42 Highlight the passage at 13:42

13:51 But not only that, there's not much of an energy being put in thinking about those issues. Report an error in the passage at 13:51 Highlight the passage at 13:51

13:59 Is there anything else going on? Report an error in the passage at 13:59 Highlight the passage at 13:59

14:13 Refuge is important because if human life is to become a precious human life, if it fulfills those advantages that I mentioned, Report an error in the passage at 14:13 Highlight the passage at 14:13

14:26 then one of those involves a quality of being invested in some kind of spiritual path. And if that isn't in place... Then they talk about how the human existence becomes just like an animal. When I do retreat, after a couple of weeks, there's an experience of like, you don't talk to anybody, and so then there's an experience of you see the same squirrels and the same deer, birds. Report an error in the passage at 14:26 Highlight the passage at 14:26

15:04 There's a quality and rhythm, you know, the same fawn and doe walk by at the same time. But there's also a quality of looking at animals in the woods. It's very much like human society. They fight over the food and there's hierarchy and there's lots of hope and fear around not finding Report an error in the passage at 15:04 Highlight the passage at 15:04

15:37 examples. Thinking about refuge, being interested in refuge, spending energy on that topic. Equality that's so critical that without it, they say that it undermines the value. The Report an error in the passage at 15:37 Highlight the passage at 15:37

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16:36 example of worldly refuge is the example of a... Report an error in the passage at 16:36 Highlight the passage at 16:36

16:44 pouring nectar in a bottomless pot, so a pot has no bottom to sowing seeds in an of land. That's sort of suggesting that the energy and the efforts we put in our careers and the things we do for this life, so to speak, the receptacle is very fleeting and in a lot of cases doesn't come to fruition. So this notion of, you know, I'm going to go for the pension fund, my company, and I'm going to put in 20 years or whatever. I'm going to plant those seeds on that field, right? Report an error in the passage at 16:44 Highlight the passage at 16:44

17:32 And then as an object of refuge, this notion of, in this case, let's say it's my company. That's my object of refuge. I'm going for refuge. What does that mean? Protection. Protected by this company, by putting energy in this direction. Report an error in the passage at 17:32 Highlight the passage at 17:32

17:57 Bankrupt. And those seeds were like planting the seeds on ground that didn't give fruition. Report an error in the passage at 17:57 Highlight the passage at 17:57

18:08 Lots of ways Report an error in the passage at 18:08 Highlight the passage at 18:08

18:34 of refuge to talk about. Report an error in the passage at 18:34 Highlight the passage at 18:34

19:00 So the first step is just the quality of examining what have we been doing with the refuge, what have we been taking refuge. Report an error in the passage at 19:00 Highlight the passage at 19:00

19:34 A good investor, perhaps one person I can emulate would be like Warren Buffet. I can learn about Warren Buffet, how did he train, where did he learn what he learned, kind of follow his footsteps. Report an error in the passage at 19:34 Highlight the passage at 19:34

19:49 If the quality of the aspiration is one of wanting to... Unlimited, if unlimited wakefulness, insanity. quality of and wakefulness beyond measure. then we're talking about a spiritual. Report an error in the passage at 19:49 Highlight the passage at 19:49

20:22 the quality of going to emulate someone embodies kind of full-blown wakefulness. Report an error in the passage at 20:22 Highlight the passage at 20:22

20:58 of the, well, there's two things. One is the Some people connect with the spiritual teachings through scripture, through study. through logic, something and having it make a good sense. Report an error in the passage at 20:58 Highlight the passage at 20:58

21:18 may not be something that you can prove. Report an error in the passage at 21:18 Highlight the passage at 21:18

21:22 it logical And so that's one way to actually motivate a quality of like if you're finding yourself connecting with something and all these contradictions and weird things are coming up and your intuition is like saying this isn't clicking for me. So for me personally, my connection with the Dharma really stemmed from study Report an error in the passage at 21:22 Highlight the passage at 21:22

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22:27 striking and shocking actually to see how internally consistent and logical it was. And so for me that was very, I Report an error in the passage at 22:27 Highlight the passage at 22:27

22:40 have friends who for them what's most important is just that emotional connection with the teacher. You know, kind of a very heartfelt connection. But Report an error in the passage at 22:40 Highlight the passage at 22:40

