Tonglen Retreat: Developing the Courage of Heart and Mind (16 March 2012)

· · · silence, 3 minutes

2:34 Glad you made it. Report an error in the passage at 2:34 Highlight the passage at 2:34

2:44 So it is Friday and I think we'll have some more strays coming in through the evening because it's so hard to park, especially on a Friday night. And I congratulate those of you who are willing to leave your warm homes and fight the weather and get here and go through the trouble of finding a parking space. Report an error in the passage at 2:44 Highlight the passage at 2:44

3:04 Consider it good karma. And I'll start with the last piece of news first, which is Tuesday we have... Tupton Chodron coming, who's known all over the world. And she's coming up or down or up or down. She's at Vajrapani right now and then going down to, I think, Orange County and then flying up here and then going back to Shravasti Abbey in Washington State. Report an error in the passage at 3:04 Highlight the passage at 3:04

3:33 So I invite you to come listen to Tupton Chodron on Tuesday night at 7. It's a once-in-a-long-time opportunity. Yeah, truly. We're truly lucky that she's coming to our small, semi-humble center. Report an error in the passage at 3:33 Highlight the passage at 3:33

3:56 So I want to introduce our teacher. When he comes back, when he comes down, he's here? Okay. Report an error in the passage at 3:56 Highlight the passage at 3:56

4:13 Can I see a show of hands of who's going to be here tomorrow also? Fantastic. It'll be a great weekend. Report an error in the passage at 4:13 Highlight the passage at 4:13

4:39 I'm going to borrow a word from the Christians and say that John Landau is a kind, kind soul. Kind of funny. Report an error in the passage at 4:39 Highlight the passage at 4:39

4:51 Kind of funny. He's a kind of funny soul. I'm Report an error in the passage at 4:51 Highlight the passage at 4:51

5:01 not sure which year we could say he joined the Dharma, but I've seen him around for at least a couple of decades. And I know that he was around when Lama Yeshe was teaching. He's a very fortunate being to have been in the presence of Lama Yeshe, one of the founders of the Foundation for the Preservation of the Mahāyāna Tradition. Report an error in the passage at 5:01 Highlight the passage at 5:01

5:25 And he has taught all over the world. Somebody's phone? Okay. Yeah, you can turn your phones to vibrate or buzz or whatever. Now's a good time. Report an error in the passage at 5:25 Highlight the passage at 5:25

5:44 And because I consider him in high demand, we're also, again, very fortunate to have him here to guide us in this most precious practice of Tonglen. Report an error in the passage at 5:44 Highlight the passage at 5:44

6:01 John has several books. For some of you, you might have heard Buddhism for Dummies. And I'm considering inviting him up to... Lead another course on Buddhism for Dummies. That might be interesting. An introductory course, perhaps. Report an error in the passage at 6:01 Highlight the passage at 6:01

6:19 And many, many other books. I don't think they're all listed here, but he authored a book for children called Prince Siddhartha. That was for children, wasn't it? And Wisdom Energy. He edited several books as well. At our center we have Introduction to Tantra. Which doesn't require initiation before being able to read this. Some books do, as you might already know. Report an error in the passage at 6:19 Highlight the passage at 6:19

6:48 Something good to check. Report an error in the passage at 6:48 Highlight the passage at 6:48

6:54 We look forward to having him back even before he has finished this weekend. So I'm really looking forward to that already. But take your time and we will be guided by you. Thank you, John. Report an error in the passage at 6:54 Highlight the passage at 6:54

· · · silence, 1 minute

8:14 So, good evening everybody. Thank you for being here. being the occasion. And providing the occasion for me to visit Tse Tien Ling once again. It's been a while since I've been here last time. So thank you all for coming. Report an error in the passage at 8:14 Highlight the passage at 8:14

8:44 As many of you probably know, in the Buddhist tradition, the most important aspect of any activity that we engage in, in terms of whether that activity is going to be truly beneficial to ourselves or not, Is the motivation, the impulse with which we do that activity. Report an error in the passage at 8:44 Highlight the passage at 8:44

9:08 And so it is customary, traditional, especially at the beginning of a session such as this, where we're all participating one way or the other in trying to get a deeper understanding of this profound practice of tonglen, to enter into it with as expansive... As virtuous, as all-inclusive a motivation as possible. Because if we do that, if we generate that type of motivation in the beginning and empower the entire practice with that kind of motivation, then even if the speaker is not the most qualified, even if there are mistakes here and there in the presentation or from the side of the listener, Even if there are things that we don't fully grasp or fully understand or if there's some misinterpretations. Report an error in the passage at 9:08 Highlight the passage at 9:08

10:16 In a sense, it doesn't matter because having cultivated that positive, virtuous, altruistic motivation in the beginning, we're creating the causes for whatever type of participation that we have to have the most meaningful, the most beneficial of results for ourselves. Report an error in the passage at 10:16 Highlight the passage at 10:16

10:43 So in the Tibetan Buddhist tradition, the cultivation of this motivation can be done and is often done in terms of not only reciting but thinking about the meaning of a very simple four-line prayer. And we're going to do that prayer, which is on page 34 in the book in front of you. We're going to do it in Tibetan three times. But in order for our recitation of this prayer to be meaningful, since there's very few of us in this room, including myself, who really understand Tibetan very well, it's important for us to generate the thoughts behind this prayer. Report an error in the passage at 10:43 Highlight the passage at 10:43

11:37 So I'd like to take a few minutes, and you'll learn, by the way. If you don't know it already, when I say a few minutes, I usually mean many minutes. Report an error in the passage at 11:37 Highlight the passage at 11:37

11:51 But hopefully just take a few minutes to talk about the meaning of this prayer so that if we can generate that in our mind, then even as we're reading along with the Tibetan or if we're just simply listening to the sound of the Tibetan being chanted, our mind will be in the place where it is meant to be. Report an error in the passage at 11:51 Highlight the passage at 11:51

12:14 So this prayer. is four-line prayers I mentioned. And the first two lines focus on the practice known as refuge. And refuge here means turning the mind in the direction where we find safety. Report an error in the passage at 12:14 Highlight the passage at 12:14

12:40 Because the world outside of us and the world inside of us is filled with danger, isn't it? Report an error in the passage at 12:40 Highlight the passage at 12:40

12:52 Of these various dangers, external and internal, the heaviest, the most virulent of all, is within the untamed mind within us. In other words, those thoughts or those impulses of jealousy, for example, or ill will, or insatiable covetousness, or just Report an error in the passage at 12:52 Highlight the passage at 12:52

13:28 Down and out stupidity or wavering doubt or just misconception, just not understanding the nature of reality and looking at it in a mistaken way. That any or all of these afflictions of the mind, as they're sometimes called. They present the biggest danger to us because when our mind is under the governance of this ignorance, this jealousy, this ill will, this covetousness, all of these virulent diseases, then not only do we suffer at the moment that they arise, Report an error in the passage at 13:28 Highlight the passage at 13:28

14:29 not only do they disturb whatever peace of mind. We may have been experiencing before such thoughts arose, but on top of that, they motivate harmful activities on our part. You know, if jealousy arises, we might find ourselves saying something or doing something that's really rather vicious, directed against somebody else. Report an error in the passage at 14:29 Highlight the passage at 14:29

14:59 And certainly we can see that's the case. When the mind is filled with hatred, animosity, that not only does our own mind get disturbed, our own peace gets destroyed, but then these afflictions, these delusions, impel us to engage in activities which do nothing but harm. They do nothing but pollute the environment. And according to the teachings on cause and effect, If we create an action with that kind of negative, unwholesome motivation, eventually the suffering that we give rebounds back on ourselves. Report an error in the passage at 14:59 Highlight the passage at 14:59

15:50 So refuge, seeking a safe direction in life, focused on the teacher, in this case the Buddha, his teachings, that is the Dharma. And the Saṅgha community of practitioners on whom we can depend and rely, Report an error in the passage at 15:50 Highlight the passage at 15:50

16:16 they show us the way to avoid those negative, unwholesome, destructive actions which do nothing but cause misery to rebound upon ourselves, to identify the underlying delusions or the afflictions which were at their source and apply the antidote. So when we recite the first two lines of refuge, we're directing our mind towards a source which can lead us away from the unwanted suffering that's caused when the mind is under the influence of these various delusions or afflictions. Report an error in the passage at 16:16 Highlight the passage at 16:16

