Discovering Buddhism - Intro to Tantra (23 June 2011)

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3:45 or something. Report an error in the passage at 3:45 Highlight the passage at 3:45

3:48 Okay, so now we get to talk about Gina. Report an error in the passage at 3:48 Highlight the passage at 3:48

3:53 that sounds, people can still hear me, right? Yeah, that sounds more normal. Not like I want everyone in the house to hear me, no matter if they've closed their doors or whatever. Report an error in the passage at 3:53 Highlight the passage at 3:53

4:07 Let's start with the meditation. It feels like there's a gap between me and Geshe-la. Usually it's like right there, right next to me. I kind of like... I must not. I must not have... I must not be practicing very well. The gap is growing rather than getting smaller. Report an error in the passage at 4:07 Highlight the passage at 4:07

4:30 All right, now Christine's here. Now we can start. Oh, good. Okay, so just take some nice deep belly breaths and start to let go of your day. Report an error in the passage at 4:30 Highlight the passage at 4:30

4:50 You can try that same visualization of last week, imagining as you take a breath that it's clearing away your obstacles one by one. You can just imagine sort of dissolving all the... Cruddy stuff from your week and your day. Just leaving you, as Lama Yeshi always says, clean, clear, like crystal. Report an error in the passage at 4:50 Highlight the passage at 4:50

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6:05 I'm going to do a short meditation on the clarity of the mind. Report an error in the passage at 6:05 Highlight the passage at 6:05

6:14 Your mind or your consciousness, whatever word you want to use, is really whatever it is that you're experiencing in the moment. The Report an error in the passage at 6:14 Highlight the passage at 6:14

6:30 sensations in your body, your Report an error in the passage at 6:30 Highlight the passage at 6:30

6:35 perceptions of sounds, tastes, smells, your thoughts, your feelings. Emotions. The Report an error in the passage at 6:35 Highlight the passage at 6:35

6:56 nature of each of these experiences is clarity. Without form, without color. Report an error in the passage at 6:56 Highlight the passage at 6:56

7:07 Space-like, pure awareness. Report an error in the passage at 7:07 Highlight the passage at 7:07

7:19 Focus all of your attention on this clear, pure nature of your own mind. Report an error in the passage at 7:19 Highlight the passage at 7:19

7:49 Sometimes it's easier for us to visualize a mental image of clarity. And one way to do this is to visualize space or an empty, clear sky. Report an error in the passage at 7:49 Highlight the passage at 7:49

8:07 So imagine that you're lying down on a hilltop and you're staring up at the sky and it's completely clear of all clouds. And Report an error in the passage at 8:07 Highlight the passage at 8:07

8:23 just concentrate on this vast, unobstructed emptiness. Report an error in the passage at 8:23 Highlight the passage at 8:23

8:48 And then imagine that it flows down and embraces you and your surroundings and everything becomes empty like space. Report an error in the passage at 8:48 Highlight the passage at 8:48

9:05 Try to hold this experience for as long as you can. Remembering that the nature of your own mind is exactly like this clear, empty space. Report an error in the passage at 9:05 Highlight the passage at 9:05

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9:49 From this vast space we motivate its class, Report an error in the passage at 9:49 Highlight the passage at 9:49

9:58 that anything that we may gain from it, any energy we may put into listening to it, any insides, understandings and so forth, take root in this vast mind of ours and take us all the way to enlightenment for the benefit of all living beings, exception. Report an error in the passage at 9:58 Highlight the passage at 9:58

10:37 The opening prayer, which is the one on page 8 of the white prayer book in front of you. Report an error in the passage at 10:37 Highlight the passage at 10:37

11:02 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. As long as space remains, as long as sentient beings remain, until then may I too remain and dispel the miseries of the world. Report an error in the passage at 11:02 Highlight the passage at 11:02

11:39 Okay, I'm going to start with a little housekeeping. Report an error in the passage at 11:39 Highlight the passage at 11:39

11:46 I guess firstly, let's talk about class next week. If we can do that. Those of you that weren't here, is there anybody else? I see Sandra's here. A few people were going to be here tonight that aren't here. Report an error in the passage at 11:46 Highlight the passage at 11:46

12:03 Last week, Sandra, we talked about the fact that next Thursday I'm going to be flying, so we have to change the night of the class. So I asked people to take a look at their calendars to see if maybe we could meet next Monday night as our next week class. So could I have a show of hands to see who can make it on Monday? Report an error in the passage at 12:03 Highlight the passage at 12:03

12:27 100%. That's pretty cool. Yeah, Monday's a good night because nobody ever makes plans for Mondays. I was thinking about that. I was like, actually, that was much easier. Once it starts Tuesday, then the plans begin. But Monday, I think we're all still stunned that the week started over or something. Cool. So we're going to meet next Monday. Report an error in the passage at 12:27 Highlight the passage at 12:27

12:48 I think I didn't check today, but there are still a couple of books left, right? So don't be shy. Go ahead and buy them. Don't think you're going to be ripping them off. We did place an order of the books. They aren't here yet, but they will be here next week. What I'd like to do at the end of the class is to find out who still needs them, and then we can just call you when they're in so you can come in and get them. Because as you can see, the homework is already reflecting that you're going to be reading the book. Report an error in the passage at 12:48 Highlight the passage at 12:48

13:16 And I think it would be great if for the break... of classes when I'm off in D.C. sweating that you can be reading your assignments in the book and getting familiar with Lamyashi and so forth. So it gives you a nice opportunity to The other question I want to ask is, is there anybody in here who doesn't already have some sort of meditation practice going or maybe needs to talk about it a little bit? Report an error in the passage at 13:16 Highlight the passage at 13:16

13:54 we can talk about right now let's give her a mic If so, if you don't want to draw attention to yourself, there's certainly nothing to be ashamed about. I keep getting back on the horse and back on the horse and back on the horse until my dying day. Report an error in the passage at 13:54 Highlight the passage at 13:54

14:15 But I do think it's important for us to talk about and to kind of encourage each other in our meditation practice. so I know Report an error in the passage at 14:15 Highlight the passage at 14:15

14:24 If this is your first Discovering Buddhism class, that might be something that would be useful. So maybe if people want a little extra attention on meditation, maybe come to me on the break and I'll talk to you then. Report an error in the passage at 14:24 Highlight the passage at 14:24

14:39 And I can also help you with ideas on how to start a daily practice and so forth. Another idea, of course, is to drop in on the drop-ins. We have a drop-in meditation twice a week, Thursday right before class at 5.30 and Saturday morning at 9. And they, although I don't lead them these days, they do cover a lot of basics and allow space for questions and so forth. Report an error in the passage at 14:39 Highlight the passage at 14:39

15:06 And they talk about the different types of meditation and so forth. So that's an option too. And then I just wanted to say a few more things about the mind that I didn't get to say last week. Last week we talked a lot about the different qualities of the mind, including its beginninglessness and its endlessness. Report an error in the passage at 15:06 Highlight the passage at 15:06

15:29 The fact that it is clear and knowing. We just did that meditation about the clarity of mental experience. And a lot of that means basically that it's not physical. You know, a lot of times when we think about mind, we think of it as substantial in some way, and it's not. It's completely absent of that, actually. Report an error in the passage at 15:29 Highlight the passage at 15:29

15:51 And that's important to know in all the concepts of tantra. The continuity of mind is also important in the context of tantra. It's just this sort of endless stream of mental experience, you know, thinking. Which, of course, you get quite familiar with as you're meditating. It's endless and somewhat surprising. This, you know, ow, my knee hurts. Report an error in the passage at 15:51 Highlight the passage at 15:51

16:21 What's for dinner? Wow, this is cool. Maybe I could go to Bali. You know, it's just boom, boom, boom, boom, boom, boom, boom. And there's no space. And there's no space. And the Buddha says basically this is just, you know. we get glimpses of it in meditation. This is going on all the time, and it's been going on since beginning this time. And this is just what leads to the next life. You know, there's no space. Report an error in the passage at 16:21 Highlight the passage at 16:21

16:43 There's just, it moves out of this body and into another body. But there's just that continue, continuities just happens, just goes on and on and on, ceaselessly. Report an error in the passage at 16:43 Highlight the passage at 16:43

16:55 The good thing is, is this... This continuity is not who we are. These deluded thoughts and so forth, we talked a little bit about that last week, are what's called adventitious, meaning they are not innately part of the mind. They can be removed from the mind. They can be eliminated from the mind. And they are the source of all of our suffering. So that's important for us to know. Report an error in the passage at 16:55 Highlight the passage at 16:55

17:22 So if I have anger, if I have jealousy, if I have obsessive attachment, if I have... Depression, that's not me. Those are thoughts in my mind. They may be really strong thoughts, they may be really habitual thoughts, but they are just thoughts in my mind. Report an error in the passage at 17:22 Highlight the passage at 17:22

17:43 And then also Lama Yesha uses these terms, big mind and little, tiny mind, big mind and tiny mind. Tiny mind and his, when he's talking about it, I mean he uses this in several ways, but tiny mind basically is this mind that's really obsessed with and identifies really strongly with, This mind and body and identity right now. Not even just this life, right? Because most of us haven't quite grasped that we have more than one life. Report an error in the passage at 17:43 Highlight the passage at 17:43