23:02 ultimately it comes down to that. Even with something like scripture, one needs commentary, one needs a teacher to clarify the scripture, clarify the teaching. Report an error in the passage at 23:02 Highlight the passage at 23:02

23:14 So at the end of the day, we're left with this person who is kind of on this path that we're interested in and we're left with our impression. Report an error in the passage at 23:14 Highlight the passage at 23:14

23:28 What's my impression? And then to notice that, to notice that quality of this idea of refuge and this idea of emulating. And so then honoring and validating that, if you meet someone who's really, really impressive, who's really, really Report an error in the passage at 23:28 Highlight the passage at 23:28

23:55 feel that's a peer, Report an error in the passage at 23:55 Highlight the passage at 23:55

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24:43 and so that's always a risk. At the same time, to take that risk sooner or later, Report an error in the passage at 24:43 Highlight the passage at 24:43

24:57 His Holiness the Dalai Lama, you know, who has a stainless reputation, there's still going to be quality of like, you know, what about me? Am I going to be taken care of? Is it about this or that? There's always going to be noise, and it's important to distinguish mental noise Report an error in the passage at 24:57 Highlight the passage at 24:57

25:15 from your intuition if feeling right the bottom line is there's quality of Thank you. Report an error in the passage at 25:15 Highlight the passage at 25:15

25:38 path is in the spiritual path, spiritual journey, there's going to be a person further along. mentor, as a spiritual friend. Report an error in the passage at 25:38 Highlight the passage at 25:38

26:14 Connecting, Report an error in the passage at 26:14 Highlight the passage at 26:14

26:32 studying, reflecting, thinking about whatever it is that we're drawn to in the teachings. Connecting with someone who inspires us. Report an error in the passage at 26:32 Highlight the passage at 26:32

26:53 And then trying to find contradictions. Trying to find what is the validity. And so then what happens is if there's more confidence, more openness, more devotion, more compassion. Those are signs that the effort that we're putting in is genuine. That we're not just sort of mouthing words or just doing things out of the road. Report an error in the passage at 26:53 Highlight the passage at 26:53

27:27 They talk about three kinds of confidence. One Report an error in the passage at 27:27 Highlight the passage at 27:27

27:33 kind of confidence is a Report an error in the passage at 27:33 Highlight the passage at 27:33

27:39 notion of Report an error in the passage at 27:39 Highlight the passage at 27:39

27:50 inspiring. There's Report an error in the passage at 27:50 Highlight the passage at 27:50

28:15 your faith, there's vivid faith, and there's confident faith. I forget which one's first, but the first one is like, maybe it is, maybe the first one is vivid faith. The second one is this notion of... Report an error in the passage at 28:15 Highlight the passage at 28:15

28:32 gotten some connection, so it's not like this sort of drive-by experience where you're totally into it and then it goes Report an error in the passage at 28:32 Highlight the passage at 28:32

28:41 I think Report an error in the passage at 28:41 Highlight the passage at 28:41

28:48 that Report an error in the passage at 28:48 Highlight the passage at 28:48

29:16 part, that middle stage, I Report an error in the passage at 29:16 Highlight the passage at 29:16

29:24 forget if it's vivid faith or eager faith. a quality of going back and forth. Report an error in the passage at 29:24 Highlight the passage at 29:24

29:13 honestly, I mean, I think that... Report an error in the passage at 29:13 Highlight the passage at 29:13

29:25 But that middle faith is I think a lot of people kind of stay in that stage for most of their lives, the rest of their lives. And I think it's because of the lack of enough study or practice, Report an error in the passage at 29:25 Highlight the passage at 29:25

29:50 studying what it is that they're interested in. You know, the thing with, for example, in my case, with coming across philosophy, Buddhist philosophy and then... Report an error in the passage at 29:50 Highlight the passage at 29:50

30:07 Experiencing this sort of amazing connection between this notion of karma and emptiness, how it was able to describe so many things. That really, really helped my faith because it had an explanatory power to it. It was able to describe things like miracles and why seemingly innocent people are suffering and really terrible people are not suffering. Report an error in the passage at 30:07 Highlight the passage at 30:07

30:34 It kind of had an explanatory... power that I didn't really come across, not really inspired stable faith. And the teachings, they talk about the importance of having intellectual understanding A lot of times there needs to be a certain level, requisite level. It doesn't mean that we have to become scholars, but there has to be some minimal level of understanding the teachings. Report an error in the passage at 30:34 Highlight the passage at 30:34

