Turning Selfishness Inside Out

0:01 Travelers to the east having to make their way across forbidding ravines through dangerous mountainsides, raving wild animals, and then there's trying to find a parking space in San Francisco. Report an error in the passage at 0:01 Highlight the passage at 0:01

0:22 And then once finding the parking space, being brave enough to shift it into reverse while all the cars are coming at you at 50 miles an hour, and then fitting into it. Report an error in the passage at 0:22 Highlight the passage at 0:22

0:36 So I think those journeyers to the East had it easy, but I apologize for being a little late this morning for those reasons. Report an error in the passage at 0:36 Highlight the passage at 0:36

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1:33 Okay, so now I can give an official welcome to this morning session on the practice that's known in Tibetan as Tong Lend or sending and receiving. And before I actually get into the practice itself, is anyone already familiar? With one or other forms of this Tongland or sending and receiving practice. One, two, and then three, no? A little bit? You've heard a little bit? Report an error in the passage at 1:33 Highlight the passage at 1:33

2:04 And then, no? Oh, good. Good, I love it. First, by way of introduction, my name is Jon. I lived up just outside of Santa Cruz and I've been teaching the Discovering Buddhism series up there for quite a number of years. Report an error in the passage at 2:04 Highlight the passage at 2:04

2:24 And I think that's enough by way of introduction to me. And your name? Yes, I remember from last time. Anna? Yes. And? Judy B. Judy? Judy B. Is B part of the name? So like B-E-E? B period. B period, Judy B. I see. Bo. Karen. Don. Don. So Don, Karen, Bo, Judy B and Anna. I'll remember that for about a minute. Report an error in the passage at 2:24 Highlight the passage at 2:24

3:10 Probably the single most important and one could even say characteristic quality of Buddha's teachings, and this is true pretty much of any of the various traditions of Buddhism that have grown up over the centuries, is compassion. Buddha himself was often referred to as the compassionate Buddha, that being kind of the Copyright © 2020 Mooji Media Ltd. All Rights Reserved. Report an error in the passage at 3:10 Highlight the passage at 3:10

4:22 suffer. So to put it in the form of a wish or a yearning, it's the wish that whoever it is that we're directing our mind to, and it could be ourself, more typically it's other beings, specific other beings or all other beings in general, may May you be separated from suffering. May you be free from suffering. And it even goes beyond that. May you be free from suffering and the causes of suffering. Report an error in the passage at 4:22 Highlight the passage at 4:22

4:55 And this last phrase, and the causes of suffering, is really very significant. Because, for example, to take kind of a petty example, in my own case, I've had kind of a history of headaches. Report an error in the passage at 4:55 Highlight the passage at 4:55

5:12 And I've discovered over a period of time that certain things increase the probability of getting those headaches, such as eating chocolate, for example. Right? Exactly. That's exactly my reaction. So as far as wanting to get rid of the suffering of the headaches is concerned, oh, I have great compassion for myself. Report an error in the passage at 5:12 Highlight the passage at 5:12

5:38 Whenever I have a headache or even one starts building up, all I want to do is be free from it. But wishing to be liberated or to avoid the causes of that suffering, in this particular case, is much more difficult. Because while I'm eating the chocolate, I'm not experiencing the headache. All I'm experiencing is the taste, which I like. But true compassion takes in not only... Report an error in the passage at 5:38 Highlight the passage at 5:38

6:10 the suffering itself, to be free from the But from the Buddhist point of view of karma, The reason that we're experiencing those painful experiences is because we ourselves have in the past acted under the influence of such mental afflictions as hatred, jealousy, ignorance and the like. So if we have true compassion, then we not only want to get rid of the fruits of those negative actions, the suffering itself, But the negative actions and the causes of those negative actions. So compassion, the wish for others to be separated from their suffering, goes quite deep. Report an error in the passage at 6:10 Highlight the passage at 6:10

7:19 And the same thing can be said for the twin of compassion, which is loving kindness. So just as compassion is the wish for others to be free from suffering and the causes of suffering, loving kindness is the wish for others to have happiness. And these two, Report an error in the passage at 7:19 Highlight the passage at 7:19

7:45 compassion on one hand and loving kindness on the other, these are the twin virtues that are at the very center of all Buddhist thought and practice and meditation. Report an error in the passage at 7:45 Highlight the passage at 7:45

8:01 And there is a very powerful meditative technique that is part of what's known as the tradition of mind transformation. or transformation. The Tibetan for that lineage or that entire tradition is called Lojong. So that's L-O, Lo means mind, and Jong, J-O-N-G. I have to say apparently because I'm not really a student of Tibetan. I just know a few odd words. Report an error in the passage at 8:01 Highlight the passage at 8:01

8:41 So the Lojong tradition is a tradition in which one takes on all of the ordinary experiences of one's life, especially those that are difficult, those that are challenging, those that are normally considered negative, and turns them into fuel for the spiritual path. Report an error in the passage at 8:41 Highlight the passage at 8:41

9:05 So, for instance, if you look on the shelf of the library that deals with lojong, or thought transformation, you see titles such as Report an error in the passage at 9:05 Highlight the passage at 9:05

9:18 transforming suffering, situations which normally one wishes. So within that tradition, within this Lojong tradition, which has its origins in the teachings of Buddha itself, but which has its particular formulation, From the work of the great master Atisha. Atisha was an Indian who came to Tibet a thousand years ago and he founded, or his followers founded, his Tibetan followers founded a tradition which was known as the Kadampa tradition. Report an error in the passage at 9:18 Highlight the passage at 9:18

9:57 And they included such great masters as his immediate Tibetan disciple, Dromdenba, Potowa, Sharawa, Chikawa, Langritangva. Many extraordinary beings, the great Kadampa Gesheists they were called. And they formulated the teachings of Atisha that he himself got by traveling all the way to Indonesia where he received the lineage of these compassion teachings from his teacher there, Sir Lingpa. Report an error in the passage at 9:57 Highlight the passage at 9:57

10:31 And so this Lojong, this thought transformation became very much the treasure. The heart jewel of the Kadampa tradition. Now, these days, there is no separately existing Kadampa tradition. All of the lineages of that tradition fed into the other existing lineages, especially that of the Galupa tradition. Report an error in the passage at 10:31 Highlight the passage at 10:31

10:55 Jai Tsongkhapa, the founder of the Galupa tradition, incorporated all of the teachings of the Kadam. And in fact, the Galupa tradition, another name for it is the new Kadampa tradition, since it took over. the entire lineages. But Lojong is found in all of the traditions, whether they be Galupa or Kargyupa or Nyingmapa or Sakyapa, since all of them receive these lineages through... Report an error in the passage at 10:55 Highlight the passage at 10:55

11:26 I remember a story about someone who came to A Geshe living in the United States. This is Geshe Gelson who centers now in Long Beach. A wonderful Lama. When the Dalai Lama comes to California, it's very often Geshe Gelson who's the main host, the main person who's invited him. Wonderful Lama. Himself a real Kadampa Geshe in the old style. And I remember hearing a story that someone kind of came in to... Report an error in the passage at 11:26 Highlight the passage at 11:26

12:05 I went to his meditation center and had an interview with him and said, I don't want any of this beginning stuff. I want to know the most profound teachings you have. That's what I want to receive. And without bursting into laughter, I don't know how he contained himself, but Geshe Gelson taught him the mind training technique of Tonglen, of sending and receiving. Report an error in the passage at 12:05 Highlight the passage at 12:05

12:36 When I first heard that story, I thought, oh, well, he's kind of being nice to this guy and saying he's giving him the most profound teaching and then giving him something that he'll find helpful. But the more I thought about it, the more it's occurred to me over the years that Geshe Gelsen was being literally true, that this is the most profound of all the teachings. Report an error in the passage at 12:36 Highlight the passage at 12:36

12:58 Even put aside all the complex tantric visualizations and those... All of those things, that the transformation of the mind, of turning the mind into an instrument of loving kindness and compassion, really is the most profound. And this particular meditation is considered the most powerful way of bringing about that transformation. So I've always had a great attraction for this and when I was asked what... Report an error in the passage at 12:58 Highlight the passage at 12:58