17:03 And the simple translation of those first two lines is, I go for refuge. Until I'm enlightened to the Buddha, the teacher, the Dharma, the teachings, which is the actual refuge, and the Supreme Assembly, the highest assembly, meaning the community, the Saṅgha community, Report an error in the passage at 17:03 Highlight the passage at 17:03

17:32 those practitioners who serve as supports and inspiration for our own practice. okay? So, During the first two lines, whether we're reciting along with the Tibetan or just listening to the sound of the recitation, during those first two lines, we're directing our mind, we're aligning our mind with this source of safety, of protection, the avoidance of unwanted suffering and the seeking that place from which we can be. Report an error in the passage at 17:32 Highlight the passage at 17:32

18:12 Free from that unnecessary suffering and experience happiness instead. Okay? So those are, that's all summed up in those first two lines that begin with the syllable Sangye Chidam. Report an error in the passage at 18:12 Highlight the passage at 18:12

18:28 Then we move to the last two lines of this four-line prayer. And as the first two lines remind us of refuge, turning our mind in that safe direction. As it were, the last two lines remind us of the underlying motivation, which was the point of this very, very brief explanation that I'm giving. Report an error in the passage at 18:28 Highlight the passage at 18:28

18:57 Because the last two lines remind us of what is our motivation. Not only what is our motivation for engaging in whatever activity, in this case, the consideration of these Dharma matters. Specifically around the topic of Tonglen. Not only that, but what is the purpose behind taking refuge? Because it isn't just that we want to find a safe direction out of our own unhappiness or incompleteness or lack of peace. Report an error in the passage at 18:57 Highlight the passage at 18:57

19:32 It's the last two lines remind us that the ultimate motivation is to seek the welfare of others. Report an error in the passage at 19:32 Highlight the passage at 19:32

19:43 And wanting the welfare of others then impels us to follow the spiritual path in which we become empowered to help others along their spiritual path. And the Sanskrit word that sums up this altruistic motivation, which is interested in the welfare of others, is the bodhicitta. The bodhicitta. And could I see by a show of hands For how many people this term bodhicitta is quite a new term to you? Report an error in the passage at 19:43 Highlight the passage at 19:43

20:18 So everyone has heard about it. Did you all vote for it in the last election? Okay, good. All right. So the bodhicitta, the wish or the attitude to achieve, to follow the spiritual path, eventually leading to the attainment of full enlightenment, that is the state in which All of those afflictions, all those delusions, all that negative karma blanketing the pure nature of our mind has been completely removed. Report an error in the passage at 20:18 Highlight the passage at 20:18

20:56 And all good qualities, such as love, compassion, wisdom, skill, have been completely developed so that we can work effectively and, in fact, effortlessly for the benefit of other beings. Report an error in the passage at 20:56 Highlight the passage at 20:56

21:11 So that is the... Bodhicitta. So the last two lines, the meaning could be translated as from the virtuous merit, in other words, the positive energy that we create. And the line often says, that follows that is by practicing giving and the other perfections. That's often, so in other words, any of the various activities of the so-called perfections, beginning with giving or generosity. Report an error in the passage at 21:11 Highlight the passage at 21:11

21:44 All the way up through wisdom. But in teaching, in a teaching setting like this, then often in the Tibetan they substitute for those terms that mean by practicing giving and other perfections by engaging in the current teachings. Now we can recite the way it's normally recited, but in our mind we can think specifically By the virtuous merit that we create by participating in this session of learning, of acquainting our mind with the practice of Tong Lin, by that virtue, by that power, what? Report an error in the passage at 21:44 Highlight the passage at 21:44

22:30 May we attain the state of the Buddha, a completely purified, fully developed state of consciousness, which as His Holiness the Dalai Lama has often said is our birthright. Report an error in the passage at 22:30 Highlight the passage at 22:30

22:45 May we attain the state of the Buddha in order to benefit all sentient beings. And those last few words, in order to benefit all sentient beings, really underscores the essence, not only of this four-line prayer, but the entire teaching of Tonglen, which is the subject matter here. Report an error in the passage at 22:45 Highlight the passage at 22:45

23:14 One more time, I'll go through it in English and then we can recite if we wish. We can join in the recitation, I should say, in Tibetan of this wonderful four-line prayer. Report an error in the passage at 23:14 Highlight the passage at 23:14

23:31 I go for refuge in time enlightened to the Buddha, the Dharma and the Supreme Assembly from the virtuous merit that I create by practicing giving and other perfections. May I attain the state of a Buddha in order to benefit all sentient beings. May I attain the state of a Buddha in order to benefit all sentient beings. Report an error in the passage at 23:31 Highlight the passage at 23:31

23:58 I attain state of Ubuddha order to benefit all sentient beings. Report an error in the passage at 23:58 Highlight the passage at 23:58

· · · silence, 2 minutes

25:40 So again, I have a question to ask of you. Everybody has heard of the term bodhicitta, apparently. What about the term tonglen, the title of this course, often translated in English as Sending and receiving or giving and taking. For how many people is this the first exposure to teachings on that particular topic? Report an error in the passage at 25:40 Highlight the passage at 25:40

26:09 Ah, good. Good. There are some. And let me hope that this is not the last exposure to these teachings because in my humble opinion, and I'm not alone in this, this is the most profound. Of all of the teachings of the Buddha. I sincerely believe that. And I've heard extraordinary Lamas say the same thing. Report an error in the passage at 26:09 Highlight the passage at 26:09

26:39 This in spite of the fact that there are extraordinarily profound practices such as Highest Yoga Tantra that we can get into. Amazing teachings. Teachings on Shunyata, the lack of inherent existence, which is the Profound teachings that is the unique contribution of the Buddha to world knowledge. Despite that, this teaching in sending and receiving has a deep abiding profundity, which if it doesn't surpass the profundity of all the other teachings, encompasses them all. Report an error in the passage at 26:39 Highlight the passage at 26:39

27:26 So that's saying a lot. Because Buddha taught, well, according to the Tibetan tradition, he started teaching when he was 35 years old and continued right up until the time he passed away at the age of approximately 80. So 45 years of teaching, hundreds of discourses, all levels of sūtra and tantra. And yet, this teaching, sending and receiving, contains In a very deep sense, a deep abiding sense, the most profound, the most transformative of all of these teachings. Report an error in the passage at 27:26 Highlight the passage at 27:26

28:18 That's a big statement to make. But I think it's justified. Yet, in spite of the fact that it has this profundity to it, the words in which these teachings on Tonglen are couched. The terminology is really simple. You know, it's simple everyday words. You don't encounter words like non-inherent existence, Report an error in the passage at 28:18 Highlight the passage at 28:18

28:48 as you will in the shunyata teachings, or the multiple categories of states of mind, as you will in the loric teachings of the science of the mind. Or the many, many levels of generation and completion stage practices that you encounter in highest yoga tantra. In many of those cases, you feel you have to learn an entirely new vocabulary just in order to receive the teachings. Report an error in the passage at 28:48 Highlight the passage at 28:48

29:20 Well, here, in the Tonglen teachings, the vocabulary, at least as far as I recall, is really simple, everyday vocabulary. Report an error in the passage at 29:20 Highlight the passage at 29:20

29:35 So when we say the teachings are profound, we don't mean that they're difficult to understand because the concepts and terminology are so challenging, but rather that they represent a complete turning around in the center of our consciousness, in the way we view our position in the universe. Report an error in the passage at 29:35 Highlight the passage at 29:35

30:01 We take our ordinary attitude and we completely Turn it around 180 degrees or inside out if you like that better. And that's where the profundity lies in how completely different the view of the Tonglen teachings, how Report an error in the passage at 30:01 Highlight the passage at 30:01

30:29 completely different they are from the ordinary way in which most of us or at least most of me lead our lives. Report an error in the passage at 30:29 Highlight the passage at 30:29

30:43 So Report an error in the passage at 30:43 Highlight the passage at 30:43

30:48 maybe a good place to start is with the first line of a very often repeated set of prayers known as the bodhisattva vows. Some of you who have taken certain commitments may recite this prayer every day as part of those commitments. Report an error in the passage at 30:48 Highlight the passage at 30:48

31:16 These particular bodhisattva vows. And what always strikes me is the very first line in this vow, which in the translation I have reads, the purpose of my life is to free all my kind mother sentient beings from suffering and lead them to enlightenment. Report an error in the passage at 31:16 Highlight the passage at 31:16