18:10 We actually are just focused on me now. And that's tiny mind, but that also keeps us from thinking that we could be anything else than what we perceive ourselves to be right now. So it's not even an accurate assessment of what we are right now. It's an inaccurate assessment. And that inaccurate assessment is keeping us tiny. So his idea is big mind. We develop this big, vast mind, which is completely our potential. Report an error in the passage at 18:10 Highlight the passage at 18:10

18:43 Buddhahood is big mind. And we're all capable of it. So we'll talk a little bit about Buddha nature tonight, too. So questions about the class last week or anything that came to your mind while you were doing the meditation this week or doing the reading? Or anything like that. Any questions? We have a new wireless mic that's lying on the floor next to Eleanor. Report an error in the passage at 18:43 Highlight the passage at 18:43

19:11 It does have to be turned on. It can be left on during the... Yeah, Report an error in the passage at 19:11 Highlight the passage at 19:11

19:24 but when it's going around for the question sessions. I think leave it on right now because I just asked her questions. So this would be a good time to have it on. And it has, yeah, it has that little, it's actually quite easy to turn on and off. We don't need to examine it. You can examine it on the break. Report an error in the passage at 19:24 Highlight the passage at 19:24

19:45 Yeah, it's off. Report an error in the passage at 19:45 Highlight the passage at 19:45

19:57 I just wanted to play with the new mic. Any questions or any thoughts or anything? Anything about the mind? Report an error in the passage at 19:57 Highlight the passage at 19:57

20:08 Are you just running off to get batteries? No, it's just, my mind was just thinking about running the hardware. Yeah, let's see, let's see, yeah. guess I have a question. You did. I knew you did. Oh, okay. So this is working. So, like, thinking about light and visualizations, because for me now it's at, like, a conceptual phase where I imagine light. Report an error in the passage at 20:08 Highlight the passage at 20:08

20:32 But I, like, keep wondering if you get better and better as if it's, like, you know, when you're in a dream, it's more of a direct experience of light. So, like, can we eventually generate, yeah, like, an experience of light? I was going to say it's all more like a dream. It's all more like it's actually happening to you the more that you practice. So it's not even just the light. Report an error in the passage at 20:32 Highlight the passage at 20:32

20:56 It's everything, the whole experience. So if you're having a connection with a deity, then it's like the deity is right there. Yeah. But you're talking about just specifically the light? Report an error in the passage at 20:56 Highlight the passage at 20:56

21:13 Then we do need the hard one. Report an error in the passage at 21:13 Highlight the passage at 21:13

21:21 Well, it is. I mean visual consciousness is just one of our consciousnesses that it's a mental experience and it is like a dream which takes place in the mental consciousness versus the visual consciousness. The visual consciousness sees, right? So I'm looking around and I'm seeing things and that's going through my visual consciousness. The dream actually happens in my mental consciousness. Report an error in the passage at 21:21 Highlight the passage at 21:21

21:51 But obviously has pulled in various aspects from my visual consciousness. And when we're doing a visualization, we're doing it in our mental consciousness so we aren't trying to see it with our eyes. You know that? So I mean I'm just bringing that out because we are really visual people, being. people, being. Report an error in the passage at 21:51 Highlight the passage at 21:51

22:15 And so a lot of times when we're doing a visualization, we're actually trying to see it with our eyes in some way. We have to be careful of that. That is a roadblock, but it's not a big one. It's just to notice when that's happening. We were talking about this on the calm abiding retreat, too, because the object that you pick is often a visual object that you've seen, something that you've seen, like maybe a thanka or a statue. Report an error in the passage at 22:15 Highlight the passage at 22:15

22:44 Or even, I don't know, I mean, Tenzin Palmo actually achieved calm abiding on a stone. So she would look at the stone in between the sessions. It doesn't have to be anything elaborate, you know, it can be something quite simple. But then you put it away, and then it's your mind. So then you have to go inward into your mind and try to allow that to arise. We'll talk about visualizations more as the class goes on, because they become important in Tantra. Report an error in the passage at 22:44 Highlight the passage at 22:44

23:18 Anybody else? I tried to cover while you were getting the new mic. We were so proud of our new little mic and now we couldn't even use it. Report an error in the passage at 23:18 Highlight the passage at 23:18

23:33 Anybody else? Great! Yeah, Report an error in the passage at 23:33 Highlight the passage at 23:33

23:40 it's a problem. Yeah, let's take it on. Anybody? says radio check. Report an error in the passage at 23:40 Highlight the passage at 23:40

23:38 It's been over Renee, that's his, yeah. Report an error in the passage at 23:38 Highlight the passage at 23:38

23:45 Anybody else? Any questions or just comments, things you're thinking about? No, Report an error in the passage at 23:45 Highlight the passage at 23:45

23:53 that's it. Okay, Buddha nature. So let's talk a little bit about Buddha nature. It's different, I think, in different schools of Buddhism. Report an error in the passage at 23:53 Highlight the passage at 23:53

24:05 And even, I think, between the different schools of Tibetan Buddhism, I think there's some variation of Buddha nature. Report an error in the passage at 24:05 Highlight the passage at 24:05

24:19 Buddha nature is... We're going to talk about, there's two different types of Buddha nature. It doesn't mean, okay, first of all, all living beings with mind, so sentient beings just mean beings with mind, all have Buddha nature. So the tiniest flea, the hugest elephant, humans, kings, street people, everybody has Buddha nature. Report an error in the passage at 24:19 Highlight the passage at 24:19

24:46 It can never be taken away from us, no matter what we do in our lives or whether we even know it. So that's the good news. Report an error in the passage at 24:46 Highlight the passage at 24:46

24:57 It doesn't mean that we've got this little tiny Buddha inside of us already hatched, or waiting to be hatched, like a little egg that we had to kind of carry around all day. It's a project. It doesn't mean there are already Buddhas and we just have to take off what doesn't work. And I think there are some schools that actually kind of believe that. Report an error in the passage at 24:57 Highlight the passage at 24:57

25:17 We already are enlightened in some way. We have to just sort of find it or something. But we all have the potential to become enlightened, to become a perfect mind, to become a Buddha, to fully awaken. And no matter how obscured we feel at times and how obscured we are at times, what our mind feels like or even what our actions show, we never lose that. Report an error in the passage at 25:17 Highlight the passage at 25:17

25:47 We never lose that potential. So there are two kinds of Buddha nature, what's called natural Buddha nature and evolving Buddha nature. Report an error in the passage at 25:47 Highlight the passage at 25:47

25:59 Natural Buddha nature is actually the ultimate nature of our minds. So the emptiness of our own mind, the way our minds exist or rather don't exist. So it's a negative phenomena. Our mind is free of existing in some hallucinated way of being. unchanging and independent the way it feels, you know, that am. Report an error in the passage at 25:59 Highlight the passage at 25:59

26:29 At least you're always in the front row so I can give you that look. Report an error in the passage at 26:29 Highlight the passage at 26:29

26:36 Well, it keeps us alert that it's 727. Report an error in the passage at 26:36 Highlight the passage at 26:36

26:41 The thing to remember too is that our mind has never existed in this solid, unchanging way. At least according to the Buddha. In our Christian traditions or Judaic traditions, there are things like souls, and so we might have to go against that idea. But within Buddhism, there isn't any kind of everlasting, solid, unchangeable mind, the way it feels like. Report an error in the passage at 26:41 Highlight the passage at 26:41

27:16 You know, I am what I am. We feel like I can't change. I've tried to change. I can't change. The Buddha would say that's incorrect. Actually, everything is changeable. And sometimes little tiny steps on a regular basis work more miracles than huge leaps. I actually find a lot of comfort in that, especially where meditation practice comes. Little tiny steps. And the evolving Buddha nature is an affirmative phenomenon. Report an error in the passage at 27:16 Highlight the passage at 27:16

27:46 So it's the opposite, but it's the conventional nature of our minds. It's all the qualities that we have that can be totally developed to become a Buddha. So the mind that we have right now, we all have some qualities that will continue on to our Buddhahood that we have to just work with. We have to strengthen, we have to increase our wisdom, our joyful effort, our compassion, our love, our respect for each other and so forth. Report an error in the passage at 27:46 Highlight the passage at 27:46

28:20 So that's the potentiality of our mind. So Buddha nature is actually these two aspects of the same mind. Yang Si Rinpoche, at the end of his book, Practicing on the Path, which is a nice commentary on the lamrim, a sort of more modern commentary on the lamrim, says, Please remember that there is no path to enlightenment that lies outside of your own mind. Whatever good qualities there are to be cultivated must be cultivated within our own mind. Report an error in the passage at 28:20 Highlight the passage at 28:20

28:52 Whatever negativities there are to be eliminated must also be eliminated within your own mind. In fact, the main objective of Dharma practice is to limitlessly develop the positive potential of your own mind. Your mind can be limitlessly developed because its mental continuum is beginningless and without end and because you have Buddha nature. Report an error in the passage at 28:52 Highlight the passage at 28:52

29:16 Because the delusions which are the cause of suffering do not exist in the nature of your mind, suffering can be extinguished by eliminating the ignorance that is at its root. Report an error in the passage at 29:16 Highlight the passage at 29:16

