Discovering Buddhism - Mind and Its Potential (11 December 2008)

0:00 The second thing in it is a little article, or actually it was a talk that His Holiness the Dalai Lama gave on the mind at one of the mind science gatherings, and it's in that book that I showed. It's one of the publications that recorded a number of the talks. I just thought it was a clear, especially starting on the second page of it, but I just thought it was a clear depiction of the mind. Report an error in the passage at 0:00 Highlight the passage at 0:00

0:28 It's the way I wish I could say things. And then the other two are from Clear, what's it called, Tipton Children's book, Open Heart, Clear Mind. And I thought they were also just useful explanations of the relationship between happiness in the mind and also the whole reincarnation thing, the whole reincarnation story. Report an error in the passage at 0:28 Highlight the passage at 0:28

0:59 Again, it's kind of the way I wish I could speak, so I just give you people who are better at it than me. Just in case you want that, you know, and if not, pass it on to somebody else who does. Report an error in the passage at 0:59 Highlight the passage at 0:59

1:10 So are we working? Yay, okay. Okay, so we just had to be patient. Maybe that was just our little lesson for the day. Report an error in the passage at 1:10 Highlight the passage at 1:10

1:26 Okay, let's now see, of course, the minute I hand this out, that's why I usually wait until the end of the class, somebody starts reading it. Report an error in the passage at 1:26 Highlight the passage at 1:26

1:37 Okay, so we're just going to start with a meditation. So just let yourself arrive, breathe away all technical difficulties, including those in your own mind. And Report an error in the passage at 1:37 Highlight the passage at 1:37

2:02 you could even do that visualization where you imagine every in-breath sort of going through your body and mind and dissolving all distractions, sleepiness, anything that might keep you from being present. Then you breathe it out. Report an error in the passage at 2:02 Highlight the passage at 2:02

2:22 And with each in-breath, you imagine fresh awareness, alertness, awakeness, curiosity. You Report an error in the passage at 2:22 Highlight the passage at 2:22

2:34 become, as one of my teachers says, bright-eyed and bushy-tailed. And Report an error in the passage at 2:34 Highlight the passage at 2:34

3:03 then after your mind calms down a little bit, then bring your attention to your heart chakra. It's like just in front of where you're, or just behind where your heart actually is, in the center of your chest. Report an error in the passage at 3:03 Highlight the passage at 3:03

3:23 From a Buddhist point of view, it's the seat of your emotions. It's actually where your mind resides. Report an error in the passage at 3:23 Highlight the passage at 3:23

3:35 Don't think that you're looking down from your head. Just simply try to feel that the subjective mind itself is based at the heart. Report an error in the passage at 3:35 Highlight the passage at 3:35

3:54 Think of somebody close to you and then imagine them blissfully happy, receiving everything that they want. Report an error in the passage at 3:54 Highlight the passage at 3:54

4:10 Generate loving kindness, the pure unconditional delight in their happiness. Report an error in the passage at 4:10 Highlight the passage at 4:10

4:20 And observe that it has a physical sensation of warmth that arises at your heart, like fresh warm water flowing into a cold bath. Report an error in the passage at 4:20 Highlight the passage at 4:20

4:34 Imagine it continuously pouring out and growing stronger. The healing energy of loving kindness spreading out through your body and your mind. And it takes on the appearance of brilliant white nectar. Report an error in the passage at 4:34 Highlight the passage at 4:34

4:54 This nectar brings bliss wherever it touches and simultaneously heals you of all your own physical and mental problems. And their causes. Your Report an error in the passage at 4:54 Highlight the passage at 4:54

5:12 entire body is filled with blissful, radiant, healing white nectar of loving kindness. Report an error in the passage at 5:12 Highlight the passage at 5:12

5:26 Imagine that your bones and organs and muscles and so forth dissolve into this nectar. Report an error in the passage at 5:26 Highlight the passage at 5:26

5:46 This nectar is extremely bright. Shining like a supernova, you send out countless rays of loving kindness through the pores of your skin in all directions. Report an error in the passage at 5:46 Highlight the passage at 5:46

6:02 These rays touch the hearts of all universal beings surrounding you. Report an error in the passage at 6:02 Highlight the passage at 6:02

6:10 The rays of light cleanse them and bring them every happiness all the way up to the bliss of full enlightenment. Report an error in the passage at 6:10 Highlight the passage at 6:10

6:24 You can imagine the beams of light going into your mother seated on your left and your father seated on your right. And Report an error in the passage at 6:24 Highlight the passage at 6:24

6:37 imagine it going to your remaining friends and loved ones behind you and Report an error in the passage at 6:37 Highlight the passage at 6:37

6:48 to all those who make you angry or upset either recently or in the past sitting in front of you. And Report an error in the passage at 6:48 Highlight the passage at 6:48

7:13 if you have a block against doing this, try to forgive the harm that they've caused you. Report an error in the passage at 7:13 Highlight the passage at 7:13

7:21 And have compassion for the harm they're causing themselves. And Report an error in the passage at 7:21 Highlight the passage at 7:21

7:38 imagine sending this bright white nectar light out to all living beings in all directions. As far as you can imagine, Report an error in the passage at 7:38 Highlight the passage at 7:38

8:04 each of these beings is now cleansed of all pain and suffering and filled with the bliss of happiness all the way up to full enlightenment. Report an error in the passage at 8:04 Highlight the passage at 8:04

8:28 They've all become Buddhas and their environments have become pure lands. Report an error in the passage at 8:28 Highlight the passage at 8:28

8:41 Think that you've brought all suffering in the universe to an end and Report an error in the passage at 8:41 Highlight the passage at 8:41

8:53 then feel great delight that you've repaid the kindness of all beings. Report an error in the passage at 8:53 Highlight the passage at 8:53

9:08 The blissful energy of this loving kindness then flows back into you and all that you've just visualized dissolves into the blissful Dharmakaya of the Buddha's vast omniscient mind and you remain like a bubble of light floating in empty space. Now Report an error in the passage at 9:08 Highlight the passage at 9:08

9:40 like condensed breath upon a mirror, slowly evaporating. Your body gradually disappears from the outside of it in. The last part to go is at your heart. Report an error in the passage at 9:40 Highlight the passage at 9:40

9:56 All that remains is your blissful mind focused single pointedly on your ultimate empty nature, which appears like the first hint of light in the dark sky before dawn. Report an error in the passage at 9:56 Highlight the passage at 9:56

10:15 Hold this concentration for as long as you can and Report an error in the passage at 10:15 Highlight the passage at 10:15

10:34 then generate that blissful healing energy of living kindness again. Report an error in the passage at 10:34 Highlight the passage at 10:34

10:41 This appears as a white light. That takes the form of your body with your mind inside. Report an error in the passage at 10:41 Highlight the passage at 10:41

10:50 And feel that your old body, the products of karma and delusion, have gone forever. Report an error in the passage at 10:50 Highlight the passage at 10:50

10:59 And your present body and mind are now produced from wisdom and compassion. Report an error in the passage at 10:59 Highlight the passage at 10:59

11:17 And think the entire purpose of my existence is to bring happiness to others and to ease their burden of suffering. From now on, I'll eliminate even the slightest hint of self-importance from my mind. And work for others with the reaction I do. Every word I speak and every thought I think. May Report an error in the passage at 11:17 Highlight the passage at 11:17

11:49 this class become the direct cause for attaining the full state of enlightenment for each of us so that we can perfectly benefit every living being without exception. Report an error in the passage at 11:49 Highlight the passage at 11:49

12:02 This is the true potential of our mind. Report an error in the passage at 12:02 Highlight the passage at 12:02

12:24 End your meditation and we'll say the opening prayer. Report an error in the passage at 12:24 Highlight the passage at 12:24

12:33 Just Report an error in the passage at 12:33 Highlight the passage at 12:33

12:51 sort of look for the picture. One of these days I'll get back to this project. Luckily we have the picture right now. I'm really happy I put that in there. Report an error in the passage at 12:51 Highlight the passage at 12:51

13:06 So I'll just say it once. With the wish to free all beings, I shall always go for refuge. No, it's great. Report an error in the passage at 13:06 Highlight the passage at 13:06

13:13 To Buddha, Dharma and Saṅgha until I reach full enlightenment. Inspired by wisdom and compassion, today in the Buddha's presence I generate the mind of full awakening for the benefit of all sentient beings. As long as space remains, as long as sentient beings remain, until then may I too remain and dispel the miseries of the world. Report an error in the passage at 13:13 Highlight the passage at 13:13