13:33 What I would like to teach here, one of the reasons I chose Tonglen, the sending and receiving, is because for me, presenting it is a way for me to learn it. I mean, I consider myself still a very beginning student and not a teacher from the point of view of expertise or mastery, but the more I become connected with it by having to... Report an error in the passage at 13:33 Highlight the passage at 13:33

13:59 Thank you for coming here, for giving me the opportunity to further my own understanding and familiarity with what I do in fact think is the most profound teaching in all of Buddhism. Report an error in the passage at 13:59 Highlight the passage at 13:59

14:31 So it's traditional. Before any such session like the ones we're having this morning, to try to cultivate as expansive and as beneficial a motivation as possible for attending and participating in such a session. Because you know when we come together in times like this, we could have a whole range of different motives behind it. Report an error in the passage at 14:31 Highlight the passage at 14:31

15:02 You know, we could, for instance, be in the habit of attending whatever it is that, say, Chen Ling gives. And so the person says, or the person asks you, well, why are you here this morning? You say, well, it's 10.30 or a little bit after 10.30 and it's on a Saturday morning and that's when I always come, so that's why I'm here. In other words, the reason we're here is because of the schedule. Report an error in the passage at 15:02 Highlight the passage at 15:02

15:24 Or we could think, well, maybe someone has heard news that Tonglen is the most profound of all the teachings. And we're kind of like interested in something like power or magical abilities or something like that. And so we think, oh, maybe if I attend this, I'll pick up some hints on how to control the environment or walk through walls or levitate or something like that. Or at the very least, people will think of me as a meditator, kind of enhance my reputation. Report an error in the passage at 15:24 Highlight the passage at 15:24

15:49 These are all possible. Motivations for attending anything, such as a Dharma session like this. But quite clearly any of those meditations, they're either vague, I'm doing it because it's the schedule, I'm doing it because I always do it. That's kind of like sleepwalking. So that motivation is basically nothing. Or it can actually be negative, even though what we're attending is meant to be positive if it's only focused on... Report an error in the passage at 15:49 Highlight the passage at 15:49

16:20 Self-aggrandizement, my reputation, what people think of me, then we're turning medicine into poison, in fact. So the true way to get benefit from any action is to enter into it with as positive a motivation as possible. And there are a range of positive motivations that we can cultivate. And we can start just simply by recognizing our own wish. Report an error in the passage at 16:20 Highlight the passage at 16:20

16:47 For genuine happiness, and this is something we're going to talk about when we get into the meditation itself. In other words, why have we chosen to come indoors on a morning like this rather than do any of the other activities we could be doing at home or out in the city? It's probably because somehow, to some extent, we've come to the conclusion that those external activities, they may be able to give us some measure of pleasure. Report an error in the passage at 16:47 Highlight the passage at 16:47

17:17 But in order to experience something genuine, something deep and long lasting, we have to turn inwards and shift around our inner priorities, the qualities of our own mind. In other words, we have to free ourselves from the causes of dissatisfaction and suffering. And externally oriented activities don't have the ability to actually accomplish that. And so we come here with the attitude of, well, there have been things going on in my life that have not been so great, but maybe if I turn inwards and get my So this would be a very positive way of using teachings like this. But it's still limited, because it's still limited to my own experience of liberation. Report an error in the passage at 17:17 Highlight the passage at 17:17

18:19 So to expand it, we have to recognize that just as I want to be happy, satisfied, peaceful, have a sense of well-being, so too does everyone else. Report an error in the passage at 18:19 Highlight the passage at 18:19

18:33 And so from that point of view, there's an exact equality between myself and others. And after all, I'm only one, and others are virtually limitless. And it's not just simply... That my aspirations and others' aspirations are equal in that regard, but also my life and other people's lives are intimately intertwined. Report an error in the passage at 18:33 Highlight the passage at 18:33

18:58 When we think, we just look at our situation at the moment, sitting on a chair or a cushion, wearing warm clothing, being able to speak language, having a healthy body, all of those things we received. Having eaten nourishing food earlier this morning, all of those things we receive through the agency, through the cooperation of hundreds, thousands, in some cases millions of other beings. Report an error in the passage at 18:58 Highlight the passage at 18:58

19:30 How many of us sewed our own clothing or built the furniture we're sitting on or put the roof over our heads or even the food that's on our fork or spoon. All of that came to us through the... combined efforts of So it's very, Report an error in the passage at 19:30 Highlight the passage at 19:30

19:56 very helpful if... follow a spiritual path for my liberation. Report an error in the passage at 19:56 Highlight the passage at 19:56

20:15 Before we actually get into the practice itself, we just spent a moment cultivating that compassionate energy, getting in touch with our own wish for happiness, peace, well-being and Report an error in the passage at 20:15 Highlight the passage at 20:15

20:30 then expanding the scope of our awareness to realize that all the other people in this room, in this building, on this block, in this city, in this country have the same wishes, Report an error in the passage at 20:30 Highlight the passage at 20:30

20:47 recognizing how much we owe to them. Report an error in the passage at 20:47 Highlight the passage at 20:47

20:53 The great kindness we've received and then thinking if my activities here this morning and in fact if my life in general is to have true meaning and purpose then Report an error in the passage at 20:53 Highlight the passage at 20:53

21:14 may what I'm doing here prove to be beneficial not merely for myself but for all beings. And Report an error in the passage at 21:14 Highlight the passage at 21:14

21:41 then it is traditional in the Tibetan Buddhist tradition Report an error in the passage at 21:41 Highlight the passage at 21:41

21:47 As a seal of this motivation, to recite a four-line prayer. The first two lines of this have to do with going for refuge. In other words, finding the source that we can safely entrust ourselves to, to experience the happiness, not only temporary, but the ultimate happiness that we're looking for. Report an error in the passage at 21:47 Highlight the passage at 21:47

22:13 then the second tool. Two lines have to do with cultivating this expansive, compassionate motive of wishing to achieve full spiritual awakening or enlightenment, buddhahood, for the sake of benefiting others. Report an error in the passage at 22:13 Highlight the passage at 22:13

22:29 It's typically recited three times in Tibetan, but what I'll do is I'll simply recite it once in English, slowly, and as I do so, then whatever meaning we derive from these four lines... So just Report an error in the passage at 22:29 Highlight the passage at 22:29

22:44 Two for refuge and two for this compassionate motivation. Then we can direct our minds to that. I Report an error in the passage at 22:44 Highlight the passage at 22:44

22:57 go for refuge until my enlightenment to the Buddha, the Dharma and the highest assembly. By the virtuous merit that we collect, by practicing giving and other perfections, may we attain the state of a Buddha in order to benefit all sentient beings. Report an error in the passage at 22:57 Highlight the passage at 22:57

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24:04 So this meditative practice in Tibetan is known as Tonglen, often translated sending and receiving or sometimes translated giving and taking. And what we are sending and receiving, what we're giving and taking is giving happiness and taking away suffering. Report an error in the passage at 24:04 Highlight the passage at 24:04

24:31 So the giving happiness aspect of it. Report an error in the passage at 24:31 Highlight the passage at 24:31

24:42 is the wish for others to be happy. So giving happiness then is an expression of that loving kindness wish. the or the receiving Taking on suffering is an expression of compassion because, again, as we defined it, compassion is the wish for others to be separated from suffering and the causes of their suffering. Report an error in the passage at 24:42 Highlight the passage at 24:42

25:08 So giving happiness, taking away suffering. Now, apparently in the Tibetan, the first one mentioned is the giving. Report an error in the passage at 25:08 Highlight the passage at 25:08

25:27 The giving of happiness. And then the second one is the taking away of suffering. But in terms of the actual meditative practice, taking away suffering comes first. And the reason for that is that when someone is suffering, until there's a certain diminution of that suffering, they're not in a position to receive happiness. Report an error in the passage at 25:27 Highlight the passage at 25:27

25:53 So the suffering, you know, it's like. Like, talk about, let's say, teaching Dharma, any kind of Dharma, any spiritual path, to someone who's incredibly hungry. Until you've somehow or other given them some food and settled that hunger, then you can't think to teach them the spiritual path. There's no way for them to hear it when they're in the midst of such suffering. So in the practice itself, the taking away suffering is focused upon first, and then... Report an error in the passage at 25:53 Highlight the passage at 25:53