29:27 I think that's just such a powerful statement. A lot of times when we think about our path to enlightenment, if we should ever think that broadly, we should start thinking that broadly. We somehow think like it's somewhere outside of our own mind. Like the work isn't really just within our own mind. Like it involves maybe going off to other countries or going on retreat somewhere or something. Report an error in the passage at 29:27 Highlight the passage at 29:27

29:53 It's like if we go on retreat, our mind has to come along, I hate to tell you. And staying put and working on your mind is just as valid an activity on the path to enlightenment because it's working on our own minds. So everything has to happen within our own mind. Report an error in the passage at 29:53 Highlight the passage at 29:53

30:11 So all of this is a lead-in to Tantra because the mind is so vital in Tantra and Buddha nature is really vital to Tantra. Report an error in the passage at 30:11 Highlight the passage at 30:11

30:23 We have to begin with this. That we all have Buddha nature and that we can actually begin actualizing it in every single moment. Lama Yeshe used to use this phrase, actualize the positive, to describe Tantra, actually. Actualize the positive. So it's not like we have to change into something, but we actualize the positive in every moment. As long as we do that, as long as we have that positive. Report an error in the passage at 30:23 Highlight the passage at 30:23

30:57 Tantra is like an advanced course in positive thinking. Tantra is like an advanced course in positive thinking. And it's also when we're thinking about this whole Buddha nature and actualizing the positive, when we start visualizing the deity and especially when we start At the end of the meditation when we absorb the deity into us, and we talked about this last week on the break, there's a moment at the end where the qualities of the Buddha's mind and our mind blend. Report an error in the passage at 30:57 Highlight the passage at 30:57

31:45 And we're not really blending minds so much, although it's just a way of thinking that our mind is much more vast and open and spacious than we think it is. So it's not so much like we stop being. This independent or this independent mental continuum. And it's also not like we become some big vast mind in the sky either. Report an error in the passage at 31:45 Highlight the passage at 31:45

32:10 So we're not doing that. But what we're doing is we're blending the Buddhist qualities into our own and we're starting to access our own qualities. So that's really what it's when we're visualizing that sort of the mind blending into ours. We're not. Report an error in the passage at 32:10 Highlight the passage at 32:10

32:30 We don't stop being a separate mental continuum. Like Manjushri is a separate mental continuum and he became a Buddha and Lama Zopa is a separate mental continuum and I would say he became a Buddha too. Report an error in the passage at 32:30 Highlight the passage at 32:30

32:44 And Lama Yeshu is a separate mental continuum and Green Tar is a separate mental continuum and Jessica is a separate mental continuum and I'm a separate mental continuum. We may have different names in different lifetimes but our mind... It's not blobbing up somewhere as some big Buddha blob in the sky. And I think that there is a thought that that might be the case. Report an error in the passage at 32:44 Highlight the passage at 32:44

33:05 And so I did want to mention that. It's not a big Buddha blob in the sky. Report an error in the passage at 33:05 Highlight the passage at 33:05

33:13 So to some degree, all the different deities are just expressions of enlightened mind. But they do have different personalities in a sense. They aren't afflicted personalities. They're enlightened personalities. Their personalities are usually based upon qualities that they're always based upon qualities that sentient beings relate to and need, like enlightened action or wisdom or compassion or purification or healing or something like that. Report an error in the passage at 33:13 Highlight the passage at 33:13

33:47 they are, they're quality. Qualities that they have completely perfected, but they all have compassion, they all have wisdom, they all have enlightened action. It's not that Tara has more enlightened action than Manjushri. Report an error in the passage at 33:47 Highlight the passage at 33:47

34:03 They're sort of one that they're really manifesting, and that's kind of their main one, but it doesn't mean that all the other ones don't have it or that they don't have all the other qualities, because they're a completely perfected mind, and that part's the same for all of them. Report an error in the passage at 34:03 Highlight the passage at 34:03

34:22 And I also just want to say, too, that there's a couple of things that we need before we enter Tantra. As I mentioned last week, the Lamrim or the teachings on Sūtra are, we have to have them, or the Tantra either won't work, which would be sort of at best, and at worst it could be dangerous without a good strong foundation in the Lamrim and the Sūtra teachings. Report an error in the passage at 34:22 Highlight the passage at 34:22

34:49 That's the only reason why we keep sort of stressing this. And refuge, which we're going to talk a little bit about tonight, refuge is where we become Buddhist. And so we can't actually ever take an empowerment without also taking refuge. It's implied in the empowerment. So if you haven't actually formally taken refuge in a formal ceremony before you take an empowerment, you take it. Report an error in the passage at 34:49 Highlight the passage at 34:49

35:16 By proxy during the empowerment. They don't stop and say, now it's time for the refuge. But it's sort of, you have to take it because it means that you, if you're taking an empowerment as an empowerment, not as a blessing, if you're taking it as an empowerment, you're definitely a Buddhist. Report an error in the passage at 35:16 Highlight the passage at 35:16

35:38 You've already made that commitment without even remembering that you've made that commitment. Sometimes when we give empowerments and we have to say sort of all the different things that you're committing to, we forget that one. That's kind of a basic one that you have to already have decided that this is your path. You can't just put your toe in and say, oh, I'll be a Buddhist on Fridays or something when I do this practice. Report an error in the passage at 35:38 Highlight the passage at 35:38

36:07 It doesn't work that way. But when we talk about going for refuge, we're actually talking about cultivating this mind of refuge, or as Lama, as she calls it, doing refuge. It's like a daily moment to moment in whatever we, however we face different situations, in however we deal with whatever problems come up. Report an error in the passage at 36:07 Highlight the passage at 36:07

36:28 That's taking refuge. So it's not just that little prayer that we do by His Holiness at the beginning. It's not any little prayer. There are many refuge prayers that we can do that are supposed to trigger that mind, but they don't take the place of that mind. We have to cultivate that mind on our own. We're going to talk about first the sūtra form of refuge, and then we'll talk about the tantra form of refuge. Report an error in the passage at 36:28 Highlight the passage at 36:28

37:00 The starting point for taking refuge is recognizing that as... It's taught by Shakyamuni Buddha that every being, or that first of all, starting with us, that we, let's not even think about every being, we, in our mind, 24 hours a day, are trying to be happy and are trying not to suffer. And this is actually going to be part of your homework assignment, to start checking up on that. If you haven't ever done it before, it's an interesting thing. Also, of course, not just on a daily basis, but over the years in our lives, thinking about... Report an error in the passage at 37:00 Highlight the passage at 37:00

37:39 The different ways that we've sought refuge. But it begins with this recognition that we're trying to avoid suffering at all costs. And there are huge multi-billion, multi-trillion dollar businesses out there trying to help us avoid suffering at all costs. Mental suffering, physical suffering, big and small. You know, not even just the big stuff. Report an error in the passage at 37:39 Highlight the passage at 37:39

38:06 But every little tiny pain in our body and our mind can be alleviated by something. And when we try to alleviate it, in some ways you could consider that a form of taking refuge. Trying to alleviate our suffering and trying to find happiness or guidance on how to get happiness can be seen as a form of suffering. Report an error in the passage at 38:06 Highlight the passage at 38:06

38:30 So if we start examining it, we can kind of see all the ways that we've Sought happiness and comfort and relief from pain, large and small for our whole lives, beginning with our mommy or whoever raised us and moving into... Report an error in the passage at 38:30 Highlight the passage at 38:30

38:49 All the myriad methods that we have examined, experimented with and chosen over the course of our lives. I actually find this to be really interesting because of course what we take refuge in at 12 is very different than what we might take refuge in at 25 or 30 or 40 or 50 or 60. And sometimes it's actually not, and sometimes we keep trying to take refuge in something like chocolate. That might be the one continuum that we keep coming back to, unless of course you hate chocolate. Report an error in the passage at 38:49 Highlight the passage at 38:49

39:26 But we take refuge in all sorts of things. We take refuge in sex, drugs and rock and roll. We take refuge in Facebook, right? We take refuge in food, entertainment, music, books, you know, music. Did I say music? Music and then music. Travel, you know, it could be anything that we have turned to. Friends was a big one for me. That was a really big one for me. Not so much relationships, but friends, you know. I really put a lot of energy into friends in my 20s and 30s and beginning of my 40s. Report an error in the passage at 39:26 Highlight the passage at 39:26

40:05 But the thing with, and none of these things are necessarily wrong. Some drugs, and definitely Facebook. Report an error in the passage at 40:05 Highlight the passage at 40:05

40:16 But the problem is, of course, when you think about it in some sort of ultimate sense, none of these things can take away our suffering, right? Because none of them are imperfect. I mean, all of them are imperfect. None of them are perfect. And none of them can give us any kind of lasting happiness. Some of them can give us some sort of temporary happiness. Report an error in the passage at 40:16 Highlight the passage at 40:16

40:36 For sure. Some of them can give us some sort of temporary relief from pain, too, for sure. And, you know, it's interesting to just examine. But some of them don't work all the time. I would say most of them don't work all the time. You know, we might try them one time and we get some relief. And then the very next time we try it, which could be the next hour, there's no relief. Report an error in the passage at 40:36 Highlight the passage at 40:36

