Taking Refuge - Discovering Buddhism (31 January 2008)

0:00 Thank Report an error in the passage at 0:00 Highlight the passage at 0:00

0:07 you. cord and the light bulb. Am I just sitting down? like, Well, let's give a candle to the room to shake. Report an error in the passage at 0:07 Highlight the passage at 0:07

0:33 give us wisdom that he needs. Report an error in the passage at 0:33 Highlight the passage at 0:33

0:43 just to remember that we're Compton Refuge, qualities of refuge especially. Dharma Jewel, the Buddha Jewel, Dharma Jewel, and Sahaja Jewel. talk about that tonight, if there's anything. Report an error in the passage at 0:43 Highlight the passage at 0:43

0:58 how we also have this part of wanting those qualities for ourselves. Report an error in the passage at 0:58 Highlight the passage at 0:58

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1:36 We'll never want you to let this go. Report an error in the passage at 1:36 Highlight the passage at 1:36

1:43 love you. I love you. Report an error in the passage at 1:43 Highlight the passage at 1:43

1:51 We've Report an error in the passage at 1:51 Highlight the passage at 1:51

2:06 got new cover sheets on them. Somebody put the Roman cover sheet on. I'm not sure. I think I have more of the Report an error in the passage at 2:06 Highlight the passage at 2:06

2:23 syllabism. Report an error in the passage at 2:23 Highlight the passage at 2:23

2:37 Oh, yeah. Why don't you just hold on to it, David? Yeah. Every question that arises, you just start talking. Don't you just see my dad, David. I'll have to reprint. I'll have to print the other homework I only did exactly before, knowing our little group. I should have known. You could send them to each other. Here's the syllabus. Report an error in the passage at 2:37 Highlight the passage at 2:37

3:04 And the homework one. Why should you get out of that? Report an error in the passage at 3:04 Highlight the passage at 3:04

3:12 We're going to start with that meditation. Just in case those of you who are working out this week might have left out one thing that you've traditionally taken refuge in over the course of your life. More opportunity to think of something. I'm going to try to think of something too. All the things we've tried haven't quite worked. Report an error in the passage at 3:12 Highlight the passage at 3:12

3:51 it is, yeah, mm-hmm, Just like there. Report an error in the passage at 3:51 Highlight the passage at 3:51

3:56 You know, the other one seemed kind of odd, but then you kind of get used to it, and then it just goes everywhere with you. This one's just like in your face. I Report an error in the passage at 3:56 Highlight the passage at 3:56

4:12 feel like I should sing a song, too. There's something more. Report an error in the passage at 4:12 Highlight the passage at 4:12

4:21 Actually, why don't you want to try to bring at least one of the doors closed? Why don't you do the noisy one? The one on the left is the noisy one? Yeah. And then that way, because last week I remember we started to meditate and it just, maybe that was Tuesday night. Yeah, and then she can just, she'll know which side to come in then. Report an error in the passage at 4:21 Highlight the passage at 4:21

4:45 I don't remember which night it was. I think it might have been Tuesday night actually. Somebody like started. Do you remember? It was like, let's empty a large box of loud things. I don't know what it was. It sounded almost like pans or something. Yeah. It was like, clang, clang, clang, clang, chok, clang. And at one point I looked over and Carrie just opened her eyes. Report an error in the passage at 4:45 Highlight the passage at 4:45

5:13 I don't know. They were looking for happiness and trying to avoid suffering, I'm sure. Alright, so let's relax our shoulders and relax our breathing. Maybe take some nice deep breaths. Report an error in the passage at 5:13 Highlight the passage at 5:13

5:37 One image that I like is imagining breathing in like crisp, clean, white, fresh air that brings alertness and awareness and energy and enthusiasm. Report an error in the passage at 5:37 Highlight the passage at 5:37

5:53 And breathing out all the things that might distract us, that make us sluggish. Kind of block our energy or block us from learning, whether those are physical or mental, just like breathe them out and get rid of them. And Report an error in the passage at 5:53 Highlight the passage at 5:53

6:39 just start with a few rounds of watching your breath, Report an error in the passage at 6:39 Highlight the passage at 6:39

6:46 letting your mind enter rest. The Report an error in the passage at 6:46 Highlight the passage at 6:46

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15:13 definition of a Buddha is perfect mind, Report an error in the passage at 15:13 Highlight the passage at 15:13

15:19 one who's perfected every possible mental quality and eliminated every negative aspect of mind, every affliction, every delusion, and their imprints, Report an error in the passage at 15:19 Highlight the passage at 15:19

15:33 irreversibly. Report an error in the passage at 15:33 Highlight the passage at 15:33

15:40 Imagine being able to turn to something this perfect, this non-biased, this accepting, this evolved for help when we need it. It's Report an error in the passage at 15:40 Highlight the passage at 15:40

16:05 already demonstrated as ability to overcome karma and delusion, to become fully enlightened. Report an error in the passage at 16:05 Highlight the passage at 16:05

16:15 There is something better that we could be working towards and relying on the Buddha and his teachings of what will get us there. Report an error in the passage at 16:15 Highlight the passage at 16:15

16:33 Refuge isn't something we say, it's something we do moment by moment by moment. Report an error in the passage at 16:33 Highlight the passage at 16:33

16:45 A continual process that infuses our mind so that we know what to do. How Report an error in the passage at 16:45 Highlight the passage at 16:45

16:59 we act with the mind of refuge is what protects us from doing negative things and encourages us to do positive. Report an error in the passage at 16:59 Highlight the passage at 16:59

17:15 Understanding refuge is what really protects us. Report an error in the passage at 17:15 Highlight the passage at 17:15

17:25 Motivate this class to each one of us being able to cultivate this mind of pure refuge. That Report an error in the passage at 17:25 Highlight the passage at 17:25

17:41 we'll have something stronger to turn to when we face problems. Something that actually helps us eliminate the problem. Report an error in the passage at 17:41 Highlight the passage at 17:41

17:59 So that we can find happiness for ourselves. We're just Report an error in the passage at 17:59 Highlight the passage at 17:59

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19:08 starting with the opening. With the wish to free all beings, I shall always go for refuge to Buddha and Adharma and Saṅgha until I reach full enlightenment. Inspired by wisdom and compassion, today in the Buddha's presence, I generate the mind of full awakening for the benefit of all sentient beings. Report an error in the passage at 19:08 Highlight the passage at 19:08

19:29 As long as space remains, as long as sentient beings remain, Until then, may I too remain and dispel the miseries of the world. 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 of full awakening for the benefit of all sentient beings. Report an error in the passage at 19:29 Highlight the passage at 19:29

20:00 As long as space remains, As long as sentient beings remain, until then may I too remain and dispel the miseries of the world. 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 of full awakening for the benefit of all sentient beings. Report an error in the passage at 20:00 Highlight the passage at 20:00

20:32 As long as space remains, as long as sentiment beings remain, until then may I too remain and distill the mysteries of the world. Report an error in the passage at 20:32 Highlight the passage at 20:32

20:55 I start doing dedication prayers with you guys. Through realizing at the end of the class on Tuesday night that we kind of needed to have like an ending. Like everyone just kept standing there. We decided it had to be more like church, you know, where there's like some sort of final pronouncement. And actually Gesu's classes, and actually Emily's as well, I think, use the dedication first so we can start learning those so that when you go to those classes, you can help the person next to you figure out where it is. Report an error in the passage at 20:55 Highlight the passage at 20:55

21:37 Does anybody have any questions about that meditation that we just did, which is a shortened version of the one that you did this week? Anybody look at some of the stuff that they've taken refuge in in their lives? Thought about it a little bit? Report an error in the passage at 21:37 Highlight the passage at 21:37

21:55 It's a little embarrassing, but it's a useful exercise. I think this is actually a really good exercise. And it's not like it stops suddenly just because we kind of know that it may not, you know. I mean, we all heard the coffee machine, right, in the back while we were talking about how these external things are temporary and they're really going to give us a little line of relief. Report an error in the passage at 21:55 Highlight the passage at 21:55

22:21 And it's like... And I don't even like coffee and I'm like, hmm, cappuccino might be nice. So it's not like just because we hear the words, like we suddenly realize that all of those forms of refuge that we've been taking haven't necessarily gotten us anywhere. It doesn't mean we're suddenly going to stop taking refuge in midnight snacks and Saturday afternoon movies. It doesn't mean we have to give them up either. Report an error in the passage at 22:21 Highlight the passage at 22:21

22:49 It's simply just to look. Just look. What do I turn to when I'm down, you know? I remember I was doing one of these meditations, and I can't even say that I'm just really giving this up either. I realized that sometimes when I'm really depressed, I go out and buy a People magazine. I'm taking refuge in a People magazine, you know? It was very funny on Tuesday night. Report an error in the passage at 22:49 Highlight the passage at 22:49

23:10 Stephanie was like, right there. She was like, yeah. I definitely take refuge in the Sunday New York Times. You know, just... It's a story. It's interesting to see what our mind does. It's like somehow I'm going to gain some sort of... I know it's not a lasting refuge. I'm definitely not thinking that. Report an error in the passage at 23:10 Highlight the passage at 23:10

23:34 I take refuge in a good cup of tea. If I'm having a hard time or I'm sad or something, I'm like, go get a cup of tea. I think that's the Irish or the English. It's just like, whatever. Ails you. If you're in England or Ireland, let's just go get a cup of tea, you know, and it's just okay, you know, and there is, it's this feeling of just starting over and then just, you know, kind of sitting down with it. Report an error in the passage at 23:34 Highlight the passage at 23:34

24:00 It's actually kind of a nice little tradition, but I think it's not, it's just to look, you know, what do we, what do we think is really happening there, you know, you know, what kind of comfort are we really looking for there? And some of them, of course, are quite a bit bigger than that. If we've ever had issues with addiction or, you know, just thrown ourselves into work or relationships or something like that, we really thought that this was how we were going to find ultimate happiness in this life. Report an error in the passage at 24:00 Highlight the passage at 24:00

24:39 And so some of them could be a little heavier than a good cup of jelly. Poor People magazine. Surprisingly, no. Although it's a little less damage when you're done. You just straighten to recycle. Report an error in the passage at 24:39 Highlight the passage at 24:39

24:57 Anyway. Anybody have any questions about that or any input or thoughts? Report an error in the passage at 24:57 Highlight the passage at 24:57

25:11 So tonight we're going to talk about the traditional teaching of the two sort of major causes or the two things that are traditionally in our mind when we take refuge. And then we're also going to talk about a little bit more about the qualities of the refuge object, beginning with the Buddha. so, Report an error in the passage at 25:11 Highlight the passage at 25:11

25:40 Traditionally it's actually said, I think they usually say it's sort of in two words, but I'm going to lengthen it a little bit. Traditionally the two causes are said to be fear and trust. Report an error in the passage at 25:40 Highlight the passage at 25:40

25:54 Yeah, that one always flips people out. The fear one always flips people out. So I like to lengthen it a little bit and say fear of our own future suffering. I think it makes more sense that way. And trust. Report an error in the passage at 25:54 Highlight the passage at 25:54

26:10 Confidence that these particular objects of refuge are able to protect us from that suffering. So it's almost like knowledge. Report an error in the passage at 26:10 Highlight the passage at 26:10

26:22 Your trust comes, it's like intelligent trust. You've figured out who they are and what they are and that they actually can help you get past that suffering. So fear is not talking about sort of neurotic, aimless... Fear or panic or anything like that. It's talking about, you know, when I'm leading into meditation and I talk about refuge, I talk about recognizing this condition that we're in. Report an error in the passage at 26:22 Highlight the passage at 26:22

26:50 And based on that, having some, it seems like it's particularly loud and, I don't know. It seems really loud to me. But when I was out there, I couldn't even hear you. Oh, really? Yeah. I think it's just its placement or something. I think it's also such an intimate group. It seems really odd. Like I have an even larger thing happening here. So, but anyway, that's just me. What happened to the head thing? I think she just didn't set it up. Report an error in the passage at 26:50 Highlight the passage at 26:50