13:47 Okay, does anybody have any questions about anything? that came up in class last week or the homework assignment. Report an error in the passage at 13:47 Highlight the passage at 13:47

14:08 So last time we were talking about the different realms, the six realms within the desire realm, but then also the form and formless realm. Report an error in the passage at 14:08 Highlight the passage at 14:08

14:18 And there was another realm that I left out, which is what's called the intermediate state or the bardo, which is the state between... Report an error in the passage at 14:18 Highlight the passage at 14:18

14:30 So they say that when we die, it actually can take up to 49 days for us to gain another rebirth. And so then until that time, we actually take on a physical body, but it's a very, very subtle physical body. So subtle, in fact, that you can move through. Report an error in the passage at 14:30 Highlight the passage at 14:30

14:56 Physical form like walls and so forth. And then every seven days until you do take rebirth that you take on another bardo body, you sort of go through a little small version of your death again and then you take on a bardo body again until finally you, through that craving for a body that... They say that we have such strong craving for a body, almost like anybody, because it's such a sort of chaotic, hallucinogenic kind of experience that we're almost willing to take anybody. Report an error in the passage at 14:56 Highlight the passage at 14:56

15:36 And then due to our karma, we connect with the kind of parents that we're going to have in our next life and then enter the womb and then take the next rebirth that we're going to take. Report an error in the passage at 15:36 Highlight the passage at 15:36

15:50 So that's not actually a separate realm. It's kind of outside of the realms, I think. But that's a good question, actually. I'm not exactly sure. Report an error in the passage at 15:50 Highlight the passage at 15:50

16:02 But it's not really considered one of the realms because we all pass through it. All of the different realms pass through that, even if you're going to take rebirth into devas or the lowest, you know, of the hell realms, you go through the bardo. I think even when they say there are certain what are called the five heinous deeds or the most extreme, they actually call those the five immediate misdeeds. Report an error in the passage at 16:02 Highlight the passage at 16:02

16:33 And the reason they say immediate is it's said that you just sort of bypass the bardo and you just go immediately into a really... Report an error in the passage at 16:33 Highlight the passage at 16:33

16:44 But Geshe-la said that you actually do go through a really short bardo experience. Everybody goes through a bardo experience. So that's just sort of called that. It's like the word limitless actually doesn't mean limitless. It just means a whole lot. Report an error in the passage at 16:44 Highlight the passage at 16:44

17:00 Transites into a whole lot. So, yeah, do you want to? Report an error in the passage at 17:00 Highlight the passage at 17:00

17:11 Yeah, that's the killing your mother, killing the father. It's not a bodhisattva, actually. It's an arhat. God, I can imagine the girl, but that's not one, actually, surprisingly. Maybe that's so heinous. Report an error in the passage at 17:11 Highlight the passage at 17:11

17:27 No, it's killing an arhat. They call it a faux destroyer, but an arhat is somebody who's attained nirvāṇa. Now you're testing me. Creating a schism. In the Saṅgha, and that had to have happened at the time that the Buddha actually lived. So we can't do that now, although we can get close. And then I think the last one is drawing, well here I guess is where they, this is the one that could be it, drawing blood from a Buddha, you know, with the intention to harm. Report an error in the passage at 17:27 Highlight the passage at 17:27

18:03 But that one again, they also say could only be done at the time of the Buddha. David Datta, I think his cousin, right? Buddha's cousin who was always causing problems for him. He actually did both of those last two. So he was like the only one who actually did those last two. But I guess they leave them in there because they're so heinous. But actually we can't do them except at the time that the actual historical Buddha lived. Report an error in the passage at 18:03 Highlight the passage at 18:03

18:28 That's what they say. The last class you mentioned, I think, two kinds of karma. like, I forgot the names of them. That's what I was hoping you could say. Throwing karma and completing karma. Yeah, yeah. So the throwing karma is what throws you into the type of rebirth, like a human versus an animal versus a spirit or something like that. Report an error in the passage at 18:28 Highlight the passage at 18:28

18:51 Completing is like all the other ways that that gets filled out. So we were talking about sort of just briefly all the permeations of that with the, you know, you could be thrown into an animal rebirth. And have like really, really great completing karma where you're, you know, owned by the Dalai Lama or something like that. Or you could be thrown into a human rebirth but then end up as a beggar on the street or something like that. Report an error in the passage at 18:51 Highlight the passage at 18:51

19:19 Or everything in between. Most of our, well not most of our, most of us at least in this room, most of us who have fairly decent rebirths have sort of a mix. You know, it's like... We're in this realm and we don't have a necessarily perfect rebirth or an imperfect rebirth. That's just sort of kind of a mishmash based on a mishmash of karma that we've created. Report an error in the passage at 19:19 Highlight the passage at 19:19

19:47 So when we were talking about the different realms last week, I sort of was alluding to the fact that all, not just our experience, but actually the realms themselves are at... are created by our own mind um the experience of them know which like whether or not you're having a good experience in class tonight or um you think about the fact that karma is considered a working of the mind And I was trying to, when we were talking about the different realms, talk about the sort of overriding. Report an error in the passage at 19:47 Highlight the passage at 19:47

20:32 Karmic cause, mental karmic cause, in other words, the state of mind, that if you had the state of mind all the time, you would be creating the causes for this particular realm. And, for example, the animal realm is ignorance. I don't remember my notes. The animal realm is ignorance. I mean, they're fairly obvious. The craving spirit or pretta realm is desire. And the hell realms is anger and hatred. Report an error in the passage at 20:32 Highlight the passage at 20:32

21:03 Especially they say hatred, like really extreme hatred. And so it's sort of like those states of mind, like we start creating those realms just in our mind, just by having those states of mind constantly. And so it actually makes sort of more sense that way. At least it does to me. Because we're kind of already creating that little hell or that little craving spirit realm right in our mind right now. Report an error in the passage at 21:03 Highlight the passage at 21:03

21:33 And the way that we of course create the whole thing is by when we have these different mental states arise like ignorance, attachment and aversion or anything else, any other mental afflictions that arise. Then we act on those mental afflictions and then through that action we create the karma that we carry in our mind stream until the conditions come together that allow that karma to ripen and that ripens as our experience. Report an error in the passage at 21:33 Highlight the passage at 21:33

22:02 That experience then is either positive or negative based on the seeds that we have or the imprints. Eskashala likes to underscore imprints rather than seeds. I think just because it sounds less like some little physical thing that we carry around in a pocket, you know. But it's also true that if we... Report an error in the passage at 22:02 Highlight the passage at 22:02

22:25 You know, nirvāṇa and enlightenment are also creations of the mind. So they also, if we think about the fact that none of this stuff inherently exists, it doesn't mean that it doesn't exist. It just means that it doesn't exist in this solid, concrete, reified way that we tend to see everything, you know, including the table, including ourselves. Report an error in the passage at 22:25 Highlight the passage at 22:25

22:50 And definitely these realms are the same way. And Buddhahood itself is not inherently existent. So, yeah. Report an error in the passage at 22:50 Highlight the passage at 22:50

23:01 Are nirvāṇa and enlightenment created by the mind or are they the full realization of the mind? They're both. We have to create the causes or we can't have those realizations that get us there. So, yeah. So they are also the results of karma. And the sort of constant results of karma. For a Buddha, they have created and are continuing to create so much positive karma that they have no choice but to be in bliss forever. Report an error in the passage at 23:01 Highlight the passage at 23:01

23:35 It's still an impermanent state, but that's all they can do anymore is to create positive things, create positive seeds. So when those seeds ripen, they have no choice except to experience this bliss. So they've created sort of like an endowment fund. Report an error in the passage at 23:35 Highlight the passage at 23:35

23:57 It just keeps paying out and it pays out really well. It's an endowment fund that's like invested in some other realm that's not subject to the decay of our particular financial situation. Um, but But I think it's really important to remember that because otherwise we start thinking of Buddhahood as somewhere, just like we do with everything else, we think of it somewhere outside of me and that I can never get there. Report an error in the passage at 23:57 Highlight the passage at 23:57

24:23 It's more like just sort of fairy stories or some sort of a fantasy. But the reality is that the Buddha was just like us. He just, hey, I messed up mine too. He got irritated. He had fights with his wife and stuff like that. um and he um Report an error in the passage at 24:23 Highlight the passage at 24:23