26:28 the giving of happiness. Report an error in the passage at 26:28 Highlight the passage at 26:28

26:33 one could say that instead of calling it sending and receiving, perhaps it should be called receiving and sending. But traditionally it is called sending and receiving, in that order. Report an error in the passage at 26:33 Highlight the passage at 26:33

26:44 it's good to keep that in mind. Now, in order for us to prepare for this practice, to have a sufficient background so that this practice is meaningful, Report an error in the passage at 26:44 Highlight the passage at 26:44

27:00 In that case, focusing on our own yearning for happiness, focusing on that part, the loving kindness part, initially directed towards ourselves, is an excellent way of beginning. It's like the setup for the meditation. We could think of it almost as the preparation for the meditation. And in this respect, it's really good to be able to cultivate some kind of image in our mind, ...of what genuine happiness would be like. Because the word happiness can be used in a very frivolous way, you know, to refer to some kind of transient pleasure, you know, like the little kid sees the fancy birthday cake, I like using that example, and just grabs at it and just shoves it into their mouth, you know, it's sort of like that instant gratification. Report an error in the passage at 27:00 Highlight the passage at 27:00

27:56 You know, forget that a little later the kid will lose interest completely or... overeat and get a stomach ache, at that moment it's just interest in that initial hit. Well, you can call that happiness, people do call that happiness, but obviously it's a very, very limited, very superficial experience. Report an error in the passage at 27:56 Highlight the passage at 27:56

28:14 But there is something, I believe, I think this is fundamental not only to Buddhism, but I think to every spiritual tradition, that there's something in us that yearns for something more than that, deeper than that. Report an error in the passage at 28:14 Highlight the passage at 28:14

28:31 Some level of satisfaction, something we could call genuine happiness. And we can think of, for myself, I find that other synonyms are helpful. Repeating one word over and over again tends to lose its meaning. But what would be, like in your experience, what would be a way that you could describe this kind of deeper, genuine happiness? Report an error in the passage at 28:31 Highlight the passage at 28:31

28:55 What other related yearnings, heart desires can you think of? Report an error in the passage at 28:55 Highlight the passage at 28:55

29:04 Tranquility, yeah, tranquility. And that's an excellent one because the direct equivalent to tranquility is peacefulness. And many, many people, when you ask them, what do you really want in life? What would you love to have? Many people put as the very first, number one choice, peace of mind. Report an error in the passage at 29:04 Highlight the passage at 29:04

29:26 Many people do. I've seen that in surveys. So there's this feeling that... Okay, you know, yes, it would be nice to have a nice warm house and family and this and that, but what I really want is peace of mind, you know, just to have that inner sense of calm and tranquility. So that's a very significant element of genuine happiness, tranquility, peace of mind. We could think of a sense of well-being, something, some inner... Report an error in the passage at 29:26 Highlight the passage at 29:26

29:59 Quality, so that it doesn't really matter so much whether the outer circumstances are positive or negative. There's an inner resource, an inner strength, you could say, even, being on an even keel. So there's just a sense of well-being. And there are many things, of course, which feed into that. Welcome. Now, please, if you find the chairs a little bit hard, then you can... Report an error in the passage at 29:59 Highlight the passage at 29:59

30:33 Put a cushion on it if you find that helpful. So there are Report an error in the passage at 30:33 Highlight the passage at 30:33

30:44 many things that feed into this sense of well-being. For example, it's hard to have a sense of well-being, as I said before, if you're really hungry or impoverished. So there are certain definite worldly bounty, we could say, that helps generate this sense of well-being. But a deep sense of well-being goes beyond. Report an error in the passage at 30:44 Highlight the passage at 30:44

31:06 beyond worldly bounty, right? Because you find people who are surrounded by, you know, every desirable worldly happiness you can imagine, living in palatial estates and having the Shantideva, His Holiness the Dalai Lama People who are impoverished, that can happen. So when we talk about well-being, we are partly talking about the external circumstances of our life, but again, more deeply it's an inner balance, an inner state. Report an error in the passage at 31:06 Highlight the passage at 31:06

31:54 Anything else come to your mind when you think of, if you try to imagine what would have to occur or what has occurred to my life at those moments when I feel genuine happiness? Report an error in the passage at 31:54 Highlight the passage at 31:54

32:08 True sense of well-being, peacefulness. Anything else comes to your mind? Purpose, purpose and meaning. You know, the idea that we're not just surviving on this earth, you know, but that we're alive, we're living, that there's like a kind of a direction, a meaning, a purpose to life. A lot of times people, again, they may have all the other attributes of happiness, but it's as if they're a ship on the ocean not going anywhere, kind of just drifting. Report an error in the passage at 32:08 Highlight the passage at 32:08

32:38 But then those people who have a purpose or direction in their life, then that's conducive to a sense, a deeper sense of well-being. Certainly, that's the case. And it's kind of interesting. I think it's been a philosophical question for some time in the West, I think, from what I understand, is does meaning and purpose, does it itself have meaning? Report an error in the passage at 32:38 Highlight the passage at 32:38

33:03 In other words, is it a valid question? Is there such a thing as meaning? And I think it's a big philosophical debate, but I think we can cut through with it when we just accept the fact that we make our own meaning. It doesn't matter whether it's God-given or existing externally or some kind of hardwired experience, but when we create meaning and purpose in our life, that's what the meaning and purpose of our life is. Report an error in the passage at 33:03 Highlight the passage at 33:03

33:31 We can choose it. We can fabricate it. We can construct it. And then it becomes... if it actually serves the purpose to give us a sense of genuine peace and happiness and well-being, then of course it is meaningful, it is purposeful, even if it is something which in the ultimate analysis is something that we created in our own mind. Report an error in the passage at 33:31 Highlight the passage at 33:31

33:54 So we have all of these things. Did you have one? Love, harmony with others, this sense of that our... Interactions with others are taking place on a level outside of petty, narrow, selfish concern, but a kind of heart-to-heart communication. Report an error in the passage at 33:54 Highlight the passage at 33:54

34:20 And I think there are different ways of referring to that. In my mind, it's sort of like the truly creative power of the mind or the fulfillment of our inner potential. Report an error in the passage at 34:20 Highlight the passage at 34:20

34:35 So we have a potential activated to a certain extent. To open our hearts to others. I mean our hearts are open to our children, to our loved ones, to our pets and so forth. There is an ability to get beyond petty selfish concerns and really feel that expansiveness of love and so forth. Report an error in the passage at 34:35 Highlight the passage at 34:35

34:59 Well, genuine happiness would be the ability to cultivate that to an immeasurable degree. that whoever we turn our mind to, in whatever circumstance, the basic mode of our communication, of our contact. Report an error in the passage at 34:59 Highlight the passage at 34:59

35:16 this loving kindness and compassion so fulfilling our inner potential inner potential for love for compassion The person, Report an error in the passage at 35:16 Highlight the passage at 35:16

35:30 the teacher from whom I'm most indebted to this particular way of formulating the the person Report an error in the passage at 35:30 Highlight the passage at 35:30

35:40 The Tonglen practice, his name is Alan Wallace. A number of you may have met him or read some of his books. Excellent teacher, excellent translator. Report an error in the passage at 35:40 Highlight the passage at 35:40

35:51 He introduced a word, a Greek word, which just went out of my memory. Report an error in the passage at 35:51 Highlight the passage at 35:51

36:02 Apparently it goes all the way back to at least Aristotle. It'll come back, but it's not there now. but the the He said that the closest translation of this word is flourishing. Ah, there it is. There it is. Report an error in the passage at 36:02 Highlight the passage at 36:02

36:21 Where did you hear that word? History of philosophy, right. Report an error in the passage at 36:21 Highlight the passage at 36:21

36:35 X, Z, Q. Just ask Aristotle, he'll know. And so this is a sense that, again, as indicated before, that we're not just alive on the planet, just surviving, just making it from day to day, but that we're flourishing. Report an error in the passage at 36:35 Highlight the passage at 36:35