31:10 In order for there to be realization. So when there's a quality of realization, then they talk about the confident faith. Report an error in the passage at 31:10 Highlight the passage at 31:10

31:23 And confident faith, so these are levels of faith. These are levels of stages usually people go through. And the last faith, the last kind of faith, the confident faith, they say that even if all the kudas that three times came and told you that you were wrong, you wouldn't believe them. Report an error in the passage at 31:23 Highlight the passage at 31:23

32:06 The qualities then by this. The example is that it's very much a process. It's not like a black and white thing where, of Report an error in the passage at 32:06 Highlight the passage at 32:06

32:21 course, there's a refuge ceremony, so you technically have taken refuge, but the genuine experience of refuge is a process, and it's a very deep process because we're doing something that has to do with our core, our core impulse towards safety. We're designed to... Report an error in the passage at 32:21 Highlight the passage at 32:21

32:49 ourselves and we're designed to feel safe and so it's a very deeply seated impulse to towards the In the first stages, the idea of taking refuge in a sort Report an error in the passage at 32:49 Highlight the passage at 32:49

33:18 of seemingly different than our daily life makes a lot of intellectual sense, maybe, but there has to be this process where you can integrate it into... Report an error in the passage at 33:18 Highlight the passage at 33:18

33:41 general, Report an error in the passage at 33:41 Highlight the passage at 33:41

33:45 I mean, I field of psychology, any kind of change, whether it's wanting to change your diet wanting to change. Report an error in the passage at 33:45 Highlight the passage at 33:45

33:58 let alone wanting to change what you're Report an error in the passage at 33:58 Highlight the passage at 33:58

34:04 first stage they call pre-contemplation, where you haven't really considered the change. then there's a stage called contemplation, where you're thinking about making the change. Report an error in the passage at 34:04 Highlight the passage at 34:04

34:17 The third Report an error in the passage at 34:17 Highlight the passage at 34:17

34:25 stage is preparation. So you're making the preparation to change. Report an error in the passage at 34:25 Highlight the passage at 34:25

34:35 The fourth stage is action and the fifth stage is maintenance. And the interesting thing about this model is a lot of times it can take people up to a month to make a change. So they could have decided I'm going to do this, but they could sit on that for weeks. And the other piece of that is in order for there to be real kind of stable change, you know, we'd like to see it be... Report an error in the passage at 34:35 Highlight the passage at 34:35

35:02 happening for at least six months. So the period of action doesn't become maintenance until there's at least half a year of consistency. What usually happens is someone decides to make a change, they do it, they find all these variables that they weren't accounting, they weren't expecting. So they have to go back to preparation and thinking about it again. So it's a sort of, it's like almost a cycle, the feedback loop. Report an error in the passage at 35:02 Highlight the passage at 35:02

35:30 You know, change is not linear. The change is circular, a spiral. You learn certain things. So when you go back around that side of the mountain, you're like, okay, I'm not going to go near this because there was, you know, there's like, you're using information and you're kind of proceeding like a spiral. Report an error in the passage at 35:30 Highlight the passage at 35:30

35:58 So I bring that up because for me, I think the first time I was beating myself back, Report an error in the passage at 35:58 Highlight the passage at 35:58

36:13 you know, it was like a rubber band, kind of Report an error in the passage at 36:13 Highlight the passage at 36:13

36:19 upset at myself and then deciding to, what we call, acting in, so acting out is deciding to, you know, throw caution to the wind and do whatever, and then acting in is, okay, well, that I up for the past couple weeks, I'm going to be, you know, super mode or Report an error in the passage at 36:19 Highlight the passage at 36:19

36:42 there's like this kind of dance, song and dance. Report an error in the passage at 36:42 Highlight the passage at 36:42

37:09 By Report an error in the passage at 37:09 Highlight the passage at 37:09

37:21 taking refuge in some sense we become homeless refugees. Report an error in the passage at 37:21 Highlight the passage at 37:21

37:28 Taking refuge does not mean saying that we are helpless and then handling all our problems over to somebody or something else. There will be no refugee rations, nor all kinds of security and dedicated help. Report an error in the passage at 37:28 Highlight the passage at 37:28