40:59 And there's, it's just, you know, it doesn't actually work. And so from that aspect. They aren't really trustworthy. So one of the things that we're trying to do with examining this is coming back to the idea that Shakyamuni Buddha said basically suffering begins in our mind, suffering ends in our mind. Report an error in the passage at 40:59 Highlight the passage at 40:59

41:25 We keep looking externally because it seems like we're going to find something out there that's going to take away the pain. And bring us happiness, you know, we're bummed out, so what do we do? We read something, we call a friend, we go online, you know, we buy something. That's why I forgot to mention that one. But basically, if the root cause of our suffering is in our mind, the only way we're ever going to end that suffering is also within our own mind. Report an error in the passage at 41:25 Highlight the passage at 41:25

41:46 um, Report an error in the passage at 41:46 Highlight the passage at 41:46

42:00 So it begins with this first step of recognizing what our circumstance is and then getting it that this root suffering is within our own mind and that it's caused by the ignorance in how we view reality and ourselves and these negative states of mind that arise in response to that misperception of reality and that we've been doing this since beginningless time. Report an error in the passage at 42:00 Highlight the passage at 42:00

42:29 Mind-boggling to even contemplate that. So that first thing that happens is we get it and there's a level of fear that arises. And a lot of Western students hate this term fear. It's like, why does it have to be fear? Well, if you realize that you're in a car that's going out of control and about to go over a cliff, then there's some fear, but it's intelligent fear. Report an error in the passage at 42:29 Highlight the passage at 42:29

42:53 It's like, oh, I'm getting the situation. it's it's really big and there is this level of oh wow you know I don't want to do this don't want to go over the cliff you know I need so who's going The second step of refuge is developing some understanding of the qualities of the Triple Gem, the Buddha, Dharma and Saṅgha. Report an error in the passage at 42:53 Highlight the passage at 42:53

43:26 And some understanding or some trust in those qualities to help you, you know, you personally, not just philosophically speaking. Report an error in the passage at 43:26 Highlight the passage at 43:26

43:38 And so it does get personal. It does get personal. Refuge is one. We can look at it philosophically, but I think it, of course, obviously is going to shift your mind and life a little bit if you look at it personally. Report an error in the passage at 43:38 Highlight the passage at 43:38

43:52 So developing some trust in them. In some understanding of the qualities and the power that the refuge objects have to help us out of this situation, to take over the wheel of the car. Report an error in the passage at 43:52 Highlight the passage at 43:52

44:06 If it's true that the cause of our suffering and the elimination of that cause is within our own mind, then we definitely need somebody who's done a lot of work with their mind. Report an error in the passage at 44:06 Highlight the passage at 44:06

44:20 So we need somebody who can show us how to work with our mind, and we need methods that will show us how to work with our mind. So if we go back again to the definition of a Buddha as being perfect or perfected mind, then this is somebody who has done it. And that's the only real reason that we go for refuge to the Buddha. It's not... Report an error in the passage at 44:20 Highlight the passage at 44:20

44:40 Sometimes they will translate certain words that I don't agree with. They'll call the Buddha the Savior. I don't like that. That's more Christian. I think it comes from a Christian idea. The Buddha, unfortunately, can't save us, except by his teachings and by demonstrating what's possible. And in that sense, it's actually very cool, and it gives us encouragement. But there are actually stories at the time when the historical Buddha was alive of people. Report an error in the passage at 44:40 Highlight the passage at 44:40

45:10 Because there were a lot of wars at that time period in his region and people would come right in front of him and say save me from this. He can't save us from our karma. He can't even save us from our own mind. He can tell us how to change our mind and he can tell us how to get enlightened. And then he has this really cool quote that's basically what you do with these teachings is up to you. Report an error in the passage at 45:10 Highlight the passage at 45:10

45:33 Which is kind of sobering in a way too. So when we take refuge in the Buddha, it's basically because he's done it. He had a mind worse than ours, at least as bad as ours, and he was able to get out of saṃsāra and get fully enlightened. So that's the main reason that we take refuge in the Buddha. We take refuge in his teachings and his methods and the realizations of those teachings in the minds of practitioners, which is the Dharma. Report an error in the passage at 45:33 Highlight the passage at 45:33

46:06 That's really the Dharma. It's not the books. We take refuge in those because they're going to help us get enlightened too. So again, make it personal. And then we take refuge in the Saṅgha because they are doing it. And this is serious practitioners, not necessarily people in robes unless they are serious practitioners. Report an error in the passage at 46:06 Highlight the passage at 46:06

46:29 Usually when we talk about the Dharma, You know Report an error in the passage at 46:29 Highlight the passage at 46:29

46:31 Refuge, jewel, we're talking about Arya beings, so people who have had at least a direct perception of emptiness or above. So we're talking about serious, serious practitioners, not just people that behave well, because who knows what's going on in their mind. Report an error in the passage at 46:31 Highlight the passage at 46:31

46:49 So that's the sūtra, that's the external, what we talk about, the outer refuge. That's taking refuge in something outside of us, right? So we're still sort of on our knees in front of something, you know. In tantra, we amp it up a notch and then there's two other forms of refuge. What's called inner refuge and then what's called secret refuge. Report an error in the passage at 46:49 Highlight the passage at 46:49

47:15 See, tantra always has these juicy terms in there. Everybody sits up and all the people that were just asleep a minute ago open up their eyes. We say secret. Report an error in the passage at 47:15 Highlight the passage at 47:15

47:27 Maybe I should do this every time I say ding. Actually, just the word tantra. Every time I say the word tantra, everybody sort of sits up too. I've seen it. I've seen you guys. Report an error in the passage at 47:27 Highlight the passage at 47:27

47:42 So inner refuge is actually, and I do think this one's juicy, inner refuge is taking refuge in the Buddha that you yourself will become. I love that one. Sometimes I just like to sit with that one. So inner Buddha refuge is taking refuge in the Buddha that you'll become. Inner Dharma refuge is taking refuge in your own future attainments or wisdom, which of course implies some sort of faith that you will have some. Report an error in the passage at 47:42 Highlight the passage at 47:42

48:13 And helps you develop that faith that you'll have them. I mean, even just in your mind thinking, I take refuge in my own generation of bodhicitta. I take refuge in my own direct perception of emptiness. It's my own achievement of calm abiding. Whatever it is, there's kind of this level of confidence. Report an error in the passage at 48:13 Highlight the passage at 48:13

48:35 Tantra definitely requires some confidence. And then the inner Saṅgha refuge is... Is the fact that you yourself, when you have a direct perception of emptiness, you actually become Saṅgha. That Saṅgha. So you're taking refuge in that. So you become, at that moment that you have a direct perception of emptiness, you actually attain two of the Dharma jewels. Report an error in the passage at 48:35 Highlight the passage at 48:35

49:01 You become two of the Dharma jewels. I mean the Dharma and the Saṅgha jewels. So that's pretty cool. When you take inner refuge in the Buddha, your mind, you're taking refuge in your own transcendental wisdom. And that transcendental wisdom, that mind, is what transforms into the aspect of the deity. And you take refuge in that. Report an error in the passage at 49:01 Highlight the passage at 49:01

49:32 So that's pretty cool. So that deity is nothing other than your own mind. Report an error in the passage at 49:32 Highlight the passage at 49:32

49:42 With secret refuge. Did anybody need anything repeated from inner Buddha, inner Dharma, inner Saṅgha, refuge? You guys got it? Report an error in the passage at 49:42 Highlight the passage at 49:42

49:55 With secret refuge, we're taking refuge in this potential that lies in our most subtle body and mind. And the subtle... Body, which we will spend some time talking about in some of the later classes along with some visuals, is basically talking about the energy and channels that I think I touched on last week. Report an error in the passage at 49:55 Highlight the passage at 49:55

50:23 It's sort of similar to the Chinese system of meridians, but they call it winds and channels. But it's very similar to this whole system of meridians. Report an error in the passage at 50:23 Highlight the passage at 50:23

50:37 It's a very, very subtle level of our body. So we're taking refuge in that and we're taking refuge in the union of great bliss and emptiness. And this will come up more and more in the classes as we experience it. So great bliss and emptiness. And there's a great quote from Lama Yeshe. I like to use these quotes from Lama Yeshe because I just think nobody puts it better. This one actually comes from Becoming Rajasattva. Report an error in the passage at 50:37 Highlight the passage at 50:37

51:08 You have to recognize, which used to be called the tantric path of purification, which I actually like that term better. But anyway, you have to recognize that your nervous system is pervaded by blissful dhaka dakini energy instead of the usual ridiculous energy of gravitational attachment to sense pleasures. Report an error in the passage at 51:08 Highlight the passage at 51:08

51:27 And you take refuge in that. Here you are utilizing your nervous system's energy resources to generate simultaneously born great bliss, which you unify with the wisdom of non-duality, taking it as the blissful path to liberation. This experience is what really liberates you from dissatisfaction and dualistic thinking. I'm going to read that again. Report an error in the passage at 51:27 Highlight the passage at 51:27

51:53 You have to recognize that your nervous system is pervaded by blissful dhaka dakini energy instead of the usual ridiculous energy of gravitational attachment to sense pleasures, and you take refuge in that. Here you are utilizing your nervous system's energy resources to generate simultaneously born great bliss, which you unify with the wisdom of non-duality. Report an error in the passage at 51:53 Highlight the passage at 51:53