31:40 You know, it's just an out and out declaration of what the purpose of our life is. Report an error in the passage at 31:40 Highlight the passage at 31:40

31:48 So that question which arises probably in every adolescent's mind, and then if they're lucky, continues for the rest of their life, what is the meaning of life? What is the purpose of life? Well, here, according to these teachings, according to the teachings of the way of a bodhisattva, the being whose aim is to achieve enlightenment, here the purpose is stated in black and white. Report an error in the passage at 31:48 Highlight the passage at 31:48

32:15 The purpose of my life. Is to free all my kind, mother sentient beings, in other words, everyone else, all beings, from suffering and lead them to enlightenment. Report an error in the passage at 32:15 Highlight the passage at 32:15

32:31 Now, if you were to go around and make a survey of people, you just ask them, what do you think the meaning of life is? Or what is the purpose of life? You know? Will they make a quote from, you know, Monty Python's movie, The Meaning of Life? Report an error in the passage at 32:31 Highlight the passage at 32:31

32:51 You might come up with an answer like Mr. Creosote, the purpose of life is to eat as much as possible until you explode. I mean, how many in the world today, how many millions of people, even if they don't say it, come up with that answer? Report an error in the passage at 32:51 Highlight the passage at 32:51

33:11 The meaning of life is to consume as much as humanly possible, even to the point of exploding. And not just consuming food like Mr. Creosote, but consuming anything. A Report an error in the passage at 33:11 Highlight the passage at 33:11

33:29 good argument could be made that the predominant religion in the world today, certainly in the Western-influenced world, which now seems to be the entire world, the predominant religion seems to be consumerism, to consume. Report an error in the passage at 33:29 Highlight the passage at 33:29

33:48 But upon reflection, that really seems quite an empty purpose in life, doesn't it? Report an error in the passage at 33:48 Highlight the passage at 33:48

33:59 If for no other reason that it never leads to satisfaction. If you could consume something, whether it be food or knowledge or what else, power, if you could consume that to such an extent that you felt really satisfied deep inside, that you found some inner peace from this. That you said, okay, now I'm at peace. Now I'm satisfied. I've had my fill. Well, then there might be a purpose to this kind of rampant consumerism, right? Report an error in the passage at 33:59 Highlight the passage at 33:59

34:45 But that's never the case, is it? Anyone who's addicted to consuming, on any level, can we ever find an instance where they say, ah, that last bite was just perfect. I don't have to think about eating anymore. I'm completely satisfied. I don't need another luxurious meal like this. Now I'm content. I can just eat crackers in bed and I'll be fine. It never happens. Report an error in the passage at 34:45 Highlight the passage at 34:45

35:24 It never happens. Let's say, oh, a new Italian restaurant opened up down the street. Or I heard that right. I've done all the restaurants in San Francisco, all the many hundreds or thousands, right? But I've never come to a restaurant in South America or in Asia or in Africa for that matter. Wow, they eat completely different food over there. Maybe that's where it lies. Maybe that's the treasure I'm looking for. So it's this insatiability. Report an error in the passage at 35:24 Highlight the passage at 35:24

35:57 So if our predominant religion Is just to consume. If that's the answer, when we ask the question, what's the meaning of life? To have as much experience as possible. To fill myself up with whatever it might be. Food on down the line. If that's the answer that we come up with, then it really does seem to lead to an empty life, doesn't it? Report an error in the passage at 35:57 Highlight the passage at 35:57

36:27 There's no, it seems, you know, if that's the meaning or purpose. Doesn't seem to have very much meaning or purpose. And there's ways of talking about this, which is a little, maybe a little indelicate, but one of my lamas mentioned it this way. He said, if your aim in life, if you're not eating to live, but if you're living in order to eat, then keep in mind that all of the food that you eat turns into kaka, which if you don't know, it is the Tibetan term for shit. Report an error in the passage at 36:27 Highlight the passage at 36:27

37:06 So think of it. My goodness. Where does it all end? In that. So it's hard to imagine that a worthwhile purpose of life is something which ends in the production of fecal matter. Something that we turn our nose away from in disgust. Report an error in the passage at 37:06 Highlight the passage at 37:06

37:35 So other people have Reached the conclusion that the purpose of life must be beyond merely, mere consumerism. Report an error in the passage at 37:35 Highlight the passage at 37:35

37:51 And they come up, or we come up, there's no division between us and them, it's all of us, come up with a variety of different answers. And some of those answers focus largely on What's good for me? What's good for number one? Report an error in the passage at 37:51 Highlight the passage at 37:51

38:18 And this is, one could say, a disguised form of consumerism. In other words, the self-promotion. The more I put myself forward, the more famous I get, the more people bestow power on me that I can use, the more... Report an error in the passage at 38:18 Highlight the passage at 38:18

38:49 If not famous, the more notorious I become, then my life is worthwhile. Then it serves my purpose. Then on my tombstone they can carve my name and under it all the things that I've accomplished and my family will look at it with pride and say, oh, granddad, look what this great guy did who's so famous. Report an error in the passage at 38:49 Highlight the passage at 38:49

39:16 People knew his name. He was the best. Fill in the blank in the world, you know, the best athlete, the best writer, the best, the most famous movie star, whatever it is. Report an error in the passage at 39:16 Highlight the passage at 39:16

39:28 So a lot of people feel that that's the purpose of life, the meaning of life, to take their name, that sense of self, and broadcast it so it'll be known, not only while we're alive, but the future generations. Now is that a valid description of activity that occurs in this world? For some people, a relatively small number considering the population of the world, for some people this is really writ very large. So you have a few people who are known by millions if not billions of other people on the planet. Report an error in the passage at 39:28 Highlight the passage at 39:28

40:08 But even on a more modest level, to be the, pardon me for saying this, to be the baddest son of a bitch on the block. In other, in your own local environment to be known as something, the best or the worst or the toughest or the, or the smartest or the cleverest or the sneakiest, right? All of these are, it's the same kind of activity. It's just a smaller arena, but it's the same push for taking one's self-identity and broadcasting it. Report an error in the passage at 40:08 Highlight the passage at 40:08

41:02 And I think that's another epidemic aspect of our culture, which isn't just ours, but I think it's a world culture, is this notion that goes along with it of dividing the world into winners and losers. Report an error in the passage at 41:02 Highlight the passage at 41:02

41:18 Winners are those who strive for this big name and accomplish something so they get it, and losers are those who try and fail, and they end up with the opposite. Type of the opposite kind of result, either very negative press or what's worse, no press at all. Report an error in the passage at 41:18 Highlight the passage at 41:18

41:45 Just complete anonymity. So all of these can be purposes of life and are. It wouldn't take more than a minute or two to list people that we think, even if we don't know them personally, appear to have this as the predominant purpose or meaning of their life. To have this kind of fame. Report an error in the passage at 41:45 Highlight the passage at 41:45

42:16 And I hint, you know, that none of us are completely immune from this. This can sneak in to be the purpose of our activities as well. Report an error in the passage at 42:16 Highlight the passage at 42:16

42:33 Running after prey is an avoiding blame, as it says in the teachings on the eight worldly concerns, for example. Report an error in the passage at 42:33 Highlight the passage at 42:33

42:45 So here, In these teachings, a different purpose of life is said to be not only predominant, but the only real worthwhile, meaningful purpose of life. And I'll just repeat it again. The purpose of my life is to free all my kind, mother-sanctioned beings from suffering and to lead them to enlightenment. Report an error in the passage at 42:45 Highlight the passage at 42:45

43:16 That's the purpose of life. Now, I don't mean by saying any of this that there is a externally Report an error in the passage at 43:16 Highlight the passage at 43:16

43:33 legislated purpose to life, right? That somewhere it's written, you know, high up on a wall somewhere in golden letters, this shall be the purpose of your life. No, we each create our own purpose for life. Report an error in the passage at 43:33 Highlight the passage at 43:33

43:54 The only difference is that this purpose leads to happiness. Whereas all the other purposes, as we talked about, and then of course we have to examine to see if it's true or not, from our experience and from the experience of others, seem to lead to dissatisfaction. Report an error in the passage at 43:54 Highlight the passage at 43:54

