Discovering Buddhism - Mind and Its Potential (8 September 2011)

· · · silence, 5 minutes

4:59 So Report an error in the passage at 4:59 Highlight the passage at 4:59

5:18 welcome. We're going to have probably, I'm sure people will be coming in late and that's fine. I usually like to start out with a meditation because it's kind of like a bridge between our day and the class and whatever happens in the class. So I'm going to do that tonight. I'm going to just kind of start out with a little, a couple of short guided things to get us in the mood to be here, motivate our minds, help us set our minds in the right direction. Report an error in the passage at 5:18 Highlight the passage at 5:18

5:44 Hi, nice to see you. New friends, old friends, all joining. This is a funny transition because my name is Chokyi and I often lead the Discovering Buddhism classes, but we just ended the whole program, so some of those students didn't continue. Some did, I see. Some may sit in occasionally, but it was sort of like... Report an error in the passage at 5:44 Highlight the passage at 5:44

6:10 Almost like a graduation, the last group. And so it's a lot of new faces. So I always get nervous. So you guys have to like humor me and help me not feel nervous, even though you guys might be the nervous ones too. But anyway, it's like the beginning of something brand new. All right. So we're going to just start with a little meditation. Report an error in the passage at 6:10 Highlight the passage at 6:10

6:31 So why don't you just, if you feel like you need to stretch your legs and arms and neck and shoulders, if you've been under a lot of stress today or doing physical work. Report an error in the passage at 6:31 Highlight the passage at 6:31

6:43 Which I was doing for part of the day. Just kind of let your body relax a little bit. Maybe take some nice deep cleansing breaths and wash away your day. Report an error in the passage at 6:43 Highlight the passage at 6:43

7:03 You can imagine the breath just cleansing your mind and your body of any tightness or any blocks, any resistance, any negative states of mind that you might still have from your day or your week since we're getting near the end of the week. Report an error in the passage at 7:03 Highlight the passage at 7:03

7:38 And you're going to imagine with each in-breath that you're bringing in everything you need for this class. So curiosity and alertness, awakeness, brightness, as one of my teachers used to say, that your mind is bright-eyed and bushy-tailed. And Report an error in the passage at 7:38 Highlight the passage at 7:38

7:59 you're breathing out sluggishness and any other negative states of mind. Report an error in the passage at 7:59 Highlight the passage at 7:59

8:22 And just start with becoming aware of your physical surroundings, just listening to some of the sounds, the siren in the distance. The cars outside, the trickling water of the fountain, Report an error in the passage at 8:22 Highlight the passage at 8:22

8:41 becoming aware of the temperature of the room, your body on the cushion, and Report an error in the passage at 8:41 Highlight the passage at 8:41

8:57 experience just the matter surrounding you in this room, knowing it's here. And Report an error in the passage at 8:57 Highlight the passage at 8:57

9:16 then bring your awareness onto your own body, its solidity, its temperature, shape, and Report an error in the passage at 9:16 Highlight the passage at 9:16

9:34 then mentally step back and realize that there is a knowing of all of this. An ever-present knowing, formless and clear. Report an error in the passage at 9:34 Highlight the passage at 9:34

9:53 Try to focus on that which is knowing rather than what is known. And Report an error in the passage at 9:53 Highlight the passage at 9:53

10:17 then just focus on your breath. Report an error in the passage at 10:17 Highlight the passage at 10:17

10:23 Notice the body breathing. Report an error in the passage at 10:23 Highlight the passage at 10:23

10:33 And again, step back and notice that there is something merely knowing that breath. Report an error in the passage at 10:33 Highlight the passage at 10:33

11:00 You can do the same exercise with your thoughts. Just notice the thinking, whatever thoughts are arising. Leftovers from your day, reactions to the sounds in the room, reactions to my words. Report an error in the passage at 11:00 Highlight the passage at 11:00

11:30 And try to step back and notice that which is knowing those thoughts. And Report an error in the passage at 11:30 Highlight the passage at 11:30

11:55 you can do that with the feelings that are arising and falling away. Report an error in the passage at 11:55 Highlight the passage at 11:55

12:02 Notice just the feelings and Report an error in the passage at 12:02 Highlight the passage at 12:02

12:11 then try to catch that which is merely noticing those feelings. And Report an error in the passage at 12:11 Highlight the passage at 12:11

12:41 then finally try to concentrate on that awareness at a more fundamental level. A Report an error in the passage at 12:41 Highlight the passage at 12:41

12:52 nature that never changes despite whatever thoughts or feelings or emotions or reactions are arising and falling away. Report an error in the passage at 12:52 Highlight the passage at 12:52

13:03 A nature of our mind that's still and clear. Report an error in the passage at 13:03 Highlight the passage at 13:03

13:30 Try to set a motivation for tonight's class and for this series, which starts tonight. Report an error in the passage at 13:30 Highlight the passage at 13:30

13:40 We just start with asking yourself why you're here, what you're looking for in a class like this. We Report an error in the passage at 13:40 Highlight the passage at 13:40

13:54 try to watch our thoughts and our feelings. They rise, they fall away. And the medium holding them is the mind or consciousness. So Report an error in the passage at 13:54 Highlight the passage at 13:54

14:17 why do we want to get familiar with our mind? Report an error in the passage at 14:17 Highlight the passage at 14:17

14:25 Buddhism is the study of mind. And Report an error in the passage at 14:25 Highlight the passage at 14:25

14:37 knowing our mind, knowing what the mind is, it's fundamental to all of our study and practice of Buddhism. That's the reason why it's the first course in this program. Report an error in the passage at 14:37 Highlight the passage at 14:37

15:04 As we begin to study the mind, we'll begin to see how it relates to our spiritual path. Sometimes in the West, we tend to think of the mind as only intellectual things, the brain, the functioning aspect, how it cognizes things. Report an error in the passage at 15:04 Highlight the passage at 15:04

15:25 That's why I like the word consciousness better. It has a broader connotation than the English word mind. Report an error in the passage at 15:25 Highlight the passage at 15:25

15:38 It's so much more profound than just thought. Report an error in the passage at 15:38 Highlight the passage at 15:38

15:47 The Buddha taught us that... The key to our happiness and to ending all of our suffering lies in the mind, Report an error in the passage at 15:47 Highlight the passage at 15:47

15:57 our mind. And if we don't look into our mind, if we don't investigate for ourselves, we'll never find that happiness. We'll never be able to end our suffering and we'll never be able to help anyone else do it either. Report an error in the passage at 15:57 Highlight the passage at 15:57

16:25 So on this path we have to be prepared to go deeply within our own minds. We have to understand how it functions, its nature and of course its potential. Report an error in the passage at 16:25 Highlight the passage at 16:25

16:43 We have to be prepared to feel uncomfortable at times, to look into mindsets and worldviews that are created by our culture, our education, our religious background. We Report an error in the passage at 16:43 Highlight the passage at 16:43

17:04 have to face our own doubts and Report an error in the passage at 17:04 Highlight the passage at 17:04

17:11 we have to learn to have fun. So Report an error in the passage at 17:11 Highlight the passage at 17:11

17:18 this journey begins tonight in this class and Report an error in the passage at 17:18 Highlight the passage at 17:18

17:27 on this journey we'll discover what's possible beyond our wildest dreams. Knowing Report an error in the passage at 17:27 Highlight the passage at 17:27

17:42 your own mind. And knowing its expansive and vast potential might help you become happier and more capable. And think about how this might ripple out to the people in your life, your friends and family, co-workers, neighbors. Report an error in the passage at 17:42 Highlight the passage at 17:42

18:04 And imagine that rippling out to all living beings. And Report an error in the passage at 18:04 Highlight the passage at 18:04

18:16 may whatever we learn here tonight and in this course and even in this whole program become the direct cause for each of our enlightenment. Our Buddhahood, our full awakening, Report an error in the passage at 18:16 Highlight the passage at 18:16

18:36 so that we can realize truly our potential to help every living being beginning with ourselves through the study of the mind. In Report an error in the passage at 18:36 Highlight the passage at 18:36

18:58 your own time, as you're ready, you can end your meditation. And we're going to start with an opening prayer, which Report an error in the passage at 18:58 Highlight the passage at 18:58

19:11 is in the white book in front of you on page 8. Report an error in the passage at 19:11 Highlight the passage at 19:11

19:19 It's sort of an aspiration rather than a prayer. It's by His Holiness the Dalai Lama and he uses it when he confirms the mind of enlightenment, when he talks about that mind and often when people take a commitment to enter the bodhisattva path. So I like to use it to set our motivation sort of more clearly why we take these classes, what makes it a Dharma activity. Report an error in the passage at 19:19 Highlight the passage at 19:19

19:53 So it should have a picture of His Holiness. Are you on the wrong page? With the wish to free all beings, I shall always go for refuge 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 to full awakening for the benefit of all sentient beings. Report an error in the passage at 19:53 Highlight the passage at 19:53

20:18 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 20:18 Highlight the passage at 20:18

20:36 So I was a little taste as your appetizer for the main course. Hopefully you're in the right class. Oh no, I thought this was a math class. Report an error in the passage at 20:36 Highlight the passage at 20:36

20:48 Jenny, could I ask you to get me a drink of water? Yeah, that would be super. It doesn't matter if it's hot or cold, whatever. So I'll start with introducing myself in a little bit later. Before the break, then we can go around and get to know each other, too. That's always nice. It's nice for me to know who you guys are and kind of a little bit about why you're here and what your background is and so forth, too. Report an error in the passage at 20:48 Highlight the passage at 20:48

21:12 So my name is Chokyi, Lobsang Chokyi, and I go by Chokyi. And I have been a Buddhist for maybe 15, 16 years, and I've been a nun for about 11, a little over 11 years. Report an error in the passage at 21:12 Highlight the passage at 21:12

21:27 And I've been teaching for about seven years. That came to light recently because in the last class, Jess isn't here right now. I had a woman who was in the class who was in my very first class with her son, and her son at that point was 11, and now he's a senior in high school. So I thought, okay. I wish I was more realized after all that time, but it still seems like I'm a baby in terms of being a teacher. Report an error in the passage at 21:27 Highlight the passage at 21:27

21:56 What I try to do is impart some of the good things, thank you, that my teachers have given me with a little bit of my own experience sprinkled in. So I use a lot of quotes because I feel like I'd rather quote their holy minds. But then I babble on to, so you get a little bit of each. Report an error in the passage at 21:56 Highlight the passage at 21:56

22:19 My main teachers, I like to share that. Most of my teachers do this too. When you go to a formal teaching, like By His Holiness the Dalai Lama, they usually say where they've gotten the instructions that they're sharing with you, so I like to do that too. My main teachers are Lama Zopa Rinpoche, who is the spiritual director of this whole organization, the Foundation for the Preservation of the Mahāyāna Tradition, which is a mouthful. Report an error in the passage at 22:19 Highlight the passage at 22:19

22:46 So you hear people talking about FPMT, that's what it stands for. It's an international organization of Tibetan Buddhist centers in the Galupa tradition. And we have quite a few actually in this Bay Area. And we've been around for about 20 years, this center. It's been around about 20 years, about 8 years at this location. So Lama Zopa Rinpoche is my main teacher. Report an error in the passage at 22:46 Highlight the passage at 22:46

23:12 You'll hear me refer to him quite a bit. But also, of course, His Holiness, the Dalai Lama Geshe Takpa, who is our resident teacher here. Report an error in the passage at 23:12 Highlight the passage at 23:12

23:23 And a number of other teachers, including Western teachers like Venmo Rubina, who I'll quote quite a bit too. René Foisy, who is a Swiss monk, who is one meditation teacher, especially Michael Roach and so forth. So I'll refer to different teachers, but my main teacher is Lama. Report an error in the passage at 23:23 Highlight the passage at 23:23

23:48 And I enjoy teaching. I think it does keep me honest. I put that in my bio on the website because when you teach a course you have to keep looking at your own relationship with the subject and of course with the mind it's really fundamental. It's very basic. I am still studying the mind. I study the mind every day because there's no way that you can get away from studying the mind if you're living and calling yourself a Buddhist and trying to practice. Report an error in the passage at 23:48 Highlight the passage at 23:48

24:20 So I find it very juicy to keep going into these subjects over and over and testing myself, you know, like how am I working with this? How is this affecting my life? It should be transforming your life or something's wrong, you know, so we'll talk about this more. A little bit on class logistics. This is a five-week course. Report an error in the passage at 24:20 Highlight the passage at 24:20