24:43 He figured out a way through practice and through a lot of deep meditation and a lot of ascetic practices as well of going deeply within his own mind and figuring out the nature of that mind and figuring out the nature of reality and then the methods that he... What he came up with as he reached this path is what Buddhism is based on. I mean, it's just based on his experiences. So he was just an ordinary guy and then he did all this, which I think is really, I think that's the good news. Report an error in the passage at 24:43 Highlight the passage at 24:43

25:19 So it's important for us to remember that because otherwise it ends, we tend to think sort of, you know, it's like the God in his heaven and we're all the little guys down here and how can possibly like we can climb up there. But the reality is, is that they were all like us. And so we're going to talk a little bit about enlightenment tonight because that is the true potential of the mind. So this is why we also spend time studying the hell realms. Report an error in the passage at 25:19 Highlight the passage at 25:19

25:54 I had to throw it in there. We have to understand, first of all, when you study the different realms, it's like we have to understand how our mind can get us into so much trouble. Right? I mean, if we can see it in our daily life, but not really. I think we just kind of accept that the mind goes up and down all the time and just think that's the way life is. Report an error in the passage at 25:54 Highlight the passage at 25:54

26:18 And there's not much we can do about it, you know, as St. Popeye said, you know, I am what I am. But it is possible to end this cycle. Because at this point what's happening is our mind is so unsubdued and out of control that not only are we causing problems for ourselves on a really conventional level, just in our daily life and work and relationships and so forth, but we're also planting these seeds. Report an error in the passage at 26:18 Highlight the passage at 26:18

26:47 And it's important to know where these seeds can take us, like what the potential is of those seeds, both positive and negative, is. And that we have, if we, you know, it's sort of like that. Report an error in the passage at 26:47 Highlight the passage at 26:47

26:59 An example that I used last week about the garden. If we want roses in the garden, we actually have to plant the seeds of roses. If we want to attain nirvāṇa and enlightenment, we actually have to plant the seeds. It's not enough just to come to church on Sunday. In Buddhism, it's like the Buddha spelled it out and then he literally said, okay, I can show you what I did and what you do with it is up to you. Report an error in the passage at 26:59 Highlight the passage at 26:59

27:23 You're on your own. He didn't say that. Because he's actually available to help. He's still available to help. But we have to do the work. We can't just assume that if we read all this stuff and understand it intellectually that we are following the path. And so that's important to point out. Report an error in the passage at 27:23 Highlight the passage at 27:23

27:47 It's empowering, but it's also kind of the responsibility lies on us. So it ends up being a little bit of both. Report an error in the passage at 27:47 Highlight the passage at 27:47

27:57 So yeah, so that's really the context of studying the different realms is to understand how mind creates this. And then of course, when we study enlightenment, mind creates this too. And so it's like we see both sides of it. Report an error in the passage at 27:57 Highlight the passage at 27:57

28:21 And I know that it's difficult to look at these realms, to think about them, and we don't really have any proof for them. We don't have any proof that they don't exist, but we don't have any proof. You know, it's the same with reincarnation. We don't necessarily have proof that there is reincarnation, but at the same time we don't have any proof that there isn't. Report an error in the passage at 28:21 Highlight the passage at 28:21

28:43 So at this point I think in our Buddhist career we can just try to be open to the idea. Um, but The idea, the sort of logic behind talking about this suffering is only, which is of course the first thing that the Buddha taught after getting enlightened is there is suffering. So his first thought to us or his first message to us is look all around you, there is suffering. Report an error in the passage at 28:43 Highlight the passage at 28:43

29:13 None of us really want to look at it but look at it. And then the second message is there is an end to the suffering. So then he began to teach that there was a way to end it and that there's a path to that. So some of us get caught with the first of the noble truths, but actually he moved on. Report an error in the passage at 29:13 Highlight the passage at 29:13

29:39 And it's also a way of developing compassion because if we are open to the fact that it is possible for us To create our own experience of hell and our own experience of paradise. We can also remember all those other sentient beings that are right now suffering due to having created that suffering in their own minds. Report an error in the passage at 29:39 Highlight the passage at 29:39

30:08 Which I think having a sort of... It's like a compassion that's imbued with wisdom. It's like a compassion that understands how it all works, and so it's even a stronger compassion because you know that it's unnecessary. Suffering is pointless. There's no reason for suffering. We can use suffering on the path, but there's no real reason for suffering. But the good news is that it can be ended. Report an error in the passage at 30:08 Highlight the passage at 30:08

30:36 So there's a couple reasons to think about the realms, and those are the biggest. Report an error in the passage at 30:36 Highlight the passage at 30:36

30:45 Nirvāṇa, which is literally the cessation or the ending of this suffering, Report an error in the passage at 30:45 Highlight the passage at 30:45

30:53 Nirvāṇa can be translated as liberation. And it's talking about liberation from this whole cycle of suffering, this whole repeatedly taking uncontrolled rebirths with a suffering mind or a samsaric mind is really what it's talking about. um is Report an error in the passage at 30:53 Highlight the passage at 30:53

31:15 Saṃsāra is that, is this repeated rebirth, taking rebirth uncontrollably due to our karma and delusions. And nirvāṇa is ceasing that or ending that. Report an error in the passage at 31:15 Highlight the passage at 31:15

31:27 And the way that one does that is to actually clear all the mental afflictions out of the mind. Which is an enormous thing. I mean, it's just, it's hard to even imagine what that would be like, to not have a single mental affliction left in the mind. Although they say that it's actually just the gross mental afflictions and that there are still subtle afflictions left that have to do with how one sees oneself, that grasping at the self. Report an error in the passage at 31:27 Highlight the passage at 31:27

32:00 That part still hasn't been overcome because once one does that, then you attain enlightenment. That's what the difference is between Nirvāṇa and enlightenment. But that's the goal of the Theravadans, or what's called the Hinayana in this tradition. Report an error in the passage at 32:00 Highlight the passage at 32:00

32:19 and and it's And it's an enormous goal and it takes an enormous amount of courage and it takes an enormous amount of time and discipline and effort to attain this goal. And one is an amazing being if one is an Arhat or somebody who has completely ceased all of these mental afflictions. So it's certainly not to diss Arhats. Report an error in the passage at 32:19 Highlight the passage at 32:19

32:41 But then the next goal of the Mahāyāna tradition is to recognize that all other beings are in the same situation. And it's not enough for me to just liberate myself, that I want to liberate myself so that I can be of benefit to all beings. And for that I need to be fully enlightened. And so the goal of Mahāyāna Buddhism is full enlightenment or it's like the perfection of mind, which is omniscience. Report an error in the passage at 32:41 Highlight the passage at 32:41

33:11 Buddhahood is omniscience, is knowing everything. Um, so Report an error in the passage at 33:11 Highlight the passage at 33:11

33:20 This mind of Buddhahood or enlightenment knows, they say simultaneously can know the minds of all beings and know their karma because it's no longer blocked by anything. It doesn't have any obstacles to its knowing and mind knows. That's what mind does. And now it can know limitlessly. Report an error in the passage at 33:20 Highlight the passage at 33:20

33:48 It has these perfected qualities of compassion, wisdom, love that are so perfected it can't be perfected any further. And it has the capacity to do whatever is needed to help those beings, which is usually in the form of teaching. They say that the greatest thing that a Buddha can do for us is to... To show us our own minds, which is usually done in teaching, but not always in formal teachings. It can also be the bag lady on the street. Report an error in the passage at 33:48 Highlight the passage at 33:48

34:22 It doesn't have to be somebody that you think looks like a Buddha. It's not necessarily somebody wearing a halo, let's put it that way. Sometimes the most... Profound teachings come from so-called ordinary beings. But they say that that's actually the biggest activity that enlightened beings do is teaching. Report an error in the passage at 34:22 Highlight the passage at 34:22

34:45 It's the main way that they can help us. So they can't just fly in and kind of fix things for us. Or they would have. Because they have limitless compassion. Report an error in the passage at 34:45 Highlight the passage at 34:45

34:58 So Buddha nature, when we talk about Buddha nature, They say that every mind has this thing called Buddha nature and it just means that we have this, every one of us with mind, no matter what we currently look like or even what we do or what we have done, no matter how horrible, even if we've done those five heinous things. Report an error in the passage at 34:58 Highlight the passage at 34:58