27:16 I think it's right there. Oh, that's right. Hello? No. How's that? That's a little better. Is that more comfortable? Yeah. thank you thank you let's really just make this class about me Report an error in the passage at 27:16 Highlight the passage at 27:16

27:37 and what i'm taking refuge Report an error in the passage at 27:37 Highlight the passage at 27:37

27:41 So it's an intelligent recognition based on understanding karma. So you could say that, but the reality is that if we do understand the situation that we're in, there is going to be fear, because it is not the greatest situation if we aren't doing anything about it. So if we are aware of how karma and delusions work to cause our suffering, if we're understanding that our mind has these afflicted states of mind, these afflicted thoughts or emotions, like anger, impatience, jealousy, anxiety, worry, you know, like all these kind of negative states of mind that we might not even think of as hugely negative, but yet our mind just stays in these negative states of mind all the time. Report an error in the passage at 27:41 Highlight the passage at 27:41

28:29 And then based on them, we act or speak or even think in negative ways. Then we're basically churning out, it's like our karma machines, we're churning out all this negative karma all the time. And we can only purify so much of that. Well, if we were to walk out of this class and get hit by a bus, the chances of us having a lot of that negative karma within our mind stream at that moment, if we were to die tonight... Report an error in the passage at 28:29 Highlight the passage at 28:29

28:59 And if we're reborn with that negative karma, I mean, first of all, it could be in our mind at the moment that we die, in which case, you know, it could ripen and cause consequences in terms of where we're reborn and what kind of experiences we have. Report an error in the passage at 28:59 Highlight the passage at 28:59

29:17 But also just ultimately, it will ripen. I mean, that's one of the aspects of karma, is that it's never lost. Entirely, you know, we always get it in some form, even if we purify it, we get it in a lesser form. And it increases, if we understand how karma works, like that analogy of the acorn and the oak tree. Report an error in the passage at 29:17 Highlight the passage at 29:17

29:45 So it may start out small, you know, me just kind of being slightly irritated at Charlie and having just that seed in my head. And then that plant, that seed, I haven't done anything with it and I never purified it. It just gets bigger and bigger and bigger. And so then in my next life, somebody will hugely be irritated with me and I won't know where it's from, you know. Report an error in the passage at 29:45 Highlight the passage at 29:45

30:08 So that kind of thing, it's sort of like that kind of suffering, knowing that that kind of suffering is out there waiting for us, should give us some fear, honest fear, if we have any belief in it. And so it's more like... I like the analogy of realizing that you're in a car that's sort of headed towards and going off a cliff and doesn't have any brakes. Report an error in the passage at 30:08 Highlight the passage at 30:08

30:34 It would be a good time for some fear. That might be a useful time for you to have a little bit of fear. It doesn't mean that you should be screaming and panicked, but it's... It's understandable if you are, because your situation isn't such a great one. So we're seeing that our situation is not such a great one, and based on that, we are acting on it. Report an error in the passage at 30:34 Highlight the passage at 30:34

30:57 So that's kind of that kind of fear. It's the kind of fear that they, you know, they make use of when we do driver ed. I don't know if you believe this will do driver ed. But, you know, they show those movies of what accidents are like, and, you know, they shouldn't drink and drive, and you shouldn't. Report an error in the passage at 30:57 Highlight the passage at 30:57

31:13 You know, fall asleep at the wheel and things like that. So it's using that kind of fear to make you drive better. And this is, you know, it's like that recognition should make us be a little, you know, give us pause, so to speak. Report an error in the passage at 31:13 Highlight the passage at 31:13

31:30 So at this point, it's simply just about, I mean, at this lowest level, it's simply about us just worrying about ourselves. We're just worrying, we may even just be worrying about this life. Because if we have all this negative... It could ripen as a broken leg tonight. It could ripen as somebody mugging you or something. Not that you guys should be distracted by that now. Report an error in the passage at 31:30 Highlight the passage at 31:30

32:13 but it's, it's, you know, At this point, it's still really focused on what it's going to mean to me, the kind of suffering that I myself will experience, and wanting to be free of that kind of suffering. So it's fear of our own suffering at this level. And at this point, we haven't even gone beyond, even if we have thought about, Report an error in the passage at 32:13 Highlight the passage at 32:13

32:41 Future, rebirths, we're still thinking about living in saṃsāra. We haven't gotten in this level of refuge. We aren't even to the point of thinking that there's nirvāṇa and that there's Buddhahood. We're simply thinking, I just want to be happy. I want to be happy. So, I mean, obviously a better level, a middle level of refuge is coming to some understanding about the fact that Even within saṃsāra, if we're still being reborn, even if we're able to purify and create all this positive karma and we take a higher rebirth and we are reborn in the pleasure being or the God's realm or as a well-off human, we still don't escape suffering. Report an error in the passage at 32:41 Highlight the passage at 32:41

33:30 We still have to suffer. We still have headaches and breakups and we lose our job. You know, somebody steals our car. I mean, those kind of things will still happen to us, even in the best of circumstances. I mean, just read people's magazines. It's a perfect magazine for saṃsāra. Report an error in the passage at 33:30 Highlight the passage at 33:30

33:52 So we still, I mean, if nothing else, even if your entire life is perfect, you still have to age and die, if you're lucky, if you don't die young, you know. Report an error in the passage at 33:52 Highlight the passage at 33:52

34:03 So... um, so. The middle level of refuge is starting to get fed up with that kind of suffering completely, realizing that there's something better and starting to generate this wish to be completely free of suffering. And that's wanting to get out of samsaric suffering altogether. Remembering, of course, that saṃsāra isn't a place. Report an error in the passage at 34:03 Highlight the passage at 34:03

34:29 So that's always important to remember that getting out of saṃsāra isn't the same as getting out of San Francisco for the weekend. You know, it's the condition that we are in right now where we are controlled by our karma and delusions and where we are born next is completely controlled. We don't have any control over that at this point. Report an error in the passage at 34:29 Highlight the passage at 34:29

34:52 We're just blindly following our afflicted thoughts and that creates karma and then that karma ripens and we don't have control over which one ripens first or the conditions under which they ripen. Report an error in the passage at 34:52 Highlight the passage at 34:52

35:04 So we just have to keep, we're forced by that karma and delusion to keep taking rebirth over and over again into these, what they call these contaminated aggregates, bodies, basically body and mind that are formed by our karma and delusion. Which is an interesting thought. So everything about them is imperfect actually and subject to this kind of suffering. Report an error in the passage at 35:04 Highlight the passage at 35:04

35:30 So wanting to get beyond that is a middle level of refuge where we're starting to think about taking refuge as a way to escape saṃsāra. So the highest, of course, would be Mahāyāna Refuge, which is starting to look around and realize that all other beings are in the same boat, and that if we're able to develop these higher qualities, that we're able to help all other beings as well, without exception, as they always say, every living being without exception, to also be free from suffering and to escape. Report an error in the passage at 35:30 Highlight the passage at 35:30

36:14 I escaped saṃsāra or this This limitless cycle of rebirth and suffering and delusion and karma that we're stuck in. So not only are we in this, we recognize that we ourselves are in it, we recognize in the middle level that there's a way out, there's something else. And then at the highest level we look around and go, oh yeah, everybody else is in the same boat. Report an error in the passage at 36:14 Highlight the passage at 36:14

36:40 I can't leave them here. I've got to work for their benefit too. So that's my yana refuge. So when we say that simple thing of fear, it's really encompassing all of these things. So fear in a way isn't the best word, although I haven't found a better one. I kind of like recognition, but there is that element of fear too. Report an error in the passage at 36:40 Highlight the passage at 36:40

37:05 And I think there's something about the fear that makes you a little more urgent. Because recognition sounds kind of more, It's almost boring. It could become, you know what I mean? It sounds more like an intellectual exercise. Like, wasn't that an interesting class and I'm going to go home and, you know, kick the dog. Report an error in the passage at 37:05 Highlight the passage at 37:05

37:23 Like, it doesn't necessarily make us want to change our lives. Whereas there's something about immersing yourself in that recognition that actually does become kind of like, ooh, you know, would I want to be reborn tonight as, you know. An insect, you know what I mean? Like if you actually have some understanding of the other possible rebirth that I could have just based on all the negative karma that I still have in my mind stream, then there is a fearfulness about it. Report an error in the passage at 37:23 Highlight the passage at 37:23

37:55 So that's where I think fear comes from. I think a lot of Western students have a lot of problems with that idea of fear. I think coming from more of the hell and brimstone thing, that's where I think that's from. I think that's where we don't like that whole, you know, motivation of being, yeah, that whole fear. Report an error in the passage at 37:55 Highlight the passage at 37:55

38:20 Where is that from? That's sort of more charismatic Christian background of like hell and damnation. If you don't do this, then this will happen. And I think that's not really what the Buddha is saying. The Buddha is basically saying, look at this situation that you're in. This is what I've observed about reality. Report an error in the passage at 38:20 Highlight the passage at 38:20

38:42 And I'm trying to share this with you so you can figure out how to live and think and talk and speak that's different, that will net you a happier result. And I think a lot of times we take it as, but that's only because of our culturalization. I don't think... That's true for every culture that it goes into, I don't think. But that's one of the things we have to figure out now that it's fairly new in our culture. Report an error in the passage at 38:42 Highlight the passage at 38:42

39:09 What makes us resist a certain way of explaining something so that when we're trying to explain it to somebody or understand it ourselves, we can put it into terms that make more sense to us. Report an error in the passage at 39:09 Highlight the passage at 39:09

39:22 I knew this question could start at some point. You guys were a little slow to take off. I wonder if... There's a way to say it in Tibetan that would make it clear. Like the Tibetan word that associates... See, theirs might be fear and they might be totally fine with fear. Report an error in the passage at 39:22 Highlight the passage at 39:22

39:38 Because they have no, in their mind, there's no question that there are other realms, that there's karma and that there's beginningless and endless mind. Because they've just grown up with that culturally. So it's like, you know, the fear idea might make more sense to them. But for us, I think it's just sort of like, I think it comes from that, having that background of the whole hellfire and brimstone thing. Do you even know the word for fear of Tibetan? Report an error in the passage at 39:38 Highlight the passage at 39:38

40:06 I don't necessarily. Yeah, I mean, we can, yeah, but I'm sure they probably have more than one. But, you know, we can ask, we can ask what it is in this case. Report an error in the passage at 40:06 Highlight the passage at 40:06

40:21 Like, is there, yeah, and it doesn't have other, because sometimes that's true too, where it's like, A word means a lot of different things, and only one aspect of it is translated into English. So sometimes it actually already encompasses a sort of intelligent recognition of the condition of themselves. Report an error in the passage at 40:21 Highlight the passage at 40:21

40:42 Who knows? Because they created at least the written language of Tibetan based on the Sanskrit so that they could translate the Dharma as perfectly as possible. It could encompass all of those meetings, and we just go... Fear, you know. And it's not until we all become realized beings that we're like, you know, that was a really stupid word, you know. And then we're all sitting around later in, you know, just a few years when we're all completely, you know, enlightened. Report an error in the passage at 40:42 Highlight the passage at 40:42

41:11 And then we're like, then we can start seeing the problems with these translations. And I think that's happening now. Actually, remember, do you remember, Karen and I are doing a Tibetan class. A virtual Tibetan class together on Wednesday nights. On the phone. On the phone with this teacher in Montana. It's really good. It's really good. He's a linguist too, so he gives us all this stuff. Report an error in the passage at 41:11 Highlight the passage at 41:11

41:36 One of the things I thought was interesting the first night, he said it took hundreds of years. It was like 500, 600 years to translate and to fine-tune those translations from Sanskrit into Tibetan. Over and over, redoing and redoing and going, no wait, this isn't it. All at the same time, of course, Tibetan Buddhism was flourishing. Report an error in the passage at 41:36 Highlight the passage at 41:36