44:15 And in many cases, even worse than dissatisfaction, out and out, suffering and misery. Whereas this one seems to have something special to it. It gives us the feeling that life... It is worthwhile. It is worth reading. That there's something we can do with our life that's really significant. Report an error in the passage at 44:15 Highlight the passage at 44:15

44:42 But it's up to us to cultivate that attitude, to commit ourself to that view, and then do everything that's possible to train and accustom our mind in that view. You know, very often we hear the phrase To practice Dharma. To practice Dharma. It's actually very similar to saying to practice the piano or practice the violin. Report an error in the passage at 44:42 Highlight the passage at 44:42

45:14 Because even if you're a world famous pianist or violinist, you still have to practice. You still have to deepen the imprint of your skill. Report an error in the passage at 45:14 Highlight the passage at 45:14

45:26 So the same thing is true for the Dharma. When we're cultivating this attitude of bodhicitta. Of making the purpose of our life, the service of others, there's a lot of obstacles to encounter. Simply stated, the habit of selfishness. Report an error in the passage at 45:26 Highlight the passage at 45:26

45:48 That didn't start yesterday, so it's not going to disappear tomorrow. No matter how many Dharma teachings we receive, how much meditation we do, we're not suddenly going to wipe the slate clean of all of that imprint of selfishness. Report an error in the passage at 45:48 Highlight the passage at 45:48

46:06 Through accustoming our mind to these teachings, to this style of meditation, then it is possible to diminish the strength of that selfishness and replace it with this true interest, this altruistic interest in the welfare of others. So much so that the purpose of our life becomes serving others and ultimately serving them in terms of Helping lead them along the path to liberation and enlightenment. So Dharma is a practice. It's not something that we can just read a few prayers, do a few meditations and suddenly there's a complete turning around in the seat of our consciousness and now we've adopted this completely new perfect attitude. Report an error in the passage at 46:06 Highlight the passage at 46:06

47:02 It's something that we have to practice. Report an error in the passage at 47:02 Highlight the passage at 47:02

47:07 But the promise is that through practice, it becomes second nature. Lama Zopa Rinpoche often makes a distinction between, just Report an error in the passage at 47:07 Highlight the passage at 47:07

47:27 trying to remember the specific terms he uses for this, kind of two types of bodhicitta. And one sometimes uses the term fabricated, fabricated bodhicitta. And he contrasts that with natural or spontaneously arising bodhicitta. And for fabricated bodhicitta, some I've heard people use terms like artificial bodhicitta, things like that. Report an error in the passage at 47:27 Highlight the passage at 47:27

48:00 And I think there's other terms that are used for that. But the emphasis there, when they use that word like fabricated or artificial, doesn't mean that it's fake. It means that it's not yet second nature. And therefore it requires A whole line of thinking and meditating to build up a strong familiarity with it. And then at that moment, we have, if not the actual bodhicitta motivation, something which bears a very strong family resemblance to it. Report an error in the passage at 48:00 Highlight the passage at 48:00

48:33 And with time, we'll turn into the actual bodhicitta. Report an error in the passage at 48:33 Highlight the passage at 48:33

48:39 So this practice, this Tonglen practice is considered I think I can say this without fear of contradiction. I haven't heard all the teachings of all the Lama, so I'm not sure about this. But I think of all of the methods for generating not only fabricated bodhicitta, but the actual bodhicitta in which we can honestly say that the purpose of our life is to free all sentient beings from suffering and lead them to enlightenment. Report an error in the passage at 48:39 Highlight the passage at 48:39

49:16 The most profound technique for cultivating that is the practice of Tom Land. Report an error in the passage at 49:16 Highlight the passage at 49:16

49:38 Before I say some more remarks and we break for a few minutes, is there any questions or comments on what's gone so far? Yes, please. Oh, I'm sorry. I thought you had a question. Oh, yeah. Oh. Report an error in the passage at 49:38 Highlight the passage at 49:38

49:59 Now you have to train me on that, too. That's a good system. I have to wait for my cue. Report an error in the passage at 49:59 Highlight the passage at 49:59

50:19 There's a big distinction in repeating something over and over and over again that I'm not convinced that I can do because I have taken the bodhicitta around. But I'm not convinced that I can do what it says that I can do. The question about the per... Report an error in the passage at 50:19 Highlight the passage at 50:19

50:37 And I have a conflict with that, with just repeating something and then as I repeat it I go, I'm never going to be able to do that, I'm never going to be able to do that is the echo that I hear after saying that. And part of me also feels that if I am to discover the purpose of my life, I don't think it is helpful if someone tells me what it is without me discovering. Report an error in the passage at 50:37 Highlight the passage at 50:37

51:02 And part of me feels that it's in the discovery. of the purpose of my life, something Report an error in the passage at 51:02 Highlight the passage at 51:02

51:13 will come. It's not in just being handed a formula. Those are both very, very valid remarks, I think, for myself. And the way I approach it, or at least over the years, the way I've come to approach it is not to take the teachings In this kind of prescriptive manner. Because Buddha himself never, he emphasized, don't ever accept any of my teachings out of respect for me. Report an error in the passage at 51:13 Highlight the passage at 51:13

51:51 Right? But test them. And you know the analogy that he used was someone wants to buy gold. And to know whether it's true gold or not, there's certain tests for assaying gold. You rub it, you cut it, you pour acid on it. Like that. Then if it passes all those tests, then you accept that that is the genuine article. In a similar way, he said his teachings weren't to be accepted as if they were, I'm telling you what to do. Report an error in the passage at 51:51 Highlight the passage at 51:51

52:25 But here's a view. Test it out for yourself. Does it make sense? Is it internally consistent? Does it lead to the kind of result that it... It purports to lead to it. And if it passes those tests, then you can accept it, not because someone else told you it was true, but because you discovered for yourself that it's true. Report an error in the passage at 52:25 Highlight the passage at 52:25

52:51 So, for example, just as a very modest example of that, when we started with the purpose of life, it wasn't that when we read this statement we say, okay, It says here in the Bodhisattva vow, so it must be true. He said we take that statement as some kind of standard or criteria, something to be tested against. Report an error in the passage at 52:51 Highlight the passage at 52:51

53:22 And the way I was approaching it today was, all right, this is a purpose of life, this could be a purpose of life, but people feel that they have. Some meaning or purpose in their life. So what is it? If it's not this, what is it? So you actually go through the kinds of things that you think make life meaningful or purposeful. Report an error in the passage at 53:22 Highlight the passage at 53:22

53:48 Now, I started with, you know, I kind of cheated a little bit, you know, by choosing something that we could probably pretty quickly agree that even though many people take it as the meaning of life, in other words, in a word, not eating to live, but living to eat, you know, that kind of... attitude that can Report an error in the passage at 53:48 Highlight the passage at 53:48

54:10 I don't think we would be in this room if we hadn't already rejected that to some extent, maybe not completely. But using that as an example, then we can move, okay, it's not that, but maybe it's something else. Report an error in the passage at 54:10 Highlight the passage at 54:10

54:26 Maybe it's not that, maybe it's something else. And then by this process of elimination, or by getting closer and closer to what we really feel about, or to use your term, What we really discover is meaningful for us, that's using these teachings in a good way. Not, well, the Buddha said it or whoever wrote the bodhisattva said it, therefore it's just up to me to accept it as true. Report an error in the passage at 54:26 Highlight the passage at 54:26

54:54 So I think that's the best way, myself, the best way of taking any of the Buddhist teachings that we have as this is being put out for our consideration, test it like you test gold, And if upon testing it, which means comparing it with other possibilities, then we think that actually this is leading in a good, safe, wholesome direction, then we can take it on board, but not simply out of what we call blind faith or because the teacher, not this teacher, but whoever's in front of you is very charismatic. Report an error in the passage at 54:54 Highlight the passage at 54:54

55:38 Lama Yeshe used to say that, you know, when he first came to the West in 1974, and he would say, you know, sometimes people come to teachings from Lama because he or she looks so exotic, you know, these kind of burgundy robes and, you know, different physiognomy and, you know, carrying strange items, you know, making sounds in a different language. Report an error in the passage at 55:38 Highlight the passage at 55:38

56:08 And some people are attracted just out of the novelty, just out of the sheer show business of it. So it is possible for fads to catch on. And there was a time in which the Tibetan teachings were very faddish. Oh, you have a Lama coming? I'll go see him. He's giving you a nation? I'll take it. What's it about? I don't care. Report an error in the passage at 56:08 Highlight the passage at 56:08