36:55 You know, the way a garden, you can have plants in the garden, they haven't died yet, but they're not flourishing. But then you can have a garden in which all the plants there are flourishing and we know the difference. Well, we know the difference for ourselves, you know, feeling truly alive, really flourishing. So all of these things, tranquility, peace, scope for our creative powers, a sense of well-being, fulfillment. Report an error in the passage at 36:55 Highlight the passage at 36:55

37:23 fulfillment, in All of these can be said to be components of what we would call genuine happiness, as opposed to a kind of a superficial, simply pleasurable experience. Report an error in the passage at 37:23 Highlight the passage at 37:23

37:45 So it's getting in touch with our own yearning to experience such genuine happiness. That serves as the beginning, the introduction to this meditative state. And when we use a word like yearning or desire, especially if we've received other teachings in Buddhism, kind of a red flag might go up. We might have heard those teachings in Buddhism that say that the cause of all suffering is desirous attachment or that nirvāṇa is a state of desirelessness. Report an error in the passage at 37:45 Highlight the passage at 37:45

38:28 Being without desires. So then what's this yearning? What's this desire? Is that sneaking in through the back door somehow? Well, when we start examining it closely, the desires that are to be overcome are desires just to give them a label, to encapsulate them, what we might call worldly or mundane desires. Report an error in the passage at 38:28 Highlight the passage at 38:28

38:53 Our desires for things that don't have the ability to give us what we're looking for. So if our desires for happiness are focused on the new car that's parked in our driveway, well, it's going to be shortchanged. It's going to be disappointed because the new car parked in the driveway only has the ability to give us very limited momentary pleasure. It doesn't have the ability to satisfy that inner longing for happiness. Report an error in the passage at 38:53 Highlight the passage at 38:53

39:23 And in fact, The desire that we have for that car often leads to suffering. For example, suffering when it gets scratched or dented, when it goes old, when we can't sell it, when it gets involved in an accident, when it's stolen. Report an error in the passage at 39:23 Highlight the passage at 39:23

39:40 The more desire we had for it in the first place, the more those experiences create suffering. So it's those mundane worldly desires that are to be overcome. Report an error in the passage at 39:40 Highlight the passage at 39:40

39:52 But deep in the human heart there are other desires. There are other yearnings and this yearning for genuine happiness is a chief among those. So getting in touch with them is not a mistake. It's really understanding that inner call, that inner voice. Report an error in the passage at 39:52 Highlight the passage at 39:52

40:22 I like to think of it as something in Buddha's own life. If you know of his life, the first 29 years of his life he spent in as much luxury as his father could set up for him because his father didn't want him to become dissatisfied with the royal life and leave as the prediction was. He wanted to keep him trapped in the royal life. So he bestowed on him every possible pleasure that he could think of. But there was a certain sense. Report an error in the passage at 40:22 Highlight the passage at 40:22

40:59 In Siddhartha, the prince who became Buddha, there's a certain sense in Siddhartha's mind that there was meant to be something else. Report an error in the passage at 40:59 Highlight the passage at 40:59

41:12 And so, as the story goes, he was lying on his wife's lap listening to the musicians play this beautiful music and this singer making up a song as she went on. And he had this yearning for something beyond what he knew. Report an error in the passage at 41:12 Highlight the passage at 41:12

41:31 As if there was something else he was supposed to be doing with his life, that kind of inner call, that inner yearning. And then the way the story goes was that the song that the singer was making up at the moment was about beautiful places she had seen or heard about outside the palaces. And so when this story was over, Siddhartha said, is it true? Are there such beautiful places in the world? And she says, yes, you know, the palaces are lovely, but there are, I've heard of other places. Report an error in the passage at 41:31 Highlight the passage at 41:31

41:59 I've seen other places that are really wonderful. And that kind of somehow caught the prince's imagination, like that yearning, you know, what's over the next hill. Up to that point, he'd been quite satisfied with what was around him. But that kind of inner voice, that inner dissatisfaction made him want to find more. Report an error in the passage at 41:59 Highlight the passage at 41:59

42:21 Now, what happened then was that he went out of the... into the capital city and then just as his father had feared, he saw the realities of sickness, old age and death and a wandering mendicant who was intent on following the path, giving up the household life and following the path to spiritual fulfillment. Report an error in the passage at 42:21 Highlight the passage at 42:21

42:47 And so when Siddhartha received those visions, the three of suffering and then the one of a path to a deeper understanding of reality, Overcoming of suffering, then at that point he went to his father and said, I'm giving up this life, I'm leaving. All his father's worst fears. Report an error in the passage at 42:47 Highlight the passage at 42:47

43:06 But it only came about, or the stimulus for that was from that longing for something else, kind of an unnamed longing. So it's quite significant for us to tune into that, to have an image of what our life would be like. Were we experiencing genuine happiness? And it doesn't have to be as hypothetical as that, because I think all of us at some point or other in our existence have touched this. Report an error in the passage at 43:06 Highlight the passage at 43:06

43:34 There have been moments when we felt incredibly peaceful, creative, fulfilled and the like, a sense that we were flourishing. Report an error in the passage at 43:34 Highlight the passage at 43:34

43:51 And it might be a good idea, before we begin, just to... Bring to mind some of those instances. We could think of particularly loving relationships that we've been part of, that have brought us out of ourself and have opened our heart. Report an error in the passage at 43:51 Highlight the passage at 43:51

44:14 We could think of experiences of bounty, not just external material bounty, not simply when the environment is manifesting in such a way. that it feels full. don't have to exclude that, but not just limited to that, but also the bounty of our heartfelt response to that. know, this sense of Shantideva, His Holiness the Dalai Lama and Lama Zopa Report an error in the passage at 44:14 Highlight the passage at 44:14

44:55 Rinpoche. why don't we start? Report an error in the passage at 44:55 Highlight the passage at 44:55

· · · silence, 1 minute

45:52 We're not attempting to kind of crystallize it and to freeze it, you know, so we had a, you know, a great... As a basis. Yeah, yes, just we're trying to get in touch with this, what we Report an error in the passage at 45:52 Highlight the passage at 45:52

46:14 could call genuine goodness, you know, a quality that exists in the world, that exists within us and that is there whether the outer conditions are conducive or not. Report an error in the passage at 46:14 Highlight the passage at 46:14

46:27 We're trying to touch that. And we're approaching it by remembering those times when we touched that goodness, when we experienced that peacefulness of mind and so forth. It's not significant that it doesn't last or it hasn't lasted up till now. What's significant is that we've had those moments when we've recognized it. And the spiritual path is we could Perhaps explain it in terms of moving from these transient momentary experiences of happiness to what we might call everlasting happiness, in which the mind is so strong in and of itself, so peaceful, that like a Buddha's mind is said to be everlastingly blissful. Report an error in the passage at 46:27 Highlight the passage at 46:27

47:20 It's not even disturbed when a Buddha sees something that's sad. or that brings up sadness that still doesn't have the ability to destroy that inner blissful awareness right so we have a kind of a sense an intimation of that in our So what we're trying to do is just get into the memory of that, bring that up as the basis for cultivating this. Report an error in the passage at 47:20 Highlight the passage at 47:20

47:53 Genuine, lasting happiness. Not terribly convincing. Report an error in the passage at 47:53 Highlight the passage at 47:53

48:04 please. think I need help. Report an error in the passage at 48:04 Highlight the passage at 48:04

48:09 I have felt myself being attacked. that feeling the question is is the difference mean you can still be attached to that positive happiness it comes up in yoga like oh wow Report an error in the passage at 48:09 Highlight the passage at 48:09

48:24 feel so peaceful and then walk out into traffic and I almost get hit by a car and I'm not peaceful anymore because I expected that peace of that moment to carry me through. Report an error in the passage at 48:24 Highlight the passage at 48:24

48:37 Does that somehow relate to the... No? Report an error in the passage at 48:37 Highlight the passage at 48:37

48:44 But Report an error in the passage at 48:44 Highlight the passage at 48:44

49:13 that's Report an error in the passage at 49:13 Highlight the passage at 49:13