35:27 We still have Buddha nature. We never can lose Buddha nature. It's not like any mind can become burned and unable to ever become a Buddha. Like we always maintain that. And the reason is because, well there's a lot of reasons actually, but it's part of the essence of mind itself. It's part of, it's integral to mind. Report an error in the passage at 35:27 Highlight the passage at 35:27

35:52 mind, mind can Because mind exists, mind can be perfected and it has to do with the emptiness of mind, which I don't want to get into too much. But in other words, mind itself doesn't exist the way we think it does. So mind itself isn't limited, isn't permanent, isn't unchangeable, isn't concrete. All those things that we place on physical things and on each other is also true for our own minds. Report an error in the passage at 35:52 Highlight the passage at 35:52

36:23 And because of that, we can all become enlightened. So they say, actually, you know, it's this mind, the mind that we have right now, this mind is the same mind that we'll have when we're enlightened. It's just that it's not perfected currently. Report an error in the passage at 36:23 Highlight the passage at 36:23

36:49 You know, we have some work to do. But the basic nature of this mind is exactly the same. And the Buddha nature is exactly the same. The potential that we all have is exactly the same. It's just that ours is kind of, the clouds are sort of covering it of our mental afflictions. And some of us, of course, are more afflicted than others. And some of our rebirths. Report an error in the passage at 36:49 Highlight the passage at 36:49

37:17 We are more afflicted than other rebirths. And then we burn off some of that karma and we have a clearer mind. That's a lot the difference between the lower realms and the higher realms. It's not that we're wonderful and they're crap. We're the same. We're all exactly the same. It's just we have different levels of afflicted mind, which is, of course, manifesting our various realities. Report an error in the passage at 37:17 Highlight the passage at 37:17

37:45 So, um... Report an error in the passage at 37:45 Highlight the passage at 37:45

37:50 Because we tend to see reality as so much more limited than this, we grasp at this one life and we just don't even think beyond this one life. We end up just working for the happiness of this life and not looking beyond. We're not looking at the ramifications of what our mind does. Report an error in the passage at 37:50 Highlight the passage at 37:50

38:22 Something exciting going on. The ramifications of all of their minds. It's like the president's going by or something. It's like a motorcade. Yeah. I mean, it's like probably 10 cops, motorcycle cops. How interesting. I haven't seen. Yes, there. Here they come. Yeah, yeah, there's a suburban. Hi. It's a lot of them. Report an error in the passage at 38:22 Highlight the passage at 38:22

38:50 Hi. Okay. Report an error in the passage at 38:50 Highlight the passage at 38:50

38:56 I'm from D.C. You'd think I wouldn't be that excited, but I've been here long enough. Huh? No, they're going the right way. It's this way. Yeah, that would be really. Report an error in the passage at 38:56 Highlight the passage at 38:56

39:07 Is Obama in town? Yeah. Report an error in the passage at 39:07 Highlight the passage at 39:07

39:15 Let's go to a quote to calm the mind. That's great. We're all like... Yangtze Rinpoche, in Practicing the Path, which is his commentary on the lamrim, and it's very accessible. Lamrim, it's very... He's like a 40-something... Um. Report an error in the passage at 39:15 Highlight the passage at 39:15

39:38 He's a reincarnate Lama, but he also speaks English, his sort of own form of English. Very tall, yeah, yeah. Report an error in the passage at 39:38 Highlight the passage at 39:38

39:49 Yeah, so it's a very accessible version of the Lama. But he said, remember that there is no path to enlightenment that lies outside of your own mind. Whatever good qualities there are to be cultivated must be cultivated within our own mind. Whatever negativities there are to be eliminated must also be eliminated within our own mind. Report an error in the passage at 39:49 Highlight the passage at 39:49

40:08 In fact, the main objective of Dharma practice is to limitlessly develop the positive potential of your own mind. Your mind can be limitlessly developed because its mental continuum is beginningless and without end and because you have Buddha nature. Because the delusions which are the cause of suffering do not exist in the nature of your mind, suffering can be extinguished by eliminating the ignorance that is at its root. Report an error in the passage at 40:08 Highlight the passage at 40:08

40:40 It all takes place in the mind. Report an error in the passage at 40:40 Highlight the passage at 40:40

40:45 We can learn the methods. That's not to say that there's no reason for it. But we do tend to look outside of ourselves, just like we look outside of ourselves for everyday happiness and everyday removing of our suffering. He's also saying that the whole picture, all Dharma practice is, all Buddhism is, is working with our minds. Report an error in the passage at 40:45 Highlight the passage at 40:45

41:10 That's really all it is. Whenever we talk about practice, that word practice, sometimes there's formal practice, like meditation, and sometimes there's informal practice. Sometimes there's sort of the woo-woo Tibetan Buddhist things of like filling a bunch of bowls and putting them out in some specific way with certain prayers and certain visualizations. Report an error in the passage at 41:10 Highlight the passage at 41:10

41:36 But all of that is just working on our own mind. And including all of the images that we see around us in this room, they all have to do with working with our own minds. Every aspect of Buddhism is about working with your own mind. You just keep coming back to it like there's no avoiding it at all because that's the only way to attain enlightenment. With sūtra, the way it's done is... Report an error in the passage at 41:36 Highlight the passage at 41:36

42:04 Gradually, very gradually, because remember it took the historical Buddha, what they say is three countless great eons to get enlightened. Report an error in the passage at 42:04 Highlight the passage at 42:04

42:15 So that traditional approach or that sutric approach is working with the various negative states of mind one by one and applying the antidotes the way we did with the anger, the meditation on anger. Report an error in the passage at 42:15 Highlight the passage at 42:15

42:32 Trying to remove... the different Trying to remove the different afflicted states that cause us suffering by applying all these different things in our toolbox and working with them. Report an error in the passage at 42:32 Highlight the passage at 42:32

42:47 Just beginning with just getting it that it causes my suffering. But then at the same time also developing positive qualities like patience and so forth. They say that... Without a direct perception of emptiness, we can never remove those mental afflictions entirely. But we can reduce them, and it's definitely worthwhile for us to do until we have that direct perception of emptiness. Report an error in the passage at 42:47 Highlight the passage at 42:47

43:14 With Tantra, we start from the very beginning with this whole idea of Buddha nature and just getting it that since we have Buddha nature, we can start actualizing it moment by moment and behave as if. It's like fake it till you make it. The whole idea of tantra is like fake it till you make it, you know. I'm already a Buddha. I already have limitless love and compassion. Report an error in the passage at 43:14 Highlight the passage at 43:14

43:42 I already, you know, have limitless wisdom. And that's, as Lama Yashi says, that's like actualizing the positive in every moment. And if we do that, and if we really do remember to do that, and that's the hardest part, just having the honor of teaching the tantric practice, Tantric class has been really wonderful and always is because it reminds me of what I'm not doing on a daily basis. But if we do that, it's like we're permeating our mind with these enormous minds of love and compassion and vast spaciousness that we don't normally have in our minds. Report an error in the passage at 43:42 Highlight the passage at 43:42

44:22 And there's no room for negative mind. If we're really practicing it, there's no room for negative mind. There's a funny story of when Lama Yeshe was with one of his early students, Jan Willis, in her book, Dreaming Me. And she talks about when she had had a big fight with her roommates and she's stomping off down the path. Report an error in the passage at 44:22 Highlight the passage at 44:22

44:43 And of course, she runs into Lama Yeshe because those were in the days where she could. It was like the late 60s. And he said, oh, the Buddha is very angry today. Because clearly she had arisen as the Buddha. She shouldn't be having anger. So she had let that slip. Report an error in the passage at 44:43 Highlight the passage at 44:43

44:59 So I think of that sometimes if I'm going into a funk. It's like, oh, the Buddha's kind of depressed today. Grumpy Buddha. Report an error in the passage at 44:59 Highlight the passage at 44:59

45:10 So when we are, just like with that meditation that we did at the beginning, and we are visualizing, especially at the end when we visualize becoming one with the Buddha or with the enlightened qualities of a Buddha, know, um, Report an error in the passage at 45:10 Highlight the passage at 45:10

45:27 And then our sort of body taking on the form of the manifestation of our Buddha nature, basically. That's a tantric practice, even though we aren't necessarily practicing anything specifically tantra and it's not secret. It sort of gives us a taste of what tantra is all about. Report an error in the passage at 45:27 Highlight the passage at 45:27