52:20 Taking it as the blissful path to liberation. This experience is really what liberates you from dissatisfaction and dualistic thinking. Report an error in the passage at 52:20 Highlight the passage at 52:20

52:34 Pretty cool, huh? Report an error in the passage at 52:34 Highlight the passage at 52:34

52:40 I don't, actually, but I can send you the quote if you like the quote. Yeah, it's a great quote. Report an error in the passage at 52:40 Highlight the passage at 52:40

52:50 Actually, it's not bad. I think we're trying to make permanent what perhaps is impermanent. Definitely if we tattoo it. Maybe just become it. I actually remember we had a meeting. There was a meeting that, let's see, I guess it was two years ago at Light on the Path Retreat in North Carolina. There was a meeting and we were talking about what would be, How is it phrased? It was something like, you know, how to preserve, that's right, it was the education department was talking with a number of people who were teachers in the organization. Report an error in the passage at 52:50 Highlight the passage at 52:50

53:35 And they were talking about sort of how to preserve Lama Zopa Rinpoche's teaching and what would sort of show that, you know, I forgot how they phrased it exactly, but it was something sort of like kind of preserving or... I was like laminating, laminating Lama Zopa Rinpoche's teaching style and his unique teaching style and what would preserve it for all the ages when Lama Zopa Rinpoche is no longer with us. Report an error in the passage at 53:35 Highlight the passage at 53:35

54:00 And I remember all these people were raising their hands and stuff and these people had ideas and stuff. And then Ben Rene said in his little sweet voice, he's like, well, I think if we have realizations, well, then that do. Report an error in the passage at 54:00 Highlight the passage at 54:00

54:16 It was like, yeah, I think so, maybe, yeah. I know, it was great. Of course, in the education department, you know, the leaders of the education department were just kind of like, yeah, but, but, but, but. But anyway, any questions so far on some of the stuff about Buddha nature and taking refuge? Report an error in the passage at 54:16 Highlight the passage at 54:16

54:39 Nobody has any questions tonight. Report an error in the passage at 54:39 Highlight the passage at 54:39

54:46 So we have to remember that whatever kind of refuge we're taking, whether it's outer, inner, or secret, or all three, That it is a moment-by-moment active process. So it's basically, you know, again, thinking about when Venerable Rene was teaching, he was talking a lot about being in the moment because it's only in the moment that we can do anything. Report an error in the passage at 54:46 Highlight the passage at 54:46

55:12 I mean, that's the only moment that we're actually alive. It's the only moment that anything can happen, that any change can happen, that how we react to things basically has to be in the moment. If we're not present, we miss them. Report an error in the passage at 55:12 Highlight the passage at 55:12

55:24 So taking refuge is, if that kind of becomes this sort of pervasion of our mind, then whatever happens, we can react to it with a mind of refuge. So every action, every reaction can be from this mind of refuge. So we remind ourselves of that mind when we begin a class or we begin a course or we begin a meditation session and so forth. Report an error in the passage at 55:24 Highlight the passage at 55:24

55:52 But it's kind of... The ultimate goal of it is to kind of have it always be present in our mind. And it is important for us to think about sort of what the ultimate goal is of our path because I think that gets diluted a little bit in the West. The ultimate goal, at least from the standpoint of Tibetan Buddhism, is enlightenment. It's not just to be calm while we suffer and die and while everyone around us suffers and dies. Report an error in the passage at 55:52 Highlight the passage at 55:52

56:19 That's not the goal. if we do meditate Our meditation is to wake us up, basically. It's not to calm us down. We might be a nice byproduct, especially with certain types of meditation. Concentration meditation might calm us down as a sort of byproduct, but only because we're breathing steadily and our mind is kind of in a calm place. Report an error in the passage at 56:19 Highlight the passage at 56:19

56:45 But the goal is basically total awakening, and our goal is to actually perfect our mind completely. Which is huge. It's a huge goal. So if we take the sūtra approach, they say that it takes three countless great eons to get enlightened, which is the way Shakyamuni Buddha demonstrated it, which is a really, really, really long time. Report an error in the passage at 56:45 Highlight the passage at 56:45

57:14 I've heard people trying to figure out, and certain mathematicians may like to figure these things out, just a really, really long time, just to think of it that way. That's called the causal path because we create the causes through the accumulation of merit and wisdom and through the activities that we practice once we generate genuine bodhicitta, like the six perfections and so forth. Report an error in the passage at 57:14 Highlight the passage at 57:14

57:39 Tantra is called the resultant path because we take the results into the path right now, basically. So we use that as the starting point. So when we take... When we get empowered into certain practices, we are allowed to, especially with High East Yoga Tantra, we're allowed to actually visualize ourselves rising as the deity. Report an error in the passage at 57:39 Highlight the passage at 57:39

58:05 We already have all the qualities of the deity. Of course, we have to get used to that. We have to remember that. There's a great story by Jan Willis, who was one of Lama Yeshe's first students in the early 70s. Late 60s, early 70s, she became a professor at Wesleyan. And she's still out there and she's great and I wish we could get her to come again and talk. Report an error in the passage at 58:05 Highlight the passage at 58:05

58:30 But yeah, she wrote a book. Now I've forgotten the title. Anybody remember the title? But she's talking about when she was first studying with Lama Yeshe in the area where Copan came to be. And it was at that point just her and two friends who now live in Santa Cruz. And they had had this big fight. And so she was walking away and she was stomping up the path and she ran into Lama Yeshe and he took a look at her and he said, oh, the Buddha is really unhappy today. Report an error in the passage at 58:30 Highlight the passage at 58:30

59:05 And she was kind of like, kind of just realized, you know. So a lot of the tantric practices are sort of trying on the enlightened qualities of a Buddha. Report an error in the passage at 59:05 Highlight the passage at 59:05

59:19 Which often means sort of catching ourselves in the act of not being very enlightened in our actions or in our mind. But anyway, so it's called the resultant path. And it's also called the quick path or the lightning path because they say that it goes so fast comparatively. Report an error in the passage at 59:19 Highlight the passage at 59:19

59:42 And we'll talk about that in a second. We start now with this idea of ourselves as already enlightened and then living from that place or acting from that place, speaking from that place, reacting from that place. And it helps us overcome all these obstacles to our not being able to do that, which are low self-esteem, lack of courage. Report an error in the passage at 59:42 Highlight the passage at 59:42

1:00:17 And so forth, these bad feelings, self-hatred about ourselves. And Lama Yeshe saw that and so he really, really thought, you know, he thought a lot about this in terms of his Western students. He felt like Tantra was like an enormously good fit for us because of all these, you know, barriers that stand in our way to being able to even imagine ourselves as enlightened beings. Report an error in the passage at 1:00:17 Highlight the passage at 1:00:17

1:00:41 So there's a couple of terms that I wanted to talk about. Tantra is one. Mantra is another that sometimes are used interchangeably. Report an error in the passage at 1:00:41 Highlight the passage at 1:00:41

1:00:54 Vajra or Vajrayana. And they're all names for the tantric path, but they all have slightly different meanings. And all of those meanings feed into these ideas that are beginning to sort of percolate here. So the Buddha taught, basically, they have three... Mantriana, Mantra, Mantriana. Report an error in the passage at 1:00:54 Highlight the passage at 1:00:54

1:01:17 The Buddha gave three turnings of the wheel of Dharma, and these are part of the third turning of the wheel of Dharma. The first is actually the sūtra teachings, but the Vinaya teachings for the monastics, the monks and nuns, but also the ones that became the Theravadan schools, what they call the lower schools when I use that. And then the second... Report an error in the passage at 1:01:17 Highlight the passage at 1:01:17

1:01:48 Returning of the Wheel are the teachings on emptiness, basically, those who aspire for the vast. So it's an advanced set of teachings, beginning with those at Vulture's Peak, the Heart Sūtra, all the Perfection of Wisdom Sutras. Report an error in the passage at 1:01:48 Highlight the passage at 1:01:48

1:02:08 And those were actually about a year after Shakyamuni Buddha, so pretty fast after his enlightenment. And then the final turning of the wheel actually began with the Kalachakra Tantra, which was taught a king came to Shakyamuni Buddha and asked him a way, a method to get enlightened without his having to leave the lay life and without his having to give up all the activities of running his kingdom. Report an error in the passage at 1:02:08 Highlight the passage at 1:02:08

1:02:37 So see, it was beginning even then. But wait, how can I do it without having to put on the funny outfit and shaving my head? Isn't there a way? And the Buddha was like, okay. So he started with Kali Chakra and then he taught most of the tantric teachings around the same time. So that was the third turning of the wheel. Tantra actually translates to continuity, like continuity of mind. Report an error in the passage at 1:02:37 Highlight the passage at 1:02:37

1:03:08 Mantra. It actually means mind protection, which in this context means protecting the mind from ordinary perceptions or appearances. Report an error in the passage at 1:03:08 Highlight the passage at 1:03:08

1:03:22 Those ordinary perceptions and appearances give rise to exaggerated responses that are known as delusions or mental afflictions. So this is really important, so I'll repeat it. Mantra means protecting the mind from ordinary appearances. That's the hugest obstacle. Ordinary appearances that give rise to exaggerated responses in the form of afflicted emotions or delusions. So mantra protects the mind. Report an error in the passage at 1:03:22 Highlight the passage at 1:03:22