37:43 The point of becoming a refugee is to give up our attachment to basic security. We have to give up our sense of home ground, which is illusory anyway. We might have a sense of home ground as where we were born and the way we look. But we don't actually have any home, fundamentally speaking. There is actually no solid basis of security in one's life. And because we don't have any home ground, we are lost souls, so to speak. Report an error in the passage at 37:43 Highlight the passage at 37:43

38:12 Basically, we are completely lost and confused and in some sense pathetic. He's very provocative. These are the particular problems that provide the reference point from which we build the sense of becoming a Buddhist. Relating to being lost and confused, we are more open. We begin to see that in seeking security, we can't grasp onto anything. Everything continually washes out and becomes shaky, constantly, all the time. Report an error in the passage at 38:12 Highlight the passage at 38:12

38:41 That is what is called life. So becoming a refugee is acknowledging that we are homeless and groundless, and it is acknowledging that there is really no need for home or ground. Taking refuge is an expression of freedom, because as refugees, we are no longer bounded by the need for security. We are suspended in a no man's land in which the only thing to do is to relate with the teachings and with ourselves. Going Report an error in the passage at 38:41 Highlight the passage at 38:41

39:18 back to what you said, discipline is allowing space. Report an error in the passage at 39:18 Highlight the passage at 39:18

39:29 That's kind of one of the, Report an error in the passage at 39:29 Highlight the passage at 39:29

39:35 reading a quotation like this, it's provocative. One of the reasons I Report an error in the passage at 39:35 Highlight the passage at 39:35

39:47 like to sort the quotation like this, if there's not an understanding of the nature of mind, it can feel quite hopeless or messed up. If there's an understanding of the nature of mind, Then this makes perfect sense. And what I mean by that is the quality of what we hear in the teachings a lot, this notion of emptiness, that it's beyond the extreme of existence. Report an error in the passage at 39:47 Highlight the passage at 39:47

40:13 You know, you can't say that there's something actually here, but you can't say that there's not something here. And you can't say both and you can't say neither. Report an error in the passage at 40:13 Highlight the passage at 40:13

40:27 That's kind of, if you will, like a key. Understanding that key. It makes a very big difference in this notion of refuge, because the notion of, at least in the tradition of, there's Report an error in the passage at 40:27 Highlight the passage at 40:27

40:53 a quality of non-theistic, so there's a quality of understanding that no one's going to change your karma, no one can change your karma, but it is also understanding that there are enlightened beings, that their minds are so vast that invoke their energy. If Report an error in the passage at 40:53 Highlight the passage at 40:53

41:23 I have a friend of yours, I'm sick. And even the quality, they talk about even the praying, even praying, you know, Jesus or Buddha, but the quality of praying actually is what's very powerful in purifying karma. So there's a quality that we're doing this, you know, we're on this path, and it's a path that we're traveling together but alone. And so kind Report an error in the passage at 41:23 Highlight the passage at 41:23

41:55 of then that experience of an Report an error in the passage at 41:55 Highlight the passage at 41:55

42:04 idea in our head, and I kind of brought this up because there was an idea, like in my head, of what refuge looks like. Report an error in the passage at 42:04 Highlight the passage at 42:04

42:14 And I brought up the notion how change is a process. Change is not... And I think one of the things that would be safe to assume, we're all on different journeys and we have such different experiences, but I think it's safe to assume that there's a big difference between what we think, how we think the path is going to unfold and how the path unfolds. Report an error in the passage at 42:14 Highlight the passage at 42:14

42:41 The journey of experience of going to India versus what we think it's like. Report an error in the passage at 42:41 Highlight the passage at 42:41

43:02 There's a lot of different reactions we all have to this discrepancy between what we think. is going to happen or should be happening, what is happening. Report an error in the passage at 43:02 Highlight the passage at 43:02

43:14 this notion then of... Report an error in the passage at 43:14 Highlight the passage at 43:14

43:23 notion of this investment in, you know, Report an error in the passage at 43:23 Highlight the passage at 43:23

43:28 wanting it to be out of our hands, so to speak, and wanting an external a tendency. in Buddhism, that tendency... The idea Report an error in the passage at 43:28 Highlight the passage at 43:28

43:42 of basic wakefulness, basic sanity is... The whole notion of the Buddha nature teachings is very much about getting confidence in your own nature. Report an error in the passage at 43:42 Highlight the passage at 43:42