56:39 Those kind of fads come and go. So we shouldn't approach, I don't think, we should approach the Dharma in that kind of faddish, blind faith, you know, give it to me and I'll accept it kind of way. Nor should we reject it because it sounds unusual or strange or is opposite to what we normally think. So instead of accepting or rejecting, we just take it as, the only word that I'm thinking of is as a standard, but I think there must be a better word. Report an error in the passage at 56:39 Highlight the passage at 56:39

57:07 I just can't think of it at the moment. Take it as something to test our ideas against. And if we find that just repeating the lines of a certain prayer over and over again has a deadening effect on us, and if there's anyone in this room who feels that way, raise their hand. I'm raising my hand. Report an error in the passage at 57:07 Highlight the passage at 57:07

57:36 That's been my experience over the years. Again, I take Lama Yeshi's advice to heart. He says, if the words of the prayers don't have a positive effect on your mind, if they lose their oomph, if they have this deadening effect, don't recite them. Report an error in the passage at 57:36 Highlight the passage at 57:36

57:58 Try to discover what the essential meaning is behind them and, well, this is not his language, marinate your mind in the meaning. Let it soak up the juices of the meaning. And then, you know, you can do any number of things. You can go back to the prayer later, because now the prayer does have meaning for you. Report an error in the passage at 57:58 Highlight the passage at 57:58

58:21 Or you can write your own prayer. Or you can find a prayer maybe from another spiritual tradition that does speak to you. It has the same meaning, but it's a language that appeals to you more. Or just let your life be the prayer. Report an error in the passage at 58:21 Highlight the passage at 58:21

58:41 So I think we have to be kind of careful. That we don't bludgeon ourselves with the Dharma. The Dharma is meant to be a guide, but it isn't meant to straight jacket us into this or that. And I Report an error in the passage at 58:41 Highlight the passage at 58:41

59:26 can remember Lama warning us about taking on too much too quickly, because like taking on too much food too quickly, it could lead to indigestion, Dharma indigestion. In the beginning we kind of gobble it in. Try to incorporate it, and then at some point a doubt arises, like, what am I doing? Why am I reciting these prayers in a language I don't even know? Report an error in the passage at 59:26 Highlight the passage at 59:26

59:52 Why am I repeating these things over and over again? And then instead of just stepping back and trying to view it from another angle which is beneficial, we just kind of vomited it out, like Mr. Creosote, if you remember that. So you have to be a little bit careful. Report an error in the passage at 59:52 Highlight the passage at 59:52

1:00:15 What seems to be pious religious behavior taking on all these external forms may not fit with us. And the more we try to hold on to them, the more it might lead to indigestion. Now, that's not to say that there's many people who really find great benefit in following these traditional forms. Whether they be Tibetan or Western, many people follow that. Even some people in the beginning who don't feel that way about the traditional forms, some of them later on through familiarity and so forth find great inspiration from them. Report an error in the passage at 1:00:15 Highlight the passage at 1:00:15

1:01:05 Especially if the form is one that our own spiritual guru has demonstrated for us. Like there's certain prayers, there's certain mantras which when I listen to it in my mind and I can hear the way Lama Yeshe used to pronounce it, then all I have to do is think of that and that mantra comes alive with the power that it's beyond explanation because it's no longer just sounds, it's no longer words in Sanskrit language. Report an error in the passage at 1:01:05 Highlight the passage at 1:01:05

1:01:45 It's no longer a prayer in Tibetan. It's the essence of Lama's wisdom and compassion making its way felt through the medium of these prayers, manchas, practices. Report an error in the passage at 1:01:45 Highlight the passage at 1:01:45

1:02:02 So the traditional forms, at least don't misinterpret that. I'm not suggesting that we throw out or you throw out any forms. Whether they're ritual procedures or prayers or whatever, but just to be truthful to what's working for us. And if there's a practice which we're somehow told or suggested that would be beneficial for us, and we're not completely sure about it, then just go slow. Report an error in the passage at 1:02:02 Highlight the passage at 1:02:02

1:02:39 The process of opening our mind and becoming familiar to something, for most of us, comes about in a gradual. manner. Be easygoing. That was one of Lama Yeshe's mantras. Be easygoing. Be compassionate for yourself. Now, I don't know if any of that answered your question. Report an error in the passage at 1:02:39 Highlight the passage at 1:02:39

1:03:06 So there you saw a perfect example of my brief answer to a question. And with that, we'll take a, I think here at Tzajanin we normally have a 10 minute break. Is that right? Yeah? We do and don't. Okay. We'll tell you what. According to my clock, it's 8.03, so why not at 8.15 we come back. We can ring a gong a little bit before that so we know when to come back. And then in the second half, my intention, which who knows whether it's going to happen or not, is to actually start the process of meditation, which will serve as the basis for the progressive Tonglen practices that are going to be introduced. Report an error in the passage at 1:03:06 Highlight the passage at 1:03:06

1:03:52 tomorrow, Thank you. Report an error in the passage at 1:03:52 Highlight the passage at 1:03:52

1:04:24 use an L &B as a little switch. Yeah, so what I did, I think this thing here. No, but my worry was that it might harm or something. It wouldn't harm. Okay. Report an error in the passage at 1:04:24 Highlight the passage at 1:04:24

1:04:47 So Report an error in the passage at 1:04:47 Highlight the passage at 1:04:47

1:04:51 is this a good position? Report an error in the passage at 1:04:51 Highlight the passage at 1:04:51

1:04:58 Can people hear? Report an error in the passage at 1:04:58 Highlight the passage at 1:04:58

· · · silence, 1 minute

1:05:38 So was that break long enough for you? Yeah? You comfortable? Report an error in the passage at 1:05:38 Highlight the passage at 1:05:38

1:06:02 So this practice of Tonglen, Report an error in the passage at 1:06:02 Highlight the passage at 1:06:02

1:06:10 this method for cultivating bodhicitta, this attitude of wishing to attain enlightenment for the sake of others, for being able to develop and internalize it. Through the cultivation of love and compassion, this practice of Tonglen can be done in quite a number of different ways. Report an error in the passage at 1:06:10 Highlight the passage at 1:06:10

1:06:36 And so my hope for this weekend is to provide a progressive series of meditations on Tonglen. So it's easier for us to get more completely in the spirit of it. And I'm doing it. Out of some experience that I've had in which comparing it with very often a traditional explanation of the Tonglen practice in which we're thrown into the deep end of the pool right to begin with. Report an error in the passage at 1:06:36 Highlight the passage at 1:06:36

1:07:21 And it's possible for us to float and survive. But it's also possible to feel quite overwhelmed. But I had the experience a number of years ago, pardon me, Report an error in the passage at 1:07:21 Highlight the passage at 1:07:21

1:07:36 of hearing a presentation of the Tonglen practice by Alan Wallace and later a similar commentary on it by the translator of the Dalai Lama, Tsutton Chimpa, which when I heard it I thought, oh. Report an error in the passage at 1:07:36 Highlight the passage at 1:07:36

1:07:57 That's a good way of getting into Tokla. It doesn't set up the obstacle right from the beginning. It allows it to be cultivated in a more organic way. So what I'm going to try to do here is to lead a series of practices, a series of meditations based, at least in part, On that approach that I first heard from Allen and Tsukton Tsimpo. And leading eventually to the presentation of the deep water version. Report an error in the passage at 1:07:57 Highlight the passage at 1:07:57

1:08:42 So some of you who have heard teachings on Tonglen before, when it starts you might think, well that's not Tonglen, that's not the traditional way. And you're right. It isn't, but it's a valid way. And I think, my own experience, is I think it's helpful. So that's the way I'm going to try to approach it this time. Is that acceptable? Even if it's not acceptable, that's what I'm going to do. Report an error in the passage at 1:08:42 Highlight the passage at 1:08:42

1:09:15 But I figured I'd give you the chance to voice your opinion anyway. Report an error in the passage at 1:09:15 Highlight the passage at 1:09:15

1:09:27 So in the remaining time, I'd like to see if I can... Start with two practices, each one relatively short, to set the basis for what we're going to do tomorrow. And the first one is something probably everyone here is familiar with in one form or another, and that is breath awareness meditation. And this is significant for the Tonglen practice because one of the most profound ways of doing the Tonglen practice It is, as it says in the teachings themselves, is to mount the practice on the breath. Report an error in the passage at 1:09:27 Highlight the passage at 1:09:27