1:03:54 Tantra is continuity. Report an error in the passage at 1:03:54 Highlight the passage at 1:03:54

1:04:01 And these afflicted states of mind that mantra protects us from implicitly, it explicitly protects us from the ordinary appearances that give rise to them. Report an error in the passage at 1:04:01 Highlight the passage at 1:04:01

1:04:17 Those delusions blind us to our own Buddha nature, to the potential inside of us, to the vast potential of what any of us, all of us, every one of us can become. Report an error in the passage at 1:04:17 Highlight the passage at 1:04:17

1:04:32 So secret, when we talk about this term secret, when we say secret mantra, secret actually refers to this tradition of keeping all of these practices secret. And the reason that we do, none of the stuff that we talk about in these classes has to be kept secret, but once you enter Tantra and you begin practicing, you're not really supposed to talk about your practice with anybody other than your teachers or maybe your Vajra brothers and sisters if there's some benefit or some clarity or something like that. Report an error in the passage at 1:04:32 Highlight the passage at 1:04:32

1:05:05 You're trying to understand something. And the reason is that things can be misunderstood. By non-practitioners. But it also invites obstacles and interferences. And this is true with all of our practices, actually. It doesn't even just pertain to Tantra. But any time that we, you know, even our meditation practice, any time that we're going to make a big leap, like do a retreat or take vows or something like that, we might talk about it with, like, you know, a couple of Dharma friends, but we don't need to just blather on about it. Report an error in the passage at 1:05:05 Highlight the passage at 1:05:05

1:05:44 Because it can kind of dilute the energy of it. But they also say that there are beings that can interfere with our practices. And they're just sort of waiting for an opportunity to kind of create mischief, which sounds very Harry Potterish. But actually, they say that it is true. In fact, when we start any retreat, not even just a deity retreat, there are a series of practices that we do to try to invite the help of helpful beings and try to dissuade the energy of non-helpful beings. Report an error in the passage at 1:05:44 Highlight the passage at 1:05:44

1:06:23 But yeah, just blah, blah, blah-ing about what we're going to do in our spiritual life is not very good, they say. So that in general is also a good reason to keep our tantric practices quiet. Report an error in the passage at 1:06:23 Highlight the passage at 1:06:23

1:06:37 In fact, we're not even supposed to announce, you know, like if it gets hard, you know, because of... The way things are advertised and so forth now, you know, the Tantra is advertised and everybody knows when you're going that you're going to take it and so forth. We're not even really supposed to discuss it like that. And it's a good practice to do, I think. Report an error in the passage at 1:06:37 Highlight the passage at 1:06:37

1:07:01 And anything that's important in your spiritual practice, I actually think that's true for. Now, if you're answering people's questions about Buddhism and especially with the idea that it might help them, I think that's really different. But if you're just blathering on about what you're doing and so forth, then I think it can kind of dilute the energy of your practice. Vajrayana or diamond vehicle. Report an error in the passage at 1:07:01 Highlight the passage at 1:07:01

1:07:23 Vajra often translates to diamond. Report an error in the passage at 1:07:23 Highlight the passage at 1:07:23

1:07:29 There is something that's actually called a vajra. There's an actual implement, a tantric implement, but that just reflects back to this idea of vajra. And vajra sometimes also translates to immutable, sort of unchangeable, like rock steady, you know. And so diamond is sort of... The most superior of all the stones because they say it's the strongest and the brightest. It can cut all the other stones, but it can't be cut and things like that. Report an error in the passage at 1:07:29 Highlight the passage at 1:07:29

1:08:02 And sometimes Vajra is translated as lightning. And so they call it like the lightning path. And that's also gets back to this idea that it's the quick path. They say that if we just keep our tantric vows and commitments and we don't... Do any practices that we can get enlightened in 14 lifetimes, which is a drop in the bucket compared to the beginningless. Report an error in the passage at 1:08:02 Highlight the passage at 1:08:02

1:08:31 If you also engage in tantric practice and you really throw yourself into that tantric practice, like Milarepa basically, they say that it can happen in one brief lifetime, which they say translates to three years. So even within three years you can get enlightened. But obviously that takes quite a bit of determination and effort on our side. You basically can't do anything else. You just go for it. Report an error in the passage at 1:08:31 Highlight the passage at 1:08:31

1:09:02 And those people that I have known who have gone into long retreat have gone into that long retreat going for it, you know, but didn't necessarily get enlightened in this lifetime yet. So it does take quite a bit of effort. And it also takes quite a bit of merit, right, and purification. So all of which we can work with on our own level right now. Report an error in the passage at 1:09:02 Highlight the passage at 1:09:02

1:09:27 So again, I'm going to just give you one more good quote from Lama Yeshe. And this one has to do with, again, this actualizing the positive, this moment-by-moment approach. Report an error in the passage at 1:09:27 Highlight the passage at 1:09:27

1:09:41 The tantric yogi or yogini, I always like how he brings women in too, which isn't always the case in Tibetan Buddhism. The tantric yogi or yogini learns to think, speak and act now as if he or she were already a fully enlightened Buddha. According to tantra, perfection is not something that is waiting for us somewhere in the future. Report an error in the passage at 1:09:41 Highlight the passage at 1:09:41

1:10:03 According to tantra, heaven is now. Again, the Tantra yogi or yogini learns to think, speak and act now as if he or she were already a fully enlightened Buddha. According to Tantra, perfection is not something that is waiting for us somewhere in the future. According to Tantra, heaven is now. The thing that keeps us from doing that is all these deluded states of mind, especially about ourselves. Report an error in the passage at 1:10:03 Highlight the passage at 1:10:03

1:10:32 I think that's actually the biggest. This ordinary appearance, but the ordinary appearance that gets in our way more than anything else is the ordinary appearance of us, right? If we have a hard time visualizing this room as a celestial mansion, that's probably not going to hold us back too much. But if we have a hard time visualizing ourselves as the deity, it's always because of this limiting view of ourselves, constricting view of ourselves. Report an error in the passage at 1:10:32 Highlight the passage at 1:10:32

1:10:59 Limiting concepts about ourselves and so forth, especially regarding emptiness, which is why, of course, we have to have some level of understanding of emptiness to be able to practice Tantra well. Because if we still believe that we solidly exist and our mind solidly exists, there's no way to do any of these practices with any kind of success. Report an error in the passage at 1:10:59 Highlight the passage at 1:10:59

1:11:27 So any questions on any of that? And then we'll take a break because I see lots of yawning going on. Maybe people got out too much in the early part of the week when it was pretty and now the fog's coming in and the big blanket. Report an error in the passage at 1:11:27 Highlight the passage at 1:11:27

1:11:42 Any questions or anything that's coming to people's minds when we're talking tonight? I feel like I'm blathering on. Report an error in the passage at 1:11:42 Highlight the passage at 1:11:42

1:11:53 Jeremy thinks not. Anything else? Okay, why don't you guys go take a break. And if anybody wants to come up and talk to me a little bit about meditation, I am happy to talk because we can always do a class outside or I can introduce more stuff in the class too. Report an error in the passage at 1:11:53 Highlight the passage at 1:11:53

1:12:18 Oh, I have that little practice sheet. I don't think I sent that out last time. I could do, yeah, that one, the daily, starting a daily practice one that you and I talked about. Yeah, yeah, yeah, yeah. I could send that out. Okay, maybe I'll do that. I can't even ask you for a pen anymore. Well, I'm going to give this away. Report an error in the passage at 1:12:18 Highlight the passage at 1:12:18

1:12:42 I'll have to tear this off. Report an error in the passage at 1:12:42 Highlight the passage at 1:12:42

1:12:46 Because I can just send it out electronically. People want it. They like it if they print it. But if not, they can delete it. Report an error in the passage at 1:12:46 Highlight the passage at 1:12:46

1:12:56 I did it today. Yesterday, I sent STOP to the Val Project. That's what you have to do. All caps. And then I still got one at 527. It was like it snuck through or something. Can you cancel a little bit? That's a little work. Well, Report an error in the passage at 1:12:56 Highlight the passage at 1:12:56

· · · silence, 1 minute

1:13:15 It just was too much. There's too many and I wasn't really taking time to contemplate on all the Report an error in the passage at 1:13:15 Highlight the passage at 1:13:15

1:13:31 options. And then at night to do that, that's great to do that one. Report an error in the passage at 1:13:31 Highlight the passage at 1:13:31

1:13:37 But it's just too much. I know I agree you get to the point where you're like, there's three and I can't. Oh my God, I missed all day. There's this project that's called the vow project and you can put in whatever level of vows you have. So you can do, I think you can do refuge, remittance and lay vows. Bodhisattva. Bodhisattva vows. That's how we got introduced with Bodhisattva vows. Report an error in the passage at 1:13:37 Highlight the passage at 1:13:37

1:13:56 So we were all excited about it first, but they text them to you. They text them to you like every two or three hours. It just becomes so much. It's six texts a day. I like set it down one day. Oh, the Lama Zipuja day, right? So I didn't look at my phone all day. And then the next day it was 14 texts. Report an error in the passage at 1:13:56 Highlight the passage at 1:13:56