24:41 And I've packed a lot into this first class. I used to do it as a six-week course, but I'm going to go away on the 14th of October. And so I reduced it to a five-week course. There she is. I have this Bodhi coming. She's heard her master's voice. Report an error in the passage at 24:41 Highlight the passage at 24:41

25:01 So hopefully somebody needs to put her in the room because she'll just keep coming in. Yeah, Jenny, do you mind? Yeah, and just close the door. Do you mind taking her up there? Report an error in the passage at 25:01 Highlight the passage at 25:01

25:11 Thank you, thank you. Yeah, shut the door. Yeah, I know. She announces herself loudly, too, and then everybody's like, ah, you know, it's like, no, it's okay. Report an error in the passage at 25:11 Highlight the passage at 25:11

25:21 So it's a five-session course, and so I've packed a lot into this first class, and I apologize for that, but we're going to try to cover quite a bit tonight. But I'm going to go on pilgrimage to India and Nepal, which wasn't expected, and I'm kind of excited by it, so it's for good reason. Report an error in the passage at 25:21 Highlight the passage at 25:21

25:38 And then so it ends on the final class will be on Thursday, the 6th of October. And then the following Saturday is a retreat day. So that's the 8th of October, which happens to be my birthday. So we're going to be doing retreat on my birthday, which is pretty good. So that will do a little retreat day here at the center. Report an error in the passage at 25:38 Highlight the passage at 25:38

26:01 We just do like 1030 to four and we'll talk more about it as it gets closer. It gives you a chance to go really deeply into some of the meditations that you've been doing for the month. And it's also kind of a bonding time, I think, with your classmates. Those of you that have done them before are nodding. And we eat together and things like that. So it's a nice day. Report an error in the passage at 26:01 Highlight the passage at 26:01

26:26 It's a nice ending. Ask people to go ahead and put it on your calendar and plan to come. It is part of the course. I do know that people have different schedules on the weekends, so sometimes people are planning to be gone or work on Saturdays or do classes or something like that. I understand that. But if you can at all, I like to put it out in the first class so that you can go ahead and make a plan to come. I do hand out homework. Report an error in the passage at 26:26 Highlight the passage at 26:26

26:53 It's almost all reading and meditation. You guys will get binders next week. I usually wait until after the first night so I see how many people come and then we make binders. It's a fairly short binder for this course. I say binder, but I don't think there's going to be an external binder again. We've got budget cuts, but it's a container of reading of some sort. Report an error in the passage at 26:53 Highlight the passage at 26:53

27:17 I think it only has four articles in it this time. But tonight you guys are all going to get a copy of Becoming Your Own Therapist by Lama Yeshe and that's going to be the start of your reading. Otherwise it's mostly meditation because the Discovering Buddhism program, which we'll talk a little bit more as we get into the class, is really based on experience. Report an error in the passage at 27:17 Highlight the passage at 27:17

27:42 It's really trying to give you a chance and a taste of all these different topics along the path to enlightenment. The mind being the first one, but we get into things like death and impermanence and the spiritual teacher and karma and things like that. And so it really helps for you to get more than intellectual understanding of that. And so this class is really big on meditation assignments. Report an error in the passage at 27:42 Highlight the passage at 27:42

28:10 I would love for you guys to meditate on them every single day. I know reality gets in the way. Meditation is kind of big in this class, and that's one thing that I cut by making it a five-week course rather than a six-week course is more time spent on meditation. What I thought I would do, we have a drop-in meditation program here on Thursday nights. Report an error in the passage at 28:10 Highlight the passage at 28:10

28:37 Before this class and then on Saturday mornings at nine and there's a lot of material that's covered that I was going to cover but what I thought is if there are people who would like me to I could lead one of the Saturday morning meditations in sometime in the next couple of weeks and then you guys could all come or those who could and then we could kind of Own that Saturday morning meditation. Obviously other people would be there who also were just dropping in. But I cover the same information on a drop-in that I would in the course. Report an error in the passage at 28:37 Highlight the passage at 28:37

29:10 And so I thought that would allow us to do it in a kind of more informal way. So we'll talk about that more before the class is over just to see, get a hand count if anybody would like me to set that up. Report an error in the passage at 29:10 Highlight the passage at 29:10

29:26 But meditation is the way that we explore our mind. It's actually the way we explore everything. So if you can't meditate on the meditation assignment every single day, just try to do it like once or twice during the week, and that gives you a taste. And then just know that you don't have to complete everything in the course time. You can come back to it. Report an error in the passage at 29:26 Highlight the passage at 29:26

29:47 Store it in your room in a binder in a way that at some point when you have a little extra time you can go back to one of those meditations, especially if one of them helps you. Like if you get some experience from a meditation that you feel like might be useful, like the clarity of the mind or if you're working with a particularly pesky, difficult state of mind, then it might be that one of the meditations helps you deal with that. Report an error in the passage at 29:47 Highlight the passage at 29:47

30:17 Pick it up and sit down and do it sometime when your mind's upset. So that being said, it would be great to have you guys do all the homework and all the meditation and so forth. I know reality hits and you can't. Please just come. It's more important for you to actually come to the classes even if you do nothing outside because when you're here, you really absorb from each other. Report an error in the passage at 30:17 Highlight the passage at 30:17

30:41 You get the energy from each other. And of course... You also hear the class and the content from me, but then you hear each other's questions and discussion and experience, too, because sometimes people share their experiences. Report an error in the passage at 30:41 Highlight the passage at 30:41

30:57 So I would just ask that if life is crazy, still just come, and you'll get so much more out of it if you do just keep coming. Once you stop and you miss a class, it's really hard to keep going. So just keep coming. As you can. I also ask, I usually plan to ask four questions periodically when I finish a certain... Report an error in the passage at 30:57 Highlight the passage at 30:57

31:25 A bunch of material that seems like a good place that I'll ask for questions or before or after a break or something like that. I would request that you not sort of jump in with a question while I'm talking, mostly because I have such a lousy memory that it interrupts my train of thought and then it's hard for me to remember where I was, which is why I have these notes so I can remember to cover everything that I intend to cover or try at least to do that. Report an error in the passage at 31:25 Highlight the passage at 31:25

31:50 But if I, for example, am doing a list of something and somebody misses number three, that's totally fine. Just raise your hand and just say, could you repeat that list or something like that? That's different. But if it's something like a burning question, wait, because I may cover it. Give me a chance. And actually, I may cover exactly what it is that you're burning to know the answer to. Report an error in the passage at 31:50 Highlight the passage at 31:50

32:10 So that's one thing that I do request. So I think that's it. That's the logistics of the class for the most part. As I said, I do try to make this an experiential type of class. I'm not trying to give you every bit of knowledge about the mind that's out there. There's quite a bit out there, especially from the point of view of Tibetan Buddhist thought and theory and philosophy. Report an error in the passage at 32:10 Highlight the passage at 32:10

32:39 We can only touch the very surface, but we get a good taste. We've tried to pick. Some good aspects of the mind to cover. And then give you enough that you can move on from this class and know where else you want to explore. So I'll also give you some recommended readings. There's readings that are recommended in terms of required if you're going to do this for a certificate. Report an error in the passage at 32:39 Highlight the passage at 32:39

33:07 And then there's also just suggested ideas. And so I'm trying to give you some other thoughts if you want to go further in your own study. Report an error in the passage at 33:07 Highlight the passage at 33:07

33:16 So, the mind. The mind in Tibetan mind is sem, S-E-M, it's usually called sem, sometimes you hear the term semchen, sentient being, Report an error in the passage at 33:16 Highlight the passage at 33:16

33:32 or chitta, like bodhicitta, chitta in Sanskrit, and they actually describe mind, or sentient being is described as a mind possessor, something with a mind. Report an error in the passage at 33:32 Highlight the passage at 33:32

33:47 So every sentient being is something, no matter how tiny or how large or how old or how young or how complicated or how simple, it has a mind. So that's the one thing that all sentient beings have in common. Also, because every sentient being has a mind, every sentient being has the potential to become a Buddha. Report an error in the passage at 33:47 Highlight the passage at 33:47

34:11 So we'll talk about that a little bit more. Having a mind is all you need to have the potential to become enlightened. So that's the good news. That's the potential bit of the title of the course, Mind and Its Potential, is the fact that because we have mind, we can perfect that mind and we can become enlightened. Report an error in the passage at 34:11 Highlight the passage at 34:11

34:32 So that's the cool aspect about having a mind. It gets us into a lot of trouble, of course, but we have to learn to work with it. Report an error in the passage at 34:32 Highlight the passage at 34:32

34:41 So according to the Buddha, mind is beginningless and endless. You know, they sort of describe it as like a number line going on limitlessly back behind this life and limitlessly forward from this life, which is often the way in Judeo-Christian background, God is considered beginningless and endless, but we aren't so much. Report an error in the passage at 34:41 Highlight the passage at 34:41

35:08 And so that's a huge... And so the meditation that you guys are going to work with this week is going to help us kind of get our mind around continuity of mind. But it's also described as that which is mere clarity and awareness. That which is mere clarity and awareness. And it's also described as the mere process of reflecting and engaging with everything that it comes into contact with. Report an error in the passage at 35:08 Highlight the passage at 35:08

35:42 So mind is process. I found that one actually to be really an interesting concept, mind as process, because I think a lot of times we try to concretize things, which we're going to talk about more. We try to solidify things, and so we think of our mind as something solid and substantial. Well, according to Buddhist thought, it is not. Report an error in the passage at 35:42 Highlight the passage at 35:42

36:05 It is not at all the same thing as the brain. It is not at all the same thing as the body. It is this mere process of... Reflecting, which is the clarity aspect and engaging with everything that it comes into contact with. And it's through the medium of the mind that we're able to get to know ourselves and the world and reality and the teachings of the Buddha and everything. Report an error in the passage at 36:05 Highlight the passage at 36:05

36:33 I mean, it's all internal phenomena and all external phenomena and everything from the tiniest understanding of... Of what's going on in this situation, which perhaps wouldn't be so tiny if it's an upsetting situation or a really glorious situation, all the way up to becoming a fully enlightened being. Report an error in the passage at 36:33 Highlight the passage at 36:33

36:59 So the mind is the key to everything. And every state of mind that we experience, ranging from a raging fit, a road rage, to complete unconditional love for somebody or something. It can be defined by these qualities of mere clarity and awareness. They choose these words very carefully in Buddhism. Definitions are chosen very, very carefully and no word is ever wasted. So we get into definitions, especially in Tibetan Buddhism. We get into definitions and meanings quite a bit because sometimes meanings in... Report an error in the passage at 36:59 Highlight the passage at 36:59

37:45 English are slightly different, and so immediately we define our terms. So mere clarity and awareness. We split that into three aspects of that. Clarity and awareness, obviously, but also the word mere. M-E-R-E, not mirror. Might be my southern accent coming through. Report an error in the passage at 37:45 Highlight the passage at 37:45

38:08 I was born in D.C., but it's close enough. so Clarity is talking about this idea of almost is reflecting everything we come into contact with. It's how things arise in our minds, images, colors, objects, experiences, whatever the mind is coming into contact with. And Tibetans use this analogy a lot of how things reflect to our mind. You know, they'll often talk about... Report an error in the passage at 38:08 Highlight the passage at 38:08

38:44 Something arising in the mind. Anger arising in the mind. Or an image arising in the mind. The color blue arising in the mind. It makes sense to me now. I'm so used to hearing it. But I think at first it's a little strange. You're like, wow, that's kind of weird. I never thought of it like that. But explore that, especially this week. Report an error in the passage at 38:44 Highlight the passage at 38:44

39:03 What's arising in my mind right now? As you're walking down the street, what's arising to my mind right now? It's very interesting. So this word clarity is talking about this reflection of whatever it's coming into contact with. Report an error in the passage at 39:03 Highlight the passage at 39:03

39:20 And awareness is talking about the ability of the mind to engage with or apprehend that object. So clarity is just reflecting with it. It doesn't mean that it reflects it clearly. It doesn't necessarily mean that it's accurate. We'll get into that in later classes, probably later courses. But awareness is then the mind. Report an error in the passage at 39:20 Highlight the passage at 39:20