1:10:14 There's ways of doing the practice that aren't tied to the breath specifically, but the really, the in-depth, profound practice of tonglen is tied with the breath. So what I thought to do is just lead a simple Breath awareness meditation so that we can get into that mode and then elaborate it from there. Report an error in the passage at 1:10:14 Highlight the passage at 1:10:14

1:10:46 Typically, the breath awareness meditation is introduced not as a way of leading specifically into the Tonglen practice, but as a way of cultivating voluntary sustained attention on a given object. Report an error in the passage at 1:10:46 Highlight the passage at 1:10:46

1:11:05 Without the ability to take our mind, place it on a chosen object and keep it there for an extended period of time, it's virtually impossible to develop deep realizations or experiences because our mind is constantly being distracted, jumping from this to that, or it's falling into a state of lethargy and dullness. Report an error in the passage at 1:11:05 Highlight the passage at 1:11:05

1:11:28 So breath awareness meditation is often introduced as a way of starting to combat Those obstacles of mental wandering or distraction on one hand and dullness on the other, and slowly cultivating the ability to stay on one object for an extended period of time. Now probably everyone here, almost everyone here, has had a little bit of experience in that practice, so I'm not going to give too much instructions, but I'll give a few. Report an error in the passage at 1:11:28 Highlight the passage at 1:11:28

1:12:02 So we start. By finding a position that is comfortable, that we feel, okay, I could stay in this position for 10 or 15 minutes without having to move. Report an error in the passage at 1:12:02 Highlight the passage at 1:12:02

1:12:17 So we can make kind of an honest commitment to avoid extraneous movement because the less we move our body, the easier it is to calm the mind. So just settle into a position that is easeful. Report an error in the passage at 1:12:17 Highlight the passage at 1:12:17

1:12:33 Discover that there's any part of our physical makeup which is tense or tight or where the energy is blocked. Then, as we take a series of cleansing breaths, just breathe into the center of that blockage. Report an error in the passage at 1:12:33 Highlight the passage at 1:12:33

1:12:54 Begin the process of dissolving or loosening. Loosening it or if it's dark, use the cleansing breath to bring light and illuminate. That darkness. And then let go of any interferences with the out breath. So let's just take a series of three or four cleansing breaths. Long, deep, slow inhalation. Penetrating the center of any locked or tightness we feel in our body. Report an error in the passage at 1:12:54 Highlight the passage at 1:12:54

1:13:34 And then letting go. Letting go of the exhalation. Letting go of any of those interferences. And then we can repeat it a second, a third, and if we wish, a fourth time. Some Report an error in the passage at 1:13:34 Highlight the passage at 1:13:34

1:13:58 people, when they breathe out during this exercise, they actually sigh. Just letting go. That can be helpful. Report an error in the passage at 1:13:58 Highlight the passage at 1:13:58

1:14:36 And then when we've, in this way, taken care of at least some of the superficial obstacles that could interfere with meditation practice, Report an error in the passage at 1:14:36 Highlight the passage at 1:14:36

1:14:48 Then we relinquish control over the breath. We no longer pull it in with any extra energy or expel it with any extra energy, but simply let the breath come and go of its own accord. Report an error in the passage at 1:14:48 Highlight the passage at 1:14:48

1:15:11 Instead of thinking, I am breathing the air, adopt the attitude, the air is breathing me. Report an error in the passage at 1:15:11 Highlight the passage at 1:15:11

1:15:37 And let us try to be mindful. of the complete cycle of the breath that is as far as the inhalation is concerned try to be aware of the entire duration of the in-breath from the moment the air starts to creep in our nostrils all the way through to the point when the inhalation comes to an end all the while being mindful breath is flowing in and Report an error in the passage at 1:15:37 Highlight the passage at 1:15:37

1:16:22 similarly Try to maintain awareness of the entire duration of each exhalation from the time the air begins to leave the gateway of the nostrils until the exhalation comes to a complete stop. All that time, simply making the mental note, breath is flowing out. So breath is flowing in with each in-breath, breath is flowing out with each out-breath. Report an error in the passage at 1:16:22 Highlight the passage at 1:16:22

1:16:51 Now Report an error in the passage at 1:16:51 Highlight the passage at 1:16:51

· · · silence, 1 minute

1:17:47 let us pause. For an additional instruction, we Report an error in the passage at 1:17:47 Highlight the passage at 1:17:47

1:18:03 should allow the breath to be the leader of this experience. What I mean by that is it would be a mistake to make the mental note, breath is flowing in first, and then taking that as an instruction, then to inhale. Report an error in the passage at 1:18:03 Highlight the passage at 1:18:03

1:18:28 Instead, we allow the breath to flow in of its own accord, and while it's doing that, We note exactly what is happening. That is, breath is flowing in. So the mental note is a description of what is happening. It's not a command of what should happen. Report an error in the passage at 1:18:28 Highlight the passage at 1:18:28

1:18:53 And the same with the outcome. Report an error in the passage at 1:18:53 Highlight the passage at 1:18:53

1:19:04 So let us focus on that for just a few more moments. And Report an error in the passage at 1:19:04 Highlight the passage at 1:19:04

· · · silence, 1 minute

1:19:55 once again, we can pause for a moment. Report an error in the passage at 1:19:55 Highlight the passage at 1:19:55

1:20:02 As we focus on the incoming and outgoing breath, we may notice several things. One might be that even though the pattern of breathing is constant, in-breath followed by out-breath followed by in-breath and so forth, the quality of each breath is individual and differs. Report an error in the passage at 1:20:02 Highlight the passage at 1:20:02

1:20:31 For example, sometimes the breathing is slow and sometimes it's rapid. Sometimes it's shallow, sometimes it's deep. Sometimes the breath feels smooth, other times rough and interrupted. In this exercise, let us try not to have any preference for one kind of breath over the other. Report an error in the passage at 1:20:31 Highlight the passage at 1:20:31

1:21:03 Just note their individual qualities and then continue observing the breath. Report an error in the passage at 1:21:03 Highlight the passage at 1:21:03

1:21:18 And that leads to a second observation. We do have a tendency to make judgments. We can even judge our breath. Report an error in the passage at 1:21:18 Highlight the passage at 1:21:18

1:21:33 Oh, that breath was good. The next one I didn't like so much. That one was comfortable and smooth. The other one was rough and discontinuous. Report an error in the passage at 1:21:33 Highlight the passage at 1:21:33

1:21:45 We can make those judgments nonstop. But when we make the judgments, we're no longer focusing on the breath. Our attention has become distracted or hijacked to a comment, a criticism, an attitude, a judgment. Report an error in the passage at 1:21:45 Highlight the passage at 1:21:45

1:22:15 And our attention can be distracted or hijacked by many other things as well. The sounds coming into this room from outside, the sounds arising in the room itself, other sensory experiences, memories, anticipations, all of these can easily arise in the mind and hijack our attention. Report an error in the passage at 1:22:15 Highlight the passage at 1:22:15

1:22:48 And this is where the work of this meditation comes in. For the moment we become aware that we're no longer exclusively focusing on the incoming and outgoing breath, Report an error in the passage at 1:22:48 Highlight the passage at 1:22:48

1:23:03 we should try to relax our grip on whatever that extraneous object or experience might be, and then gently but firmly escort our attention back to the incoming and outgoing breath. Let Report an error in the passage at 1:23:03 Highlight the passage at 1:23:03

1:23:25 go of that extraneous object, loosen one's grip on it. Report an error in the passage at 1:23:25 Highlight the passage at 1:23:25

1:23:31 Without any sense of blame or self-recrimination and simply escort the attention back to what is naturally going on. That is the breath. Breath is going in, breath is going out. Report an error in the passage at 1:23:31 Highlight the passage at 1:23:31

1:23:54 So let's do that practice for a few more moments. Report an error in the passage at 1:23:54 Highlight the passage at 1:23:54

· · · silence, 1 minute

1:24:39 And all the while, try to stay relaxed. Report an error in the passage at 1:24:39 Highlight the passage at 1:24:39

1:24:52 Keep one's expression soft. Report an error in the passage at 1:24:52 Highlight the passage at 1:24:52

1:25:16 Okay. So once again, we can give ourselves... A little rest from this concentrated practice. Report an error in the passage at 1:25:16 Highlight the passage at 1:25:16