42:02 So as each generation got more and more realizations, they're like, wait a second, this is a stupid word, why did we use fear here? You know what I mean? Like this doesn't fit at all with what he's trying to say. So we'll do the same. I think, I have every hope that we'll do the same. And also, it's going to take a while. Report an error in the passage at 42:02 Highlight the passage at 42:02

42:21 That was actually really useful to hear, I thought. Because we're so impatient, we've had it basically like 30, 40 years. Right. And the more you read, the more you see that they've translated things very strangely. And, you know, Tubman Children, in her book, How to Liberate Your Mind, she talks about Tara and the eight great fears. Report an error in the passage at 42:21 Highlight the passage at 42:21

42:45 And then she says that she really doesn't think that fear was translated correctly here. Because it could be more terrors. And when you think about what the fears are, it's like, you know, pride, ignorance. And it's like, that doesn't sound like a fear at all. I have a fear of ignorance. Well, you know, I do have a fear. The more we learn about it, I have a fear. Exactly. Report an error in the passage at 42:45 Highlight the passage at 42:45

43:10 Yeah, but it's a funny word. Yeah, it's a funny word. Right, right, right. They need to look into that more. Yeah, yeah. Yeah, exactly, exactly, but yeah, you Report an error in the passage at 43:10 Highlight the passage at 43:10

43:17 give me the mic you don't say something she's going to say something Report an error in the passage at 43:17 Highlight the passage at 43:17

43:27 I had a question, actually, not directly related, but when you were talking about the Mahāyāna refuge and the idea that we are here for the benefit of all sentient beings, and it just got me sort of on a little bit of a tangent, but... Thinking about karma and action and the world being created because of our actions, what caused non-sentient beings to come into being? Report an error in the passage at 43:27 Highlight the passage at 43:27

44:01 What is their relationship to all of this? What's a non-sentient being? Well, a tree. I mean, you know, non-sentient life. Report an error in the passage at 44:01 Highlight the passage at 44:01

44:13 That's something without a mind. Right. Life without a mind. Self-aware. No, no, I think he's talking about just like plant life. That's all comically caused too. That's what they say. So it's like our environment, there's environmental results of various things that we do that cause us to live in a place where crops flourish versus a place where they don't and it's arid and desert like that. Report an error in the passage at 44:13 Highlight the passage at 44:13

44:41 So yeah, all the conditions of our environment are also comically based. it's very interesting that Yeah. Entire planets come into being due to karma. Report an error in the passage at 44:41 Highlight the passage at 44:41

44:57 Reading and watching some videos and actually listening to a couple of your lectures on Walkman iPod. that's the whole line it's okay I think well maybe Jane might be she's going to get a little younger than me it's like Life Magazine the big version Report an error in the passage at 44:57 Highlight the passage at 44:57

45:21 It's becoming painfully aware. to me that language is a real barrier here with thought. Just listening to me try to speak? No, no, no. It's really true. It's funny this morning. Report an error in the passage at 45:21 Highlight the passage at 45:21

45:51 a lecture on guru devotion that class you gave back in September and you were trying to figure out you were talking about the difference between scorn and contempt Report an error in the passage at 45:51 Highlight the passage at 45:51

46:04 I remember that conversation. I was listening to it and I thought, oh, I think I have a way to think about it. You hold contempt. Scorn is pushed away. Yeah, that's true. That's true. You have the contempt. It's internalized. You hold it. But with Western words trying to translate concepts, going through refuge in words like faith and trust. Report an error in the passage at 46:04 Highlight the passage at 46:04

46:36 Balancing those with hearing His Holiness say and reading about the Buddha saying, test everything, be a skeptic. And then where does skepticism become cynicism? Right. Yeah, I mean, it does at some point if you're constantly, I think it serves you well at the beginning. And I mean at the beginning, not necessarily the beginning of your path, the beginning of each subject as you're getting to know it and all that stuff. But at some point it does become a block. Report an error in the passage at 46:36 Highlight the passage at 46:36

47:06 If you're constantly questioning and constantly questioning. And I think, too, there's a difference between faith and trust. And I think there's a difference between blind faith and faith. Because, I mean, with trust and confidence, we have a certain amount of that for things that we don't even necessarily talk that much about. And that, you know, like, my car's going to work. Report an error in the passage at 47:06 Highlight the passage at 47:06

47:32 There's a certain amount of that that's blind. But some of it is I know that if I... Pretty much taken care of it and it's a fairly decent late model car that I can have a certain amount of. But what's that based on? And in reality it's not based on anything, you know. You know, I have a certain amount of trust that, you know, nobody's going to drop a bomb on the house or something like that. You know, so some of this kind of stuff, or as I know Emily used the example, we have a certain amount of trust that my gas meter is actually telling me the truth. Report an error in the passage at 47:32 Highlight the passage at 47:32

48:04 We have a certain amount of trust when I go to the doctor at Kaiser that he's actually telling me the truth. He's actually a doctor. Exactly. Exactly. Yeah. I mean, we have this in our life and we don't question that. That one I think also gets into, and we're getting slightly off. Report an error in the passage at 48:04 Highlight the passage at 48:04

48:26 I was going to say, I think a lot of the words, and it gets back to this word fear, a lot of words like faith become more loaded because of the religious backgrounds that we have, whether it's Christianity or Judaism or whatever, or even other forms of Buddhism, traditions that you were raised in or something. Report an error in the passage at 48:26 Highlight the passage at 48:26

48:51 And I think to some extent we have to question all that stuff, just like we have to question all of our parents' beliefs, right? But, you know, some of it's just a language thing. Report an error in the passage at 48:51 Highlight the passage at 48:51

49:03 And again, getting into what was really meant by that particular phrase or something. Whether it was faith without question, which is asked for in some forms of Christianity. Certainly Catholicism, I know. Report an error in the passage at 49:03 Highlight the passage at 49:03

49:22 I wasn't raised in Catholicism, but I know that that aspect is there of, you know, I mean, you know, in ordination or when you become ordained in that tradition, one of the things is obedience, blind obedience. You don't question, you know, which is a completely different thing. I mean, here we're supposed to question, you know, but I do think at some point, and you can see it yourself, for yourself. Report an error in the passage at 49:22 Highlight the passage at 49:22

49:53 At some point you're just questioning to, you know, it's like it's a form of your mind trying to keep yourself from kind of settling down to do the work. And I think you just have to be the judge of that. Or somebody next to you might tell you. But most likely it's just something you have to figure out for yourself. Am I using this to avoid actually working? Report an error in the passage at 49:53 Highlight the passage at 49:53

50:13 Am I trying to pretend like I'm trying to see all sides? Or am I just actually trying to avoid just starting to meditate on this stuff? I start working on my mind, you know, and I think then it becomes a block if you constantly question it. Or if you're just keeping it as an intellectual exercise and it's not really, you know, it's not helping you become happier, it's not working on your heart, it's not helping you relate to others in a different way, you know, then it becomes a block. Report an error in the passage at 50:13 Highlight the passage at 50:13

50:40 I did. You know, because this class really relates to that John Powers book I was telling you. And now I'm reading the Mahayama Buddhist part. So he says that the first part of, the first stage of being a bodhisattva is relying on faith, really. That a lot of, yeah, he mentions the, how many stages? If I had known I could talk about this, I would have. Report an error in the passage at 50:40 Highlight the passage at 50:40

51:10 That first stage when you're a bodhisattva is just believing in faith. And I got knocked by my committee because I used faith when I talked about karma. Because I believe that karma is based on faith too. Believing that what goes around comes around. that, you know, you're going to get people are There's definitely some elements of faith in Buddhism. A lot of people are trying, I think, at this point, and maybe to make it more palatable in the West, I'm not sure, but they try to say it's just a way of life or philosophy or something, but it really is still a religion. Report an error in the passage at 51:10 Highlight the passage at 51:10

51:45 We may not have a god, you know, so we may not be considered a religion as far as Bush and the faith-based initiatives go, but it's a religion in that, you know... It's definitely a completely different world. It's a world view. It has a cosmology. Yeah, it has a cosmology. There are elements we have to take on faith based on teachings, based on seeing these teachings embodied in the teachers that we have some trust in. Report an error in the passage at 51:45 Highlight the passage at 51:45

52:19 So there are elements of that. We can try to do some experiments and stuff, like you call it your karma experiments. But we can't fully see those results. We just have some sort of a gut feeling, or it makes sense, you know. So, yeah, there are definitely elements of faith. There's definitely, I mean, we talked, I think, also in that same class, the differences between faith and devotion, I think, in the spiritual teachers, regarding a spiritual teacher, and the role of devotion. Report an error in the passage at 52:19 Highlight the passage at 52:19

52:52 And devotion's definitely there, especially in Tibetan Buddhism. And part of it is like sort of, it's the bridge to a deeper inner wisdom. Like we don't necessarily stay there forever. Once we become Buddhists, we may not have that devotion for our teachers. It's sort of like Gisela always says, you know, it's like you take a boat to the other side and then you don't need the boat anymore. Report an error in the passage at 52:52 Highlight the passage at 52:52

53:17 It's a way of getting there. But it's definitely there and it's definitely, it's like the basis of the whole Lamrim. Foundation of all good qualities. And it's built on that devotion. So that's pretty religious. It's interesting. Report an error in the passage at 53:17 Highlight the passage at 53:17

53:38 Of course you do. Morgan's back. Report an error in the passage at 53:38 Highlight the passage at 53:38

53:46 Are you just going to say, is this my last question? Report an error in the passage at 53:46 Highlight the passage at 53:46

53:52 So strangely enough, my kind of challenge is... the last question. Report an error in the passage at 53:52 Highlight the passage at 53:52

53:59 Definitely having that sense of fear. You know, you get that. I mean, that's why I'm here. I just traveled across the country, showed up last. I mean, it's definitely real. I've been in terms of being away from the center for, you know, and it's chaotic. And I really kind of sense that fear. I'm like, this is starting to get out of control. But the other side, strangely enough, is like in the last couple of weeks, I don't know if this is where you're going, but maybe this is my insanity. Report an error in the passage at 53:59 Highlight the passage at 53:59

54:25 But, you know, there's also this. Crazy sense of fear on just the path. And what I mean by that is I go, you know, I definitely feel like my days are great. I see people and it's a daily practice and I'm happier with that. And when I get in the mental car accidents, I can at least, you know, call the tow truck and the Dharma shows up, you know. But overall, though, you know, when outside of that, sorry, the Dharma tow truck? Report an error in the passage at 54:25 Highlight the passage at 54:25

54:55 No. But, uh... But I mean, strangely, you know, in the last couple of weeks, I've had this real fear. It's like, you know, who are you fooling yourself, man? I mean, you're not going to be able to pull this off. And it really shocked me. Yeah, that's called doubt. And it is completely dangerous. And it really freaked me out. Report an error in the passage at 54:55 Highlight the passage at 54:55

55:14 I actually just found, there's a perfect quote. I'll let you finish, but I just was going to say, Venable Sarah, actually Venable Sarah Thresher. Oh, yeah. And there's an English nun who... I hope we're trying to get her for at least a few days this year when she's back in the States. She wrote me an email when I was the director of the center and I saved it. Report an error in the passage at 55:14 Highlight the passage at 55:14

55:33 And I found it the other day. And she just said, it's only our doubt that makes us suffer. And it's true. I mean, doubt is just one of those negative states of mind. Sometimes it can be useful at the beginning of a class. The doubt leaning towards it could go either way, I'm not sure. Well, hey, why not? You know, like that kind of doubt they actually say is quite useful. Then you're open, you're just listening, gathering information. Report an error in the passage at 55:33 Highlight the passage at 55:33