49:22 exactly the point. What you just said is exactly the point that when we conceive of the source of our happiness or pleasure as being external to us, like the car out in the driveway. mean, like anything that's... Report an error in the passage at 49:22 Highlight the passage at 49:22

· · · silence, 1 minute

49:36 Yeah, or something like that. Report an error in the passage at 49:36 Highlight the passage at 49:36

49:44 If we're putting the locus of the source of the pleasure, something external, like an object of our senses, for example, then the most that can give us is the momentary pleasure when our senses come into contact. Thinly Yeah. Report an error in the passage at 49:44 Highlight the passage at 49:44

50:06 And afterwards either it gets cloying and turns into its opposite or it just fades away. So it's transient. So that's kind of momentary pleasure. That's kind of like the defect or the false of momentary pleasure. But as you said, it's when the source of that is focused on something external to the mind. Report an error in the passage at 50:06 Highlight the passage at 50:06

50:31 But when we follow it back and look into the mind itself, Then the mind does have the ability to experience beyond momentary pleasure a true sense of peacefulness and well-being. And those Report an error in the passage at 50:31 Highlight the passage at 50:31

50:52 experiences are in a certain real sense eternal experiences. And we tend to think of eternal meaning something that lasts forever. But that's not actually what eternal means. Or that's not the only thing eternal can mean. When we have an experience of a deep abiding peace, well-being, genuine happiness, flourishing, that's a moment out of time. Report an error in the passage at 50:52 Highlight the passage at 50:52

51:20 It's eternal. It's outside of time. You could clock it on your watch and say, oh, it lasted 30 seconds or four minutes or something like that. But while one's in it, it's as if one's made contact. with something and unceasing you it's sort of like the eternal qualities of the world have intersected Report an error in the passage at 51:20 Highlight the passage at 51:20

51:46 So, I think... here or on the floor and if you do choose a chair if it's kind of rough you might want to put a cushion on it or a pad if you find that a little bit uncomfortable Report an error in the passage at 51:46 Highlight the passage at 51:46

52:04 think... The question you're bringing up is an extremely important and valid one because it's like the hope here or the promise we could say is that there's an inner source of happiness which as we touch it and as we cultivate it, as we build it up, becomes truly eternal. Not just eternal in the sense of out of time, but eternal in the sense that it's there forever. It's always available. Report an error in the passage at 52:04 Highlight the passage at 52:04

52:34 And so these meditative techniques of remembering those moments when we felt that peacefulness, that sense of well-being, that sense of flourishing, that sense of creativity, which touched us on a deep level, those are ways of contacting that. But we'll see. We'll practice. See what happens. So, actually Report an error in the passage at 52:34 Highlight the passage at 52:34

53:07 it's always helpful, before we actually start, Just to give ourselves a luxurious massage, but we use our breath for it. So kind of a long, slow, deep inhalation all the way down to our lower torso, filling ourselves up completely. And then a long, slow, complete exhalation. And as we exhale, let go not only of the air, but of anything that might interfere with our meditative practice. Report an error in the passage at 53:07 Highlight the passage at 53:07

53:44 Whether we're feeling sleepy or distracted or achy, or if our mind is still rushing from having been involved in traffic and those things, some tension, all of that we let go with the out-breath. So we can do that two or three times, a long, slow, deep inhalation, drawing in some kind of clear, revitalizing energy that enters every pore of our body, every corner of our mind. Report an error in the passage at 53:44 Highlight the passage at 53:44

54:14 dissolves any interferences, any tension, and when we breathe out, Letting go of those interferences, letting go of that blockage and tension completely, and perhaps one last time, a long, slow, complete inhalation, and then a complete letting go. Report an error in the passage at 54:14 Highlight the passage at 54:14

54:50 Then we can relinquish control over our breath, no longer drawing it in or expelling it out, but just allowing our breath to find its own to settle back into its own natural rhythm. As Report an error in the passage at 54:50 Highlight the passage at 54:50

55:07 if the air were flowing in and flowing out by itself. And Report an error in the passage at 55:07 Highlight the passage at 55:07

55:21 allow this natural flow of air energy to be the focus for a moment of our attention. So as the air is flowing in, we're aware of that. Report an error in the passage at 55:21 Highlight the passage at 55:21

55:38 And we're aware of all of the various bodily sensations associated with this inhalation. And then when it shifts and the air is flowing out again, we're aware of that too. We're aware breath is flowing out and simultaneously aware of the physical sensations throughout our entire body associated with the exhalation. Report an error in the passage at 55:38 Highlight the passage at 55:38

56:05 So we're not controlling the breath, we're simply observing it. And Report an error in the passage at 56:05 Highlight the passage at 56:05

56:29 if our attention drifts away to something else, for example a sound coming from the outside of the room, A memory of something that happened to us, a judgment, an anticipation of the future, anything else. The moment we become aware that our attention has been hijacked by some other thing, gently but firmly escort our attention back to the present moment of the incoming and the outgoing breath. Report an error in the passage at 56:29 Highlight the passage at 56:29

57:01 We're Report an error in the passage at 57:01 Highlight the passage at 57:01

· · · silence, 1 minute

57:35 going to now move away from the breath as the focus of our attention. But please remember that any time during this or any subsequent practice that we do, if we find that our mind has become easily distracted, we can always sharpen the focus by bringing our attention back to the present moment of the incoming and outgoing breath. Report an error in the passage at 57:35 Highlight the passage at 57:35

58:00 And then once our attention has been stabilized in that way and we've regained our focus, then we can use that focus So at this point, we're going to move from a passive awareness of the breath to taking advantage of the mind's creative, more imaginative abilities. Report an error in the passage at 58:00 Highlight the passage at 58:00

58:35 So bring to mind whatever outer or inner circumstances we've either experienced in the past or can imagine for ourselves. Report an error in the passage at 58:35 Highlight the passage at 58:35

58:50 that are in the nature of genuine happiness. We Report an error in the passage at 58:50 Highlight the passage at 58:50

58:57 can start with imagining that the environment itself, all of the elements surrounding us, are arranged in such a way so that they are bountiful, yielding that which we need for a sense of well-being, that what we're looking for, a Report an error in the passage at 58:57 Highlight the passage at 58:57

59:31 truly comfortable, conducive environment. Report an error in the passage at 59:31 Highlight the passage at 59:31

59:36 Yielding up its bounty for us to experience. Report an error in the passage at 59:36 Highlight the passage at 59:36

1:00:00 And notice how our own mind, our own heart gravitates towards experiencing such bounty. Report an error in the passage at 1:00:00 Highlight the passage at 1:00:00

1:00:25 And then look deeper. The inner qualities that allow us not only to enjoy such bounty, to derive some measure of pleasure and happiness from them, but the inner qualities which themselves Report an error in the passage at 1:00:25 Highlight the passage at 1:00:25

1:00:48 in the nature of peacefulness, -being. If you Report an error in the passage at 1:00:48 Highlight the passage at 1:00:48

1:01:01 can remember situations in which such qualities of peace, well-being and fulfillment were actually experienced, then bring them to mind and notice how much the heart yearns for such deep experiences. Report an error in the passage at 1:01:01 Highlight the passage at 1:01:01

· · · silence, 1 minute

1:01:58 It's as if something deep within us is smiling. Report an error in the passage at 1:01:58 Highlight the passage at 1:01:58

· · · silence, 1 minute

1:02:36 And then we can envision Report an error in the passage at 1:02:36 Highlight the passage at 1:02:36

1:02:42 We can envision this deep yearning for genuine happiness symbolically, as if deep within the center of our heart there were a radiant sphere of light, perhaps the size of a pearl to begin with, clear, Report an error in the passage at 1:02:42 Highlight the passage at 1:02:42

1:03:19 radiant, made Report an error in the passage at 1:03:19 Highlight the passage at 1:03:19

1:03:25 of light and radiating light in all directions. Report an error in the passage at 1:03:25 Highlight the passage at 1:03:25

1:03:52 This is our wish for genuine happiness. Report an error in the passage at 1:03:52 Highlight the passage at 1:03:52

1:04:02 And the experience of that genuine happiness, to whatever degree we may have ever have tasted it, Report an error in the passage at 1:04:02 Highlight the passage at 1:04:02