1:25:31 And this kind of exercise is one that we can do both in a formal manner, like we're doing here, sitting in a particular meditation posture for an extended period of time, of some minutes, or it is something we can season the day with. In other words, at any moment when we don't have anything else. That our attention is required for, we can simply tune into our breath. Even Report an error in the passage at 1:25:31 Highlight the passage at 1:25:31

1:26:07 if it's for a few seconds here or a few seconds there, the observation of the breath keeps us anchored in the present moment. Report an error in the passage at 1:26:07 Highlight the passage at 1:26:07

1:26:23 Repetition, that tendency for the mind to enter the fantasy world of the not yet happened future or the fantasy of the world of the misremembered past, All of that begins to subside into the ever-present moment that is happening right now. So Report an error in the passage at 1:26:23 Highlight the passage at 1:26:23

1:26:53 when this class ends, before the class begins tomorrow, and during any break times, whenever you have a free moment or two, even if it's just a matter of a few seconds, give yourself a mini-break by simply focusing one's attention. On the incoming and outgoing breath. Report an error in the passage at 1:26:53 Highlight the passage at 1:26:53

1:27:20 Okay. So that observation of the breath is something that, of course, we can practice and cultivate. And it's very good to spend a few moments doing such a practice in the beginning of almost any meditation practice or, for that matter, before any practice that requires our attention and concentration. Report an error in the passage at 1:27:20 Highlight the passage at 1:27:20

1:27:49 Even if it is... Not a particular Dharma subject, such as focusing on filling out tax forms and so forth. Relaxing the mind, focusing on the present moment, will clear the mind of a lot of clutter and then whatever work we do will benefit greatly from that clarity. Report an error in the passage at 1:27:49 Highlight the passage at 1:27:49

1:28:16 So now, we're going to take a step beyond. This particular breath awareness meditation by exercising another quality of the mind. That first practice that we introduced quite briefly, the quality of the mind that it focuses on, as stated, is the ability of the mind to stay on a chosen object For an ever extended period of time without falling prey to distraction or dullness. Report an error in the passage at 1:28:16 Highlight the passage at 1:28:16

1:29:03 Or if it does fall prey to distraction or dullness, rebounding from it. So that ability of the mind to focus in unwavering attention is one quality of mental experience, one quality of awareness. But it is by far not the only quality of the mind. Report an error in the passage at 1:29:03 Highlight the passage at 1:29:03

1:29:26 Also within awareness is the ability to imagine, to visualize, to engage in constructive thought, to use memory, to use discursiveness, to figure things out. These are also very valid, very important aspects of consciousness, of awareness, and they can be cultivated in a breath. Awareness meditation as well. So to do that, especially in context of the course that's been given this weekend, Report an error in the passage at 1:29:26 Highlight the passage at 1:29:26

1:30:09 we use our power of memory and our experience to try to bring to mind, try to remember any experiences we may have had in this life in which we felt Report an error in the passage at 1:30:09 Highlight the passage at 1:30:09

1:30:29 truly happy. Not happy in the sense of Superficial pleasure or because something happened that we wanted to happen. Not just that momentary delight, but a deeper kind of happiness. A sense of well-being that we can experience even when outer circumstances are not going our way. A deep abiding peacefulness of mind, a mind of contentment, a mind of feeling whole. Report an error in the passage at 1:30:29 Highlight the passage at 1:30:29

1:31:05 Try to use one's memory to go back to any experience we've had that feels similar to that, when we've tasted that which can be called genuine happiness, which is not just momentary pleasure, but has something to do with a sense of well-being, with peace of mind, with contentment, feeling that we're Not just living, not just surviving, but actually flourishing. And all of that, just for the sake of convenience, we can label genuine happiness, deep happiness, abiding well-being. Report an error in the passage at 1:31:05 Highlight the passage at 1:31:05

1:32:03 So let's try that. Spend a moment or two trying to recall experiences like that that you may have had. They can be very huge and profound. Report an error in the passage at 1:32:03 Highlight the passage at 1:32:03

1:32:21 They can be relatively mild, Report an error in the passage at 1:32:21 Highlight the passage at 1:32:21

1:32:29 but allow oneself to remember and to whatever extent possible enter into that state of mind. Report an error in the passage at 1:32:29 Highlight the passage at 1:32:29

1:33:00 There may be certain conditions or experiences which served as the environment or the trigger for this sense of genuine happiness, the sense of well-being. Report an error in the passage at 1:33:00 Highlight the passage at 1:33:00

1:33:20 If so, Imagine that we're receiving from the world all the causes and conditions for experiencing such a sense of well-being, peace of mind and flourishing. Report an error in the passage at 1:33:20 Highlight the passage at 1:33:20

1:34:06 If it's helpful, we can ask ourselves, what could I be receiving from the world right now that would help induce this experience of well-being, genuine happiness? Report an error in the passage at 1:34:06 Highlight the passage at 1:34:06

1:34:23 And then imagine the world. Bestowing upon us just such an experience, just such a circumstance. Report an error in the passage at 1:34:23 Highlight the passage at 1:34:23

· · · silence, 1 minute

1:35:06 Anything that is capable of inducing such an experience of genuine happiness is what we think of as good, as coming from the source of profound goodness, of Report an error in the passage at 1:35:06 Highlight the passage at 1:35:06

1:35:31 trouble. There are many sources of goodness to be found. Report an error in the passage at 1:35:31 Highlight the passage at 1:35:31

1:35:40 So now using the power of imagination, Report an error in the passage at 1:35:40 Highlight the passage at 1:35:40

1:35:45 visualize or feel, simply feel that we are now sunbathing, not in the radiance of the ordinary sun in the sky, but in the sphere of radiant light, which is the nature and the source of this profound goodness. If Report an error in the passage at 1:35:45 Highlight the passage at 1:35:45

1:36:16 there is someone in particular that we identify as a font of such goodness, For example, our own personal guru, His Holiness the Dalai Lama or anyone who represents what is true and good in our life, what inspires genuine happiness, Report an error in the passage at 1:36:16 Highlight the passage at 1:36:16

1:36:42 then imagine such a being seated in the center of that sphere of radiant light. And Report an error in the passage at 1:36:42 Highlight the passage at 1:36:42

1:36:53 if no person comes to mind from your personal experience, then simply think, simply imagine, Report an error in the passage at 1:36:53 Highlight the passage at 1:36:53

1:37:07 That radiant sphere itself. Report an error in the passage at 1:37:07 Highlight the passage at 1:37:07

1:37:12 We're bathing in the light of that goodness. And Report an error in the passage at 1:37:12 Highlight the passage at 1:37:12

1:37:29 as that light reaches us, it enters into us through all the pores of our body, Report an error in the passage at 1:37:29 Highlight the passage at 1:37:29

1:37:41 enters us through the crown of our head, enters us directly into our heart and Report an error in the passage at 1:37:41 Highlight the passage at 1:37:41

1:37:52 bestows upon us this experience of well-being, of genuine happiness. Report an error in the passage at 1:37:52 Highlight the passage at 1:37:52

· · · silence, 1 minute

1:38:33 We feel resistance. Allow that resistance. To dissolve and open oneself up to these waves of inspiration coming from that source of goodness and bestowing us a taste of genuine well-being. Report an error in the passage at 1:38:33 Highlight the passage at 1:38:33

1:39:09 And the more we open ourselves up to receiving these rays of light of this primordial goodness, the more that light itself begins to take root and grow in the center of our own heart. Report an error in the passage at 1:39:09 Highlight the passage at 1:39:09

1:39:32 So each time we breathe in, the radiance within our own heart grows stronger, Report an error in the passage at 1:39:32 Highlight the passage at 1:39:32

1:39:56 fills us up completely in Report an error in the passage at 1:39:56 Highlight the passage at 1:39:56

1:40:05 every cell of our Report an error in the passage at 1:40:05 Highlight the passage at 1:40:05

1:40:14 mind and Report an error in the passage at 1:40:14 Highlight the passage at 1:40:14

1:40:22 filling us to overflowing. Report an error in the passage at 1:40:22 Highlight the passage at 1:40:22

1:40:40 And at this point, let's expand the scope of our awareness by simply recognizing that just as I wish to experience this genuine happiness, this contentment, peace, well-being. Report an error in the passage at 1:40:40 Highlight the passage at 1:40:40