56:02 But that doubt that's just like, I'm a Marian, you're never going to do this. Who are you trying to kid? Why bother getting up this morning? You just need some rest. Go get that Sunday New York size. I've got a book of a magazine anyway. And we all have to deal with that. And it's just a negative state of mind. So if you don't give it any more power than that, you're alright. But it's just recognizing it's a negative state of mind. That's all it is. Report an error in the passage at 56:02 Highlight the passage at 56:02

56:28 It's just a habit. So here's the only freakier part about this. So I get off the plane. I'm too exhausted to come here. I'm saying, let me think about it for a second, and I bang my eye on the door, and I'm like, well, this is the universe just saying, Morgan, you're just out of your mind. You need to just let go. Report an error in the passage at 56:28 Highlight the passage at 56:28

56:47 Wait, when did you get off the plane? At 6 o 'clock. Today? Yeah. Oh, man, you're great. Morgan won. He won over Māra. That is so exciting. So I guess, I mean, my fear, I mean, being honest, I'd like to hear more. I definitely have the sense of the trust. That, you know, my mind's much better, right? I don't need faith in that. It's proven to me, you know, as many of the folks here, right? Report an error in the passage at 56:47 Highlight the passage at 56:47

57:15 But I do have this fear about, and it's very hard for me to overcome. And so like seeking... This fear of, say, say... I don't have fear that... I have fear... You know, like, okay, if you get off the path, like if you kind of take too long away and you're not in that daily practice. I mean, it's a daily practice, but really kind of having the spirit, it's not enough. Report an error in the passage at 57:15 Highlight the passage at 57:15

57:40 It's like you need the infusion. You need the infusion, yeah. So, but I have this real sense that's like, let's be real here, man. You know, is this, like you said, it's like saṃsāra. You're like, you have this renunciation where you're like, I get it. I get it. You know, I don't. I understand all of these things comes with this stain, right? I understand how my mind's looking at it. I can check it. But, you know, you want out. Report an error in the passage at 57:40 Highlight the passage at 57:40

58:07 But then you're thinking, well, how am I getting out of this? I'm just making little teeny steps. You feel like an ant. And it seems like everyone I'm sitting next to is like, you know, on the jet plane. Report an error in the passage at 58:07 Highlight the passage at 58:07

58:18 That's just about the album too, yeah. I know. But just that's really where my fear is. My fear isn't about, and my fear is off the path. You know, like, I've learned already that I need all of them together. That's about strengthening your refuge, I think. I think that's what that is. I mean, when those afflictions get stronger and stronger, we'll talk about that actually. Report an error in the passage at 58:18 Highlight the passage at 58:18

58:41 All right. If I could. Report an error in the passage at 58:41 Highlight the passage at 58:41

58:48 Don't get so interested. Report an error in the passage at 58:48 Highlight the passage at 58:48

58:53 I mean, like strengthening. I remember actually I had this situation and it's not exactly the same, but I just, I was having, I was like really anxious. I was at Enlado, which is where Rinpoche is from, where he was born and also where his past life. We need to continue. Report an error in the passage at 58:53 Highlight the passage at 58:53

59:12 Meditated for like 20 years, the Lado Lama. You guys have heard of that book. It was a book on the Lado Lama. It's based on Rinpoche's prior life. It's like one of the few biographies in the world that actually includes his prior life as well as his current life. But anyway, I was there and I was there April through mid-May of the year that I was there and that's just getting into monsoon. Report an error in the passage at 59:12 Highlight the passage at 59:12

59:35 It's terrifying. Terrifying airport. I think they just named it Hillary after Hillary. Edmund Hillary. But anyway. That's Hillary Clinton? Yeah. Report an error in the passage at 59:35 Highlight the passage at 59:35

59:46 Let's open those blinders just a little. Think about the rest of the world. So this airport has this runway that is like literally about from here to the end of the bookstore. It's incredibly short. One end you've got sheer wall. You know, sheer mountain. And then the other end, drop off. Like, hundreds of thousands of feet. And so basically you got your chance to hit it, nor you mess up. Report an error in the passage at 59:46 Highlight the passage at 59:46

1:00:20 And they left, they leave the carcasses of old planes there. So you just fly in, you're like... And everyone's doing the same thing. Like all the little English tourists, all the little trekkers and everything, we're all like... Report an error in the passage at 1:00:20 Highlight the passage at 1:00:20

1:00:36 And the number is exactly, everyone's like gasping and everything. So we land and everyone's applauding, you're all happy. Well six weeks later you've got to fly out. But this time you know. And this time planes are being cancelled all the time because monsoon's there and the rains are coming down and you're just like, and I'm flying out in a couple days for the U.S. Report an error in the passage at 1:00:36 Highlight the passage at 1:00:36

1:00:55 and I'm just like, what am I going to do? So I just, like probably two weeks before I fly. I'm starting to really worry about it. I'm obsessing about it and what's going to happen and what's going to happen. And I mentioned it and this monk who lives there is just like, well I'll just take refuge. And I was like... Report an error in the passage at 1:00:55 Highlight the passage at 1:00:55

1:01:14 Oh. Of course, this is two weeks after doing it, and I'm like obsessing about it. But I really do think it's strengthening refuge, because the stronger your refuge is, really the stronger your mind is, and then these things can't penetrate, because they're just afflicted states of mind. So it's like, Māra can't do anything to you if you've got that. Report an error in the passage at 1:01:14 Highlight the passage at 1:01:14

1:01:43 Armor, if your refuge is really strong, you know. And that's all it is. Māra is just these little equated states of mind. It's not really, you know, some demon with horns. Māra for you is that doubt. Māra for me was worrying about the airport, you know. It's whatever it is that can get us, you know. And we think it's some wise voice, but in reality it's just a negative mental habit, you know. Report an error in the passage at 1:01:43 Highlight the passage at 1:01:43

1:02:11 For me, at that time that I got that note from Venerable Sarah, it was doubt about my own ability to leave the center. And I was giving into it and giving into it and giving into it. And she was like, you're just making yourself suffer. But anyway, so let's talk some more about what refuge is and see if this helps answer your question. Report an error in the passage at 1:02:11 Highlight the passage at 1:02:11

1:02:34 And actually, I see Samana's still here too, so if you guys want to buy any caffeine, then... Let's talk a little bit and then take a quick break. Report an error in the passage at 1:02:34 Highlight the passage at 1:02:34

1:02:47 So we were talking about the different levels of refuge and where was I? Malayana Refuge, the design of everyone without exception. Yeah. Report an error in the passage at 1:02:47 Highlight the passage at 1:02:47

1:03:08 I'm just trying to think of where I was in my notes before I got them on my phone. there. Yeah, no, I said Mahi on a refugee, so anyway. Anyway. Um... So, um, um... Report an error in the passage at 1:03:08 Highlight the passage at 1:03:08

1:03:27 So one of the things that, I'm just trying to think of how I was going to get into this particular, all the different realms, a little bit about the different realms of existence. Report an error in the passage at 1:03:27 Highlight the passage at 1:03:27

1:03:56 Yeah, I think what I was just going to say is that that's actually one of the forms, this is why I think, Fear is often used. It's just having, the more understanding you have about the other possibilities, sometimes we don't have fear in the sense of the kind of fear that a lot of Westerners take exception to. Report an error in the passage at 1:03:56 Highlight the passage at 1:03:56

1:04:18 It's because we don't really have a deep understanding or a deep faith in the other realms that we could be reborn as. You know, it's sort of like, as long as it's all sort of, you know... stories that we've read in Liberation then in Liberation the palm of your hands and it's like we don't have, I don't have I don't really have a deep understanding that I could wake up as a dog tomorrow, I don't like I still, I haven't gotten that realization, I understand all this stuff too intellectually but I haven't realized it and that's the difference So realizing it is what our goal is at this point. It's like not just... Report an error in the passage at 1:04:18 Highlight the passage at 1:04:18

1:04:59 Taking in more and more intellectual information, but the meditating on it and contemplating it helps us realize it. And realizing that I could wake up as a dog tomorrow morning is definitely going to induce fear. Like that's a different kind of fear than just saying intellectually I understand I could be a spider. But the thought of me being a spider is really different. Report an error in the passage at 1:04:59 Highlight the passage at 1:04:59

1:05:22 The thought of me no longer being in this body. And we try to do this every morning when we do the puja, we try to really think about the fact that it is amazing that we woke up another day. Because somebody didn't, loads of people, probably hundreds of thousands of people didn't wake up today. And most of them thought they would. So it's just kind of like we hear this, we understand it, but then we just have to think about it and think about it and think about it and think about it because we have this hard kind of... Report an error in the passage at 1:05:22 Highlight the passage at 1:05:22

1:05:54 Hard little mind that doesn't want to allow for the possibility that there aren't other ways that we could be that aren't nearly as useful as this one. Because even if we are reborn into an upper realm, you know, even if we have a god-like existence, it's just a waste of karma as far as the Buddha is concerned. Report an error in the passage at 1:05:54 Highlight the passage at 1:05:54

1:06:17 You know, we just waste a lot of positive karma being incredibly happy and partying and, you know. a lot of pleasure and then it's just gone then we lose that and there's no more positive and so we have The other aspect about saṃsāra that is harder for us to understand is And even to understand much less to realize is this, you know, when we talk about the three kinds of suffering, the suffering of suffering, which is the, you know, the kind of pain that we experience as a headache or even as anxiety over, you know, the plane taking off or, you know, the clear kind of suffering, the kind of suffering that most of us would see in somebody else and have compassion for and even see in ourselves and have compassion for. Report an error in the passage at 1:06:17 Highlight the passage at 1:06:17

1:07:23 That's called the suffering of suffering or gross suffering. But there's also what's called the suffering of change, which is that the things that we think of as happiness also turn into suffering because they don't last. And it's almost worse in a way because we thought it was going to be really wonderful. So we put all this into that cup of tea or that piece of cake and then it doesn't bring us any kind of lasting happiness. Report an error in the passage at 1:07:23 Highlight the passage at 1:07:23

1:07:50 And, you know, we even try to save that piece of cake because it's so good. It's too good for today. And then, you know, by the time we finally do eat it, it's gone bad. You know, and that kind of stuff happens. Or you save up, you do all the research to get a new car and then you park it out here and it gets, you know, broken into or something. Report an error in the passage at 1:07:50 Highlight the passage at 1:07:50

1:08:07 You know, and that kind of stuff happens all the time. You place a lot of, you get excited about, you know, people spend literally billions of dollars on their weddings now and then, you know. You know, and then they get divorced, you know, and just like that kind of stuff happens all the time. Suffering of change. So, because we're at the mercy of our karma and delusions, stuff changes, life is impermanent, things are impermanent, people are impermanent. Report an error in the passage at 1:08:07 Highlight the passage at 1:08:07

1:08:35 But the most subtle form of suffering that we still experience in saṃsāra is what's called all-pervasive suffering, or I like that term, but I've heard it different things like... conditioned all something or other but anyway all pervasive suffering basically is just referring to the fact that what we were Not only our minds and our bodies are created by karma, but everything around us is created by karma and delusion, so it's imperfect in nature. Report an error in the passage at 1:08:35 Highlight the passage at 1:08:35

1:09:07 Even if we have a great life... and so Report an error in the passage at 1:09:07 Highlight the passage at 1:09:07

1:09:10 We still get sick. We still get injured. We still die. Our mind still is disturbed by mental afflictions. And we keep trying to find perfection in basically what is an imperfect world and by its very nature has to be an imperfect world if it's created by karma and delusion. Report an error in the passage at 1:09:10 Highlight the passage at 1:09:10

1:09:36 So if we understand that suffering is that subtle as well as that gross. So it's not just the warfare and the horrible pain and the horrible loss that we're talking about. We're also talking about the simple fact that this body must grow old and die. Absolutely has to. There's no way out of that. And there's no way out of that. Report an error in the passage at 1:09:36 Highlight the passage at 1:09:36