39:45 It comes into contact with and reflects that object, but then it engages or apprehends that object. Again, not necessarily accurately, but it does engage in some way because our mind engages even when we're unaware and we're asleep. It engages in some way, and so it's not always accurate. But it does engage. It does engage in some way. Report an error in the passage at 39:45 Highlight the passage at 39:45

40:12 The word mere means that nothing else needs to be present in order to have a mind, other than these two, clarity and awareness. Report an error in the passage at 40:12 Highlight the passage at 40:12

40:23 So it's the mere need to give rise to something and to engage with it. So it's very, very precise. Report an error in the passage at 40:23 Highlight the passage at 40:23

40:36 And of course then, so with the arising of the object and our mind engaging with it, we then have what's called a cognitive event or experience. Report an error in the passage at 40:36 Highlight the passage at 40:36

40:49 Mir also, for those of you who have spent any time studying emptiness, mir also refers to the lack of there being any independent concrete me who's having the experience or concrete object outside. That my mind is engaging with or experiencing and any independent or concrete experience that's occurring. Report an error in the passage at 40:49 Highlight the passage at 40:49

41:15 And that may not mean anything to you at this point, but it is important to bring up because this word mirror always refers to that too. Nothing is absolute despite how it feels and our mind is no different and our experience is no different and yet we try to make it very solid. For example, if I have a certain experience of somebody, then I think that's the way that person exists. And we all have had that one before. Report an error in the passage at 41:15 Highlight the passage at 41:15

41:44 If I think the boss is a really horrible person, I just assume everybody thinks the boss is real. Because I think that there's just nothing about that experience that has anything to do with me, right? That person exists as a horrible person, and everybody should know that. And if other people have a different thought, then they're just stupid. Report an error in the passage at 41:44 Highlight the passage at 41:44

42:02 You know, right? That's what we think. If I fall in love with somebody and bring that person to all my best friends and say, you know, isn't this person great? And they're all kind of like, you know. It may not be an absolute perfect person, but my experience of that person might be absolute. So that's important to point out even at the very beginning that even our mental experiences are not absolute. Report an error in the passage at 42:02 Highlight the passage at 42:02

42:30 Especially our mental experiences are not absolute. Physical either, but we'll get to that later. We'll cook it later. One of my teachers used to always say, think about it, cook it, it's okay. What is mind made of? Well, mind is obviously not made of body. It's not the same substance as body. Our body is physical. Our body is matter. Our body is a physical substance. And it's created by body. Report an error in the passage at 42:30 Highlight the passage at 42:30

42:59 Our body came from... you know. Report an error in the passage at 42:59 Highlight the passage at 42:59

43:00 Substances from our parents' body, you know, the sperm and ovum or egg from our parents. And that makes sense. But our mind didn't, according to Buddhism. Our mind is completely different than our body. Mind is colorless, formless, shapeless, and a completely different substance. It's not physical. And that's kind of hard to think about. Report an error in the passage at 43:00 Highlight the passage at 43:00

43:28 It makes sense based on our experience, if you've ever had any experiences of sort of the vastness of your mind going beyond this body or even this room or even this place, which some people have and maybe they haven't been able to figure out what was happening. Report an error in the passage at 43:28 Highlight the passage at 43:28

43:44 But that sort of gives us an idea of how expansive our mind is. The body can't be located if we look for it, you know, and we should look for it, actually. It's a useful exercise to try to... Find our mind. Where is it? But we can't find it in the same way that we can find a thing, you know, or my body. Report an error in the passage at 43:44 Highlight the passage at 43:44

44:09 If I look for my body, I can find my body. And so we should try to examine sort of where is, you know, my, where do these feelings that arise come from? Where do these thoughts that pop up? You know, when we have a sensory experience of seeing something or an emotional experience of reacting to something, what's going on there? Report an error in the passage at 44:09 Highlight the passage at 44:09

44:33 I mean, that's what Buddhism is asking us to do. It's asking us to investigate and examine our mind in a new way. I like to always bring up this one story of Venerable Rubina Korten, who used to live here. She lived here for about four years. Report an error in the passage at 44:33 Highlight the passage at 44:33

44:49 I saw her many times in the day and night, often when least expected or perhaps wanted, such as early morning water bowls or getting your tea or something in the kitchen at night. But she often would have very interesting thoughts on working with the mind, and they're in my mind now deeply. Whenever I'm examining my own mind, she would have a very objective way of looking at her own mind. If she were having a mental affliction, a kletia attack, as I like to call them, a mental affliction attack, such as whatever, anger, jealousy, impatience, hatred, probably not so much hatred, but she would just go, oh, isn't that interesting what my mind is doing? Report an error in the passage at 44:49 Highlight the passage at 44:49

45:39 And it's just... That's the way that we're taught to do it. So it's not so much like, oh my god, I'm so horrible, I can't believe I yelled at him again, or nuns aren't supposed to do that, or I shouldn't even be feeling this much attachment, or guilt, guilt, guilt. She would just kind of stop and just be like, oh, fascinating. And then she would just sort of walk out of the room and I would just sort of be left thinking, that's the way to examine it. Report an error in the passage at 45:39 Highlight the passage at 45:39

46:07 So it becomes almost like... You get out your little Margaret Mead notebook and you're just noting what's going on without all the stuff, without all the baggage that we usually bring into it about me and what I am and all that stuff. So that's what we're being asked to do, especially in this class on the mind, is to dig out our little Margaret Mead notebooks and try to be sort of this objective observer. Report an error in the passage at 46:07 Highlight the passage at 46:07

46:34 Of what's going on in our mind and what mind even is and how it works and how it functions and how it helps me know me and know the world, you know, what's really happening. Because we've never done that before for the most part, unless we've been reading books about the mind. But yeah, so this mind, this mere process and experience of the mind doesn't come from the physical bodies of our parents. Report an error in the passage at 46:34 Highlight the passage at 46:34

47:03 It actually comes from the previous moment of mind, according to the Buddha. So everything has to have a cause, right? So the cause of mind is the previous moment of mind. And so these mental moments go back beginninglessly forever and forward endlessly forever, which is an interesting thing to get your mind around. Report an error in the passage at 47:03 Highlight the passage at 47:03

47:31 And sometimes you just have to read it and think it over and over to even... What does that mean? What does that mean for who I am or what I think I am? What does that mean for who I could be? What my potential is? What does that mean for my understanding of what came before this life and what comes after it? So it has huge implications, this thought of the continuity of mind and how mind comes into being and ceases or does it. Report an error in the passage at 47:31 Highlight the passage at 47:31

48:04 So mind is experience, moment by moment arising experience. And from the Buddhist perspective, that means that it lasts forever and that it's unchanging, not unchanging, that it's changing moment by moment by moment. They often say that mind is permanent, but they just mean this idea that it lasts forever. So impermanent. Report an error in the passage at 48:04 Highlight the passage at 48:04

48:35 Permanent in Buddhism, in Buddhist lexicon, I guess you could say, it just means that it lasts forever. It doesn't mean that it doesn't change. Because permanent things can change. So that's one of those terms that's very confusing to people at first. Mind lasts forever and it changes constantly. So things that last forever don't need to be... Report an error in the passage at 48:35 Highlight the passage at 48:35

49:05 Solid little, you know, things that we can see, tangible things that we can touch. In fact, those things don't last forever as we know, right? And we don't last forever either. But according to Buddhism, our mind does. And our subtlest level of our mind is actually the thing that moves from life to life to life. Report an error in the passage at 49:05 Highlight the passage at 49:05

49:31 So a little bit more and then we'll go around with introductions. Report an error in the passage at 49:31 Highlight the passage at 49:31

49:39 Is in this stream of consciousness that's sort of moving mental experience followed by mental experience followed by mental experience ceaselessly. So there's no break. Then what that means for us is sort of it gives this complete spaciousness to every experience. I think a lot of times when we have... Report an error in the passage at 49:39 Highlight the passage at 49:39

50:08 An experience of anything, an experience of a person, an experience of a day. We get up in the morning, we assume that day will be like every other day, because why? Because no other day has been, but we often... Our logic isn't fully formed, I think, in our culture. But I think of days that came out horribly different, like September 11th, or days that came out wonderfully different. Report an error in the passage at 50:08 Highlight the passage at 50:08

50:38 And yet we still have the logic of when I leap out of bed or crawl out of bed, as it's been recently, that this day will be like every other day. And so that's an interesting experiment, too. Why? The moments of mind that are sort of continually, I mean, I sort of think of it in a lot of different ways. Report an error in the passage at 50:38 Highlight the passage at 50:38

50:59 I sort of think of it like this string of pearls they talk about without the string and without the pearls. Report an error in the passage at 50:59 Highlight the passage at 50:59

51:08 Or a river, a river of thoughts is another one. We go to a river, right? We think it's the same river we've always gone to. Of course it's not. Nothing there has been the same. Even the rocks have changed, right? Our mind is the same way. Our mind is continually changing, continually making everything possible. Report an error in the passage at 51:08 Highlight the passage at 51:08

51:30 So every day when we get up, anything could happen. And some of it, of course, we're going to deal with karma in the next class because that's considered a working of the mind. Some of what we've created in our world has already been created, like a film that we made last life that's just being put up now. Report an error in the passage at 51:30 Highlight the passage at 51:30

51:54 But we get to keep creating because that's the interesting aspect of all this too. Even our karma is constantly. And we get to keep co-creating our existence all the time. So no matter what is on the agenda that day, anything could happen. Truly anything could happen. And that's the interesting aspect of understanding our own minds, is being open to that, realizing that it's not set, that everything is changeable. Report an error in the passage at 51:54 Highlight the passage at 51:54

52:27 And the good news is, too, when we have those deluded states of mind like anger and impatience and jealousy and attachment and obsessiveness and things like that, those aren't permanent either. Those aren't even a part of our mind in any kind of inherent way, according to the Buddha. They are this thing called adventitious, which is a funny word, but it means that it's not part of the inherent nature of our mind. Report an error in the passage at 52:27 Highlight the passage at 52:27

52:52 Our mind is considered very pure and clear, almost like water. And those are almost like pollution. So pollution can be, with a lot of work, removed from the water. The water can be returned to its pure and clear state, and our mind is the same. Those horrible states of mind, no matter how horrible, like even sometimes we think we have the worst delusions. I know that everybody has delusions, but I have the worst delusions of anybody. Report an error in the passage at 52:52 Highlight the passage at 52:52

53:23 Well, even those of us with the worst delusions can remove those delusions because those aren't actually essentially part of our mind. They can be removed. They're simply moments of mind that pop up like a wave on the ocean and then dissolve away and then pop up and then dissolve away. Even the worst states of mind are simply considered thoughts, just thoughts. We identify with them. Report an error in the passage at 53:23 Highlight the passage at 53:23

53:49 We think, oh my god, I'm horrible because I got angry, I'm horrible because I blah blah. That's not us. Those are simply thoughts that arise and then pass away. And that's the good news about the study of the mind is that you can get rid of all that crap. That's not you and it's not going to keep you from becoming that. Report an error in the passage at 53:49 Highlight the passage at 53:49

54:12 So really quickly, what is enlightenment? I like to think of enlightenment as just simply perfected mind. you know, we're Report an error in the passage at 54:12 Highlight the passage at 54:12

54:20 it's, um, Removing all of those negative states of mind, which are simply defined as whatever brings us suffering. So anger, impatience, laziness, whatever, jealousy. Report an error in the passage at 54:20 Highlight the passage at 54:20

54:36 Either brings us suffering or brings somebody else suffering. We'll expand that a little bit. And attachment falls into that too, even though in our culture we usually try to encourage attachment. Report an error in the passage at 54:36 Highlight the passage at 54:36

54:53 And... So it's removing all of those states of mind and developing so that they cannot be developed any further all the positive states of mind. So compassion, wisdom, kindness, patience, you know. Effort, joyful effort, all those six perfections, you know, generosity. So all those states of mind that we want to have or that we can't even imagine that we could have, like concentration or something like that, all of them are completely developed to the point where they can't even be developed any further. Report an error in the passage at 54:53 Highlight the passage at 54:53

55:29 Those two together, and when we think about they're completely free, completely free forever of... Those negative states of mind and their imprints, that's a Buddha. That's when you become a Buddha. That's really all that Buddhahood is, is both removing all the negative and perfecting all the positive. Report an error in the passage at 55:29 Highlight the passage at 55:29

55:56 And it's also important to know that the I, the body and the mind are all interdependent, but they aren't the same thing. So they're completely... Report an error in the passage at 55:56 Highlight the passage at 55:56