43:59 Connecting with the teacher or teachings is a reflection of that Buddha nature, a reflection of your Buddha nature. So right that you're basically, you're like that close to Buddhahood if you're noticing these things and you feel devotion. Report an error in the passage at 43:59 Highlight the passage at 43:59

44:19 Noticing these things and thinking weird paintings or something. You see, that goes back to the idea of karma. It goes back to that notion of merit and an empty idea. Talk Report an error in the passage at 44:19 Highlight the passage at 44:19

44:35 about Jesus walking on water and others saying, I never saw. How could there be miracles? Everybody's talking about miracles. I've never seen a miracle. So then again, it's a question of understanding karma. If my karma was a little bit different and I was noticing this hand to be like a paw, then I would have very similar karma as dogs. Report an error in the passage at 44:35 Highlight the passage at 44:35

45:05 This would maybe be a chewy toy. It's not a microphone because a dog would see a chewy toy. So it's understanding that all the parts of this microphone, putting all the parts together, doesn't equal microphone. And so it only equals microphone when there's the karma. It's to label it because a dog will see a chewy toy. So that's important. So that means when you see the Dalai Lama, you might have devotion. Report an error in the passage at 45:05 Highlight the passage at 45:05

45:39 Someone from the Red Guard might feel tense. Someone else may feel like neither here nor there because there's a monk. Karma, that merit and quality of your connection to your Buddha nature. Your Buddha nature, your basic wakefulness, if it's resonating and there's the quality of it being open, it's going to resonate with fields of power. Report an error in the passage at 45:39 Highlight the passage at 45:39

46:08 places, spiritual people, if that quality of the wisdom mind by the mind. Report an error in the passage at 46:08 Highlight the passage at 46:08

46:20 habitual mind of hope and fear, know, hope and fear, then you're going to be going in that direction whatever it is. drawing you, you have a very different, your karma will resonate I Report an error in the passage at 46:20 Highlight the passage at 46:20

46:43 would see property very differently. would maybe see some dilapidated, run-down-looking shock and see a goldmine. it's perception, the quality of how we're training the mind. He Report an error in the passage at 46:43 Highlight the passage at 46:43

47:21 actually says something here that's very similar to what he says. To Report an error in the passage at 47:21 Highlight the passage at 47:21

47:30 take refuge in the Buddha is to take refuge in someone who has let go of holding back just as you can do. To take refuge in the Dharma is to take refuge in all the teachings that encourage you and nurture your inherent ability to let go of holding back. And to take refuge in the Saṅgha is to take refuge in the community of people who share this longing to let go and open rather than shield themselves. Report an error in the passage at 47:30 Highlight the passage at 47:30

47:55 The support we give each other as practitioners is not the usual susaric support in which we all join the same team and complain about someone else. It's more that you are on your own, completely alone. But it's helpful to know that there are 40 other people who are also going through this all by themselves. That's very supportive and encouraging. Report an error in the passage at 47:55 Highlight the passage at 47:55

48:15 Fundamentally, even though other people can give you support, you do it yourself. And that's how you grow up in the process, rather than becoming more dependent. Report an error in the passage at 48:15 Highlight the passage at 48:15

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48:54 Have you ever seen a copy of The Wheel of Life? That's a good depiction of showing the six realms and how they're all operating under this fundamental fear of death. Report an error in the passage at 48:54 Highlight the passage at 48:54

49:13 In Report an error in the passage at 49:13 Highlight the passage at 49:13

49:18 that dynamic of hope and fear, that's kind of the big hope and fear. But it's according to... Report an error in the passage at 49:18 Highlight the passage at 49:18

49:38 haywire crazy thing going on. mistake, like... like walking into a room confusing a colored rope for a Report an error in the passage at 49:38 Highlight the passage at 49:38

49:53 confusion, you're calling the Humane Society, and you're calling or the chair, and whole thing is due to a mistake. mistaken perception and then a reaction Report an error in the passage at 49:53 Highlight the passage at 49:53

50:09 The Wheel of Life is kind of like a cosmic picture of the haywire. Report an error in the passage at 50:09 Highlight the passage at 50:09

50:19 It's very much related to Report an error in the passage at 50:19 Highlight the passage at 50:19

50:26 karmic things that have occurred in the past. They're coming up into fruition now. And so experiences of the karm, that's now the Report an error in the passage at 50:26 Highlight the passage at 50:26