· · · silence, 1 minute

1:04:50 we can join our meditation on the incoming and outgoing breath to the experience of this heartfelt radiance in the following way. Report an error in the passage at 1:04:50 Highlight the passage at 1:04:50

1:05:08 Each time our breath flows in, each time we inhale, Report an error in the passage at 1:05:08 Highlight the passage at 1:05:08

1:05:16 feel that it is like Dropping a bucket or lowering a bucket into a well that our mind is entering deeper and deeper into the center of this heartfelt radiance, making contact with this bottomless yearning and experience of genuine happiness. And Report an error in the passage at 1:05:16 Highlight the passage at 1:05:16

1:05:46 then each time we breathe out, it's as if we're drawing forth from this inexhaustible well the actual experience of peace. Well-being and fulfillment and that we're allowing it to spread to the rest of our being. We Report an error in the passage at 1:05:46 Highlight the passage at 1:05:46

1:06:12 breathe into the center of this light and as we breathe out, we distribute this light to every pore of our body, to every corner of our mind. If Report an error in the passage at 1:06:12 Highlight the passage at 1:06:12

1:06:52 we find it helpful, when we breathe in, we can think, may I be truly happy and Report an error in the passage at 1:06:52 Highlight the passage at 1:06:52

1:07:04 when we breathe out, we manifest this happiness. through every corner of our body and mind. And now we Report an error in the passage at 1:07:04 Highlight the passage at 1:07:04

· · · silence, 1 minute

1:08:01 can pause for a moment, but Report an error in the passage at 1:08:01 Highlight the passage at 1:08:01

1:08:09 without losing contact with this sphere of radiant light in the center of our heart, which is in the nature of our yearning for true, genuine happiness. At Report an error in the passage at 1:08:09 Highlight the passage at 1:08:09

1:08:39 this point, before we move to the next phase of the practice, we might do just a quick survey, and if we discover that some portion of our body has begun to feel uncomfortable, if need be, can move, Report an error in the passage at 1:08:39 Highlight the passage at 1:08:39

1:09:01 stand if necessary. Report an error in the passage at 1:09:01 Highlight the passage at 1:09:01

1:09:05 Once this movement has brought about a sense of comfort to the body, then we can take our seat once more and we'll proceed in a moment. Report an error in the passage at 1:09:05 Highlight the passage at 1:09:05

· · · silence, 1 minute

1:09:59 So now, as we move into the next phase of the meditation, Report an error in the passage at 1:09:59 Highlight the passage at 1:09:59

1:10:09 Revitalize, if necessary, this heartfelt radiance, this Report an error in the passage at 1:10:09 Highlight the passage at 1:10:09

1:10:19 wish for genuine happiness and Report an error in the passage at 1:10:19 Highlight the passage at 1:10:19

1:10:26 whatever experience we may have had touching upon this genuine happiness, this sense of well-being, deep peace and meaning. Now, Report an error in the passage at 1:10:26 Highlight the passage at 1:10:26

1:10:46 without losing sight of that, let us think of someone who is very near and dear to us, but someone who at this moment Is experiencing some significant difficulty in his or her life, maybe an illness, maybe a recent loss of a loved one, filling them with grief, some physical, mental or emotional difficulty causing that person pain and anguish. Report an error in the passage at 1:10:46 Highlight the passage at 1:10:46

1:11:25 If there is any such person like that that we know of, invite him or her here. Lama Report an error in the passage at 1:11:25 Highlight the passage at 1:11:25

1:11:56 Tsongkhapa in front of us, we actually feel presence of this dear friend. Report an error in the passage at 1:11:56 Highlight the passage at 1:11:56

· · · silence, 1 minute

1:12:24 moment or she is enveloped suffering. It's as if their entire body is blanketed, shrouded by a cloud, a dark fog of oppressiveness. Report an error in the passage at 1:12:24 Highlight the passage at 1:12:24

1:12:52 So think whatever physical illness or mental or emotional problem that this person is having is like such a dark enveloping fog and Report an error in the passage at 1:12:52 Highlight the passage at 1:12:52

1:13:09 the weight of it, the darkness of it. causing our dear friend anguish. And Report an error in the passage at 1:13:09 Highlight the passage at 1:13:09

1:13:27 because we have deep love and affection for this friend, and because we know that just like ourselves, this dear friend wants nothing other than to be free from this suffering and to experience true lasting happiness, compassion Report an error in the passage at 1:13:27 Highlight the passage at 1:13:27

1:13:51 begins to well up in us. And we think how wonderful it would be if this dear friend of mine We're released from the oppressiveness of his or her suffering. Allow Report an error in the passage at 1:13:51 Highlight the passage at 1:13:51

1:14:18 that compassionate wish to grow stronger as Report an error in the passage at 1:14:18 Highlight the passage at 1:14:18

1:14:28 if there was nothing more important at the present moment than separating our friend from his or her suffering, thinking how wonderful it would be if we could do that. So Report an error in the passage at 1:14:28 Highlight the passage at 1:14:28

1:14:56 now, continuing to use the power of our imagination, think. That we're drawing forth this cloud of suffering, drawing it away from our dear friend as Report an error in the passage at 1:14:56 Highlight the passage at 1:14:56

1:15:16 if it were being magnetically sucked into the radiant light emanating from the center of our own heart. We're siphoning off this dark, obstructive layer of fog. We're drawing it into the center of this pure, clear radiance. Report an error in the passage at 1:15:16 Highlight the passage at 1:15:16

1:15:45 And no Report an error in the passage at 1:15:45 Highlight the passage at 1:15:45

1:15:50 matter how thick and dark that obscuring fog may have been, it is completely overmatched by the radiant goodness emanating from the center of our own being. Report an error in the passage at 1:15:50 Highlight the passage at 1:15:50

1:16:09 So as we draw it forth towards our heart, it is completely exhausted, completely overwhelmed by the radiant light in the center of our heart and Report an error in the passage at 1:16:09 Highlight the passage at 1:16:09

1:16:28 disappears completely. Report an error in the passage at 1:16:28 Highlight the passage at 1:16:28

1:16:36 Don't worry if this is possible or not. Report an error in the passage at 1:16:36 Highlight the passage at 1:16:36

1:16:42 Simply imagine it. Report an error in the passage at 1:16:42 Highlight the passage at 1:16:42

1:16:47 Picture what it would be like if we could draw forth this suffering, have it exhausted and seeing our friend liberated from it. Report an error in the passage at 1:16:47 Highlight the passage at 1:16:47

· · · silence, 1 minute

1:17:31 Then continue by recognizing that just like ourself this person has a deep yearning to experience everything that's in the nature of true happiness. Report an error in the passage at 1:17:31 Highlight the passage at 1:17:31

1:17:52 To the same exact extent that I wish true happiness in all its many forms. Report an error in the passage at 1:17:52 Highlight the passage at 1:17:52

1:18:03 So now, focusing again at the radiant light in the center of our heart, have it shine forth directly into the heart of our dear friend. Report an error in the passage at 1:18:03 Highlight the passage at 1:18:03

1:18:22 So there's an intimate heart-to-heart communication. And as this light, this wish for genuine happiness, Report an error in the passage at 1:18:22 Highlight the passage at 1:18:22

1:18:35 radiates out from the center of our heart into the center of our dear friend's heart, feel that it actually bestows upon this friend the happiness that he or she is seeking, whether Report an error in the passage at 1:18:35 Highlight the passage at 1:18:35

1:18:54 it's in the form of strength or clarity, Report an error in the passage at 1:18:54 Highlight the passage at 1:18:54

1:19:02 calmness, bounty, good Report an error in the passage at 1:19:02 Highlight the passage at 1:19:02

1:19:14 health, or whatever it would be that this dear friend is most longing for. That is what the light in the center of our heart is bestowing. Now Report an error in the passage at 1:19:14 Highlight the passage at 1:19:14

1:19:59 we can pause from that for a moment and invite someone else into our sphere of awareness. And this second person may be someone who is experiencing some obvious form of suffering or maybe not. Report an error in the passage at 1:19:59 Highlight the passage at 1:19:59