56:09 Interrelated, but they are not exactly the same thing. You'll also hear me using mind and consciousness almost synonymously. And in this course, for this context, that makes more sense within Tibetan Buddhist approach. Report an error in the passage at 56:09 Highlight the passage at 56:09

56:32 Awareness also, so mind, consciousness and awareness, all synonymously. So why don't we go around really quick. First of all, questions. And then secondly, we'll introduce ourselves and just say maybe a couple of minutes of, you know, what your relationship with Buddhism is and what you know here. And also your name would be great. That would be useful. And Jenny, actually, I forgot. I like to do a roster. Report an error in the passage at 56:32 Highlight the passage at 56:32

57:05 Would you mind just getting like a piece of paper and a clipboard? And then we'll just do name. I like to put. Name and your best way of your email and or your phone. That's kind of as an emergency thing. Well, first of all, I like if I come into possession of a really great article or something, I like to be able to send it all out to you guys or something like that. Report an error in the passage at 57:05 Highlight the passage at 57:05

57:27 And also, should something happen like... I get really sick or something like that happens and somebody needs to contact you right away. It just gives it all in one piece of paper rather than having to comb through all the registration forms. So I do send that around in my classes. It makes it easier. Thanks. And so I'll send that around on the break. Thank you. Great. You even did a pen or is that? Report an error in the passage at 57:27 Highlight the passage at 57:27

57:49 Yeah. Thank you. Thank you. Okay. So why don't we go around and then we'll do a break and then we'll do questions. How's that? So who wants to start? Surprise me. You want to start, David? You've got the mic. Oh, all right. I was just holding it. Yeah, uh-huh. Hello, my name's David, and my relationship with Buddhism is, hi, my name's David, I'm a Buddhist. Report an error in the passage at 57:49 Highlight the passage at 57:49

58:20 I started to do that, actually, and then I changed the way I said it. Hi, David. As far as, you know, I am... Deeply devoted to these classes and it enriches my life and my practice. And I encourage everybody, we breathe every day. So anytime you realize you have a moment that you're inhaling or exhaling, there's a half a moment to kind of like do part of your practice for this class. Report an error in the passage at 58:20 Highlight the passage at 58:20

58:50 Right. To do your homework while you're breathing. Yeah, yeah. When an inhalation is good. And then I think that it's just... Report an error in the passage at 58:50 Highlight the passage at 58:50

59:00 I had a million thoughts in my head, but I have actually no mind of my own, I guess. I just encourage you to kind of do the reading and to sit with it. For the folks that are here that have been doing the classes, I think that it's just something that we always do. So if you're brand new at this and you miss one, don't feel bad because it's what we do and it's all process and we all share that. Report an error in the passage at 59:00 Highlight the passage at 59:00

59:04 guess. Report an error in the passage at 59:04 Highlight the passage at 59:04

59:28 And if you sit four times a day or four times a year, this is all something that we share together. Report an error in the passage at 59:28 Highlight the passage at 59:28

59:37 And because we change continuously, the person that came into this class is a different person that will leave, and the person that starts this class will be a different one that leaves. And I think it'll be a richer experience. and it's and it's Report an error in the passage at 59:37 Highlight the passage at 59:37

59:53 As a result of that. Cool, thanks, I'll pay you later. Report an error in the passage at 59:53 Highlight the passage at 59:53

1:00:02 Let's send it around that away. Do you want to do it, Jenny? No, go ahead, you do. Otherwise we have to send it back. It's just a logistical thing. We don't really care. We'll look away. Report an error in the passage at 1:00:02 Highlight the passage at 1:00:02

1:00:18 My name's Jenny. I relocated to the Bay Area just last year. And from Chicago. I was born Buddhist. However, in our household, we had a big religious divide. My parents actually converted to Christianity at one point. Report an error in the passage at 1:00:18 Highlight the passage at 1:00:18

1:00:36 My grandmother and I stayed on the Buddhist side. And also, you know, there's many different, you know, streams of Buddhism. So we traditionally I'm Korean. Predominantly. And then my grandmother was Mongolian. So we had, again, even before the conversion of Christianity, we had two streams of Buddhism. Report an error in the passage at 1:00:36 Highlight the passage at 1:00:36

1:01:00 So it was a very exciting household. A lot of debates. However, I am excited to be here because Chicago, as wonderful as it is, really was a Dharma wasteland when it came to Dharma centers and everything. It really was. There really were not any. Report an error in the passage at 1:01:00 Highlight the passage at 1:01:00

1:01:21 So moving here, I'm so grateful for a center like this and especially with the way the curriculum is and that you're actually really studying because it's different to be born than actually studying. So I'm really, really grateful that this will really deepen my practice. Do you want to say anything, Saldrin? Report an error in the passage at 1:01:21 Highlight the passage at 1:01:21

1:01:46 Hi, my name is Saldrin. I came to San Francisco first in 1984. Stayed for 10 years and I moved to the South Bay where I was affiliated with one of the other FPMT centers. And I encountered Buddhism when I first came to the Bay Area, but I got more and more and more involved. And I've spent most of the last 10 years in India and I've sat with... Report an error in the passage at 1:01:46 Highlight the passage at 1:01:46

1:02:23 His Holiness, Dalai Lama a lot. I was ordained by Dalai Lama and I think one really important teaching from His Holiness is that many times when he sits in Dharamsala at Namgyal Temple, he looks at us all and he goes, okay, he said, beginners like us and he includes himself. So we have a lot in common and I think that's important to remember. Report an error in the passage at 1:02:23 Highlight the passage at 1:02:23

1:02:53 So. Sojourn is living here right now anyway. We don't know for how long. But welcome to the class anyway. My name is Clay Dalton. I came down from the North Bay from Santa Rosa and I'm really happy to be here. I've been looking for a Saṅgha that I connect with for a number of years. I have a degree in Buddhist studies from UC Santa Barbara when Alan Wallace was teaching down there. I had good fortune to meet him. Report an error in the passage at 1:02:53 Highlight the passage at 1:02:53

1:03:26 And happy to be here. Hi, I'm Jason. I have been practicing very casually Buddhism for the last couple of years. And most of the books I've read has been Zen Buddhism. And I've gone to the Zen Center and I did a Vipassanā meditation, 10 day meditation retreat, which was silence. So that's kind of my experience, but nothing too terribly serious. Report an error in the passage at 1:03:26 Highlight the passage at 1:03:26

1:03:55 I'm recently on changing a whole bunch of things, so I'm excited to kind of put something like this at the top of the pyramid. Jason, are you the one that wrote to me? Are you the one who's helping with the flyering? Is that a different Jason? Maybe a different Jason? It's a different Jason, but I would help with the flyering. Okay. I wasn't trying to back you in the corner. Report an error in the passage at 1:03:55 Highlight the passage at 1:03:55

1:04:16 Sorry, I thought you might be the same Jason. Welcome. Report an error in the passage at 1:04:16 Highlight the passage at 1:04:16

1:04:22 Hi, my name is Ray, and I've taken a few of these discovery. Buddhism classes before a couple years ago and I just wanted to reintroduce myself to all these concepts again. Just want to be more mindful, thoughtful, conscientious about my actions and my speech and my thoughts and things like that. Cool. That's a great aspiration. Welcome back. Nice to see you again. Report an error in the passage at 1:04:22 Highlight the passage at 1:04:22

1:04:56 Hi, my name is John and I've taken several of the Discovering Buddhism courses, but not this one. So it's always good to continue to learn and have been involved with Buddhist practices for a while now. And like you said, it's always, you're always learning, growing. And just like Jenny was saying, we're really fortunate to have this center. Report an error in the passage at 1:04:56 Highlight the passage at 1:04:56

1:05:19 I was looking at the Discovering Buddhism Forum today and there's some, someone in Texas that I was having trouble finding a center that taught the Galupa tradition. Even someone in New Jersey said there are no centers. Even in Chicago. So we're really fortunate to have this, extremely fortunate. And thank you to Chokyi, too. Report an error in the passage at 1:05:19 Highlight the passage at 1:05:19

1:05:46 Hello, my name is Marcela. I have about two years coming to the center to practice, to learn. I feel very happy that I can take the course at this time. It's helping me a lot, a lot of changes in my life and different view and getting the tools to learn a little bit more about the mind that I didn't know that was so important. Report an error in the passage at 1:05:46 Highlight the passage at 1:05:46

1:06:16 I feel very, very fortunate to be here. Thank you. Hi, Report an error in the passage at 1:06:16 Highlight the passage at 1:06:16

1:06:24 my name is Gladys. This is my first time. In the center and also my first time to this Buddhism class. Thanks to my friend Marcela that she invited me because I always, you know, in the life we had so many things happen and going on with my son, with my life, and sometimes I feel like I'm... I was swimming in a glass of water and I called Marcella and Marcella is my leader, just my best friends and sisters. Report an error in the passage at 1:06:24 Highlight the passage at 1:06:24

1:06:58 And I said, Marcella, you know, this is happening, this is going on. And Marcella told me about, you know, Gladys, you're not going to change. So, well, you get this. Now she invited me to come over. You have to come, Gladys, you know, you will see when you see a problem, it's not a problem because your mind sometimes. Report an error in the passage at 1:06:58 Highlight the passage at 1:06:58

1:07:16 sometimes make your fingers different, so. So this is my first time and I'm so happy to be here, you know. Everything's kind of a little different. It is really different, yeah. Yeah, it is. Even about Buddhism, it's confusing me. I asked her already, it's the same Buddha that I see. So you guys are riding together, right? Report an error in the passage at 1:07:16 Highlight the passage at 1:07:16

1:07:35 So all the way home you can ask questions. Oh yeah, many, many. What does she mean by this? So I'm happy to be here and I hope I can enjoy more classes. Yeah, yeah, good. Report an error in the passage at 1:07:35 Highlight the passage at 1:07:35

1:07:48 Good evening, everyone. I'm Jenna, and I'm new to Buddhism. I actually just got back from several months in India, and the last month I spent in Dharamshala, and I had the opportunity to take a 10-day Discovering Buddhism intro course, silent, very intense course, with a sister meditation center, Tushita. Report an error in the passage at 1:07:48 Highlight the passage at 1:07:48

1:08:13 And it was just amazing and eye-opening, and I've really been looking for something like this. And then I was also able to attend teaching with the Dalai Lama for three days. So, I mean, I got back like three days ago, so I'm a little jet-lagged. That's great. Perfect place to land. Perfect place to land. And also, just like what the other people are saying, is I'm so thankful to be in an area that has organizations and centers like this. Report an error in the passage at 1:08:13 Highlight the passage at 1:08:13

1:08:37 So I'm, needless to say, really excited to be here. Thank you, everyone. Report an error in the passage at 1:08:37 Highlight the passage at 1:08:37

1:08:45 Hello, my name is Daniel, and I actually, I think I've been intrigued by Buddhism since I was very young, but I grew up in a Latin American country, and it's very, the Catholic tradition is very ingrained there, so I never really got to explore it until the 21st century propelled me to Buddhism by way of someone posting a quote on Facebook about awakening the Buddha within. Report an error in the passage at 1:08:45 Highlight the passage at 1:08:45

1:09:12 And it really resonated with me, so I went and read the book, and I said, this stuff makes sense. So now I'm reading another book, also by Lama Tsongkhapa, and I wanted to come and explore it and really learn about it, and I'm really glad I'm here. Say your name again, sorry. Daniel. Daniel, okay. Report an error in the passage at 1:09:12 Highlight the passage at 1:09:12

1:09:39 Hi, my name is Winnie, and I've lived in the Bay Area since I was about seven. I too was raised in Peru, and I'm a recovering Catholic. Twelve years of Catholic school, and I've dabbled in Buddhism. I mean, you know, you live in the Bay Area, you do it all right. And it wasn't until, I guess, last year, my teenagers are driving me crazy. Report an error in the passage at 1:09:39 Highlight the passage at 1:09:39

1:10:09 And I took them to Vajrapani for a teen camp. And then I realized... I gotta fix myself. I can't fix them if I don't fix myself. So I met Marcela at another event at Vajrapani and I've been going to the East Bay Meditation Center too. Report an error in the passage at 1:10:09 Highlight the passage at 1:10:09