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51:54 topic because that was a picture drawn by the Buddha for, he was commissioned by the king, Indra Bodhi. He had this sort of tradition, I guess, in India at the time where, you know, a king would give you a gift and then it would be sort of uncool to give a gift back that was... That was of equal value. You'd want to give a gift back that was of higher value. And so there was a sort of back and forth. And maybe King and the Bodhi got dozens of chariots and all this really opulent stuff. Report an error in the passage at 51:54 Highlight the passage at 51:54

52:29 So he said, okay, well, for my gift back, I want to give him a picture of what's going on. So he asked the Buddha, can you draw me the universe? What's going on? Sort of a flow sheet or something? Report an error in the passage at 52:29 Highlight the passage at 52:29

53:10 it's... think that the though, that's really sort of... me, that's... impressed upon me was how hope and fear is so strong. The most subtle level, the experience of attachment and aversion process, Report an error in the passage at 53:10 Highlight the passage at 53:10

53:58 trying to change extremely deeply. We Report an error in the passage at 53:58 Highlight the passage at 53:58

54:06 work with that knee-jerk response of fear when we see what we think of a snake. Report an error in the passage at 54:06 Highlight the passage at 54:06

54:15 So one of the most important teachings in the Kagu tradition is when Talopa, this Indian saint, told his student Naropa, he said, it's not appearances that bind you, it's your reaction. Report an error in the passage at 54:15 Highlight the passage at 54:15

54:48 It's about the notion of just sort of increasing that time. We're not looking at changing the behavior completely, but just sort of trying to change that window. It increased the window a little longer. Five minutes, ten minutes of trying to relax, Report an error in the passage at 54:48 Highlight the passage at 54:48

55:17 trying to wait ten minutes. Report an error in the passage at 55:17 Highlight the passage at 55:17

55:24 Again, it's looking at that. I mean, how attached are we to this reaction? Reactive-minded. It's too bad Dianetics took over that. Report an error in the passage at 55:24 Highlight the passage at 55:24

55:35 The reactive-minded, the child, you know, the Dujan Rinpoche called the child born from within. It's like a child wants to have that reactive discharge. Report an error in the passage at 55:35 Highlight the passage at 55:35

55:45 So discipline is allowing space. Giving space to that, ventilating, if you will. Report an error in the passage at 55:45 Highlight the passage at 55:45

56:08 Noticing when that reactive mind comes up, recognize the second step is relax, is refrain. What Report an error in the passage at 56:08 Highlight the passage at 56:08

56:23 seems to be coming up, Report an error in the passage at 56:23 Highlight the passage at 56:23

56:28 topic, Report an error in the passage at 56:28 Highlight the passage at 56:28

56:38 being very spacious with one's own, Report an error in the passage at 56:38 Highlight the passage at 56:38

56:44 very accommodating with one's own, to distinguish, Report an error in the passage at 56:44 Highlight the passage at 56:44

56:51 yes-ing ourselves, and Report an error in the passage at 56:51 Highlight the passage at 56:51

56:59 that from being able to know Report an error in the passage at 56:59 Highlight the passage at 56:59

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57:42 that there's no limit to how much. Report an error in the passage at 57:42 Highlight the passage at 57:42

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59:25 It was years, maybe two, three years, Report an error in the passage at 59:25 Highlight the passage at 59:25

59:34 that I realized, even though I hadn't grown up Report an error in the passage at 59:34 Highlight the passage at 59:34

59:44 myself for the first Report an error in the passage at 59:44 Highlight the passage at 59:44

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1:00:19 time. regard a piece of a sasa as a representation I'm like schizophrenic because I'm having to clean up broken sauces and throw stuff out. I'm like, you know, so there's a lot of room for neurosis. Report an error in the passage at 1:00:19 Highlight the passage at 1:00:19

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1:01:03 The benefit Report an error in the passage at 1:01:03 Highlight the passage at 1:01:03

1:01:10 of that is there is a quality of being connected to a path. That was very much like already there and you were born into it. Report an error in the passage at 1:01:10 Highlight the passage at 1:01:10

1:01:31 It was built into your life. And so there wasn't a quality of like looking at these deities and stories about this culture. Everything is happening from every angle. And there's not this containment, Report an error in the passage at 1:01:31 Highlight the passage at 1:01:31