45:51 And we'll do another one at the end of class of Shakyamuni Buddha that's similar to that. Anytime that we absorb the qualities of enlightened being at the end, it's of course not literally absorbing their qualities because that would be great if we could do that like a sponge. But it does give us, it reminds us that our minds are essentially of the same nature and can become exactly like their minds, you know. Report an error in the passage at 45:51 Highlight the passage at 45:51

46:19 It's our own limited. view that blocks us along with the obscure So how do we get there? How do we get from A to Z? I was going to say from A to B. I realize there's a few steps in between. And the biggest step, first of all, I think the biggest step is just deciding that you're going to assume that you can do it and go for it. Report an error in the passage at 46:19 Highlight the passage at 46:19

46:43 But that's not what I was actually going to say. But I do think that you have to sort of somewhere in your mind, you have to just kind of... Make the decision to go for it. But really the way that we get there is by starting to meditate. I mean on a regular basis all the time, not sporadically when we feel like it. It's sort of like when if you decide that you want to become a concert pianist or you want to become a gold medal swimmer or whatever, you have to decide to do something towards that goal every day or it's not going to happen. Report an error in the passage at 46:43 Highlight the passage at 46:43

47:20 You know, you might be able to swim, you might be able to play, but if you want to actually master it, you definitely have to do something every day. And it's totally the same if we want to get enlightened. It's never going to happen if we don't do something with our mind every day. And that something with our mind is learning how to meditate and learning how to meditate well as much as we can. Report an error in the passage at 47:20 Highlight the passage at 47:20

47:46 So last week I had... I had brought you guys some quotes from Tenzin Palmos talk, so I have a few more quotes from her talk because she just was speaking so clearly to this class. It was so brilliant, I thought. You might not agree, but I thought so. And actually, too, I want to share some of these thoughts with the drop-in meditations, too, because, of course, if you're coming to the drop-in meditation classes, then you are trying to learn how to meditate. Report an error in the passage at 47:46 Highlight the passage at 47:46

48:18 And so many people come to these How to Meditate classes and don't even fully know why they want to learn to meditate. And so she was really, really clear as to why. Meditation provides the key to working with our mind. It also provides direct experience of what our mind is. The more that we work with our mind, the more we can see what mind is, not just our mind but all mind. So she said, why don't you keep an eye on the time because we started a little bit late. Report an error in the passage at 48:18 Highlight the passage at 48:18

48:55 We can take a break after this. Ordinarily, mind is like a waterfall. We can't stop the thoughts or separate them one from another because they are jumbled together coming down. The challenge is to take the object with great patience and perseverance, repeatedly placing the mind onto the object again and again. Report an error in the passage at 48:55 Highlight the passage at 48:55

49:15 If our minds are not centered, our speech and actions reflect that. If our minds are filled with negativities, ego clinging, attachment, aversion and so on, of course everything else is caught up in that vortex. Our planet is run by people who do not control their minds, so we owe it to the planet itself to control our minds. It's not some quirky little new age thing. Report an error in the passage at 49:15 Highlight the passage at 49:15

49:42 Meditation is a way to learn to uproot negative qualities and develop the good. If we really want to do something well, we must give it time and attention so we have to believe it's important, otherwise we'll give up. Even one person with a mind that is clear and peaceful and sees things well ripples out and affects so many others. We must really want to meditate. Report an error in the passage at 49:42 Highlight the passage at 49:42

50:06 We must really see the need. Whether or not we feel like it, without ever asking, do I feel like it? It's the same as with yoga. So you just do it. You make a routine for yourself. It's no good sitting only when you feel like it. Report an error in the passage at 50:06 Highlight the passage at 50:06

50:24 It's leaving it up to the ego and it makes it sporadic. Meditation is to cut the machinations of the ego, so we must recognize it and continue to bring the mind back. Don't just think, oh, I'm a distracted person, I can't meditate. This I thought was a personal message for me. Your distracted mind shows how much you need to meditate. Report an error in the passage at 50:24 Highlight the passage at 50:24

50:48 With meditation, the mind should be spacious and peaceful, but also clear, bright and aware. Our awareness should be vivid, unwavering, shining and sharp. There is a sense that a light has gone on in the mind, very bright and clear. When we get up from meditation, we should be vivid, clear and bright, not spaced out. Report an error in the passage at 50:48 Highlight the passage at 50:48

51:10 We are not becoming a bliss cloud. We are trying to become more present, more crisp and more aware. Is this happening for us? If we just get blissed out, hazy and cloudy, it's not working. Our thoughts are serious business. Everything we say and do comes from our thoughts. People kill for their thoughts, so it's very important to step back and see that thoughts are just thoughts and feelings are just feelings. Report an error in the passage at 51:10 Highlight the passage at 51:10

51:39 You must see the urgency of this. You must want to do this. You have to see how our mind being out of control. Is one of the causes for our problems and in fact is the cause of our problems. We're so used to blaming others, to seeing things outside of us as the problem. The world is just the world. There are six and a half billion people on this planet and no way is everyone going to do what we want. Remember Shantideva. Report an error in the passage at 51:39 Highlight the passage at 51:39

52:09 This world is full of thorns and sharp stones. Do we cover the world with leather or cover our feet? The problem is in our own mind, not out there. And this is the good news, because we can't change the whole world, but we are capable of getting our own minds into good shape. It is possible. Millions have done this. It is possible. But it takes effort, like with the body. Report an error in the passage at 52:09 Highlight the passage at 52:09

52:35 And if we do it like the body, it becomes more enjoyable and the mind becomes more energized and flexible. As the results begin to come, we gain confidence in our own abilities, and we can view problems with some dispassion and even compassion. Self-confidence is essential. We must trust or we won't even try. It's like a baby learning to walk, repeatedly trying again even though it falls. Report an error in the passage at 52:35 Highlight the passage at 52:35

53:01 This is like us. We must believe we can do it. The baby never thinks, good for them, they can walk, I can't do this. It never doubts itself, but keeps trying. This is like us. If others can do it, it means it's possible. We put so much effort into so much else. Why not this? Report an error in the passage at 53:01 Highlight the passage at 53:01

53:25 Isn't she brilliant? But also funny. That was the first thing I remember noticing about her, just that she's so clear, but it's not like, you know, this is somebody who spent 13 years of her life in a cave, literally. Meditating. I thought she'd be so aloof or something and she's so down to earth and funny and warm and, you know, totally dry sense of humor. Report an error in the passage at 53:25 Highlight the passage at 53:25

53:55 Does anybody have any questions before we take a break? Report an error in the passage at 53:55 Highlight the passage at 53:55

54:03 Questionless. Okay, take a break. Why don't you just take a 10 minute break and if you want to have, get something from the shop then we can find Jane. Let's see if she can help us with that. Or Mary. I don't know what to do. Report an error in the passage at 54:03 Highlight the passage at 54:03

54:29 It's a whole new throne. Yeah, we got this for Geshe-la to surprise him. The one thing I had asked the painter to do was to put a double dorge on the front because he first quoted us this price that we couldn't afford. And I said, could we? We don't want the cheap version, but we have like the intermediate version. I said the most important thing, I said you can leave off the Dharma wheel, you can leave off the snow lions, but I just want a double door jay. Report an error in the passage at 54:29 Highlight the passage at 54:29

55:00 No double door jay anywhere on the throne. Report an error in the passage at 55:00 Highlight the passage at 55:00

55:06 You know, that's a good question. I don't know. I want to ask somebody what it is because I don't know what that guy is. Something about his hands kind of weird me out. Yeah. Report an error in the passage at 55:06 Highlight the passage at 55:06

55:20 I know, I don't know, those disembodied hands, I don't know. Yeah, I don't know what that is. I'm sure it's some sort of somebody who's, it's all happening here, I like that. Report an error in the passage at 55:20 Highlight the passage at 55:20

55:35 Yeah, we're going to surprise him with it when he gets back from India. We have to get a little stool or make a little stool because it's much higher than his old one and I'm not sure if he could, I don't think I could stand up on it, so I think we probably should. Get some way to help him. Report an error in the passage at 55:35 Highlight the passage at 55:35

55:57 He just has to get on it. Yeah, usually Munlum helps him. His attendant helps him. But yeah, it's kind of a hoist up because I think we went, I think we must have gone up higher than I thought when we made it. I was measuring his old one and I thought that I only went slightly higher, but I guess I went a little higher. Maybe the artist did a little rendering. But yeah, it's really beautiful, isn't it? Report an error in the passage at 55:57 Highlight the passage at 55:57