1:10:05 Then we know we need a way out and then we start looking for somebody who can give us the way out. And that's the second of the two causes, which is this trust or confidence that these objects of refuge can protect us from this kind of suffering. But first we have to understand that suffering. We have to understand at all its levels, not just at its grossest level. And we have to then understand that somebody has a method. Report an error in the passage at 1:10:05 Highlight the passage at 1:10:05

1:10:35 Somebody's figured this out. So there's the step of first really deeply looking at what our situation is. And that's the first one. And then secondly, trying to figure out who has the methods and how do I figure out what those methods are? How do I develop any kind of trust in somebody else to help me? Report an error in the passage at 1:10:35 Highlight the passage at 1:10:35

1:10:57 so you know Report an error in the passage at 1:10:57 Highlight the passage at 1:10:57

1:11:05 Part of, actually part of what we're going to be doing for the rest of this class and also for the next couple classes is looking at the qualities of the refuge objects and how we can begin to trust them. Like, you know, what is it that we're even taking refuge in? Because we might think, you know, what is it about this gold guy behind us that's going to be so useful to us? What does that mean? Report an error in the passage at 1:11:05 Highlight the passage at 1:11:05

1:11:25 Because I think it often we just look at these representations of them and they don't really mean anything to us. So it's actually looking at what their capacities are, what we have the potential to become, that kind of gives us a little bit more understanding of what it is that we're taking refuge in. Report an error in the passage at 1:11:25 Highlight the passage at 1:11:25

1:11:47 So one of the things, I think the way this word refuge, I think also there's this kind of confusion, and I hear even Buddhists kind of using it in this kind of interesting way where it's almost like, I take refuge in the Buddha Dharma and Saṅgha and they will save me and they'll protect me. You know, there's almost like this kind of fatherly quality or something. Report an error in the passage at 1:11:47 Highlight the passage at 1:11:47

1:12:12 Although when you're thinking about the Dharma, it's like it's not even a person. I always think that's just kind of odd, the way that sometimes gets translated, those prayers. And it's like, you know, the Dharma, when we talk about what these things really are, the Dharma is our method, but the Dharma isn't like this. Report an error in the passage at 1:12:12 Highlight the passage at 1:12:12

1:12:32 person that's going to come and save the day. The Buddha isn't either. It isn't like some sort of magical thing where if we take refuge, then they kind of go swooping down and save us. The real refuge in the ultimate sense is the Buddha. Because this is the one who has been able to transcend the suffering mind, the situation of karma and delusion. And his mind is, you know, the definition of Buddha or enlightenment is perfect mind, right? Report an error in the passage at 1:12:32 Highlight the passage at 1:12:32

1:13:21 So it's like this mind free of all faults and with every perfection. Like things can't be perfected anymore. Which is kind of amazing to think about. So it's not just like the most amazing compassion, but it's like the most amazing compassion. Like he couldn't be any more compassionate. There's no way that he could. Which is already kind of awe-inspiring. But we don't have direct... Report an error in the passage at 1:13:21 Highlight the passage at 1:13:21

1:13:49 I mean, we don't know that we aren't in contact with Buddhas, but we aren't seeing this Buddha all the time. I don't have the karma anyway. As ordinary beings, most of us don't have the karma to see this gold monk back here all the time, or even this gold holy being here. So for us, the actual refuge is the Dharma, which is, in this sense, the Buddhist teachings. Report an error in the passage at 1:13:49 Highlight the passage at 1:13:49

1:14:17 The teachings of the Buddha is that we can then understand, realize. Deeply realized, irreversibly realized. And then we put them into practice so that they then are able to help us change the way we act. Report an error in the passage at 1:14:17 Highlight the passage at 1:14:17

1:14:37 So in this sense, when we say taking refuge in the Buddha Dharma Saṅgha, we really are talking about taking refuge in the Buddha's teachings and the method, this method of getting us out of this suffering of karma and delusion. So, in that sense, there's not really any magic involved. It just means we actually have to do it. So, it's not like saying the words, I take refuge in the Buddha Dharma, that's not going to save us. Report an error in the passage at 1:14:37 Highlight the passage at 1:14:37

1:15:05 If it's strengthening our mind and our resolve to fight Māra, to come to class tonight, you know, or whatever it is, that's great. So, the prayers can have some power that way. And it can definitely, Ruben is really strong on saying, like, Report an error in the passage at 1:15:05 Highlight the passage at 1:15:05

1:15:22 Prayers are words, but words have a lot of power, actually. We give them a lot of power, but they can also have a lot of power. And so it's not to belittle that, but that's not all they are. Like just chanting the prayer isn't what's going to save you from the lower realms. And they always say, taking refuge saves you from the lower realms. Report an error in the passage at 1:15:22 Highlight the passage at 1:15:22

1:15:42 Does that mean if you decide to do the refuge ceremony with Geshe-la, you're off the hook? You don't have to do anything anymore? No. It simply means, he always says that after the refuge ceremony, after any vows, he always says, and now you have to put it into practice. You have to keep these vows. You have to keep these pledges. And for us at this point, whether we've taken any formal vows or not, this is talking about... Report an error in the passage at 1:15:42 Highlight the passage at 1:15:42

1:16:09 The main teachings of the Buddha which are on karma, which is basically if you do a negative act, you will have a ripening result that is painful. Report an error in the passage at 1:16:09 Highlight the passage at 1:16:09

1:16:24 If you do a positive act, you will have a ripening result that is pleasurable, that gives you joy, that gives you happiness. If we want happiness, then we have to... act that way with our body, speech, and mind. That's the way we're going to net the kind of result that we're looking for. So that's practicing Dharma, and that's taking refuge in the Dharma, and that's taking refuge in the Buddha. Report an error in the passage at 1:16:24 Highlight the passage at 1:16:24

1:16:49 So it's not so much like, there's actually stories about the time when the Buddha was actually alive, and people were like, coming to him and saying, protect me from this. you know these These warriors that are coming after me. And he couldn't do that. That was their karma. He even tried to hide them. Report an error in the passage at 1:16:49 Highlight the passage at 1:16:49

1:17:15 He tried to protect them. But we have our karma that we've created. So it's important to know that... Fully enlightened mind is, and there are different, I've heard different teachings on this, but my main teachers have said, and Rubina puts it slightly differently, but I think she actually phrases it in a way that allows for this. Report an error in the passage at 1:17:15 Highlight the passage at 1:17:15

1:17:42 Enlightened mind is omniscient in that it knows all, which is what our mind is capable of. Mind knows, and we simply remove all the obstacles of it and enhance all the... Positive qualities and ultimately it can know all. And so enlightened mind is omniscient, but it isn't omnipotent. And that part relies upon our own karma. Report an error in the passage at 1:17:42 Highlight the passage at 1:17:42

1:18:06 And so it's not like the Buddha can do the work for us. We have to do the work for ourselves. The Buddha has incredible capacity and power and skillful meanings. They have amazing powers. I mean the fact that like on the first Bumi level you can actually manifest. The first blooming level of the Bodhisattvas, you can manifest a hundred bodies as needed by sentient beings who are in need. Report an error in the passage at 1:18:06 Highlight the passage at 1:18:06

1:18:37 But Buddhas can manifest limitless. So, when everybody is always fond of saying trillions upon trillions, I mean, it boggles the mind. It's like, I mean, how can you even get your mind around trillions? I can't even get my mind. But you just see... It's almost like you have to let go because the number is so large. I think that's why she uses it. And that many, we would be able to, as an enlightened being, without thought or effort, which I think are two amazing criteria right there, as needed for any being at all, we can manifest in whatever form they need. Report an error in the passage at 1:18:37 Highlight the passage at 1:18:37

1:19:17 So, I mean, that's almost omnipotent. And she says that. She always says it. You could almost say, she says, when she says, you could almost say that they're omnipotent. She doesn't say that they're omnipotent, which I think is interesting. Most of the teachers that I've heard have actually said they aren't omnipotent. It still depends upon her karma. Karma is the basic underlying law of what makes all of this work, including enlightenment itself. Report an error in the passage at 1:19:17 Highlight the passage at 1:19:17

1:19:51 So Refuge is developing this sort of mindfulness of how karma works, how my mind works, how every action I say, do and speak impacts others, has consequences to myself as well as others to myself at this point. The stronger this mindfulness is, the stronger that we have this ability to restrain ourselves from doing harmful acts. Report an error in the passage at 1:19:51 Highlight the passage at 1:19:51

1:20:22 And this is really what protects us. Because if we are actually even attempting to do this, we're lessening suffering for ourselves. We're taking refuge. This is what taking refuge is. And this is what actually saves us from future suffering. So it's not like this mystical thing that happens. It's simply... Report an error in the passage at 1:20:22 Highlight the passage at 1:20:22

1:20:49 Simple to understand, difficult to practice, but doing something moment by moment. And this is why Lama Yeshe always says that you don't take refuge, you don't go for refuge, you do refuge. You do refuge. It's active. It's moment by moment. It's a process. It's moment by moment, day by day, minute by minute, all the time. Report an error in the passage at 1:20:49 Highlight the passage at 1:20:49

1:21:12 So, in a way, This is a form of what we would call outer refuge. Taking refuge in these outer forms of the Buddha and his teachings or method and those that practice them. But in a way it's also a bridge to us getting wiser and wiser about how it all works. So in a way it actually is creating what we could call our inner guru or our inner wisdom. Report an error in the passage at 1:21:12 Highlight the passage at 1:21:12

1:21:40 So we're taking inner refuge as well. Report an error in the passage at 1:21:40 Highlight the passage at 1:21:40

1:21:48 So they say that if we take refuge strongly, another way that it protects us, they say that taking refuge protects us from the lower realms, and they say that if you take refuge strongly at the moment of your death, that it can keep you from having a lower realm rebirth. Report an error in the passage at 1:21:48 Highlight the passage at 1:21:48

1:22:15 And... That one also isn't so magical because, first of all, in order to even have that thought, you have to practice it during your lifetime. It's not going to come to you, otherwise there's going to be a few other things happening. Let me just tell you that much. But secondly, this is how mind works. Report an error in the passage at 1:22:15 Highlight the passage at 1:22:15

1:22:35 If we have an incredible virtuous thought, There's no space in our mind for a negative thought. So we won't have a negative thought at the moment of our death, which would throw us into a negative rebirth. So it's actually, again, it's sort of tricky. It's almost like, it's not magical in the sense that if I take refuge, we still, I think a lot, and I do this too, I still sort of think that God's watching and seeing that I'm being a good girl. Report an error in the passage at 1:22:35 Highlight the passage at 1:22:35

1:23:07 It's like our mind is unable, with an all-pervasive virtuous thought, it's unable to have a negative thought. There's no space in it. So it's like that idea of doing Tonglen, actually, which is also said to be an incredibly wonderful practice to do at the time of death. You're eliminating all your self-pity mind, all your fear, all those negative states of mind, by filling it with this mind of being willing to take on the suffering of all beings. Report an error in the passage at 1:23:07 Highlight the passage at 1:23:07

1:23:37 So it's like this hugely powerful thought to have at the moment of your death. It's the closest we can get to bodhicitta. And then to have that at the moment of your death is the most powerful way for us to go out. But we have to practice it first. And the same is true for taking refuge, which is why it's really good for us to think about, you know, what do we do when we get scared? Report an error in the passage at 1:23:37 Highlight the passage at 1:23:37

1:24:06 When we get filled with doubt, what do we do? Are we starting to take refuge? You sounded like you did tonight. But we practice it. What happens when we hit turbulence? What happens when we get sick? What happens when we lose our job? Because practicing it now is what's going to help us to have that kind of thought in our mind. Report an error in the passage at 1:24:06 Highlight the passage at 1:24:06

1:24:34 And it might be... you know. Report an error in the passage at 1:24:34 Highlight the passage at 1:24:34

1:24:35 You know, I mean, Lama Zopa Rinpoche also says that sometimes it's hard, like taking refuge in the Buddha might be, it's almost like, it's hard for us to get our minds around, but taking refuge in the good acts of our teacher, taking refuge in our teacher might be more juicy for us. Taking refuge in the acts of like, just practitioners that we know is a little easier too, to get our minds around, or even just like His Holiness. Report an error in the passage at 1:24:35 Highlight the passage at 1:24:35