1:14:13 And I knew there were all the Valparade. And I was starting to have negative feelings. Although, I mean, occasionally it's really good. Like, occasionally I've found, you know, I mean, it's too much. But there have been moments where, like, I'm in the middle of something and then I'll get one and they'll be perfect. And I'll be like, oh! You know? Or, like, I got, you know, not destroying town. Report an error in the passage at 1:14:13 Highlight the passage at 1:14:13

1:14:36 And I was like, check. Not doing that. I'm on the back. I'm putting a bomb away. Oh, yeah. Oh, smoke. But no, but it gets to, because, you know, the goal is to, like, take a minute and really be, like, think about it now. But when you're in the middle of, like, working, you know. Or if you haven't even checked for a few hours and then you have three, it's just, like, it's overwhelming. Okay. Report an error in the passage at 1:14:36 Highlight the passage at 1:14:36

1:15:03 It's not going in, there's no, so I'd rather just set up my own and just, you know, because the setting it up, like writing it in my vow book makes me think. Yeah, no, it's good to write in my mind and then later I see it and then I'm thinking. Yeah, I think writing them helps to remember them too. Yeah, that's what she taught us. Report an error in the passage at 1:15:03 Highlight the passage at 1:15:03

1:15:27 Okay. Yesterday morning I woke up. other one where you do sort of like a little grid for the day. Yeah, It's the vowel. It's the vowel. It's the vowel. It's the vowel. Okay. I can't watch. Report an error in the passage at 1:15:27 Highlight the passage at 1:15:27

1:15:40 How old was she? Twelve. She had a little heart murmur and stuff, but she was very happy and popping around. In some ways, it was always going to be the best way. Yeah, you know, and then you went, you know, but it was, I mean, obviously, just devastating to do that. Well, and your other dog died last year. Two years ago. Two years ago. Yeah. It does go. And then... Report an error in the passage at 1:15:40 Highlight the passage at 1:15:40

1:16:09 But, you know, and I get up early to do my, you know, practice and stuff. You know, Report an error in the passage at 1:16:09 Highlight the passage at 1:16:09

1:16:22 I've tried to turn that up. I have to make it to the middle of the day somewhere, you know. It shouldn't be this time to go sit. Or it should make you go up at 10. So it's like, what do you practice? Report an error in the passage at 1:16:22 Highlight the passage at 1:16:22

1:16:33 But anyway, so I mean, although it's kind of hard to kind of do it in your practice. Tears do it in your face, but. you know Report an error in the passage at 1:16:33 Highlight the passage at 1:16:33

1:16:42 because a lot of it was unless you have this really happy little poodle life and stuff like that I'm thinking about the middle of the night and sleeping and whatever happens she has a heart attack and what happens she's laying there and Thank you. No matter how awesome her little poodle life was then, you know, at that moment of just like... Report an error in the passage at 1:16:42 Highlight the passage at 1:16:42

1:17:11 Do you know some of the practices that you do during the day? Do you have some of those practices? Yeah, you know, and actually, I actually have, like, Report an error in the passage at 1:17:11 Highlight the passage at 1:17:11

1:17:22 these moments, you know, and then they have my mantra sheet, you know, they put up, and it was just a quick, you know, medicine, Buddha, and stuff like that. Yeah, and you know the thing about not touching, like touching the crown of her head hurts. Yeah, yeah, yeah. Report an error in the passage at 1:17:22 Highlight the passage at 1:17:22

1:17:36 So the mind can exit Yeah, the accident they went out to you with because Althea was sick for several weeks, you know, and so I mean I was like, you know, Report an error in the passage at 1:17:36 Highlight the passage at 1:17:36

1:17:48 I had a lot of chance with it so fast, but it was this kind of funny thing where even just, you know, as humans or animals, but it seems like with our pets it brings it so much because you think about how the way then, you know, no matter how your life goes, it's that moment at the end and you just do it. Report an error in the passage at 1:17:48 Highlight the passage at 1:17:48

1:18:10 There's some level of sort of suffering that takes place when you die. And then also kind of wanting to so desperately, it really is like this desperate feeling. You want to dedicate so much to them that they have a better incarnation and the time that they came and sat in the room while you were doing your practice that helped make an imprint, you know, or that they gave you so much good. Report an error in the passage at 1:18:10 Highlight the passage at 1:18:10

1:18:36 but he says, you companionship and stuff, but that generates his marriage. It's so strong, and then to try and take that as a gateway to like, you know, extend it out when you say all of a sudden beans, it's like, oh, you know. Yeah, yeah, yeah, but to have that part of all beans. Yeah, you know. Same kind of responsibility. Yeah. It's like you have this responsibility for her now, right? I felt like that was Shantide, too. Report an error in the passage at 1:18:36 Highlight the passage at 1:18:36

1:19:01 Yeah, it was funny because like when Renee was talking about it. treating, generating the mind of devotion. Yeah, Report an error in the passage at 1:19:01 Highlight the passage at 1:19:01

1:19:14 it's like, it's almost like, don't even say the word, simply generate the mind of devotion. I mean, that's like, at that moment. Report an error in the passage at 1:19:14 Highlight the passage at 1:19:14

1:19:22 And it was, it was interesting because it really hit of like that, that idea of that, that, with that hint of like bodhicitta's like work, you're just, when you think of that other being suffering, I mean, it just, it's, yeah, it's unbearable, you know, and it just, to think. And on the one hand, it's like, oh my god, this is unbearable, but on the other hand, you have that part where you're thinking, this is what I need to feel like for everything, you know, that it's unbearable. Report an error in the passage at 1:19:22 Highlight the passage at 1:19:22

1:19:52 That's really powerful, yeah. Yeah. Anyway. Did you give her name to Charles? I did. Actually, yeah, I did. Well, I saw him later that, that was Tuesday morning, you know, yesterday morning, so the one time yesterday. Report an error in the passage at 1:19:52 Highlight the passage at 1:19:52

1:20:11 I think I sent you an email too because I wasn't sure. I sent you an email and I noticed we'd see Charles and he'd put it on the list. Oh, I maybe didn't get out. Anyway, yeah. So it was Tuesday or Wednesday? Well, it was just Thursday and Wednesday. Oh, no, no, no. It was Tuesday night and Wednesday. Yesterday morning. Yesterday morning. And Susan's out of town, so I didn't tell her until today because she was doing a presentation. Report an error in the passage at 1:20:11 Highlight the passage at 1:20:11

1:20:35 back. Report an error in the passage at 1:20:35 Highlight the passage at 1:20:35

1:20:46 Oh, that's smart. You know, until she was kind of done with what she was doing. But, you know... It's funny because I've done this so many times with people for decades. Even my mom, when my mom died, telling my sisters, don't grab her yet. but then kind of just there's something with a pet especially if you're the only one with them they're so dependent on you and then you're the only one with them there's not even any authorities Report an error in the passage at 1:20:46 Highlight the passage at 1:20:46

1:21:24 like you and I yeah I mean I wish I could actually be like that more with humans you know there's all this other stuff that comes into it and then it was just the simplicity of that other being Thank you. Report an error in the passage at 1:21:24 Highlight the passage at 1:21:24

1:21:39 mean, at least with Tibetan Buddhism, it's like there's so many things you can That's when our work gets started. We used to do all these prayers. Shantideva, Shantideva, Shantideva, Shantideva, Shantideva, Shantideva, Shantideva, Shantideva, Shantideva, Shantideva, Shantideva, Shantideva, Shantideva, Shantideva, Shantideva, Shantideva, Shantideva, Shantideva. Report an error in the passage at 1:21:39 Highlight the passage at 1:21:39

1:21:49 Yeah, so it was like I did some kind of like, then it was like, actually it was very kind of torn, but then it was kind of the, did a mess around her and went downstairs and did my practice, you know, back up and then kind of her up and stuff and talked the vet. Report an error in the passage at 1:21:49 Highlight the passage at 1:21:49

1:22:17 That's good though, just to leave that alone. Yeah, yeah. And the hard work too is to not, like, try and not grieve really heavily. Right, yeah, yeah. You're just like, oh! I know, I know. But, you know, you just kind of lay there and just sit, you know, some mantra in your ears. Report an error in the passage at 1:22:17 Highlight the passage at 1:22:17

1:22:39 Yeah, yeah. But then you still have one, right? So then do mantra in his ears. I always catch myself when I'm talking with Bodhi it's like no I should be doing mantras I should be doing tons of mantras in your ears so sometimes in the morning I'll just wake up and she likes being whispered to so I'll whisper mantras and then she's just like then she has some positive association with mantras sometimes he'll come down into my meditation room and sit with me or lay down so I think I'm going to take one of the extra dog beds and put it down there so it's a little bit easier for Report an error in the passage at 1:22:39 Highlight the passage at 1:22:39

1:23:12 Just hang out, yeah. No, I think Bodhi's getting a lot of good inference, actually. All right, so why don't we just, unless there's any other questions, why don't we just end with a meditation, some announcements at the end of that. But we'll just end with a little meditation and then probably end a little early. Some of you might recognize this one. Report an error in the passage at 1:23:12 Highlight the passage at 1:23:12

1:23:41 This is one that... We've done in the drop-in meditations before, it's the sphere of light meditation from Sangye Kadro's book, How to Meditate. But I thought it was like sort of a nice touch of time. Report an error in the passage at 1:23:41 Highlight the passage at 1:23:41