56:23 It's pretty cool. So we're going to hang on to the other one. So when we have teachings where we have, because this is always the problem whenever we have visiting lamas and stuff, we have to borrow thrones from other centers. So now we'll actually have a backup throne. Things you don't realize when you first work at a Dharma center is something that you want as a backup throne. Report an error in the passage at 56:23 Highlight the passage at 56:23

56:44 We have all, it's always like, cause that's it again, you know, he's coming again probably in the summer, late summer, late summer, early fall. Yeah. Cheno Rinpoche will come again. So we always have, well, hopefully we'll have Lama Zopa Rinpoche, but then we always have like Segui Rinpoches on the peninsula and stuff. Report an error in the passage at 56:44 Highlight the passage at 56:44

57:01 So we have like, it's a problem. We like to have too many Rinpoches. Report an error in the passage at 57:01 Highlight the passage at 57:01

57:11 The Brazilian. Yeah. Fishes. Report an error in the passage at 57:11 Highlight the passage at 57:11

57:17 Oh, it's actually a nun. Damchu. Yeah. Report an error in the passage at 57:17 Highlight the passage at 57:17

57:24 Yes. Yeah. Me too. Yeah. Yeah. She still looks the same, but she hasn't aged at all. Yeah. She was like 21 at that point. So, yeah, it's amazing. And I know she's going around the clock, you know, and she just always looks exactly the same. And I'm kind of like, how could this be? Yeah. Yeah. I remember because Tenzin Choki, who at that point was Petra, she was like the one who, Damchu called her. She had gone home to her family's in Montana or something and she was like working in a jewelry store, newly ordained, no community at all. Report an error in the passage at 57:24 Highlight the passage at 57:24

57:58 And just, I don't know how she connected with Vajrapani, but maybe it was from Copan or something or some connection over there. And Tenzin Chokyi just said, come, you know, we'll help you. You can live here. And so she came and it was there that she connected with Sigur Rinpoche and that was her main teacher. Yeah. Report an error in the passage at 57:58 Highlight the passage at 57:58

58:27 Yeah. Report an error in the passage at 58:27 Highlight the passage at 58:27

58:41 Was it Brian? Report an error in the passage at 58:41 Highlight the passage at 58:41

58:54 Yeah, I'm sure if you said the name. Report an error in the passage at 58:54 Highlight the passage at 58:54

59:05 Yeah. Report an error in the passage at 59:05 Highlight the passage at 59:05

59:08 You know, this is all being recorded. Report an error in the passage at 59:08 Highlight the passage at 59:08

59:12 If anyone knows the name of this person, please feel free to call him. Report an error in the passage at 59:12 Highlight the passage at 59:12

59:25 Max. Max. Was it Max? Yeah? No, was it Max? No. Yeah, it was Max. Yeah, yeah, Max. Yeah, yeah. And he and Shasta were involved for a little bit. Yeah. Report an error in the passage at 59:25 Highlight the passage at 59:25

59:39 It was a long time ago. And then his friend is Howard. Remember Howard from, yeah. And that, I don't even want to go, continue into the mic on this one. Howard and I go way back from when I was a collective baker in the 80s and he was a collective baker and we co-wrote, so weird, co-wrote a baker's book together and then I walk into the nature's. Report an error in the passage at 59:39 Highlight the passage at 59:39

1:00:08 which was the name, True Nature, whatever it was, the name of the, yeah, the name of the health food store in Boulder Creek, and there's Howard, who co-owned it with Shasta. It was just so funny. He's the only one that fell on the ground though when I got ordained. When he saw me and he realized that it was me, he fell on the ground. It was the best reaction I think that anybody gave. Report an error in the passage at 1:00:08 Highlight the passage at 1:00:08

1:00:40 Anyway, take a break. Does anybody want a coffee or anything from the shop? Feel free to if you do. Like, don't cut back your desire just because. Man, there are fresh cookies there. Report an error in the passage at 1:00:40 Highlight the passage at 1:00:40

1:01:14 I believe it was, actually. That's right on the highway. I don't remember. I remember I was there once. I actually think it might have been a Boulder Creek proper because his cat, Sally, do you remember? She was like 100 billion years old. Really ancient cat. And she would go wandering and she would have gotten killed if she was that far out of town. And she would always wander to one of the local restaurants. Report an error in the passage at 1:01:14 Highlight the passage at 1:01:14

1:01:44 I love how you remember everything, though. Report an error in the passage at 1:01:44 Highlight the passage at 1:01:44

1:02:00 Oh, the emptiness. He was giving me emptiness stuff. Yeah, and also... Do you have, by any chance, do I need to get the homework from last week? Report an error in the passage at 1:02:00 Highlight the passage at 1:02:00

1:02:16 I mean, I don't have enough material to reference for Saturdays. Dronson. Report an error in the passage at 1:02:16 Highlight the passage at 1:02:16

· · · silence, 1 minute

1:02:24 Oh, I'm sorry. You sent me an email, too, didn't you? I sent you an email saying thank you, and I'm playing hooky. Oh, okay. Report an error in the passage at 1:02:24 Highlight the passage at 1:02:24

1:02:34 Actually, let me run upstairs and see if I still have one. Well, let me see if I have one, because usually if I have them left, I just put them straight into Dharma burn. It's kind of a waste, so if I've already printed it, I might as well give it to you. So that would be class five. Just Report an error in the passage at 1:02:34 Highlight the passage at 1:02:34

1:02:52 leave this on. Do you want to sing or anything? No, no, no. Okay, we're going to break now. It'll be Report an error in the passage at 1:02:52 Highlight the passage at 1:02:52

1:03:06 in Report an error in the passage at 1:03:06 Highlight the passage at 1:03:06

1:03:18 January. Report an error in the passage at 1:03:18 Highlight the passage at 1:03:18

1:03:22 Are you ready? Did you get enough of a break? Do you want to do some yoga or anything? Report an error in the passage at 1:03:22 Highlight the passage at 1:03:22

1:03:33 So actually I can start with the announcements. I have to remember to make something because I'll forget. Does anybody have a pen? So don't hurt me. Yeah, he wins. Report an error in the passage at 1:03:33 Highlight the passage at 1:03:33

1:03:51 I just have to remember to make something. I'm probably not going to make something to get something. Report an error in the passage at 1:03:51 Highlight the passage at 1:03:51

1:04:03 Yeah, yeah. Report an error in the passage at 1:04:03 Highlight the passage at 1:04:03

1:04:08 Yeah, because, I mean, you know, the presentations aren't going to take very long. Okay, after 20 minutes. All right, I think we're done. So, yeah, so we can do, maybe we'll do, right after lunch, we'll watch the little film and then we'll do purification. So you guys are purified before you do your presentation. Pretty good, huh? Get all the kinks out. Report an error in the passage at 1:04:08 Highlight the passage at 1:04:08

1:04:36 And that way, like all the time when you're like the most sluggish and digestive-y, then you won't be trying to also do a presentation. Also add purification. It's an easy little practice too. We're just going to do a simple Vajja Safa. I mean, you can do any, as long as you do these four opponent powers, but that's, yeah, we'll just, we'll do that one because that's easy. Report an error in the passage at 1:04:36 Highlight the passage at 1:04:36

1:05:04 Except the pronunciation of the mantra, but it's another story. So coming up in January, the next two classes, I'm going to teach how to meditate, which is a six-week class, and presenting the path. And presenting the path is like an overview of the whole, of all of Buddhism. So it's kind of, it's like you get the overview before you get into the details, including the Buddhist life. Report an error in the passage at 1:05:04 Highlight the passage at 1:05:04

1:05:34 And they both start in January, I think. How to meditate is first on Wednesdays, and I think it's like the 7th or whatever that second, no, whatever that first Wednesday is in January. Because the first, yeah, the first is on a Thursday. So, sorry? I know, really. I know, this sucks getting old, doesn't it? Report an error in the passage at 1:05:34 Highlight the passage at 1:05:34

1:06:00 it? Um, And then presenting the path is not going to be at that exact same time because I'm actually going back for the inauguration. That's where I'm from, is from D.C. So I just kind of was like, wait a second, how can this thing be happening and I'm not going to be there? So I've never wanted to go to another one. So I didn't want to, and that's over a weekend, so I didn't want to interrupt the class. Report an error in the passage at 1:06:00 Highlight the passage at 1:06:00