1:25:02 If your mind is filled with the thought of His Holiness and how amazing His heart is or something like that at the time of your death, that might be easier in some ways, which is why I think this idea of devotion works too. For me, I can take refuge in Lama Zopa Rinpoche because of that devotion. So if that's in your mind, then it's not like you have to think about how many arms they have and all that stuff. Report an error in the passage at 1:25:02 Highlight the passage at 1:25:02

1:25:25 It's not like you're trying to visualize anything. You're simply... Thinking of that being who has put the Buddhist teachings into effect and taking refuge in that, it's a little easier to, who are you looking for? Report an error in the passage at 1:25:25 Highlight the passage at 1:25:25

1:25:39 She once said, Rubina, we gave her two for her birthday. Report an error in the passage at 1:25:39 Highlight the passage at 1:25:39

1:25:48 Yeah, so in a way, actually, that could fill your heart with joy, which would do the same thing. So that could be a shortcut. I like to look for shortcuts. So it's like what could fill my mind with so much happiness or joy or positive energy that it wouldn't have room for all the little stuff that always fills it, whether it's at the moment of my death or whether it's when I'm sick, you know, or afraid or, you know, I'm going to take a plane out of liquid or whatever. Report an error in the passage at 1:25:48 Highlight the passage at 1:25:48

1:26:21 So why don't you actually, why don't you guys take a quick break, actually, because I, I have a couple of lists coming up, and you might need some. You know, I'll need the energy. Yeah, you're going to need the energy to write it all down. And there's a couple subsets, so you've got to be ready for that. Yeah, this is the heading followed by Tia. The objects of refuge. Report an error in the passage at 1:26:21 Highlight the passage at 1:26:21

1:26:49 We're going to talk about that a little more. That was a perfect gift for a riddle of women. Yeah, I know. Yeah. Report an error in the passage at 1:26:49 Highlight the passage at 1:26:49

1:27:00 Anyway, yeah, we were like, what can we give her was actually Michelle. Report an error in the passage at 1:27:00 Highlight the passage at 1:27:00

1:27:11 she's got so reporting to this. And she wanted to. thought about giving her the white tar. Report an error in the passage at 1:27:11 Highlight the passage at 1:27:11

1:27:24 There we go. Oh, you know what it is? It's the mouse. The mouse in there, it gets stuck. Report an error in the passage at 1:27:24 Highlight the passage at 1:27:24

1:27:32 But we won't do a final meditation, so that'll save us some time. That's not good. Anyway. Report an error in the passage at 1:27:32 Highlight the passage at 1:27:32

1:27:41 Okay, so we're going to talk about the objects, yes, the objects, well first the objects of refuge a little bit, because you hear this, you often hear the Dharma jewel versus the Dharma, the Buddha jewel versus the Buddha, and what does that mean? So, the Buddha himself is sort of like, you know, if you take that analogy of being sick. Report an error in the passage at 1:27:41 Highlight the passage at 1:27:41

1:28:12 The Buddha is like the ultimate, the best of all possible doctors. If we think about it, ignorance is like a disease, or you can think of it like a poison in your mind stream. It really is like a poison in our mind stream if we really begin to understand that that's the cause. Ignorance is the root cause of everything else. Report an error in the passage at 1:28:12 Highlight the passage at 1:28:12

1:28:31 Ignorance is the root cause of all of our mental afflictions to arise. All of our karma then to kick in and all of our suffering that results from that karma. So if you go back to the root source, it's that ignorance and that ignorance is sort of running amok in our mind. What that ignorance of course here is talking about is not ignorance of like not knowing how to be a veterinarian. It's not that kind of ignorance. It's misunderstanding reality. Report an error in the passage at 1:28:31 Highlight the passage at 1:28:31

1:28:59 So that's what we're talking about, that kind of misperception, mistaken understanding rather than... non, you know, not having enough knowledge. So So, if that's the root, and we know that we have that in our mind, and we think of it like a disease, then we have to find a doctor, we have to find somebody who knows how to get rid of it. Report an error in the passage at 1:28:59 Highlight the passage at 1:28:59

1:29:21 And in that sense, that's the Buddha, because the Buddha's done it, right? And so in that sense, that is the Buddha jewel, in that sense, is the fully awakened. Omniscient, perfect mind, you know, like that. So Buddha Jewel is really talking about that. You could also say that Buddha Jewel is really just this Dharmakaya, just this vast mind of enlightenment, technically speaking. Report an error in the passage at 1:29:21 Highlight the passage at 1:29:21

1:29:55 The relative Buddha is any representation of that. So it's Anka, you know, statue. Satsas, anything like that. Anything that represents that. But what those are representing is that huge, perfect, vast, powerful, omniscient mind. Which is really, you know, that's really what Buddha is. We look at this story of the conventional Buddha and what makes him interesting to us is not that he was a prince and blah blah blah, but rather that he started out... Report an error in the passage at 1:29:55 Highlight the passage at 1:29:55

1:30:34 Ordinary and transcendent at all. And his state now is this huge, vast, powerful, omniscient mind. Dharma-jul is referring to the, you could say the Buddhist teachings, but actually, technically, it's those teachings as they are realized in the mind streams. So it's not just our understandings on emptiness, but it's the direct perception of emptiness in the mind streams. Report an error in the passage at 1:30:34 Highlight the passage at 1:30:34

1:31:03 of practitioners. So it's taking it one step further. So it's not just the idea of bodhicitta, it's bodhicitta as it is realized in a mind. It makes it a little bit different. So Buddha jewel is including our own mind. All of these things are including us as well. Report an error in the passage at 1:31:03 Highlight the passage at 1:31:03

1:31:27 And that's like our medicine in that same analogy. The relative dharma jewel, And you often hear people saying that, you know, this is the Dharma or whatever. It's the texts. But those are simply representing the method itself, the truth itself. Dharma is actually really means, in Sanskrit it really means truth. And it doesn't mean it like truth, it means it like, this is what, you know, if our root cause of our suffering is misperceiving reality, this is how, this is the actual perception of it. Report an error in the passage at 1:31:27 Highlight the passage at 1:31:27

1:32:02 And the reason why it's those realizations rather than the text actually is because it's non-conceptual. The texts have to be conceptual to get us there. But the actual thing that's going to shift everything for us is having this non-conceptual realization in our own mind stream. And that's hard to understand. But it's represented by the texts. The Saṅgha jewel... Report an error in the passage at 1:32:02 Highlight the passage at 1:32:02

1:32:32 It's talking about those people who have those realizations. So those people on the path who have directly perceived emptiness, especially directly perceiving emptiness, because if we really know that the root causes of our suffering is ignorance, then those who have directly perceived emptiness are those who have directly perceived the nature of reality as it is. Report an error in the passage at 1:32:32 Highlight the passage at 1:32:32

1:32:54 But you could also say those with higher realizations. So Arya beings and above. And you can actually say, It's that, I mean, the technical way of describing the Dharma jewel is the cessation and the path. You know, like when you're talking about the Four Noble Truths, it's the last two. But that's a little hard to say. Report an error in the passage at 1:32:54 Highlight the passage at 1:32:54

1:33:24 So cessation and path is basically, you know, those realizations in the mind. So Saṅgha jewel are those who have those. Serious practitioners. You know, a lot of times people will say, they'll use the word like community, Buddhist community. And that's more relative. That's more the relative. And technically speaking, the relative saṅgha are those who are representing those, you know, attained beings or however we say, quality. Report an error in the passage at 1:33:24 Highlight the passage at 1:33:24

1:33:55 My brain's like, what's the right word? Realized beings, actualized beings. So it's... Somebody wearing the robes is representing that. Are all people in red Arya beings? No, definitely not. But this gets to the venerable, you know, calling somebody venerable. It's venerating somebody who's taking this path as somebody who's representing the Dharma and representing the Buddhist teachings and representing these qualities, potentially. Report an error in the passage at 1:33:55 Highlight the passage at 1:33:55

1:34:27 Do we all have them? No. But we are sort of, you know, fill in. Report an error in the passage at 1:34:27 Highlight the passage at 1:34:27

1:34:34 So that's the relative. So technically speaking, it is that. It's not, I mean, I hear people using it, especially more and more in the West. It's sort of like anybody in the community. And it's not so much really technically speaking. But I don't think that's so, I like to say really serious practitioners. Report an error in the passage at 1:34:34 Highlight the passage at 1:34:34

1:34:54 Whether they are... Um... Um... Um... Report an error in the passage at 1:34:54 Highlight the passage at 1:34:54

1:34:57 Monastic or not, you know, I've had a few friends actually who have done three year retreats as lay people and I definitely consider them Saṅgha in that sense because they really are trying to put it into practice, they're trying to gain enlightenment, the benefit of all beings, they've definitely got that seriousness. Report an error in the passage at 1:34:57 Highlight the passage at 1:34:57

1:35:17 So it's a little different than just the people that, you know, are showing up, you know, for the Sunday morning teaching or something, you know, so it's just a slight, you know, it's like, There's a seriousness of putting this method into path. The reason is because then the analogy continues and these are like the nurses. Report an error in the passage at 1:35:17 Highlight the passage at 1:35:17

1:35:35 So there's some level already of experience and of mastery there. It's not just like the woman at the reception desk at the hospital. Report an error in the passage at 1:35:35 Highlight the passage at 1:35:35

1:35:46 There's like a little bit more going on there. um, and, um, His Holiness says actually that refuge reinforces your courage. I love this, so I have to include this even though we're running out of time. His Holiness says that refuge reinforces your courage to do positive actions and weakens your boldness to engage in negative actions. Report an error in the passage at 1:35:46 Highlight the passage at 1:35:46

1:36:09 If we don't have refuge and don't understand how the mind works, then we're quite bold in doing negative actions, right? It's quite easy for us to be lazy. It's quite easy for us to yell back at somebody or whatever. There's no restraint whatsoever, or even guilt afterwards. But refuge actually sort of gives us more courage to do things like decide to get up at 5 a.m. Report an error in the passage at 1:36:09 Highlight the passage at 1:36:09

1:36:38 every morning or start doing a prostration practice. Report an error in the passage at 1:36:38 Highlight the passage at 1:36:38

1:36:44 So, anyway, so four reasons why the Buddha is a reliable refuge. And this is what you're going to, you're going to take some time meditating on this this week, but I'm just presenting it to you now. And we're starting, we're just going to do the Buddha, but it'll start giving you an idea, because if the Buddha is reliable, then his teachings and those that follow his teachings are reliable. Report an error in the passage at 1:36:44 Highlight the passage at 1:36:44

1:37:08 Sort of, you know, it's that logic thing, you're going for just the first one. The Buddha is fearless. This is the first one. He's completely overcome all his own fears because he's completely subdued his own mind. He's mastered his own mind. And because of this, he can protect others from fear. Report an error in the passage at 1:37:08 Highlight the passage at 1:37:08

1:37:33 So this, of course, has four points. The one that has four points. So the first of the four has four sub-points. Um... Report an error in the passage at 1:37:33 Highlight the passage at 1:37:33

1:37:47 Okay, so the heading for this one is that the Buddha is fearless in proclaiming what he's observed once he's attained enlightenment. And when they say that, it doesn't mean he goes around screaming, you know, I know this and this and this. It just means he has no hesitation to be able to say it. He has confidence to say it. I'll say it. He threatens to have this tendency of saying everything in the negative. Report an error in the passage at 1:37:47 Highlight the passage at 1:37:47

1:38:10 I'll say it in the positive. It means that he doesn't have... Saying that he's fearless in proclaiming what he's observed means that he has confidence in explaining or sharing what he's observed. So the first of the subset is, the Buddha can proclaim his own realizations of possessing all qualities and skills. Report an error in the passage at 1:38:10 Highlight the passage at 1:38:10