1:41:03 So too do all other beings. Report an error in the passage at 1:41:03 Highlight the passage at 1:41:03

1:41:11 And we can start by someone, excuse me, we can start with thinking of someone who is already particularly near and dear to us. Someone for whom we feel a natural affection and love and sympathy. A family member, a close friend, perhaps. Report an error in the passage at 1:41:11 Highlight the passage at 1:41:11

1:41:35 Invite that person in to take his or her seat in front of us. Report an error in the passage at 1:41:35 Highlight the passage at 1:41:35

1:41:49 And as that light fills us to overflowing, we Report an error in the passage at 1:41:49 Highlight the passage at 1:41:49

1:41:56 then send it to this dear one, bestowing upon him or her that same experience of genuine happiness, peace and well-being. Report an error in the passage at 1:41:56 Highlight the passage at 1:41:56

1:42:20 And now for the concluding five minutes of this session, let's mount that practice on the breath in the following way. Return to the breath awareness, Report an error in the passage at 1:42:20 Highlight the passage at 1:42:20

1:42:38 observing, Each complete cycle of inhalation and exhalation. But now, instead of labeling that experience, breath is flowing in and breath is flowing out, as we did before, now with each inhalation, think, may I be happy. With Report an error in the passage at 1:42:38 Highlight the passage at 1:42:38

1:43:08 each exhalation, direct our attention to that loved one and think, may you be happy. Report an error in the passage at 1:43:08 Highlight the passage at 1:43:08

1:43:21 With each inhalation, the light from that source of genuine goodness fills us completely. Report an error in the passage at 1:43:21 Highlight the passage at 1:43:21

1:43:38 Exhalation, we radiate that light to the dear one with the thought, may you be happy. May Report an error in the passage at 1:43:38 Highlight the passage at 1:43:38

1:44:04 I experience peace? May you experience peace? And allow our imagination to picture both ourselves and the dear one as actually experiencing the happiness that we deeply yearn for. Report an error in the passage at 1:44:04 Highlight the passage at 1:44:04

1:44:49 Before, whenever our attention gets distracted, simply let go of the distraction and return to the incoming and outgoing breath, Report an error in the passage at 1:44:49 Highlight the passage at 1:44:49

1:45:03 slowly expanding the scope so that we're sending out these thoughts of love and kindness, not just to that dear friend, but to our neighbors, our friends, Report an error in the passage at 1:45:03 Highlight the passage at 1:45:03

1:45:25 strangers, and even to those with whom we disagree or have problems with. Report an error in the passage at 1:45:25 Highlight the passage at 1:45:25

1:45:40 May I be happy. May all beings be happy. Report an error in the passage at 1:45:40 Highlight the passage at 1:45:40

1:45:48 Focus on this for the concluding two minutes of this practice. And Report an error in the passage at 1:45:48 Highlight the passage at 1:45:48

· · · silence, 2 minutes

1:47:31 this practice to close by Report an error in the passage at 1:47:31 Highlight the passage at 1:47:31

1:47:39 simply observing whatever sense of well-being, peace of mind has been cultivated through even this brief practice to Report an error in the passage at 1:47:39 Highlight the passage at 1:47:39

1:47:58 observe and to find that experience of well-being and simply allow our mind To rest in it. Report an error in the passage at 1:47:58 Highlight the passage at 1:47:58

· · · silence, 1 minute

1:48:42 Just a word or two before we do the final dedication for this introductory practice. Report an error in the passage at 1:48:42 Highlight the passage at 1:48:42

1:48:54 As long as we're alive, we're breathing. Which means any time between now and tomorrow morning, the breath is there for us to focus on if we wish. Report an error in the passage at 1:48:54 Highlight the passage at 1:48:54

1:49:11 Especially if we have nothing else that needs our urgent attention. Report an error in the passage at 1:49:11 Highlight the passage at 1:49:11

1:49:19 So it's quite helpful periodically simply to check into the breath, Report an error in the passage at 1:49:19 Highlight the passage at 1:49:19

1:49:31 focusing particularly on sustained attention, such as observing breath is coming in, breath is going out, Report an error in the passage at 1:49:31 Highlight the passage at 1:49:31

1:49:49 replacing our attention on the incoming and outgoing breath whenever it has become distracted. Do that, Report an error in the passage at 1:49:49 Highlight the passage at 1:49:49

1:50:04 remembering the deepest yearning that we share with all other beings. To have a life of genuine happiness, endowed with peace and a sense of all being. Report an error in the passage at 1:50:04 Highlight the passage at 1:50:04

1:50:19 Then when we observe the breath, we can do it remembering as we breathe in the wish, may I be happy. And Report an error in the passage at 1:50:19 Highlight the passage at 1:50:19

1:50:38 as we breathe out, may you be happy. May all beings be happy. Report an error in the passage at 1:50:38 Highlight the passage at 1:50:38

1:50:48 Even if we were to do this practice very briefly. For a few moments here and a few moments there, we can have a profound effect on changing the center of gravity of our mind and Report an error in the passage at 1:50:48 Highlight the passage at 1:50:48

1:51:08 causing these thoughts of loving kindness, the wish for happiness to arise more and more spontaneously, more pervasively and more naturally. Report an error in the passage at 1:51:08 Highlight the passage at 1:51:08

1:51:35 At the end of this introductory session, we started with a motivation. As expansive and as altruistic as we could generate. Then we engage in the actual activity itself, which had many parts, speaking, listening, thinking, questioning, Report an error in the passage at 1:51:35 Highlight the passage at 1:51:35

1:52:03 practicing, certain meditation instructions. And now we've reached the end. So Report an error in the passage at 1:52:03 Highlight the passage at 1:52:03

1:52:15 through the virtue of taking two hours out of our life to do such things as... Thinking of the nature of refuge and bodhicitta, Report an error in the passage at 1:52:15 Highlight the passage at 1:52:15

1:52:28 cultivating qualities of attention, generating thoughts of love and kindness, it's undoubted that a certain positive energy has been generated in our hearts and in our minds, in all of us individually and in all of us collectively as well. Report an error in the passage at 1:52:28 Highlight the passage at 1:52:28

1:52:54 So now, let us dedicate all of that positive energy. Following the examples of the great gurus, buddhas and bodhisattvas of the past and the present and of those who will come in the future, who dedicate the positive merit of their, excuse me, the positive energy of their meritorious activities, Report an error in the passage at 1:52:54 Highlight the passage at 1:52:54

1:53:21 fully understanding that neither themselves nor the objects of their dedication nor the act of dedication itself is even one atom. A concrete self-existence. Nevertheless, dedicating that energy so that all beings may be released from their mental and physical suffering. Report an error in the passage at 1:53:21 Highlight the passage at 1:53:21

1:53:49 So that fully qualified teachers such as His Holiness the Dalai Lama, Lama Tsongkhapa Rinpoche, Keshi Dakpa and others may be endowed with long and fruitful lifetimes. Report an error in the passage at 1:53:49 Highlight the passage at 1:53:49

1:54:05 Also, so that we may come. Under the benevolent care of such compassionate spiritual teachers in this and in all future states of existence. Report an error in the passage at 1:54:05 Highlight the passage at 1:54:05

1:54:20 So that the Buddhas residing in every corner of the universe continue to turn the peerless wheel of the Dharma and so that we ourselves are able to travel along the path of spiritual unfoldment, reach the state of complete enlightenment. And thereby be able to spontaneously and effortlessly repay the infinite kindness we've received from each and every day. Report an error in the passage at 1:54:20 Highlight the passage at 1:54:20

1:55:05 Also, within this Dharma Center, there's the venerable Losang Chukki who has faced health problems recently. So whatever positive energy we've generated here, may we dedicate it to our swift, And complete recovery to full health. Report an error in the passage at 1:55:05 Highlight the passage at 1:55:05

1:55:39 So thank you everybody. It was a delight to be able to be here with you. Thank you for your attention and your patience and your participation. And I look forward to seeing as many of you as possible tomorrow when we actually get into the subject matter of this course. Report an error in the passage at 1:55:39 Highlight the passage at 1:55:39

1:56:02 Definitely maybe. Maybe we'll find out what Tonglen actually means. I'm not promising anything, but it is definitely possible. Thank you everyone. Report an error in the passage at 1:56:02 Highlight the passage at 1:56:02