1:06:24 so. Report an error in the passage at 1:06:24 Highlight the passage at 1:06:24

1:06:33 So I'm going to start after that. So I think it's whatever the one is. I think it's like on the 22nd, 21st or 22nd, whatever that third Thursday is or fourth Thursday is of the month, whatever that is. But it'll go up. We're going to do the calendars. I guess the calendars are in process now and we should have them. Report an error in the passage at 1:06:33 Highlight the passage at 1:06:33

1:06:57 before too much longer day today 10th probably will probably probably be at least another 10 days so don't get too excited but it'll go up on the website as soon as it's confirmed but those were the dates that I tossed out to The next one Report an error in the passage at 1:06:57 Highlight the passage at 1:06:57

1:07:19 is actually How to Meditate. I believe that's actually the third, the second. And then Presenting the Path is the third. Yeah. Report an error in the passage at 1:07:19 Highlight the passage at 1:07:19

1:07:33 We just decided to take advantage of the fact that Geshe-la doesn't get back from India until the very end of January, so we're going to sneak in another one on Wednesday nights. Report an error in the passage at 1:07:33 Highlight the passage at 1:07:33

1:07:44 And then after he gets back, if we want to do more than one, then we'll probably try Thursday, because Thursday is easy enough to do, but I lead the meditation on Tuesday, the drop-in meditation, so it's kind of a hard night now for me to teach DB. So I might sneak it in on Friday. Report an error in the passage at 1:07:44 Highlight the passage at 1:07:44

1:08:01 On Fridays sometimes. Hopefully it's not going to be a conflict with Emily's class. I think it's different people, hopefully. But anyway, that'll be coming up more in the spring. During the holidays, the drop-ins will continue. Report an error in the passage at 1:08:01 Highlight the passage at 1:08:01

1:08:18 Tuesday night drop-in and the Saturday morning drop-in meditation. So those are always just great if you just need a fix, need a little Dharma fix during the holidays. And same with the Sunday morning talk, 10.30 on Sunday morning, so that will continue through the holidays. And then also on, as I mentioned, I think I mentioned last time when you had brought up the purification, on New Year's Eve we're going to have... Report an error in the passage at 1:08:18 Highlight the passage at 1:08:18

1:08:42 Tara practice, I think Karen's going to lead Tara practice, but New Year's Day we're going to do Dorje Kadro. Did I mention that? We're going to do a little fire puja. So we'll meet here, I think it's 3, 2, it's 2 o 'clock on New Year's Day and I'll explain the practice and then we'll carpool to the beach and we'll do a big fire puja to burn all our negativities for the year. Report an error in the passage at 1:08:42 Highlight the passage at 1:08:42

1:09:06 Yeah, it was a lot of fun. Pray that it's a clear day. That could be ugly. But yeah, last year we tried it for the first time and it was really fun. It was like at the last exact moment that we all threw our stuff in, like the sunset. It was just like this gorgeous sunset. And I was like, how do we do that? If we had tried to plan it, you know, it wouldn't have worked. So now we're going to try to plan it. Report an error in the passage at 1:09:06 Highlight the passage at 1:09:06

1:09:30 So it won't work. But yeah, it's a really, again, I've completely simplified it, so it's like a really easy version of the practice. And it's just a lot of fun, you know. And it's light enough in the day that you can still sleep in and stuff, yeah. Well, you have to think about those things. Okay, so we're going to end with this meditation of Shakyamuni Buddha. Report an error in the passage at 1:09:30 Highlight the passage at 1:09:30

1:09:52 That first meditation, I want to give him credit, was written by a monk named Thutton Gyatso. And he is a long-time Lama Yeshe, Lama Zopa Rinpoche student, who just finished a three-year retreat. And this is written by a former nun, a woman named Tutin Yeshe, who was also a long-time student. And just last year, she led the two-week Lama Rinpoche meditation at Vajrapani. So if you recognize her name. Report an error in the passage at 1:09:52 Highlight the passage at 1:09:52

1:10:28 I've never met her, but she... She sounds very, very interesting. She's Australian. Anyway, so this meditation comes from her. So again, we just get comfortable. Maybe do a few nice deep breaths in and out. Let go of all the babbling that you just had coming at you. Report an error in the passage at 1:10:28 Highlight the passage at 1:10:28

1:10:55 And again, just sort of imagine dissolving all the sleepiness and distractions of your mind and breathing in all the alertness and curiosity and awake. Wakefulness of your mind. Report an error in the passage at 1:10:55 Highlight the passage at 1:10:55

1:11:28 So you can start again with just imagining that you are again surrounded by all living beings, just like at the beginning of the class. Report an error in the passage at 1:11:28 Highlight the passage at 1:11:28

1:11:44 And you can imagine the different kinds of suffering that all living beings have and also their wish for happiness. So Report an error in the passage at 1:11:44 Highlight the passage at 1:11:44

1:12:03 whatever their dissatisfaction or pain. As well as their hopes and dreams and the things that make them happy. Report an error in the passage at 1:12:03 Highlight the passage at 1:12:03

1:12:18 Because in this really big way they're exactly the same as us. Report an error in the passage at 1:12:18 Highlight the passage at 1:12:18

1:12:26 All living beings just want to be happy and all living beings want to do everything in their power not to have any suffering. Report an error in the passage at 1:12:26 Highlight the passage at 1:12:26

1:12:41 So feel your connection with them. Report an error in the passage at 1:12:41 Highlight the passage at 1:12:41

1:12:48 Even those that you might have a problem with or don't know at all this time around. Report an error in the passage at 1:12:48 Highlight the passage at 1:12:48

1:13:06 And then imagine in the... Air in front of you, just a little bit above you, is Buddha Shakyamuni. Report an error in the passage at 1:13:06 Highlight the passage at 1:13:06

1:13:19 He's made of glorious golden light, luminous and vibrant, and Report an error in the passage at 1:13:19 Highlight the passage at 1:13:19

1:13:29 his essence is the energy of pure, unconditional, compassionate, loving wisdom. Report an error in the passage at 1:13:29 Highlight the passage at 1:13:29

1:13:43 His face is peaceful and smiling, and he radiates love to you and to all the surrounding people of your life, and then out to all myriad living beings of the universe, both human and non-human. Report an error in the passage at 1:13:43 Highlight the passage at 1:13:43

1:14:09 He's seated on a lotus topped with two radiant discs, the sun representing wisdom and the moon representing bodhicitta. Report an error in the passage at 1:14:09 Highlight the passage at 1:14:09

1:14:28 The lotus rests on a golden throne adorned with jewels and supported by snow lions. Report an error in the passage at 1:14:28 Highlight the passage at 1:14:28

1:14:37 A Buddha wears saffron robes of a monk and he sits in full vajra posture. The palm of his right hand rests on his right knee in what's called the earth-touching mudrā. Report an error in the passage at 1:14:37 Highlight the passage at 1:14:37

1:14:55 While his left hand rests in his lap in meditation mudrā, holding an alms bowl full of nectar. Report an error in the passage at 1:14:55 Highlight the passage at 1:14:55

1:15:09 His face is radiant, smiling, looking down compassionately on you and all living beings without exception. Report an error in the passage at 1:15:09 Highlight the passage at 1:15:09

1:15:26 Pure light shines forth from every pore of his body and radiates out, reaching the entire universe. So Report an error in the passage at 1:15:26 Highlight the passage at 1:15:26

1:15:46 just try your best to visualize this. But if it's not clear and all you can see is sort of golden light, that's fine too. Report an error in the passage at 1:15:46 Highlight the passage at 1:15:46

1:16:09 And then imagine that Buddha comes to the top of your head in this space above you and that he shrinks in size to the size of a tiny bird's egg facing the same direction that you are. Report an error in the passage at 1:16:09 Highlight the passage at 1:16:09

1:16:25 From his heart, light flows down through the crown of your head into your heart and into the hearts of all the people surrounding you. Report an error in the passage at 1:16:25 Highlight the passage at 1:16:25

1:16:40 As this light touches your heart, the light of your own spiritual essence is ignited and you are filled completely with the light of your own Buddha nature. Report an error in the passage at 1:16:40 Highlight the passage at 1:16:40