1:20:17 But the particular quality of this second person is that he or she is currently engaging in actions. Report an error in the passage at 1:20:17 Highlight the passage at 1:20:17

1:20:30 Maybe Report an error in the passage at 1:20:30 Highlight the passage at 1:20:30

1:20:35 it's his or her pattern of speech, Report an error in the passage at 1:20:35 Highlight the passage at 1:20:35

1:20:41 backbiting, lying, using harsh speech. Report an error in the passage at 1:20:41 Highlight the passage at 1:20:41

1:20:49 Maybe it's other activities such as lying and stealing, physically harming others. Report an error in the passage at 1:20:49 Highlight the passage at 1:20:49

1:21:00 Maybe it's certain patterns of attitude and behavior such as miserliness, ill will, deceptiveness. So Report an error in the passage at 1:21:00 Highlight the passage at 1:21:00

1:21:20 bring to mind someone Who's manifesting these kinds of attitudes, these kinds of actions. Report an error in the passage at 1:21:20 Highlight the passage at 1:21:20

1:21:39 At the moment, this person may or may not be experiencing obvious suffering, but Report an error in the passage at 1:21:39 Highlight the passage at 1:21:39

1:21:49 the causes for suffering are there and they're clear. And his or her mind, his or her entire being has fallen under their influence. Report an error in the passage at 1:21:49 Highlight the passage at 1:21:49

1:22:10 But recognize that even this unskillful person This person who's engaged in actions of body, speech and mind, which bring harm both to the person, him or herself, as well as all of those who surround that person. Report an error in the passage at 1:22:10 Highlight the passage at 1:22:10

1:22:33 This person also desires happiness. He or she may be going about it in a completely perverted manner, but Report an error in the passage at 1:22:33 Highlight the passage at 1:22:33

1:22:49 this person's desire for happiness, to be free from suffering, Report an error in the passage at 1:22:49 Highlight the passage at 1:22:49

1:22:56 just as strong as one's own, as strong as one's dearest friend's desire. Report an error in the passage at 1:22:56 Highlight the passage at 1:22:56

1:23:09 this person is no less deserving. What Report an error in the passage at 1:23:09 Highlight the passage at 1:23:09

1:23:21 afflictions are harming this person that we've not experienced ourselves? Report an error in the passage at 1:23:21 Highlight the passage at 1:23:21

1:23:33 So again, with this second person, view the suffering and most especially the causes of suffering manifesting in this person's being as an enveloping shroud. Report an error in the passage at 1:23:33 Highlight the passage at 1:23:33

1:23:49 A fog, a cloud, a dark light smothering his or her inner goodness in Report an error in the passage at 1:23:49 Highlight the passage at 1:23:49

1:24:04 oppressive obscuration and Report an error in the passage at 1:24:04 Highlight the passage at 1:24:04

1:24:15 out of compassion. Think how wonderful it would be if this person too were freed not only from suffering but from those deep causes of suffering and Report an error in the passage at 1:24:15 Highlight the passage at 1:24:15

1:24:32 once again siphon off, draw forth this cloud of suffering until it is Completely overwhelmed and exhausted within the sphere of light emanating from the center of our heart. And Report an error in the passage at 1:24:32 Highlight the passage at 1:24:32

1:25:16 then recognizing this person's desire for genuine happiness, send Report an error in the passage at 1:25:16 Highlight the passage at 1:25:16

1:25:26 forth that radiance from our heart to his or her heart, bestowing on this person whatever it is that he or she needs to experience true peace of mind, a sense of well-being. Genuine happiness. Report an error in the passage at 1:25:26 Highlight the passage at 1:25:26

1:26:14 And once again, pause and bring to mind a third person. Choose for this third person someone whom you know, someone whom you recognize, but someone with whom you feel you do not feel particularly close nor particularly distant. Report an error in the passage at 1:26:14 Highlight the passage at 1:26:14

1:26:40 The welfare of this person hasn't been something that has particularly occupied your attention, nor has this person engaged engaged in any hostile behavior towards you that you have found irritating. So Report an error in the passage at 1:26:40 Highlight the passage at 1:26:40

1:27:00 to a certain extent, this person is neutral, neither a close friend nor an enemy. But nevertheless, it's someone you know and recognize, perhaps a colleague at work or a neighbor or someone you meet in your everyday rounds. Report an error in the passage at 1:27:00 Highlight the passage at 1:27:00

1:27:27 You know this person well enough to recognize him or her, but you're neither particularly close nor particularly distant. Report an error in the passage at 1:27:27 Highlight the passage at 1:27:27

1:27:41 And it often happens that in relationship to such people we never give a thought about what difficulties they may be experiencing in life or what happiness it is that they may desire. Report an error in the passage at 1:27:41 Highlight the passage at 1:27:41

1:27:59 And yet, this person's desire to be free from suffering and to experience genuine happiness is just as strong, as valid, just as deserving as of ourself, dear friend. Report an error in the passage at 1:27:59 Highlight the passage at 1:27:59

1:28:20 person who is annoying, any other being. is simply, have not paid attention to them, these desires. So Report an error in the passage at 1:28:20 Highlight the passage at 1:28:20

1:28:35 this person, this third person that we brought into the sphere of our awareness, this person too has unwanted suffering. The basic, Report an error in the passage at 1:28:35 Highlight the passage at 1:28:35

1:28:56 clear and pure nature of this person's being is also shrouded to some extent by those things that he or she finds bothersome, annoying, painful, suffering producing. So Report an error in the passage at 1:28:56 Highlight the passage at 1:28:56

1:29:18 once again, motivated by the compassionate wish, may this person too be liberated from all suffering. Report an error in the passage at 1:29:18 Highlight the passage at 1:29:18

1:29:30 forth this cloud of... of oppressiveness into our own heart, where it is completely overwhelmed by the radiance there. Report an error in the passage at 1:29:30 Highlight the passage at 1:29:30

1:29:50 Imagine that having taken place. And Report an error in the passage at 1:29:50 Highlight the passage at 1:29:50

1:30:09 then, with genuine heart-to-heart contact taking place, send forth the light from the center of our heart into the center of this person's heart, bestowing upon him or her their heart's desire. Report an error in the passage at 1:30:09 Highlight the passage at 1:30:09

1:30:33 For true, lasting peace, well-being and happiness. Report an error in the passage at 1:30:33 Highlight the passage at 1:30:33

· · · silence, 1 minute

1:31:14 And now we can pause one more time and enter the concluding phase of this meditative practice. We Report an error in the passage at 1:31:14 Highlight the passage at 1:31:14

1:31:31 can remind ourselves that not only the other people in this room, but all of the other beings who share this planet with us have Report an error in the passage at 1:31:31 Highlight the passage at 1:31:31

1:31:46 the exact same desires, the exact heartfelt yearning. genuine happiness and for freedom from suffering that we ourselves So Report an error in the passage at 1:31:46 Highlight the passage at 1:31:46

1:32:05 now let us generate the thought, may all beings be freed from their suffering and may all beings experience genuine happiness. And Report an error in the passage at 1:32:05 Highlight the passage at 1:32:05

1:32:25 once again we can join these compassionate and loving wishes with our breath. So Report an error in the passage at 1:32:25 Highlight the passage at 1:32:25

1:32:41 observe the movement. Report an error in the passage at 1:32:41 Highlight the passage at 1:32:41

1:32:46 As the breath flows in and as the breath flows out, but this time, as the breath flows in, feel that with the in-breath, we're drawing forth the suffering of all beings. And as this fog of suffering approaches, the radiance coming from our heart, it is completely overwhelmed, disappearing completely into that radiance. Report an error in the passage at 1:32:46 Highlight the passage at 1:32:46

1:33:27 And then as we breathe out, we feel we share that radiance in the form of whatever brings happiness to all of those beings. Report an error in the passage at 1:33:27 Highlight the passage at 1:33:27

1:33:42 And we can think in terms of all beings in general, or we might want to focus on certain areas of the world, areas that are experiencing acute deprivation, famine, poverty, war. Report an error in the passage at 1:33:42 Highlight the passage at 1:33:42