1:10:31 Yeah, it's just brought about this tranquility inside of me that I didn't have last year. So I'm here to learn, I'm here to grow, I'm here to change and hopefully through all that I'll help my teenagers. Yeah, right. So. So Vajrapani, we kind of oohed and aahed. It's our sister center down in the Seneca's Mountains. And so there's just another FPMT center down there that we can do retreats at. Report an error in the passage at 1:10:31 Highlight the passage at 1:10:31

1:10:56 And I'll talk about the various centers and what's happening later. I'm Steve, and I just finished the Tantra class with you. And I'm still digesting all of that. I'm sure, yeah. There's a lot to think about and a lot to do and a lot to absorb and integrate. So I'm glad to be here. Report an error in the passage at 1:10:56 Highlight the passage at 1:10:56

1:11:17 Really appreciate all the classes that I've taken with you. Report an error in the passage at 1:11:17 Highlight the passage at 1:11:17

1:11:25 You get it. Yeah. Okay. Just pretend you're a nightclub center. Okay. I'm Ryan and I actually live in Hayes Valley, not too far away. That's cool. Just work downtown and I've been kind of walking by this place for years. My piano teacher is a couple doors down and a good friend of mine lives next door. Report an error in the passage at 1:11:25 Highlight the passage at 1:11:25

1:11:27 yeah. Okay. Report an error in the passage at 1:11:27 Highlight the passage at 1:11:27

1:11:51 That's great. I've been here three times for meditation and Dharma talk and another event and I just like it. Report an error in the passage at 1:11:51 Highlight the passage at 1:11:51

1:12:04 I took a Vipassanā course once but I never actually really studied, like I felt like I never actually really studied the teachings. So just really curious to learn. I've done a lot of spiritual seeking and a lot of different traditions and it's really changed my life. I really enjoy it. I get a lot out of it. Not just Buddhism, but other traditions too. And I like it here, so I thought I'd check out a class. Hi, my name is Terry. Report an error in the passage at 1:12:04 Highlight the passage at 1:12:04

1:12:37 I'm from the North Bay too, Sebastopol. So maybe on retreat day it will. Cool. Welcome, Ryan. Report an error in the passage at 1:12:37 Highlight the passage at 1:12:37

1:12:43 And I just came back from Varzopani, the emptiness retreat. Hello, David. Which was amazing, but I dropped into the advanced thing, and someone there was generous enough to suggest that I start here. And so here I am. Very cool. That's a karma ripening, though. Sometimes people do that, yeah. Well, like Jenny. Jenny showed up at the tantra class. She actually came halfway through the tantra class. Report an error in the passage at 1:12:43 Highlight the passage at 1:12:43

1:13:12 So that happens sometimes. But I'm glad you made it. And I heard it was a great weekend. Report an error in the passage at 1:13:12 Highlight the passage at 1:13:12

1:13:21 Hi, I'm Lisa. Hi, Lisa. I kind of got into this. I've taken yoga off and on over the years and have gotten away from it and got back into it in the last year and found that a lot of the meditations just changed my life. outlook on things and over the years I've read some of the Dalai Lama's works and they've always kind of resonated and I thought I need do something more formal like Report an error in the passage at 1:13:21 Highlight the passage at 1:13:21

1:13:43 this. Happy to Cool. Yeah, great. Thank you. Hi, my name is Gina. This is the first time I took the class, but I started coming here two weeks ago. Report an error in the passage at 1:13:43 Highlight the passage at 1:13:43

1:13:58 I attended the Pooja one night. That's great. Because I thought it was the class. Yeah. That happens too. Report an error in the passage at 1:13:58 Highlight the passage at 1:13:58

1:14:15 The reason I wanted to study Buddhism because I, what do you call this, I just got back from Tibet, Lhasa, two weeks, two months ago. And it kind of, I was, I'm curious, you know. But I've been following the Dalai Lama, you know, I've been reading some of his books. Report an error in the passage at 1:14:15 Highlight the passage at 1:14:15

1:14:40 Really made me decide I should study more. That's very exciting. That's cool. Welcome, Gina. So why don't you guys go take like a seven-minute break? David, you want to set your ding-dinger? There you go. Report an error in the passage at 1:14:40 Highlight the passage at 1:14:40

1:15:04 So there's some hot water if you haven't seen it yet. There's hot water and tea in the other room. Of course, obviously, the restroom. There's a restroom down the hall. You need that. Report an error in the passage at 1:15:04 Highlight the passage at 1:15:04

1:15:14 And cool water too. Report an error in the passage at 1:15:14 Highlight the passage at 1:15:14

1:15:24 It's so cool, it's great. Report an error in the passage at 1:15:24 Highlight the passage at 1:15:24

1:15:36 Yeah, it's perfect timing, yeah, it's great. Yeah, Report an error in the passage at 1:15:36 Highlight the passage at 1:15:36

1:15:48 absolutely, so the way, oh yeah, it's That's cool. cool. Report an error in the passage at 1:15:48 Highlight the passage at 1:15:48

1:16:01 No, that's great because the way that we do the volunteering or the work-study thing is like an hour for an hour. Yeah, so it's pretty easy to come up with the hours. So I had mentioned to you to maybe learn how to be a desk volunteer on the weekends. You can kind of see about that. Yeah. I don't know if you've thought about it. Yeah, I've thought about that and I'd like to be able to help where you guys really need that. Report an error in the passage at 1:16:01 Highlight the passage at 1:16:01

1:16:26 if I could get, like, on a schedule, it would be a little light, yeah. You could think about, you know, like if, I don't know which is easier for your Saturday and Sundays, you could just pick maybe two of them in the month. Because there's like maybe more hours, you know, sort of basically like 9, well actually 8.45 on Saturday too. Report an error in the passage at 1:16:26 Highlight the passage at 1:16:26

1:16:51 Good? Like 8.45 to... maybe 1.45 or something like that, whatever that would make. Maybe that's five hours. And then on Sunday it's a little bit later because the class starts at 10, so we're like, you know, .30 or something, or 9 to 1 or something like So it's just kind of like on Saturday we have a drop in meditation that lasts about an hour. Report an error in the passage at 1:16:51 Highlight the passage at 1:16:51

1:17:19 But otherwise, we don't usually have things scheduled. It's just so that somebody's here. We can have the doors open, we can sell books, or you can chat with people when they come in, or offer a tea or something. So that's kind of really why we want somebody on Saturday. On Sunday, we have a class, and it's usually a busy class, and it's usually a lot of new people, so it's kind of like that. Report an error in the passage at 1:17:19 Highlight the passage at 1:17:19

1:17:38 But we can talk about that more. What we could do is I could set up Jessica, who probably is going to come to the classes. Report an error in the passage at 1:17:38 Highlight the passage at 1:17:38

1:17:47 kind of dropping in she just couldn't come tonight she can train you okay and then so we'll set that up I know she's going away this weekend so it won't happen this week Report an error in the passage at 1:17:47 Highlight the passage at 1:17:47

1:17:59 So questions, before we say, I mentioned on the breaks a couple people came up and said they aren't able to come to class next week and this happens unfortunately because of prior commitments and so forth, or sickness, people get sick and stuff. So on the syllabus you're going to get my email address. Report an error in the passage at 1:17:59 Highlight the passage at 1:17:59

1:18:17 Feel free to send me an email and I'll send you back an electronic copy of my notes for the class, what I intended to cover, whether I did or not. Sometimes the notes are more extensive than what actually got covered. And the homework for that time, for that week. So that way you can kind of keep up. In addition, the reason that we send that little mic around is that we upload every class to a website that's called archive.org. Report an error in the passage at 1:18:17 Highlight the passage at 1:18:17

1:18:48 ArchiveSingular.org. Yeah, if you're ever answering or asking a question and you want to disguise your voice, it's totally fine. Report an error in the passage at 1:18:48 Highlight the passage at 1:18:48

1:18:59 But we do that and people actually have gotten emails from around the world, much less in Texas and New Jersey and Chicago, just thanking us for doing that, making it available. And they listen to whole classes. They don't get the materials. We don't have that kind of a program. The FPMT proper does. They actually have a Discovering Buddhism at Home program if you live in one of those places where you don't have a class. Report an error in the passage at 1:18:59 Highlight the passage at 1:18:59

1:19:24 But we don't. But they still can listen. They can listen to any class that's ever been taught there and here. And so can you. A number of centers, I think, now are using it. But when we started, it used to just be like music and all sorts of other media forms and monlam. It was a monk who lived here at that time. He's the one who started the whole process of recording and uploading, and so it's all there. So if you ever kind of just have some time on your hands and you want to look up something on depression or you want to look up the mind or you want to look up bodhicitta or maybe you like a certain teacher and you want to look up that person, you can put in a search and all of their classes will come up. Report an error in the passage at 1:19:24 Highlight the passage at 1:19:24

1:20:02 It's really kind of cool. I'm really happy that we've done it that way. So that's available, and I didn't put that on your syllabus, but if you forget the name, it's archive.org. Nothing Buddhist about it. It's just a secular data uploading place, but that's just where all of our stuff is stored. So you're welcome to listen to the class online, too. Report an error in the passage at 1:20:02 Highlight the passage at 1:20:02

1:20:29 And they get uploaded pretty quickly now. We have a new system now, and they get up there pretty fast. So if you want to listen to it and otherwise, I'll just send you my notes and the homework you missed. And if you have to miss the practice day, that won't be recorded. We don't record it. It's just an experiential day. So you just miss it and make prayers that you get to attend the next one. No way around it. Report an error in the passage at 1:20:29 Highlight the passage at 1:20:29

1:20:55 Okay, any questions that are coming up for people already? Wait, wait, you've got to have the talking stick. don't I just wanted to know what are the hours for that Saturday? What I usually focus on is like 10.30 to 3.30 or 4 depending on how many people come. So something like that. We have a morning meditation. We don't skip that. So that still happens. And so then we come in afterwards. So that's why it doesn't start early, which people are not so unhappy about on Saturday mornings. Report an error in the passage at 1:20:55 Highlight the passage at 1:20:55

1:21:26 As it is, people come traipsing in until like 11 or something. But yeah, 10.30 to like 3.30 or 4. And we'll talk about it more as it gets closer. Questions? Yeah, Clay. Report an error in the passage at 1:21:26 Highlight the passage at 1:21:26

1:21:44 We're doing that technique, right? We're using people's names so that they remember. Now, the question I had was about anger and depression and the kleshas. We're going to talk about those more. Okay. Yeah, for sure. I'll ask you the question now, and you can wait to answer it if you like. Yeah, okay. My question is... Report an error in the passage at 1:21:44 Highlight the passage at 1:21:44

1:22:07 I've heard the teaching and I've been sort of investigating it, that the kleshas, sort of their energetic component, is actually primordial purity. It's like there's a purity to it. And I've been stuck in a roommate situation that has really caused me to investigate my anger arising. Report an error in the passage at 1:22:07 Highlight the passage at 1:22:07

1:22:28 And I really see that when I go there, when I'm like, okay, this is totally arising, I get it. And I follow the energy of it. I'm like, okay, what's in there? It always ends up in compassion. Like, oh, he's suffering. Or like, something's not clicking. And I feel like it doesn't lead me to aversion to the klesha. Report an error in the passage at 1:22:28 Highlight the passage at 1:22:28

1:22:53 It leads me to sort of like, wow. Aversion to the object, you mean. To the roommate, right? Yeah. Yeah, yeah. Yeah. It leads me to sort of this really open space. I'm like, wow. Report an error in the passage at 1:22:53 Highlight the passage at 1:22:53

1:23:07 So we'll talk about it. I think that will come up more in later classes. But yeah, that shows a way of working with the mind, right? This is how working with the mind. Sometimes the word analysis sounds a little dry, but it's actually really juicy, I think, because that's exactly how you can apply analysis, working with your mind in a time of ecclesia attack, you know, when you're having ecclesia attack. Report an error in the passage at 1:23:07 Highlight the passage at 1:23:07

1:23:31 Maybe not in the mind in that exact moment. Sometimes it's hard in the exact moment. When he's leaving the dirty dishes in the sink or whatever. But that night, on the cushion, especially if you get into a habit of examining the day and thinking about that, then we give you tools that you can kind of start dissecting and digging out your little Margaret Mead notebook. Report an error in the passage at 1:23:31 Highlight the passage at 1:23:31

1:23:55 I created this chart. I'm doing the Foundation for a Buddhist Thought program online, which is a program out of our center in... London, Geshe Tashi Tsering, who wrote a book, by the way, that I have on the recommended list, or suggested list, which is called Buddhist Psychology, which is a study of the mind. Report an error in the passage at 1:23:55 Highlight the passage at 1:23:55