1:38:36 The Buddha can proclaim his own realizations of possessing all qualities and skills. A Buddha has omniscient mind, this is part of it, a Buddha has omniscient mind and knows that whatever he knows is unmistaken. He completely knows this. So he's not like saying, I'm unmistakened as some sort of an ego trip. Report an error in the passage at 1:38:36 Highlight the passage at 1:38:36

1:38:59 He's just stating the truth. He's actually just saying, look, this really is. I actually do know. We're not used to that because we've never met anyone like that. But there's no hesitation on his side because he knows that it's free of ego. He knows it's free of any kind of negative. Report an error in the passage at 1:38:59 Highlight the passage at 1:38:59

1:39:20 The second is the Buddha can proclaim a cessation of mental obscuration. These are the four subsets in number one. So the first is, I mean this just backs up this whole idea that a Buddha has all qualities. So the first one has to do with the fact that he can proclaim that because he is free. I mean he does have all qualities. The second one is that he can proclaim the cessation of mental obscurations because he's free of them all. Report an error in the passage at 1:39:20 Highlight the passage at 1:39:20

1:39:52 His reality, they've all ceased. So that he has no hesitation in being able to say that. Report an error in the passage at 1:39:52 Highlight the passage at 1:39:52

1:40:03 But the third one is kind of what helps us a little bit more and why once we become Buddhas it becomes easier for us to help others. A Buddha can proclaim what others need to be free of. And that's not like me saying, Maury, you need to shut up. You know, it's not like that. It's not like you, it would really help if you didn't have so much jealousy. Report an error in the passage at 1:40:03 Highlight the passage at 1:40:03

1:40:25 You know, it's not like that. He can just know, right, because he has no mistake. He knows what delusions we have. He can see our minds. He can see our karma. He knows what lives we had. He knows what our potential is. And so he's able to, without mistake, you know, tell us that this is a dangerous way to go. Report an error in the passage at 1:40:25 Highlight the passage at 1:40:25

1:40:50 This is a useful practice for you to do or whatever. And it's not based on any kind of ego or wanting, you know, now we're sort of, we get caught up in wanting somebody to like us. Report an error in the passage at 1:40:50 Highlight the passage at 1:40:50

1:41:03 There's none of that. There's not any of that because he's just simply trying to figure out a way for you to get to enlightenment. Can you read the first sentence? Sure. The Buddha can proclaim what others need to be free of. Is that true in this Bible? Yeah, I know. It's hard. When you're reading this, a lot of times, if you have a lot of familiarity with lamas, it's almost like you can replace the words. Report an error in the passage at 1:41:03 Highlight the passage at 1:41:03

1:41:31 But yeah, it is very true for certain lamas. Checked up on them, and you know that by every indication they seem to be who they seem to be, they definitely can see your mind. I mean, obviously, I think that for Lama Tsongkhapa, I wouldn't ask him why I should do this or that, because why? What would be the point? If I didn't think he was far wiser than me, why would I ask him, you know, what's the most beneficial thing for me to do in this life? Report an error in the passage at 1:41:31 Highlight the passage at 1:41:31

1:42:00 But anyway... An example of that is that ordinary people might think, and of course our culture is full of it, that desire attachment is a good thing. It's really good to actually, like the more desire attachment you have, the better. I'm using desire attachment like one word because it's kind of, it's another translation thing. And so, you know, and that if you didn't have desire attachment, that life would be really boring. Report an error in the passage at 1:42:00 Highlight the passage at 1:42:00

1:42:24 So that's actually a good thing to have and we should have more of it and we should give in to it every time it arises. That's kind of... What it's like in America at this point, probably in much of the West, might even be the whole world, I'm not sure. Yeah, it's definitely a capitalist idea. So, I mean, we might not even see it as a delusion. That one's the hardest one to sell, I think. You know, most of us can see that anger, although people always have reasons why anger is okay too, but most of the time we can see how anger can harm and how jealousy can harm, and it just doesn't feel good in our minds. Report an error in the passage at 1:42:24 Highlight the passage at 1:42:24

1:43:00 But attachment actually sometimes feels really good. So that one's a little harder. But the Buddha can actually fearlessly proclaim that no matter what it looks like to us, this is going to net you painful results if you keep following it. And he can just say that without any thought of like, oh, David's going to hate me when I say this, but, you know, it's really you're heading in the wrong direction here, son. Report an error in the passage at 1:43:00 Highlight the passage at 1:43:00

1:43:23 So he can just have this incredible confidence and clarity of... Being able to see all of this because of his realizations. So that's basically what this is getting down to. He has this confidence and this clarity and this power because of his realizations. And so that's why they often compare it to a lion's roar. The roar of a lion. And when you think about his holiness and what he teaches. Report an error in the passage at 1:43:23 Highlight the passage at 1:43:23

1:43:58 There's no ego. It doesn't come off as ego at all. He's actually quite humble and he always says the thing about, you know, I'm just a simple monk and all this stuff and everybody kind of laughs, you know, but it's just this confidence. He's incredibly precise. He teaches at this level of, I mean, actually he teaches at this really high level. Report an error in the passage at 1:43:58 Highlight the passage at 1:43:58

1:44:21 Where you are at some of the, you know, the longer teachings at it. You know, the teachings where all the Geshe's come and that's really who are the four. The rest of us are like, you know, me again trying to write it all down. And in the public talk he's like, ha ha ha, you know, he's just kind of like somebody's grandpa, you know. And he's just manifesting whatever form is needed. But when he's teaching at, you know, he teaches with this incredible, he's, I think he's one of the clearest teachers out there. Report an error in the passage at 1:44:21 Highlight the passage at 1:44:21

1:44:48 Everything is there. He's really precise. He's really confident. And that, I think, because I think he's actually enlightened, I think it's because he knows. He has this knowledge of it. But not everyone would think so. So I was just trying to, you know, counter that a little bit. But anyway, the example is sort of like the difference between, you know, if you have had direct experience of But he's chin, right? Report an error in the passage at 1:44:48 Highlight the passage at 1:44:48

1:45:22 Again, like going to Paris, you know, if you've been to Paris, you intimately know the neighborhoods around Paris, you can describe it much more easily to Morgan so that when he goes there, he can find that cafe that you went to and all that stuff. It's just like that because they've had the experience of getting there. Or if you want to describe the taste of your favorite food, you don't have to look up anything. Report an error in the passage at 1:45:22 Highlight the passage at 1:45:22

1:45:45 You have it. You have that experience inside you. The fourth. Of the subset of the first. The Buddha is able to fearlessly proclaim all the opponent forces or antidotes we have to rely on in order to remove all the faults in our mind. Report an error in the passage at 1:45:45 Highlight the passage at 1:45:45

1:46:06 That was a good look. I'll say it again. The Buddha is able to fearlessly proclaim. So that part is kind of the same. All the opponent forces or antidotes. You can choose one. Report an error in the passage at 1:46:06 Highlight the passage at 1:46:06

1:46:22 We have to rely on to remove the faults in our own minds. Because why? He's used them. You know, it works. You know, it's like me being able to tell you that, to some extent, it's sort of like me being able to tell you that, you know, if you get bacterial dysentery in Nepal. Ciproflex and works really well. I've used it many times. It works really, really, really well. So you just bring them with you? Yeah, actually it's cheaper there. Report an error in the passage at 1:46:22 Highlight the passage at 1:46:22

1:46:56 And really widely available. It's really expensive here. But yeah, it's like that. I mean, I can tell you what my teachers have told me. I can tell you what I've read. But I have an active, I haven't, and I can tell you my taste of the experience of trying to remove delusions, but I haven't removed my delusions yet. I'm still really deluded. Report an error in the passage at 1:46:56 Highlight the passage at 1:46:56

1:47:20 So I can't proclaim that fearlessly. I don't have that quality. Whereas it's the same. It's like if you baked a cake, you know how to bake a cake. And you can, whether you're there or not, you can talk somebody through it because of that experience. Report an error in the passage at 1:47:20 Highlight the passage at 1:47:20

1:47:39 And once we do it, we can too. That's the point. Once we attain this, we'll have the same confidence. It comes with it. That's actually the one mental affliction that is completely eliminated when you directly perceive emptiness is all doubt. Report an error in the passage at 1:47:39 Highlight the passage at 1:47:39

1:47:58 Just don't have it anymore. Because you've gotten this amazing taste of what reality really is and then it gives you all this faith in the Buddhist teachings because you're like... He's right! Oh my god, you know. Anyway, so number two, so the Buddha is fearless, have all those four points. Number two is the Buddha is skillful in freeing others from fear. Report an error in the passage at 1:47:58 Highlight the passage at 1:47:58

1:48:27 And skillful here means that he has all these different techniques for all the different kinds of minds. It's not fixed. You know, a lot of people ask, what does Buddhism think about this? What is the Buddha's position on this? And it... It depends on your mind how a teacher will answer that question. It depends on your mind from day to day how they'll answer it. And sometimes people are like, well, the Buddha said this day, and he said this, this day, and this seems to go against this, right? Report an error in the passage at 1:48:27 Highlight the passage at 1:48:27

1:48:58 So the teachings to the lower school practitioners, the Hinayana practitioners, differ in the view of reality and things like that. And every single thing... That the Buddha taught was to get us enlightened, but all of our minds are different, and so we couldn't overwhelm those people who were going to be completely flipped out by emptiness by starting right in with teaching about emptiness. Report an error in the passage at 1:48:58 Highlight the passage at 1:48:58

1:49:25 It's like, how do we explain death and dying to a 2-year-old, and to a 4-year-old, and to a 6-year-old, and to a 12-year-old, and to a 20-year-old? It's going to be different the way we approach the same material. And the same kid even at various points of their lives just because of how their mind differs as well as their experience differs and things like that. Report an error in the passage at 1:49:25 Highlight the passage at 1:49:25

1:49:53 So the Buddha gives different kinds of teachings for different kinds of minds and he always worked that way. So you have to look at the purpose behind his teaching and who was at his teaching and things like that rather than thinking it's any kind of absolute thing. Report an error in the passage at 1:49:53 Highlight the passage at 1:49:53

1:50:13 So, yeah, so the Buddhist is different than us in that he sees sort of an ultimate result of how, you know, like we might, and this happens a lot of times, especially when we don't have wisdom, so when somebody is suffering, we might just try to make them feel better. We might try to comfort them in some way. That ultimately is actually, it's almost like enabling them. Report an error in the passage at 1:50:13 Highlight the passage at 1:50:13

1:50:38 And a Buddha can actually see that and can see that this actually isn't really going to be that helpful for this person. You need to be tough here. But we're like thinking, oh, compassion means being nice all the time. It means, you know, all that stuff. And so ultimately, with this omniscience, the Buddha can see beyond all those kind of unskillful ways. Report an error in the passage at 1:50:38 Highlight the passage at 1:50:38

1:51:03 The third one is the Buddha has compassion for all living beings with complete equanimity. I mean, the Buddha loves us more than we love ourselves. Report an error in the passage at 1:51:03 Highlight the passage at 1:51:03

1:51:15 They just want us to be happy. Again, you could also say Guru. I mean, Report an error in the passage at 1:51:15 Highlight the passage at 1:51:15

1:51:27 they love us more than our parents love us. Report an error in the passage at 1:51:27 Highlight the passage at 1:51:27

1:51:36 So no matter what we do, no matter how negative and hateful we are, Whether we put their teachings into practice, no matter how much harm we cause ourselves or others, they just have this perfect non-declining compassion for us all the time. All beings, without exception. Now, that doesn't mean that they lay down in our doormat either. Report an error in the passage at 1:51:36 Highlight the passage at 1:51:36

1:52:01 We have this idea with compassion that it means that you don't do anything or something. We have this kind of negative view of compassion. Report an error in the passage at 1:52:01 Highlight the passage at 1:52:01