1:01:56 first grade or second grade. And here you can walk into teachings from all over. Masters from maybe not so amazing masters. high teaching, fundamental teachings, it's all over, so. Report an error in the passage at 1:01:56 Highlight the passage at 1:01:56

1:02:16 that's particular Report an error in the passage at 1:02:16 Highlight the passage at 1:02:16

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1:02:57 The idea Report an error in the passage at 1:02:57 Highlight the passage at 1:02:57

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1:04:17 of emulating is interesting. You're emulating within that individual or being. There's a path. There's the teaching and it's there. For example, Report an error in the passage at 1:04:17 Highlight the passage at 1:04:17

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1:05:26 his caliber of philosophy. also his warmth was so infectious then i look at this person and i'm like you know if you're if you've been in a torture prison for 20 some years and your mind so intact that you can talk about advanced philosophy for Report an error in the passage at 1:05:26 Highlight the passage at 1:05:26

1:05:47 I want to be like you. So in that aspiration of like, I want to be like you. In that aspiration, there's revealed the path. Because Report an error in the passage at 1:05:47 Highlight the passage at 1:05:47

1:06:08 that individual is part of a lineage. Report an error in the passage at 1:06:08 Highlight the passage at 1:06:08

1:06:14 Any qualities that he has, he would say is because of the mind. So then in the individual, there's the path and the teaching. So I don't know exactly when you're talking about emulation. It depends on what your aspiration is. And if your aspiration is to run a business and you connect with someone who's already done what you've done. Report an error in the passage at 1:06:14 Highlight the passage at 1:06:14

1:06:43 connect with a partner or a mentor, you know, but that idea of or emulation I connect with Warren Buffett, learning about him, reading about him, connecting with him, I learn about his practice, I learn about how he does business, learn about how he from A to what B. The object of refuge is the path, is the teachings, is everything. It's revealed because they embody it. Report an error in the passage at 1:06:43 Highlight the passage at 1:06:43

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1:08:19 I think the word illusion is tricky. This is not an illusion, but there's no microphone. There's something here that we call microphone, but there's not really a microphone because a dog would see a microphone. So when you say illusion, it doesn't mean it's not there. There is something going on. There's a relationship you're having with your mind. Your mind, you know, this room is looking the way it's looking because of your mind. Report an error in the passage at 1:08:19 Highlight the passage at 1:08:19

1:08:48 So there's a relationship with the mind always, right? Report an error in the passage at 1:08:48 Highlight the passage at 1:08:48

1:08:54 For me, personally, because I work in hospitals, Report an error in the passage at 1:08:54 Highlight the passage at 1:08:54

1:09:02 is noticing the reactive mind. You could be in a monastery and your reactive mind is going to be strong if you don't tame it. So noticing the reactive mind, I think, is the practice of mind training. In terms of Buddhist practice, mind training. Report an error in the passage at 1:09:02 Highlight the passage at 1:09:02

1:09:28 So mind training means noticing the reactive mind. You know what I mean by reactive mind? It's not like walking in the room and I see these objects. That's not the reactive mind. Report an error in the passage at 1:09:28 Highlight the passage at 1:09:28

1:09:44 It's like your ex-husband or something on the street and it brings a reaction. So it's that emotional, when you feel that emotion coming up. And it could be positive too. It could be attachment, you know, grasping. But still, there's that noticing that reactive, right? Noticing that. That's what your, I think, what your practice is. Report an error in the passage at 1:09:44 Highlight the passage at 1:09:44

1:10:14 going to really strengthened by it. Report an error in the passage at 1:10:14 Highlight the passage at 1:10:14

1:10:21 the ability to relax you have the reaction. whether it's in a monastery or wherever, that reaction comes reactive mind comes Report an error in the passage at 1:10:21 Highlight the passage at 1:10:21

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1:11:23 know, being a Why is Report an error in the passage at 1:11:23 Highlight the passage at 1:11:23

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1:12:48 it a game? Report an error in the passage at 1:12:48 Highlight the passage at 1:12:48

1:12:53 understand what you're saying, but it's not like you start thinking, Report an error in the passage at 1:12:53 Highlight the passage at 1:12:53

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1:13:45 great credit? Then if I say something, an idiot. Report an error in the passage at 1:13:45 Highlight the passage at 1:13:45