1:24:17 It's only for those of you that want to go into it a little bit more deeply. He's quite accessible, but it does get a little bit technical. He starts getting into mind and mental functions a little bit. But he's teaching a class, which is an online class out of London, and some of his meditations have been... Report an error in the passage at 1:24:17 Highlight the passage at 1:24:17

1:24:36 It's kind of interesting because he's lived and taught in the West for quite a while. He's a Tibetan Lama but he knows English quite well and he's studied in the West quite a while and he knows how the mind works. English mind works. English probably more than American, but the English mind works. And there are differences. I went to school there, actually. Report an error in the passage at 1:24:36 Highlight the passage at 1:24:36

1:24:59 But yeah, so I created this little Klesha chart, and some of us have used it in here. I find it so useful for when you're having a mental affliction attack to be able to analyze your mind. It is quite... It's quite juicy and it does get you back to the fact that the problem is in your mind. It's not in the dish in the sink. It's not to say that that action is not happening or that that person might not be afflicted. Report an error in the passage at 1:24:59 Highlight the passage at 1:24:59

1:25:28 But the problem is within our mind and then we get to choose what we do with it. So yeah, good point. I'm glad you brought that up. Any questions on just some of the material that I covered so far in the class? Report an error in the passage at 1:25:28 Highlight the passage at 1:25:28

1:25:45 Or in anything about the logistics of the class either. Report an error in the passage at 1:25:45 Highlight the passage at 1:25:45

1:25:51 Everyone's like, oh. All right, really quickly then, you actually, Daniel, touched on. Oh, I'm sorry, John. I just had a quick question. Will you be addressing more about the subtle mind that which continues? Into the next life. Yeah, actually I will. Yes, right now actually I'm going to talk a little bit about gross, subtle and more subtle but not so much detail tonight because we're sort of running out of time. Report an error in the passage at 1:25:51 Highlight the passage at 1:25:51

1:26:19 But I will as the class goes on. That sort of primordial mind. Because I have found it interesting reading about Lama Yeshe and then his reincarnation. Now as this young Spaniard, Ocel, is that his name? Ocel, yeah. And so just that whole thing fascinates me and I wanted to know more about that. That is one of the most exciting aspects of this whole understanding the continuity of mind. What it wakes up in possibility for this whole idea of reincarnation, which, you know, most of us didn't grow up with that idea. Report an error in the passage at 1:26:19 Highlight the passage at 1:26:19

1:26:57 You know, which is why actually the study of the mind wasn't done so much in Tibet and even in India so much because they already had this idea that the mind was beginningless and endless. It was like, yeah, what else is new? They were ready for topic two, you know, but we have to kind of start there because it's so different from the way we think of mind. Report an error in the passage at 1:26:57 Highlight the passage at 1:26:57

1:27:17 And this whole idea of mind is sort of this continuum of consciousness that also carries karmic imprints and things like that. That's all really different. In Buddhist thinking versus Western mental brain function, intellectual things like that. But it opens up this whole idea of successive rebirths based on karma, which is very fascinating. Report an error in the passage at 1:27:17 Highlight the passage at 1:27:17

1:27:43 Even if all you do is just stay open to it. I'm not asking you guys to buy in at all. I'm presenting this stuff. I haven't even fully bought into everything. Obviously, I've bought in quite a bit. A little more so, okay. But, you know, there's still room for doubt and for skepticism and things like that. Report an error in the passage at 1:27:43 Highlight the passage at 1:27:43

1:28:07 And in fact, Buddhism is really fine with that. We encourage that to a degree. It can become a block, so you have to be careful when you pass that line, when you cross that line. Report an error in the passage at 1:28:07 Highlight the passage at 1:28:07

1:28:19 The Buddha always said, don't just listen to this, don't just practice this, don't just believe this because I said it or because you like me, because you like the teacher who's saying it. That's not enough. You have to investigate yourself. You have to check up, as Lama Yeshe always says, check up, check up, check up. And what he means is basically, Spend some time meditating, studying and contemplating this on your own. Nobody else can change your mind. One of my favorite quotes of the Buddha is, I give you all of this and what you do with it is up to you. Report an error in the passage at 1:28:19 Highlight the passage at 1:28:19

1:28:56 So there's only so much that any teacher at all, no matter how qualified, I started to be self-deprecating, but I'm not going to. No matter how qualified, there's only so much they can do for you. We just are able to give you information, give you tools, and then you have to put them into practice. You actually have to do the work. Report an error in the passage at 1:28:56 Highlight the passage at 1:28:56

1:29:20 You have to sit on your butt on the cushion and on the bus. You have to think about it. When you're having any kind of mental experience, you have to actually remember whatever tools you have and apply them. And that's really what applying the Dharma is. That's all it is, is remembering what you already know and applying it. Did you have a comment or a question? Report an error in the passage at 1:29:20 Highlight the passage at 1:29:20

1:29:42 Just a simple, I need you please, if you can answer this question because... It's very simple. If Buddhism is a religion... My friend just asked me, but I want you to answer that for me too. Oh yeah, because it comes up a lot, doesn't it? A lot of times people say that Buddhism is a philosophy more than a religion. Report an error in the passage at 1:29:42 Highlight the passage at 1:29:42

1:30:04 And in fact, I think even like the U.S. government doesn't consider us one, right? I don't know why they get to choose, but oh, there's a sentient being that just flew around my head. Report an error in the passage at 1:30:04 Highlight the passage at 1:30:04

1:30:15 Maybe it was one of the George Bushes, but... Report an error in the passage at 1:30:15 Highlight the passage at 1:30:15

1:30:21 You know, because there's no creator being. There's no, you know, capital G God. There are gods, but we are the creator force within Buddhism, which makes it interesting because of karma, which we're going to get into more in the next class. The thing that creates our reality and our experience of reality and our... Report an error in the passage at 1:30:21 Highlight the passage at 1:30:21

1:30:44 Another experience of us and all of our environment and collectively as well as individually is karma. So that's the creator force. So it doesn't have a creator god. So it a lot of times isn't considered a religion in that sense. However, I think it is a religion actually because it goes beyond just being a philosophy. Report an error in the passage at 1:30:44 Highlight the passage at 1:30:44

1:31:11 It becomes a way of life. And there are aspects of devotion and prayer and ritual. Report an error in the passage at 1:31:11 Highlight the passage at 1:31:11

1:31:22 And those kinds of things, mysticism for sure, and things like that. So it's not just this great methodology of working with your mind that's devoid of that. It's everything together. And sometimes people are more drawn to the analytical and the debate and that aspect, and that's totally cool. Then some of us, and I was drawn to both. Report an error in the passage at 1:31:22 Highlight the passage at 1:31:22

1:31:47 Also, you saw me before I sat down on the teaching throne. I did three prostrations. Some people get up and run out when they see that. Report an error in the passage at 1:31:47 Highlight the passage at 1:31:47

1:31:57 I'm just prostrating to the Dharma itself and all that it can be for bringing me to Buddhahood. That's all. That's all that means. It's like a respectful thing to the teachings. But a lot of times, especially people who are recovering Catholics, it's like the incense and the candles and all that stuff is kind of like too much, you know, or even recovering Zennies. Report an error in the passage at 1:31:57 Highlight the passage at 1:31:57

1:32:19 It's a bit over the top, but we admit it. And we add Edwardian design to it on top of Tibetan Buddhism. But, yeah, so, but... But all the same, it is a religion because it really is about working with your heart and mind and it really is about reaching your true potential in a way that goes beyond just becoming a better human being. Report an error in the passage at 1:32:19 Highlight the passage at 1:32:19

1:32:49 When we get into the teachings of bodhicitta, you're becoming a Buddha because... Your compassion for all sentient beings is so huge, the only way to help others, really help them, is by becoming an enlightened being. So that's why we want to get enlightened. So the compassion is this overwhelming, they say, unbearable, our compassion for living beings, seeing their suffering, especially the more we really understand their suffering. Report an error in the passage at 1:32:49 Highlight the passage at 1:32:49

1:33:21 And understand that we can do something about it if we really apply ourselves. So I think it is a religion for all of those reasons. I don't think it's simply a philosophy. Some people stay in the philosophy part and then never move over to the religious part. And that's, you know, as His Holiness says, always at the end of every teaching, His Holiness ever gives. If you get anything out of this, great, take it. Report an error in the passage at 1:33:21 Highlight the passage at 1:33:21

1:33:47 If not, leave it behind. It's okay. You know, just use whatever you can use. So I think not everyone takes it to that next level, and for them it stays a philosophy, but for me it definitely feels like a really, not so simple question, actually. Yeah. My question is, I would like to respect the place that is for you as a religion. And it's my first time here, so in any religion when you go someplace or temple or whatever, you know, you say... Report an error in the passage at 1:33:47 Highlight the passage at 1:33:47

1:34:19 Don't do this, don't do this, don't break this. You'll definitely get that in Tibetan Buddhism too. Oh, you did it wrong. Yeah, I know. And when I came here and he said, I don't want to do something that breaks all the rules for you and for everybody. And I don't know what is the religion. I wouldn't worry about it. What are you supposed to do? What are you allowed to do? Yeah, yeah. I've often thought about just doing like a Saturday class that's just sort of like... Report an error in the passage at 1:34:19 Highlight the passage at 1:34:19

1:34:48 You know, all the things you've ever wanted to know about Tibetan Buddhism before the Dharma police say not to do it. I don't know, I have to work with the title a little bit. But yeah, I mean, I wouldn't worry about it so much. There are some interesting things. I mean, you see some people take their shoes off and things like that. That's a carryover from the East. Report an error in the passage at 1:34:48 Highlight the passage at 1:34:48

1:35:14 And we still do it here. I don't always because I've got really bad feet. So you'll see like the bad nun walking around in here with her shoes on, you know, but I try to at least not be so obvious about it. But you don't have to. If you, you know, want to come in and keep your shoes on, that's totally fine, you know. We have to learn, I think, as Buddhism comes to the West, we have to realize what aspects of it are cultural and what aspects of it come from the Buddha. Report an error in the passage at 1:35:14 Highlight the passage at 1:35:14

1:35:40 And we get to kind of choose. Some of us like the Tibetan aspects, but that's not Buddhism really, you know, so that's Tibetan Buddhism and some of it is just cultural. So we're still in the early years of it coming over and we have a Tibetan Lama, you know, and we have a, he's actually Sherpa, but a Sherpa spiritual director. Report an error in the passage at 1:35:40 Highlight the passage at 1:35:40

1:36:09 So a lot of our traditions come from that. We want to do that in a way that's very intelligent and not so much like tossing the baby out with the bathwater, if you know that expression. Report an error in the passage at 1:36:09 Highlight the passage at 1:36:09

1:36:30 Yeah, we're not going to cover so much of those kinds of things in this class, but as they come up, I'll try to remember to mention them. And if you do continue to do the classes, they do come up. Things come up. So we talk about different rituals and things like that, like little water bowls behind us and these things hanging on the walls and, you know, things like that. Report an error in the passage at 1:36:30 Highlight the passage at 1:36:30

1:36:51 So, yeah, I wouldn't worry so much about doing something wrong. Yeah. If anyone ever... Comes into contact with the Dharma police and they are everywhere. Just smile and thank them very kindly and choose whether or not you want to follow their advice. Report an error in the passage at 1:36:51 Highlight the passage at 1:36:51

1:37:11 That's the advice I give because everyone has very strong opinions and not always are they actually accurate. So, you know, I just thank people very kindly if they tell me I'm doing something wrong and then I might ask somebody that I have some connection with. What they would do in such a situation rather than always believing the first person that tells you that you did it wrong. So, yeah, but thanks. Report an error in the passage at 1:37:11 Highlight the passage at 1:37:11

1:37:35 That's a good point. Don't worry about it. Yeah. So before we end, I wanted to mention a little bit about Buddha nature because you kind of touched on that a little bit and then also the three levels of the mind. So I'll touch on this fairly quickly because I want to end on time and we only have about 20 minutes. I was going to lead you in the meditation. Report an error in the passage at 1:37:35 Highlight the passage at 1:37:35

1:37:57 That's your homework assignment. So I think I might do it like really fast just to give you an idea and then you guys can just explore it on your own. I actually have two meditations as your homework assignment. I thought it would be fun if you guys could try each of them once. Of course, it's even more fun if you can try them more than once, but I'll do that. Report an error in the passage at 1:37:57 Highlight the passage at 1:37:57