1:16:56 Your physical body is transformed into light. Your very thoughts become an expression of your spiritual being, your own inner light. Report an error in the passage at 1:16:56 Highlight the passage at 1:16:56

1:17:15 This light completely fills you up and as it does it spills over and pours out of your heart and out of all the pores of your body into the hearts of each and every one of the beings surrounding you. Report an error in the passage at 1:17:15 Highlight the passage at 1:17:15

1:17:32 And at the same time they are filled up and it overflows and flows back into you. Report an error in the passage at 1:17:32 Highlight the passage at 1:17:32

1:17:51 So just experience this exchange of pure luminous wisdom light energy from the Buddha to you and all the beings surrounding you and between you and all the people of your life and all other living beings connecting with each other heart to heart. Report an error in the passage at 1:17:51 Highlight the passage at 1:17:51

1:18:34 And then make a strong decision to try to remember and sustain these connections with others in every moment of our lives. And Report an error in the passage at 1:18:34 Highlight the passage at 1:18:34

1:18:55 the Buddha is really delighted. With your determination. And he sends even stronger radiant light into your heart and the hearts of everyone around you. And this light completely transforms all your negative habitual patterns, your dissatisfaction and your pain. Report an error in the passage at 1:18:55 Highlight the passage at 1:18:55

1:19:17 It dissolves any sense of separation and dualistic thought. You become the perfect expression of your own compassionate Buddha nature. Report an error in the passage at 1:19:17 Highlight the passage at 1:19:17

1:19:30 You are light, blissful and filled with a sense of peace and clarity. Report an error in the passage at 1:19:30 Highlight the passage at 1:19:30

1:19:45 For a few minutes we'll recite his mantra which is a simple and a short mantra and Report an error in the passage at 1:19:45 Highlight the passage at 1:19:45

1:19:56 you can continue that visualization as much as you can. Report an error in the passage at 1:19:56 Highlight the passage at 1:19:56

1:20:03 Thaya Tao Report an error in the passage at 1:20:03 Highlight the passage at 1:20:03

1:20:14 Taya Tao Muni Report an error in the passage at 1:20:14 Highlight the passage at 1:20:14

1:20:22 Mahamunaye Soha Report an error in the passage at 1:20:22 Highlight the passage at 1:20:22

1:20:32 Maha Report an error in the passage at 1:20:32 Highlight the passage at 1:20:32

1:20:37 Thayata Om Muni Report an error in the passage at 1:20:37 Highlight the passage at 1:20:37

1:20:51 Imagine Report an error in the passage at 1:20:51 Highlight the passage at 1:20:51

· · · silence, 2 minutes

1:22:28 that you can bring all that light that you've been sending out to all others back into your own heart. Report an error in the passage at 1:22:28 Highlight the passage at 1:22:28

1:22:38 Imagine that Buddha Shakyamuni dissolves into light which flows into you through the crown of your head. Report an error in the passage at 1:22:38 Highlight the passage at 1:22:38

1:22:50 Your being becomes utterly one. With the body, speech and mind of the Buddha, Report an error in the passage at 1:22:50 Highlight the passage at 1:22:50

1:23:00 you experience tranquility and bliss. As Lama Yeshe used to say, think my mind, Buddha's mind, guru mind, all one. Report an error in the passage at 1:23:00 Highlight the passage at 1:23:00

1:23:17 And just rest in this union for as long as you can. And Report an error in the passage at 1:23:17 Highlight the passage at 1:23:17

1:23:37 we dedicate the energy of this meditation and of this course and of this class tonight to being able to actualize our own Buddha natures. Report an error in the passage at 1:23:37 Highlight the passage at 1:23:37

1:23:58 Through working with our minds and ultimately transforming our minds exactly like the Buddha did. Eliminating all the negative, actualizing and developing all the positive so that we can perfectly benefit every living being without exception. In Report an error in the passage at 1:23:58 Highlight the passage at 1:23:58

1:24:33 your own time, when you're ready, you can end your meditation and open your eyes. Report an error in the passage at 1:24:33 Highlight the passage at 1:24:33

1:24:50 Do you guys have any questions? Either about that or about anything. Report an error in the passage at 1:24:50 Highlight the passage at 1:24:50

1:25:02 If not, I think it's the first time in recorded history I'm ending early. We could gather and talk more about the potluck or something. Report an error in the passage at 1:25:02 Highlight the passage at 1:25:02

1:25:12 Or at least our feelings about the potluck. But recognizing, of course, that they are only feelings. Report an error in the passage at 1:25:12 Highlight the passage at 1:25:12

1:25:20 Yeah. Of course you do. Report an error in the passage at 1:25:20 Highlight the passage at 1:25:20

1:25:26 A lot of people this past year read The New Earth. Oprah had everyone read this book called The New Earth. Oh, I don't know. Sorry. It has a lot of Buddhist theories, so I was just wondering if you had... No, I've never even heard of it, yeah. Who is it by? Report an error in the passage at 1:25:26 Highlight the passage at 1:25:26

1:25:49 Oh, yeah, yeah, yeah. He's actually, I mean, the stuff I read by him seems pretty cool. Do you know much about him? Like an article here and there, I think. Yeah, yeah. No, but I have read some stuff about him as a person, too, it seems like. But I don't know. I'm not going to get up and... Report an error in the passage at 1:25:49 Highlight the passage at 1:25:49

1:26:10 Overstep my bounds because I don't really fully know. I think I heard an interview with him too. That kind of impressed me. But yeah. Report an error in the passage at 1:26:10 Highlight the passage at 1:26:10

1:26:20 Yeah. Sorry. Report an error in the passage at 1:26:20 Highlight the passage at 1:26:20

1:26:25 But that was good. Report an error in the passage at 1:26:25 Highlight the passage at 1:26:25

1:26:30 Anybody else? Anybody else have any final? But not final because we're still going to have Saturday. Sure. Ha, ha, ha. Report an error in the passage at 1:26:30 Highlight the passage at 1:26:30

1:26:41 Sure. I'm actually, you know, I don't think it made it into the e-news, actually, because usually I think Joanna thinks, you know, it's just the people in the class. But there is Keith. I don't know if you remember Keith, who sometimes comes to the practice days because he can only come to stuff offered on the weekends. He commutes. He actually commutes to Folsom. Report an error in the passage at 1:26:41 Highlight the passage at 1:26:41

1:27:04 Is that right? Yeah, Folsom's in Sacramento, right? Yeah, so he's a sociologist. Social worker. He's something. He is something. So I'm going to ask him if he would like to come, if that's all right with you, because he does like to come to these practice days, even if he hasn't done the class. And I think that's interesting is he usually does some sort of a presentation, not a prepared one. He just sort of like comes up with something based on that momentary excitement. Report an error in the passage at 1:27:04 Highlight the passage at 1:27:04

1:27:36 So I'll ask him if he would like to come, if he's able to come. Cool. All right. Great. Thanks. You're welcome. Report an error in the passage at 1:27:36 Highlight the passage at 1:27:36

1:27:48 So I'll put this note right on top. Make something for a practice day at a vacation. The Report an error in the passage at 1:27:48 Highlight the passage at 1:27:48

1:28:05 thing is very close to Kathmandu. Report an error in the passage at 1:28:05 Highlight the passage at 1:28:05

1:28:10 There's actually a bunch of them on that little stool back there. Are you thinking about going under Rubina's pilgrimage? Report an error in the passage at 1:28:10 Highlight the passage at 1:28:10

1:28:21 I picked it up. It's a nice flyer. I thought there was the big three. Report an error in the passage at 1:28:21 Highlight the passage at 1:28:21

1:28:31 Oh, yeah. And the two. Report an error in the passage at 1:28:31 Highlight the passage at 1:28:31

1:28:41 Or what goes on there? I know it's one of the... Bye, Christine. Bye. See Saturday. See Saturday. It's one of the 20, well there's a shrine there, I think, with a self emanate. Report an error in the passage at 1:28:41 Highlight the passage at 1:28:41

1:28:58 And then there's, I think there's the Bashiokini site there. Report an error in the passage at 1:28:58 Highlight the passage at 1:28:58

1:29:10 I went there, it's like really close to Koh Phan. It's just outside of Kathmandu. Okay, one of the right, yeah, right there. Yeah, where that really big stupa is. Right, yeah, yeah. One of the really big stupas there. Report an error in the passage at 1:29:10 Highlight the passage at 1:29:10