1:14:00 Doc and Doc Zin. Doc is self, and Doc Zin is self-grasping. There's a big difference. That's Report an error in the passage at 1:14:00 Highlight the passage at 1:14:00

1:14:12 exactly right. The topic comes up really frequently with codependency, issues around codependency, people who are doing all these things and it's creating more harm. They're trying to take care of their alcoholic husband so they're like running his errands and calling work for him. And then one of the things I always bring up is your motivation. Report an error in the passage at 1:14:12 Highlight the passage at 1:14:12

1:14:35 Is it a reaction or is it based on really genuine altruistic motivation? Exactly. Where is the line between helping someone and enabling them? Report an error in the passage at 1:14:35 Highlight the passage at 1:14:35

1:14:52 That's why I bring up the issue of motivation. It's because when they check, was my motivation calling my husband's boss? Was my motivation fear that he would lose his job and so I should just do this? Or was my motivation that I really wanted to take care of him? And when people check the motivation, it becomes more clear when they're BSing themselves in the world or when they're genuinely connected to their heart. Report an error in the passage at 1:14:52 Highlight the passage at 1:14:52

1:15:23 You know what I mean? An altruism. Report an error in the passage at 1:15:23 Highlight the passage at 1:15:23

1:15:45 But I'm curious, why do you feel that the radio show is more of a game than sitting here? What do you mean by game? Well, I think the radio... Or the television show. Report an error in the passage at 1:15:45 Highlight the passage at 1:15:45

1:15:56 Yeah. I Report an error in the passage at 1:15:56 Highlight the passage at 1:15:56

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1:17:19 mean, if I'm looking forward to seeing my friend, I don't know if my mind, how we Report an error in the passage at 1:17:19 Highlight the passage at 1:17:19

1:17:28 end up walking in here. Report an error in the passage at 1:17:28 Highlight the passage at 1:17:28

1:17:37 Thank you. you mentioned is the rules the rules have a quality that can be very rules you know brushing your teeth in the morning sense Report an error in the passage at 1:17:37 Highlight the passage at 1:17:37

1:17:52 doing the way we do things, there can be a quality, and this has to do with settling the mind. to kind of go full circle when the mind is subtle there's not a not in that mode of Report an error in the passage at 1:17:52 Highlight the passage at 1:17:52

1:18:08 It's not as reactive. So when you have to do something you don't want to do, Report an error in the passage at 1:18:08 Highlight the passage at 1:18:08

1:18:15 all this is crap that I have to deal with. So that quality of settling allows, I think, a quality of genuine connection. The basic mundane pieces of one's life. That's sort of one of the real important teachings. We Report an error in the passage at 1:18:15 Highlight the passage at 1:18:15

1:18:41 have relationships. And the quality then is how does one live awake? What does wakefulness look like if we live in society? Obviously, just because you live in society doesn't mean that you're going to be numbed out and stupid and acting crazy. No, you can live with wakefulness, but what does that look like? And that looks like the same as it looks like, I think, in retreat. When you get up in retreat, there's a very, very set schedule, and even if people don't tell you to do certain things, you end up doing things at the same time every day. Report an error in the passage at 1:18:41 Highlight the passage at 1:18:41

1:19:20 There's a rhythm, there's a ritual, and there's a quality of basic... that rhythm and ritual think the key is the reactive mind know who brought Buddhism to Tibet was one of the greatest Report an error in the passage at 1:19:20 Highlight the passage at 1:19:20

1:19:36 Tantric Masters, you know, powerful and amazing. And he was meditating in the cave. demon in the story came us. him. so the demon to Padmas and Baba, What are you afraid of? The Tibetan word I guess for scorpion Report an error in the passage at 1:19:36 Highlight the passage at 1:19:36

1:20:03 So he said, he's meant to say neurosis, the reactive mind. But the demon thought, he said, I'm afraid of scorpions. And he turned into this huge scorpion. And it was like, that scorpion was no issue. Thomas and Baba laughed it off. So the teaching in that story for me is, here's this master who says, my reactive mind is what I'm afraid of. Report an error in the passage at 1:20:03 Highlight the passage at 1:20:03

1:20:30 Not a scorpion. Not monsters. You know what I mean? It's the reactive mind that I'm watching, that I'm vigilant over. Report an error in the passage at 1:20:30 Highlight the passage at 1:20:30