1:38:21 So Buddha nature is this idea that... That we all have this potential to become a Buddha, and it's described in different ways in different Buddhist traditions, which makes things confusing, right? Report an error in the passage at 1:38:21 Highlight the passage at 1:38:21

1:38:36 It's even described differently within different Tibetan traditions. So I am speaking from the point of view of the Galukpa school of Tibetan Buddhism, which is the same school that His Holiness the Dalai Lama is in. It tends to be a little bit more academic. It gets that rep anyway. We do do meditation. We really do. But we do lots of lists. So I'm going to start with one. Report an error in the passage at 1:38:36 Highlight the passage at 1:38:36

1:39:04 So there are two aspects or two kinds of Buddha nature. Not just, again, for humans. Anything with a mind, remember? So fleas have Buddha nature. You know, cats, Bodhi has Buddha nature. Even we have... What's called a god realm that you can actually get to in saṃsāra. It's not like you get out of saṃsāra if you get there, but it's a really nice rebirth. Report an error in the passage at 1:39:04 Highlight the passage at 1:39:04

1:39:31 You get lots of parties and beautiful people. I think of it as Hollywood or something like that. But then you use up all your good karma and then you just get thrown back into the toss again. So the first one is what's called natural Buddha nature. And that's really the ultimate nature of our minds. Report an error in the passage at 1:39:31 Highlight the passage at 1:39:31

1:39:51 So it's just the ultimate nature of our minds, the mind that the way that our minds exist ultimately. And that means it's like a negation. It exists in a negation. It actually means that it's the mind lacking some sort of solid, absolute. Report an error in the passage at 1:39:51 Highlight the passage at 1:39:51

1:40:13 You know, existence, concrete existence, unchanging existence, independent existence, the way we actually probably before tonight thought that our minds existed. We kind of thought of them as more like a soul or a Casper the Friendly Ghost or something that was like tangible or something. But according to Buddhism, our mind doesn't exist. It is absent of this kind of existence. So it's kind of, it's interesting to get our minds around. Report an error in the passage at 1:40:13 Highlight the passage at 1:40:13

1:40:42 So natural Buddha nature is just talking about the lack of our mind existing in this way, the emptiness of our mind existing in this way, and the fact that it never existed in this way. Report an error in the passage at 1:40:42 Highlight the passage at 1:40:42

1:41:00 So that's kind of a nice little chunk right at the end of class. And then the second one is what's called evolving Buddha nature, and that's an affirmative. So there's an affirmative and a negation. The affirmative version is basically all those good qualities that we can now develop, you know, that we all have to some degree. Report an error in the passage at 1:41:00 Highlight the passage at 1:41:00

1:41:19 We have some compassion. We have some wisdom. We have some kindness, you know. We have some love in our hearts. And so those things can be... Developed completely. And those very things, those very seeds will go with us all the way to enlightenment. The very mind that we have now at its subtlest level will go with us to enlightenment. Report an error in the passage at 1:41:19 Highlight the passage at 1:41:19

1:41:46 So that's kind of cool to think about too. So those are all the aspects of our mind that we can develop into a Buddha mind. Report an error in the passage at 1:41:46 Highlight the passage at 1:41:46

1:41:57 So that's just a touch on Buddha nature. But it allows us to begin thinking about how what we have and what we don't have that we thought we had. So that first one, that negation idea, that lack of our mind existing in that solid, concrete, independent way, actually frees us. I mean, those of you that have studied a little bit of emptiness, I see smiling in recognition. Those of you that haven't are like, what the heck? Report an error in the passage at 1:41:57 Highlight the passage at 1:41:57

1:42:28 It actually frees us from being what we think we are and allows us to become everything that's possible, which is a Buddha. So there's actually, that's the good news about this natural Buddha nature, is it allows us to become this being of light that's completely perfect and has all these amazing qualities that can help all living beings. Report an error in the passage at 1:42:28 Highlight the passage at 1:42:28

1:43:01 And so I'm going to switch now to the three levels just because I'm running out of time and I'll throw in some great Lama Yeshi quotes next week. So there's three levels of the mind and John touched on the subtlest level but so there's three, gross, subtle and most subtle or subtlest. I guess in English, English they usually say most subtle and in American English we say subtlest but anyway. Report an error in the passage at 1:43:01 Highlight the passage at 1:43:01

1:43:29 So the gross, you can explore this on your own. This is something you can kind of explore this week is the gross level is this one that we're in all the time, right? So from the moment we're awake and kind of working in the world and so forth, everything that we hear with our senses, we see, we taste, we touch and so forth, all of that's on the gross level. Report an error in the passage at 1:43:29 Highlight the passage at 1:43:29

1:43:50 Our identity in the world is all on the gross level of our mind. anything that any If we're thinking about memories and things like that, even just an earlier part of today, that's all from that gross level. If you're thinking about pain in your knee after sitting in the class all this time, that's all on the gross level. Report an error in the passage at 1:43:50 Highlight the passage at 1:43:50

1:44:10 Any kind of sort of thinking and reacting at work or on your way over here, you miss that last parking place and you know you're late for class. All of that's on the gross level of your mind. Report an error in the passage at 1:44:10 Highlight the passage at 1:44:10

1:44:22 Most of our time in our sort of ordinary waking state is in this gross level of the mind. And then if you start to go to sleep and you sort of enter that trancy state before you slip into a really deep sleep state, that's getting into the subtle. Report an error in the passage at 1:44:22 Highlight the passage at 1:44:22

1:44:44 Usually we miss it, unfortunately, unless we've trained ourselves. We sort of miss that state. One of the aspects that we were talking about in the class on Tantra that Steve mentioned is trying to stay really alert, you know, intensely aware as we're moving into the subtle... More subtle levels of our mind because usually we just kind of bump, you know, conk out and we miss the show. And then in our deepest, deepest deep sleep. Report an error in the passage at 1:44:44 Highlight the passage at 1:44:44

1:45:17 And when we get into very, very deep states of meditation, very concentrated, absorbed states of meditation, we get into this very, very subtle levels of the mind. And that's actually part of the point of a lot of the tantric practices is actually to access that very, very deep state of our mind, that subtlest level of our mind. Report an error in the passage at 1:45:17 Highlight the passage at 1:45:17

1:45:40 And when we... As we're passing away, our mind becomes more and more and more subtle. We go from our gross, very gross mind, it becomes more and more subtle all the way down to the subtlest level of the mind. And there is an experience, if one can be alert to it and can train to it, to notice it, that you can actually stay in that very deep, meditative, clear state of the mind, which is what's happening. Report an error in the passage at 1:45:40 Highlight the passage at 1:45:40

1:46:13 Right now, we just got word yesterday morning that Lama Lundrup had passed away, who was the abbot for many, many, many years. Report an error in the passage at 1:46:13 Highlight the passage at 1:46:13

1:46:22 And that his mind is in a deep state of meditation. So often you'll hear about that with high Lamas, that as they're passing away they enter meditation and their body doesn't decay in all that time. So sometimes for days, sometimes for weeks even, that Lama will just continue to meditate. And they are usually meditating on this very subtle, subtle level of the mind. Report an error in the passage at 1:46:22 Highlight the passage at 1:46:22

1:46:48 Which then, after that moment, most of us... For us, it goes very quickly and we go straight into the intermediate state and then into our next rebirth based upon our karma. But if we train our mind and if we develop some level of concentration, then we too could stay in that very deep state of meditation and use that experience of dying as an opportunity to see our own mind and to hopefully develop an awareness of the nature of reality. Report an error in the passage at 1:46:48 Highlight the passage at 1:46:48

1:47:21 Geshe Dagpa always says, our resident teacher always says, there's no way that you're going to do that on your deathbed if you haven't been sitting on the cushion on a regular basis before. So don't even be thinking. He didn't say that. That's my interpretation. But we do often think that in the West, that somehow on our deathbed we're going to become wonderful yogis if we haven't put in the hours up until that point. Report an error in the passage at 1:47:21 Highlight the passage at 1:47:21

1:47:44 And he was definitely one to say, no, it's not going to happen unless you've put some time into it. So those are the three levels, gross, subtle and most subtle level. They also say that when you sneeze, if you catch it, there's this moment where you can actually see this sort of subtle, more subtle level of your mind. Report an error in the passage at 1:47:44 Highlight the passage at 1:47:44

1:48:05 And when you experience orgasm is another time. So there's this very, very subtle level of the mind. You sort of get, it's almost like a cloud cover and then it covers back up again. um so But we usually miss it all. And part of the Buddhist path is really about developing an awareness and a mindfulness for everything. Report an error in the passage at 1:48:05 Highlight the passage at 1:48:05

1:48:28 So not just in a state of meditation, but also our daily waking life too. Just being able to be more aware and alert all the time rather than this kind of, you know. Losing it all the way that we tend to in our culture. In the last class I was comparing a lot of our experience of attachment to certain experiences or people or things, to a baby on the breast, the way they'll just keep wanting more and more and more until they conk out. Report an error in the passage at 1:48:28 Highlight the passage at 1:48:28

1:48:57 And we kind of do that as a culture. We just like we want more and more and more and then we conk out. We fall asleep watching TV or eating. It's like whatever we have. Instead of just being very happy with that experience, we just want more and more and more. If you get a new car, you have to start thinking about the next model. You get a new apartment, you want the next one, you want to fix it up. Report an error in the passage at 1:48:57 Highlight the passage at 1:48:57

1:49:17 It's always got to be more. So that's one of the places to begin with looking at our mind and how it responds to external and internal experiences. Report an error in the passage at 1:49:17 Highlight the passage at 1:49:17

1:49:30 So why don't we end with a very quick... Report an error in the passage at 1:49:30 Highlight the passage at 1:49:30

1:49:35 Meditation on the continuity of mind, just to give us a taste of it, and then you guys can work on this at home in the quiet of your own room. But this gives you an idea of how it's done, and sometimes it's a little easier when somebody's leading you because you don't have to think so much. You just follow my guide, and so I'm going to just don't fall asleep. Report an error in the passage at 1:49:35 Highlight the passage at 1:49:35

1:49:59 But I'll just guide you. It is going to be very short because we only have about six or seven minutes left. If you need to, just kind of shake your head, shake out your limbs a little bit, maybe stretch your neck from side to side. At home, what I would suggest is before you start any of the meditations, you just maybe do a little bit of meditation on the breath just to kind of bring your mind into neutral. Report an error in the passage at 1:49:59 Highlight the passage at 1:49:59

1:50:28 And We'll talk a little bit more about meditation next week and we'll figure out if we want to set up a Saturday morning. Okay, so just like we did at the beginning, just take a nice deep breath and let go of everything that's not going to serve you, all your sluggishness, all your negative states of mind and almost like smoke from a chimney and then breathe in everything you need. Report an error in the passage at 1:50:28 Highlight the passage at 1:50:28

1:50:51 So like some crystal clear, fresh mind, alert mind. Report an error in the passage at 1:50:51 Highlight the passage at 1:50:51

1:51:14 Start with taking a look at your present state of mind. Whatever thoughts or sensations are flashing by, it's like in a detached way without holding any of them, without rejecting them, without clinging to them. Report an error in the passage at 1:51:14 Highlight the passage at 1:51:14

1:51:34 Remember that Margaret Mead, neutral scientific observer, just watching the process. Report an error in the passage at 1:51:34 Highlight the passage at 1:51:34

1:51:51 Our mind is very much like a river, each moment leading in uninterruptedly to the next, Report an error in the passage at 1:51:51 Highlight the passage at 1:51:51

1:52:05 ceaselessly day and night. Report an error in the passage at 1:52:05 Highlight the passage at 1:52:05

1:52:22 So after some time... Catch one of those little thoughts and begin to follow it back. Just begin to journey backwards in your mind from one mental event to the previous one. Report an error in the passage at 1:52:22 Highlight the passage at 1:52:22

1:52:40 Maybe you want to just begin to explore just within the time that you've been here. As David said, we are completely different people now than we were when we walked in two, three hours ago. Report an error in the passage at 1:52:40 Highlight the passage at 1:52:40

1:53:00 So think about the different states of mind and how they might have led to the state of mind that you have now. Report an error in the passage at 1:53:00 Highlight the passage at 1:53:00