1:34:01 We could focus our attention on certain groups of people, those in hospitals, the elderly, the infirm. We can focus our attention whichever way we wish, whatever is most meaningful for us at the moment, thinking of those who are currently experiencing physical illness, mental disabilities, emotional upset and the like. Report an error in the passage at 1:34:01 Highlight the passage at 1:34:01

1:34:34 And as we breathe in, Cultivate true compassion, thinking how wonderful it would be if all of these beings were released, removed from their suffering, and then draw forth the dark fog of their suffering directly in towards our heart. Report an error in the passage at 1:34:34 Highlight the passage at 1:34:34

1:35:02 Visualize that cloud of suffering as disappearing completely into that inexhaustible wellspring of happiness. Report an error in the passage at 1:35:02 Highlight the passage at 1:35:02

1:35:15 And then as we breathe out, that light transform into whatever would bring temporary and then ultimate happiness. Let's do this for the concluding five minutes of this meditation practice. And Report an error in the passage at 1:35:15 Highlight the passage at 1:35:15

· · · silence, 3 minutes

1:39:02 now we can allow our mind to arise from whatever state of meditative absorption that we've cultivated. And Report an error in the passage at 1:39:02 Highlight the passage at 1:39:02

1:39:16 as we do so, we might be thinking, While this meditation may be well and good, but it's still just imagination. What is its actual value? Report an error in the passage at 1:39:16 Highlight the passage at 1:39:16

1:39:36 His Holiness the Dalai Lama says that this meditation is an excellent way of building up the strength and the courage and the inspiration that we need to actually bring about significant change, not only in our life, but in the lives of those we encounter. Report an error in the passage at 1:39:36 Highlight the passage at 1:39:36

1:39:56 That it overcomes the habit of selfishness and makes us more acutely aware of others' desire to be free from suffering and to experience genuine happiness. Report an error in the passage at 1:39:56 Highlight the passage at 1:39:56

1:40:10 So even if the effect of this meditation was simply to shift the balance of our own attention and to open ourselves up towards others' experiences, even on that level, it would be extremely worthwhile. Because nothing has ever been accomplished in this world without someone having imagined it first. So imagination isn't something vague or something weak. Report an error in the passage at 1:40:10 Highlight the passage at 1:40:10

1:40:40 It's a necessary prelude to effective action, to true manifestation. In addition to that, if we've already cultivated a sufficiently close, what we could say, karmic connection with someone else, Report an error in the passage at 1:40:40 Highlight the passage at 1:40:40

1:41:02 And on the basis of that, have cultivated deep heartfelt wishes in the past to be able to help others out of their difficulty and to experience happiness. Then it is possible in those cases for even the imaginative practice of sending and receiving to bring about an actual effect in someone else. Report an error in the passage at 1:41:02 Highlight the passage at 1:41:02

1:41:30 There are many stories Not only about great practitioners of the past, but even ordinary people of the present day, who as the result of doing this practice have actually been able to bring about a transformation. They receive word sometime later on from the dear friend to whom they were directing this practice that they suddenly felt better, stronger, clearer, more confident. Report an error in the passage at 1:41:30 Highlight the passage at 1:41:30

1:42:05 Happier, even cured. Such things happen because we live in a universe which above everything else is mentally conditioned. Report an error in the passage at 1:42:05 Highlight the passage at 1:42:05

1:42:18 So what we visualize, what we think, what we imagine actually can bring about an effect and it certainly will bring about an effect sooner or later. But the most immediate effect we notice is the opening of our own heart. Report an error in the passage at 1:42:18 Highlight the passage at 1:42:18

1:42:41 So, if this practice that we've done this morning has even been the slightest bit beneficial for any of us individually or for all of us collectively, then may we dedicate the virtuous merit that we've collected by engaging in this action with sincerity, with the wish to cultivate compassion and loving kindness, so that all beings may in fact be removed from their mental and physical sufferings. Report an error in the passage at 1:42:41 Highlight the passage at 1:42:41

1:43:22 that such holy gurus as the Dalai Lama Thubten Sopa Rinpoche Dakpa, all others true paths leading to higher rebirth, liberation, and May we likewise dedicate this energy so that we ourselves may come under the benevolent care care such compassionate gurus in this and in all future states of existence. May all of the enlightened beings inhabiting every corner of the universe continue to turn the peerless wheel of the Dharma. Report an error in the passage at 1:43:22 Highlight the passage at 1:43:22

1:44:11 And finally, may we ourselves achieve full awakening so that we can repay the infinite kindness we've received from each and every being, understanding on some deep level Report an error in the passage at 1:44:11 Highlight the passage at 1:44:11

1:44:27 neither ourselves nor others nor any of the actions that we engage in possess even one atom of concrete self-existence, are all a mere appearance to the mind. Thank Report an error in the passage at 1:44:27 Highlight the passage at 1:44:27

1:44:55 you everyone for coming here this morning. And before I left my house, I discovered, well, Report an error in the passage at 1:44:55 Highlight the passage at 1:44:55

1:45:11 I didn't so much discover them, I knew they were there. But I found them, which in my case is just as great an accomplishment. I found the CDs from Alan Wallace containing the meditation that he gave on which this morning was based. Report an error in the passage at 1:45:11 Highlight the passage at 1:45:11

1:45:35 And I think, one, two, three, four, five, six, seven, eight, nine, ten. Report an error in the passage at 1:45:35 Highlight the passage at 1:45:35

1:45:46 Yeah, I do. So I would like to make these available to anyone who'd like to have them. What I'm going to do is I'm just going to leave them here. And if you want to take one, take one. If you want to make a donation, which then will be sent on to Alan, then feel free to do that, however much or however little you'd like to. Report an error in the passage at 1:45:46 Highlight the passage at 1:45:46

1:46:09 But I'll send it on to Alan as a kind of a Thanksgiving offering for having made this. And if you have no interest in it, then just leave them there and I'll take them back with me when I leave. But thank you for coming this morning. Report an error in the passage at 1:46:09 Highlight the passage at 1:46:09

1:46:25 I hope that in the future you can receive more in-depth, more evolved teachings from a more evolved teacher on Tonglen because the Tonglen practice that we've done is in a sense a certain initial stage. There are further Tonglen practices based on what we've done here in which We use the taking on of the suffering of others, not simply to imaginatively remove their suffering and set them up to experience happiness, but we use the energy of that negativity to attack the inner enemy, that which is preventing us from experiencing full awakening, what is often referred to as the self-cherishing attitude, that egocentricity. Report an error in the passage at 1:46:25 Highlight the passage at 1:46:25

1:47:20 So there's a way of doing this practice even on a more profound level than the one that we started with, in which the incoming energy that is not simply absorbed into the radiant white light at the heart, but is actually used to destroy that which is preventing that white light from emanating in the first place. Report an error in the passage at 1:47:20 Highlight the passage at 1:47:20

1:47:41 But I thought this way of introducing the practice that I learned from Alan is a very much more comfortable. Something that no matter what our background is, we can get into and really kind of sink our teeth into and make a basis for practice. Then when we get familiar with that and get familiar with the rest of the Lojong teachings, of which this is kind of the epitome, and we understand the nature of this inner enemy more deeply, then we can use the same practice, taking and giving on the breath, but now use it. Report an error in the passage at 1:47:41 Highlight the passage at 1:47:41

1:48:19 Lama Tsongkhapa This introduction has, or this explanation of the Tonglen practice has touched any respondent chord that you'll be able to pursue it further with truly accomplished teachers in the future. So, thank you very much again. Report an error in the passage at 1:48:19 Highlight the passage at 1:48:19

1:49:20 Oh yeah, that would work. That would work, thank you. Report an error in the passage at 1:49:20 Highlight the passage at 1:49:20

1:49:46 Oh, thank you. Thank you very much. Report an error in the passage at 1:49:46 Highlight the passage at 1:49:46

· · · silence, 1 minute

1:50:42 I'd be happy to. Are you going to be here for a couple more minutes? I just have to run out to the car and get something and I'll be right back. Report an error in the passage at 1:50:42 Highlight the passage at 1:50:42

1:50:56 Yeah. If they happen here, I'll show you. Report an error in the passage at 1:50:56 Highlight the passage at 1:50:56