1:52:08 Compassion just means they continue to love us no matter what and try to figure out ways to help us, you know. And they'll try to figure out this way and they'll try to figure out this way and they'll try to come in this way in whatever way. And even if we keep slapping them away and we keep, you know, not applying their teachings. And teachers, again, do this too, you know. Report an error in the passage at 1:52:08 Highlight the passage at 1:52:08

1:52:31 Teachers give you this amazing... You know, do this practice, do this practice, and you're just kind of like, oh, it's hard, you know, I did it for two days, and I didn't feel like it anymore, you know, so then I'm like, oh, how about if you do it last, you know, maybe, maybe only one minute a day, you know, I mean, they're so kind, and Buddhas are the same. Report an error in the passage at 1:52:31 Highlight the passage at 1:52:31

1:52:50 They don't, they don't stop. I mean, they know, just like when you start thinking about bodhicitta, you're thinking forever, it may take me forever to help enlighten every single being. They're not on a flock. So they can just, they have forever to think about what's the best way to get Charlie enlightened. Because they can do that for every being simultaneously. Report an error in the passage at 1:52:50 Highlight the passage at 1:52:50

1:53:13 They aren't limited the way we are where I can only focus on David's needs right now. You know, they don't have that. So it's like they can come up, I mean there's no reason that they, you know, couldn't appear in whatever form. It took for us to gain some sort of understanding, like the thing that you ran into. There's no reason on earth that that wasn't a Buddha. Report an error in the passage at 1:53:13 Highlight the passage at 1:53:13

1:53:41 There's no reason on earth that they don't manifest as a car accident by the side of the road that causes us to have compassion and should practice Tonglen for the first time. There's no reason that they couldn't be a friend of ours who died young to show us. That death is possible for even the healthiest of beings, you know. Or just show us that life has more meaning than we're giving it. There's no reason that it couldn't form, you know, they couldn't be that annoying person next to you on the bus. Report an error in the passage at 1:53:41 Highlight the passage at 1:53:41

1:54:15 There's no reason that they couldn't be the person who opens the car door into you as you're riding your bike. This is for you, Chad. You know, whatever it is that might help you take half a step closer. Report an error in the passage at 1:54:15 Highlight the passage at 1:54:15

1:54:32 And why not spend 20 years getting ready for it? Because they don't have any sense of the same time that we do. Time is completely a concept. They're beyond all that. So everything they're doing is to get us enlightened. Why not pose as your next door neighbor Millie for 20 years? You know? They just don't know. You just don't know. It's kind of amazing to think about. They have endless time and endless patience and endless ways to, you know. Report an error in the passage at 1:54:32 Highlight the passage at 1:54:32

1:55:02 To figure out how to help us. So the fourth one is the Buddha works for the sake of all living beings without bias, whether they help or harm. Report an error in the passage at 1:55:02 Highlight the passage at 1:55:02

1:55:14 The Buddha works for the sake of all living beings without bias, whether they help or harm. Report an error in the passage at 1:55:14 Highlight the passage at 1:55:14

1:55:26 So whether we believe in them or not, whether we believe in Buddhas, and there's quite a few. People who don't. And quite a few beings who don't. I can't imagine that the cats really have, unless they're Buddhas, actually. And often I think that they are. Report an error in the passage at 1:55:26 Highlight the passage at 1:55:26

1:55:46 You know, whether, you know, they often say that if, you know, if the Buddha had one person that was praising him and one person that was, you know, hitting him, he would have equal love for both. There's no difference. They don't care whether we like them. They don't care whether we... Dislike them, they don't care whether we believe in them. They say it's kind of like, what's that analogy, that the moon shines equally on all bodies of water, whether it's a tiny drop of water on a plant or whether it's a huge body of water. Report an error in the passage at 1:55:46 Highlight the passage at 1:55:46

1:56:28 It doesn't matter, like the moon in this case being the Buddha's love and the Buddha's compassion, it's just equally. Kind of shining on all of them. So, anyway, that was what I wanted to get out of it. And I did, and it's only 9.15, so sorry I went over, but at least I did manage to get that. Do you guys have any quick questions before we wrap up? Report an error in the passage at 1:56:28 Highlight the passage at 1:56:28

1:57:00 I actually wrote it down earlier, so I wouldn't be more of a distraction. When someone dies, I've been praying that they have a precious human rebirth, or that they were born in the heavens. Is this wrong, or what should I be praying? I think precious human rebirth is great. That's actually better. They say that's the best kind of life we can hope for because precious human rebirth is inherent. Report an error in the passage at 1:57:00 Highlight the passage at 1:57:00

1:57:26 I mean we often say with all the perfect conditions to practice the Dharma or to meet a perfect teacher or something like that. That's all really inherent to the term precious human rebirth is that you are living in a place. Where you can get the Dharma, you have met the teacher. So a human is not necessarily somebody with a precious human rebirth. A human is the umbrella, right? Report an error in the passage at 1:57:26 Highlight the passage at 1:57:26

1:57:50 And the precious human rebirth is a subset. I'm trying to think of it that way. So yeah, precious human rebirth, they say, is the perfect situation because you have both, a human life has both suffering and pleasure. So you have something to compare it to. Whereas if you're in a, A heaven, a heaven realm or a God realm, then it has only pleasure and you're not so interested in practicing. Report an error in the passage at 1:57:50 Highlight the passage at 1:57:50

1:58:22 Even if you had the chance to meet the Dharma, you wouldn't have that much interest in it. It's sort of like the same is true, the opposite is true if you're born in a house, you're in such suffering or you're in such... Report an error in the passage at 1:58:22 Highlight the passage at 1:58:22

1:58:37 Just survival mode, if you're like an animal or whatever, even if you had the chance and you have the understanding, you wouldn't have the mind that wanted to practice. So you wouldn't be able to practice, honestly speaking. So in the pleasure one, it's more that you're just having so much pleasure. Now, you're thinking, are you thinking God realms when you say heavens? Are you thinking pure lands? I was thinking pure lands. Pure lands you could say. Report an error in the passage at 1:58:37 Highlight the passage at 1:58:37

1:59:06 Pure land you can say, yeah, yeah. Because pure land is basically like a, it's like you're taking a, you know how in college when you take the summer classes, the really intensive, it's like going to, it's like taking the intensive. You're going to a pure land, you're, all the conditions are like amped. You don't have anything else to do except study practice the Dharma and they say that you can get enlightened really quickly there. Report an error in the passage at 1:59:06 Highlight the passage at 1:59:06

1:59:34 So yeah, you could say that. But they say, yeah, certain pure lands you only have, you can only have, like as your guinis, you have to have karma with that deity. But certain ones are open to everybody. Report an error in the passage at 1:59:34 Highlight the passage at 1:59:34

1:59:52 Oh, sorry. Yes, exactly. Yeah, so certain, like Amitabha is open for all, you know, so there's entire traditions that are built around doing the Amitabha practices and that's to... To get people to those pure lands. But in our tradition, pure lands is mostly like you've already started the path and you've made a lot of headway. Report an error in the passage at 1:59:52 Highlight the passage at 1:59:52

2:00:17 And so this is where you can kind of do the crash course over the summer and get it done. What is it? Because I haven't read about that. Pure land? I mean, I've read, but I've never read. Every Buddha has a pure land. Yeah, so we all will have our own pure lands when we get enlightened. Report an error in the passage at 2:00:17 Highlight the passage at 2:00:17

2:00:32 Mine will have a lot of Tetley's food. I always imagine fountains of Tetley's food, just freely available. Report an error in the passage at 2:00:32 Highlight the passage at 2:00:32

2:00:43 And lots of endangered species. Mine would be chocolate. Yeah, fountains of chocolate. Hershey, Pennsylvania. Report an error in the passage at 2:00:43 Highlight the passage at 2:00:43

2:00:53 Swiss, my dear. Belgian. Yeah, so it's basically, it's, you know, the Dharmakaya is, like all the emanation bodies or the Ramana Kaya all go out to help all those beings. But they're really, the main Buddha is this Dharmakaya, this omniscient mind, this powerful vast. And it's sort of based somewhere. And where it's based is your pure land. Report an error in the passage at 2:00:53 Highlight the passage at 2:00:53

2:01:17 So it's not really so much like your... A place, but they say to sort of envision it like a place. I mean, that's one of the things that we envision when we do a mandala, is that ground, and also at certain, there's that one, you know, with the ground covered with gold and it's soft, is it like the palm of a baby's hand or something like that, you know, they're like, it's soft to the touch, there's no thorns, there's no, you know, when they describe pure lens, it's like, it's all, it's all positive. Report an error in the passage at 2:01:17 Highlight the passage at 2:01:17

2:01:50 There's nothing negative that ever happens. And you just finish your last stage there? Yeah, it's like you've already, you've got to get somewhere before you get in. Like you've got to be a bodhisattva or something? Well, I mean, with Amitabhas. Right. You could just go there and just... Just say the mantra. Yeah, yeah. I mean, with Amitabhas, I think you're a Dharma practitioner. Report an error in the passage at 2:01:50 Highlight the passage at 2:01:50

2:02:09 I think, and that's it, yeah. There's a difference between Oxford and City College. Holy, it's terrible. That's not what I mean. But I just, I think that you don't necessarily have to be a highly realized being to go into. Report an error in the passage at 2:02:09 Highlight the passage at 2:02:09

2:02:29 Oh, there's convert. But they, yeah, I mean, they often, yeah, I mean, I don't know, they always say those two things. For me to, I mean, even for my mom, I think I even made prayers that she would be, you know, I did for... Precious human rebirth. But also, yeah, she wasn't Buddhist even, so I'm like, let's just cover all the possible positive bases. Report an error in the passage at 2:02:29 Highlight the passage at 2:02:29

2:02:58 Yeah, bases, bases, bases. Yeah. Report an error in the passage at 2:02:58 Highlight the passage at 2:02:58

2:03:05 Anybody else? Okay, let's really quick, just because I really wanted to do it, let's just do two of these dedication prayers in English. Page seven, so the one right before His Holiness. Report an error in the passage at 2:03:05 Highlight the passage at 2:03:05

2:03:19 On the right-hand side are the dedication prayers on that page, and there's number six and number seven. So number six is, we'll just do it in English. May the supreme jewel, you can read online if you want. Oh, you got it, okay. May the supreme jewel bodhicitta that is not arisen arise and grow, and may that which has arisen not diminish but increase more and more. Report an error in the passage at 2:03:19 Highlight the passage at 2:03:19

2:03:47 And then First Holiness, which is really for all our teachers. In the land encircled by snow mountains, you are the source of all happiness and good. All-powerful Shenresi, Tensei Gyakso, please remain until saṃsāra ends. Report an error in the passage at 2:03:47 Highlight the passage at 2:03:47

2:04:07 That's our dedication. Report an error in the passage at 2:04:07 Highlight the passage at 2:04:07

2:04:14 You thought we were going to burst into the bathroom. Yes, exactly. Report an error in the passage at 2:04:14 Highlight the passage at 2:04:14

2:04:27 Oh, homework, homework. Report an error in the passage at 2:04:27 Highlight the passage at 2:04:27

2:04:36 So Morgan, I'll email it to you. Yeah, that would be fast. Report an error in the passage at 2:04:36 Highlight the passage at 2:04:36

2:04:53 Oh, you know Report an error in the passage at 2:04:53 Highlight the passage at 2:04:53

2:05:06 what? might get out faster! man! Report an error in the passage at 2:05:06 Highlight the passage at 2:05:06

2:04:45 with the from last week. Report an error in the passage at 2:04:45 Highlight the passage at 2:04:45

2:05:10 you know what? Pooja! Put it down! Report an error in the passage at 2:05:10 Highlight the passage at 2:05:10

2:05:18 matured out the table for you. You want two perhaps on Yeah, well this is going to be a big one actually because we're doing a little soak in the morning as well. Report an error in the passage at 2:05:18 Highlight the passage at 2:05:18