1:53:11 How different they are. Report an error in the passage at 1:53:11 Highlight the passage at 1:53:11

1:53:25 You can go through before you came to the class, when you were on the way to the class, Report an error in the passage at 1:53:25 Highlight the passage at 1:53:25

1:53:35 and before that when you were in your work day or driving here, and Report an error in the passage at 1:53:35 Highlight the passage at 1:53:35

1:53:46 the different states of mind you've had today since waking up. Report an error in the passage at 1:53:46 Highlight the passage at 1:53:46

1:54:15 Maybe go back to that time this morning when you first woke up. Report an error in the passage at 1:54:15 Highlight the passage at 1:54:15

1:54:40 And before you woke up you were probably dreaming. See if you can recall any of the dreams that you were having right as you woke up. Report an error in the passage at 1:54:40 Highlight the passage at 1:54:40

1:55:01 Does it feel like this is all part of one mind stream that's leading to where you are now? Do Report an error in the passage at 1:55:01 Highlight the passage at 1:55:01

1:55:11 they feel connected in some way? Report an error in the passage at 1:55:11 Highlight the passage at 1:55:11

1:55:19 And before you went to bed last night, you were probably thinking about something. See if you can recall some of those thoughts. Report an error in the passage at 1:55:19 Highlight the passage at 1:55:19

1:55:44 And that leads you back into yesterday evening. And just keep following your mind back. You can go slowly without getting involved or as quickly as you need to go. just some of the main thoughts in the last. Day, week, month, year. Report an error in the passage at 1:55:44 Highlight the passage at 1:55:44

1:56:18 Without getting involved, Report an error in the passage at 1:56:18 Highlight the passage at 1:56:18

1:56:23 just keep just observing. Report an error in the passage at 1:56:23 Highlight the passage at 1:56:23

1:56:55 Whether you do this meditation, the further back you can go. You can go beyond last week to last month to last year, even to five years ago, ten years ago. Report an error in the passage at 1:56:55 Highlight the passage at 1:56:55

1:57:11 Teenager, a kid, even an infant. Report an error in the passage at 1:57:11 Highlight the passage at 1:57:11

1:57:21 Remembering states of mind, trying to follow. This continuum backwards as much as you can. And if you can't remember, then you just imagine following Report an error in the passage at 1:57:21 Highlight the passage at 1:57:21

1:57:50 it all the way back as far as you can. Even into the womb, even before your birth. Report an error in the passage at 1:57:50 Highlight the passage at 1:57:50

1:58:18 What came before your time in your mother's womb? Report an error in the passage at 1:58:18 Highlight the passage at 1:58:18

1:58:26 Imagine that it might have been the final moment of a prior life. Report an error in the passage at 1:58:26 Highlight the passage at 1:58:26

1:58:34 A final breathing out and not breathing in. And Report an error in the passage at 1:58:34 Highlight the passage at 1:58:34

1:58:48 then gently bring your mind back through all those days and weeks and years. To right now. Report an error in the passage at 1:58:48 Highlight the passage at 1:58:48

1:59:05 And imagine where it goes from here. Report an error in the passage at 1:59:05 Highlight the passage at 1:59:05

1:59:11 One thought at a time. Each thought leading to the next. Moment by moment by moment. Into tonight. Tomorrow. Report an error in the passage at 1:59:11 Highlight the passage at 1:59:11

1:59:23 Next week. Next year. Report an error in the passage at 1:59:23 Highlight the passage at 1:59:23

1:59:28 Up to your old age. Up to your death. Report an error in the passage at 1:59:28 Highlight the passage at 1:59:28

1:59:36 And then what? Report an error in the passage at 1:59:36 Highlight the passage at 1:59:36

1:59:44 Does the stream of consciousness suddenly go out? Does it suddenly end? Report an error in the passage at 1:59:44 Highlight the passage at 1:59:44

1:59:54 Does it continue on? Moment by moment by moment. Report an error in the passage at 1:59:54 Highlight the passage at 1:59:54

2:00:17 We want to dedicate any merit from the class tonight, having a chance to think about our mind, begin to explore it, to each one of us being able to get to know our own minds, study our minds, investigate, analyze, but also just look. And may it lead to each one of us actually realizing that potential that we all have to becoming a fully awakened, fully enlightened being, a Buddha. Report an error in the passage at 2:00:17 Highlight the passage at 2:00:17

2:00:55 For the benefit of every other living being. Report an error in the passage at 2:00:55 Highlight the passage at 2:00:55

2:01:15 Sorry, I took five minutes over. It was very quick. Woo, woo, woo, all the way back and all the way forward again. Report an error in the passage at 2:01:15 Highlight the passage at 2:01:15

2:01:26 So I'm going to make a couple of announcements. On Sunday, it's the 10th anniversary of September 11th, and we're going to do a day of commemorating. Report an error in the passage at 2:01:26 Highlight the passage at 2:01:26

2:01:43 reading, really just Just to recommit ourselves to the idea that peace is possible by working with our minds. And that's really how, according to the Buddha, that's the only way that we're going to ever have peace within our own minds, much less in the world. So we have different things planned. Geshe-la has a morning talk at 10, and he's going to talk about peace as well. Report an error in the passage at 2:01:43 Highlight the passage at 2:01:43

2:02:07 But then in the afternoon, we're going to have... A few of us are going to be leading different meditations, and then we're going to have some films in the bookstore and different things that are going to be happening throughout the afternoon from 1.30 to 5. So that's happening on Sunday, and I really invite you guys to come if you'd like to come. It's also a nice way to just kind of see what happens at the center. There's also another Discovering Buddhism class that will start right after this one in October on the 20th, which is How to Meditate, and that's going to get into detail. Report an error in the passage at 2:02:07 Highlight the passage at 2:02:07

2:02:39 Really the different techniques within our tradition of working with the mind and meditation. So that one will also be a Thursday night class. It will be six weeks and it will follow, or six classes, but I think you actually have a couple because we have Thanksgiving and like that. So it lasts a little bit longer, but it's actually only one more class. Report an error in the passage at 2:02:39 Highlight the passage at 2:02:39

2:02:57 And that will be taught by Venerable Carol Karate, not at the center. She's actually the founder of the center. So thank you. So we are going to hand out three things. Report an error in the passage at 2:02:57 Highlight the passage at 2:02:57

2:03:12 Look at that. We have three people and three things. And I don't think I made enough because I didn't, of course, know how many of you would come. So if anybody would be happy doing those, we have enough, I think. If anybody would be happy getting an electronic version, I can send you it by... Oh, has the roster gone around all the way? Report an error in the passage at 2:03:12 Highlight the passage at 2:03:12

2:03:33 If not, we need... Okay, good. Did anybody not sign the roster? Okay, good. Report an error in the passage at 2:03:33 Highlight the passage at 2:03:33

2:03:44 And if actually, if anybody would like hard copies, we could probably make it, but I know two, four, six, so John, maybe, I don't have a pen, the pen walked away. Report an error in the passage at 2:03:44 Highlight the passage at 2:03:44

2:04:04 Jason, okay, and you're on the list, right? Okay, so John, Jason and Clay, okay. Who else is, Report an error in the passage at 2:04:04 Highlight the passage at 2:04:04

2:04:15 who is not, I'm not clear how many people are actually here, so David, so let's see, two, four, six, eight. 10, 12, 14, 16. Wow. So I think I only made 10. So maybe we should make six really quick. That might be just easier than having to email. So you may grab one set back. Jenny, do you know how to? Cool. Report an error in the passage at 2:04:15 Highlight the passage at 2:04:15

2:04:41 Do you have a set to work with? Report an error in the passage at 2:04:41 Highlight the passage at 2:04:41

2:04:46 Yeah, there you go. Take Jenna's. Jenny and Jenna. Okay, so if you didn't get one, wait, don't leave, and we're going to make six copies really fast. And thank you and the rest of you. That's great. Also, when we finish, we usually pick up the class and just stack the cushions in the corner. I'm wondering, David? David? Should we leave the class set up for tomorrow night's class? Report an error in the passage at 2:04:46 Highlight the passage at 2:04:46

2:05:17 Would that make life easier for you? Yeah. Why don't we do that? Yeah, then I could just probably... You probably put in some. I know we have at least 20 for tomorrow night. Yeah, then I could just shift some. Okay, yeah, so you might put some in there and stuff like that. Normally, we just don't have a Friday night volunteer, and so we have a new class starting, like a six-week class, so I just thought to make it easier, David's going to come in tomorrow, but he's just not normally going to. Report an error in the passage at 2:05:17 Highlight the passage at 2:05:17

2:05:41 So I think after our class now, for the next month, for this class, we'll just leave set up exactly as it is, except if somebody would collect the white books, because they don't use the white books. Oh, yes, they do use the white books. So we leave the white books, too. We get to leave everything. Cool. Just bring your stuff home. That would be good. Thank you. Report an error in the passage at 2:05:41 Highlight the passage at 2:05:41

2:06:00 Thank you. Report an error in the passage at 2:06:00 Highlight the passage at 2:06:00

2:06:13 So, yeah, Jenna, we'll be in touch. Yeah. Yeah, absolutely. And it may be after the weekends because I know she's doing a business trip or something this weekend. Okay. No problem. Report an error in the passage at 2:06:13 Highlight the passage at 2:06:13

2:06:35 I do, yeah. Is her name Ilana? No. Oh, God. This is going to sound funny. My veterinarian, Dr. Struble. You could be her twin. Even your facial expressions, your mannerisms, I thought, she looks just Lama. And I know Lama is from the East Coast, but you have a twin. There you go, a doppelganger. And she's a vet. I thought about doing that. That was one of my early career ambitions. She does an organization called Vet SOS. Report an error in the passage at 2:06:35 Highlight the passage at 2:06:35

2:07:03 Oh, how nice. And what's her last name? Stribble. Report an error in the passage at 2:07:03 Highlight the passage at 2:07:03

2:07:11 Actually, you look familiar to me in some way, but I may not. be, it may be just a type of, yeah. We saw each other, yeah. I was only there a couple of times. Report an error in the passage at 2:07:11 Highlight the passage at 2:07:11

2:07:24 And Report an error in the passage at 2:07:24 Highlight the passage at 2:07:24

2:07:29 now they're getting earthquakes too. guess if it's someone in the car, I'll have to go to work at night. Report an error in the passage at 2:07:29 Highlight the passage at 2:07:29

2:07:41 don't have to shovel That's right. Report an error in the passage at 2:07:41 Highlight the passage at 2:07:41

· · · silence, 1 minute

2:08:16 class? Oh, it is? I was like, oh, Report an error in the passage at 2:08:16 Highlight the passage at 2:08:16

2:08:30 there. Report an error in the passage at 2:08:30 Highlight the passage at 2:08:30

2:08:34 so, um, but I, I right, I just Report an error in the passage at 2:08:34 Highlight the passage at 2:08:34

2:08:48 more, actually, because Report an error in the passage at 2:08:48 Highlight the passage at 2:08:48

2:09:02 probably the last time you, but for the first time, it'll be the last time for you, but for the first time, it'll be the last time. Report an error in the passage at 2:09:02 Highlight the passage at 2:09:02

2:09:10 That's great, if you can find somebody that's great. I'm going to tell you how it's going to work. And I can actually, if it helps, I can. Report an error in the passage at 2:09:10 Highlight the passage at 2:09:10

2:09:19 don't know actually everything that they test. But I have some, I can show you some more stuff, what they did do. because I think we're going to have more research about, know, just to incorporate this person, you know, she looks more aware than what you eat and taste about other, taste about food, because, you know, I noticed that there is something about eating, you know, diet's a huge part of it, yeah. Report an error in the passage at 2:09:19 Highlight the passage at 2:09:19

2:09:51 But you know when I feel like diet has been really good this year pretty much. I wouldn't say 100%, but definitely up to 80%. But now I feel like the big thing is stress and exercise. That's the thing I feel like. I've tried really increasing my exercise, but I need to do more and stress. Report an error in the passage at 2:09:51 Highlight the passage at 2:09:51

2:10:12 But just figuring out things like, I'm going to be doing it more yoga. That's what I'm deciding to do. You might choose something else. Something to help with stress relief. Report an error in the passage at 2:10:12 Highlight the passage at 2:10:12

2:10:24 The meditation definitely helps, but other things too. Tai Chi or Qigong might be helpful. Thank you. Report an error in the passage at 2:10:24 Highlight the passage at 2:10:24