1:23:56 So just find your posture, most importantly extending your spine, having your shoulders back a little bit and relaxed. Sometimes we hold our shoulders up to our ears just to let them relax. Report an error in the passage at 1:23:56 Highlight the passage at 1:23:56

1:24:23 And then just taking some nice deep breaths and letting go of any conversations you were just having on the break. All the blathering that I've already been doing, any thoughts you're having about after class, just breathe them out, let them go. Report an error in the passage at 1:24:23 Highlight the passage at 1:24:23

1:25:03 And then when your mind gets sort of calmed down, visualize in this space above your head a small sphere of white light, about the same size as your head, Report an error in the passage at 1:25:03 Highlight the passage at 1:25:03

1:25:23 pure, transparent, formless, but Report an error in the passage at 1:25:23 Highlight the passage at 1:25:23

1:25:31 radiant and as bright as the sun. Report an error in the passage at 1:25:31 Highlight the passage at 1:25:31

1:25:43 And don't worry if you can't picture it sharply, just know that it's there. Report an error in the passage at 1:25:43 Highlight the passage at 1:25:43

1:26:06 And think that this sphere of bright light represents all the qualities of universal goodness, love and wisdom and Report an error in the passage at 1:26:06 Highlight the passage at 1:26:06

1:26:21 the fulfillment of your own highest potential. Report an error in the passage at 1:26:21 Highlight the passage at 1:26:21

1:26:41 And then visualize that it decreases in size until it's about an inch in diameter and it dissolves through the top of your head down into your heart center. Report an error in the passage at 1:26:41 Highlight the passage at 1:26:41

1:27:02 And from there it begins to expand again, filling your whole body. And Report an error in the passage at 1:27:02 Highlight the passage at 1:27:02

1:27:15 as it does, all the solid parts of your body begin to dissolve and become light. All of your bones, your organs, your blood vessels, tissues, skin, all becomes pure white light. Report an error in the passage at 1:27:15 Highlight the passage at 1:27:15

1:27:41 And think that all your problems and worries, all your obstacles, all your negative acts and negative thoughts, Also completely vanish and Report an error in the passage at 1:27:41 Highlight the passage at 1:27:41

1:28:02 you feel great joy and peace. Report an error in the passage at 1:28:02 Highlight the passage at 1:28:02

1:28:13 And every time any distractions arise, imagine them dissolving into white light. And Report an error in the passage at 1:28:13 Highlight the passage at 1:28:13

· · · silence, 1 minute

1:28:49 then concentrate on this experience of your body as being a body of light. Pure light, uncontaminated, indestructible. A body that feels nothing but bliss. It's Report an error in the passage at 1:28:49 Highlight the passage at 1:28:49

1:29:13 a perfect body and it's the most beautiful thing you can imagine. And Report an error in the passage at 1:29:13 Highlight the passage at 1:29:13

1:29:37 then imagine a mind completely free of every care or worry. Filled with peace and love for everyone. A mind that can reach to the farthest ends of space and know every existing thing. A Report an error in the passage at 1:29:37 Highlight the passage at 1:29:37

1:29:59 mind that looks into everything and sees its true nature. Report an error in the passage at 1:29:59 Highlight the passage at 1:29:59

1:30:25 And then think about the power that you have as this being of light. Report an error in the passage at 1:30:25 Highlight the passage at 1:30:25

1:30:34 The power to help all the people you love. The power to help everyone you don't even know. Report an error in the passage at 1:30:34 Highlight the passage at 1:30:34

1:30:48 Go and teach them. Show them how to become a being of light too. Report an error in the passage at 1:30:48 Highlight the passage at 1:30:48

1:30:58 Imagine yourself being able to send out forms. on light beams every direction from your heart. Report an error in the passage at 1:30:58 Highlight the passage at 1:30:58

1:31:22 is your future self, your ultimate evolution. Report an error in the passage at 1:31:22 Highlight the passage at 1:31:22

1:31:28 This is what you have the potential to become. Report an error in the passage at 1:31:28 Highlight the passage at 1:31:28

1:31:40 according to the Buddha, every one of us. exception can become exactly like this, So we dedicate Report an error in the passage at 1:31:40 Highlight the passage at 1:31:40

1:32:16 the merit from this class to each one of us being able to access These states of our mind that are so obscured right now, we Report an error in the passage at 1:32:16 Highlight the passage at 1:32:16

1:32:36 dedicate to each one of us fully awakening, fully perfecting our own minds and becoming enlightened so that we have the capacity to benefit every living being without exception. Beginning with ourselves. Report an error in the passage at 1:32:36 Highlight the passage at 1:32:36

1:33:00 And we dedicate it to David's dog, Amy. Is that her name? Yeah. Dedicate it to Amy so that she's... Has all of our energy, all of our merit for her transition into her next life. May she have a precious human life with a perfect opportunity to practice the Dharma. Report an error in the passage at 1:33:00 Highlight the passage at 1:33:00

1:33:31 Thank you. Sorry, this was yours. I kept it. So a couple of announcements. Oh, no, she passed away yesterday. Yeah. Report an error in the passage at 1:33:31 Highlight the passage at 1:33:31

1:33:48 So Charles was supposed to leave me a note, and I don't see it anywhere with the dates. Do you want to go get him and ask him? Just ask him the dates. In July, it's either the, I doubt if it's the first weekend since that's for the July weekend, but I don't know. It's either the first weekend or the second weekend. It's not up on the website yet. Oh, I'll be back. Very cool. I'll be back. Report an error in the passage at 1:33:48 Highlight the passage at 1:33:48

1:34:15 Please give to Veneral Chokyi. That's me. So her name is Chini, same Ch, which is Dharma, and then Ni. I don't know what Ni is. Report an error in the passage at 1:34:15 Highlight the passage at 1:34:15

1:34:27 Anyway, Chunyi, Dr. Diana Taylor, she's actually a psychologist, she just wrote a book called Breaking Free from Addiction and so she's going to do a workshop. The Obsessive Attached Mind, which I'm like, yes! She's doing something on visualizing in Tantra, I think, at Vajrapani, but I can't remember what weekend or when that is in July. Report an error in the passage at 1:34:27 Highlight the passage at 1:34:27

1:34:51 And I was begging Charles, I was like, I think that's going to be great, but how do we do addiction here? Let her do addiction, please let her do addiction. Because it's all just a matter of degree, right? Whether we're really addicted to drugs or whatever. When you get into this... Or breathing. Or breathing. Report an error in the passage at 1:34:51 Highlight the passage at 1:34:51

1:35:10 Or whatever you're addicted to. Food, sex, relationships, Facebook. Report an error in the passage at 1:35:10 Highlight the passage at 1:35:10

1:35:21 July 22nd through 24th. So I guess it'll probably be a Friday night and then Saturday and probably Sunday morning. But I don't know the times. So we'll get more information before Monday. And I'll announce it again on Monday. But yeah, so that should be great. She was actually here a couple years ago when she was writing the book. Report an error in the passage at 1:35:21 Highlight the passage at 1:35:21

1:35:40 Really sweet lady. She's from, I think, Tasmania, actually. South, South, South Australia. But yeah. So that should be good. And she has all these great little exercises and meditations and stuff, so it should be very interactive. And then this weekend, Geshe-la is giving some teachings to prepare for the Kalachakra. Report an error in the passage at 1:35:40 Highlight the passage at 1:35:40

1:36:04 I think even though they have not been announced as closed, I would assume that they're mostly for those people that are going. But if you're interested in coming, you could probably talk to... Charles to find out more details it's 9 30 to 11 30 on Saturday and 10 to 12 on Sunday I think that I think he's giving it sort of openly but I'm not sure how that would be but anyway I'm confused that that would be open, but then again, I'm sure we will also have people who just show up on Sunday morning not knowing what it is. Report an error in the passage at 1:36:04 Highlight the passage at 1:36:04

1:36:35 Right. I don't think they're taking vows. Hopefully not. And so Geshe-la is also going to D.C., so he won't be teaching on Sunday mornings the first couple weeks of July, but he's doing a text called Lama Tsongkhapa's Songs of Experience, which is basically a lamrim text, and it's a really beautiful lamrim text, and he'll continue that again when he gets back, so the end of July forward, although obviously not this. Report an error in the passage at 1:36:35 Highlight the passage at 1:36:35

1:37:04 This weekend in July. But it's a great one. So if you want to connect with Geshe-la and you don't want to get to the high levels of Buddhist philosophy that he's getting into on Wednesday nights, that's a nice one. On Sunday mornings, he'll be continuing Songs of Experience. Anything else? Any last questions? All right. Report an error in the passage at 1:37:04 Highlight the passage at 1:37:04

1:37:25 So you guys get off early. Report an error in the passage at 1:37:25 Highlight the passage at 1:37:25

1:37:30 Did you say sweet? Oh, yeah, homework. And this is yours. Report an error in the passage at 1:37:30 Highlight the passage at 1:37:30

1:37:39 Well, actually, I was thinking that the people that aren't here, like Daniel was one I had made one for. Are you going to continue the class, Sandra? Do you want the text? Last week we didn't have enough. And then I'll just keep this one for Daniel. It seems like there's somebody else. Oh, I know who else. Marcela. She's in Peru. But it's okay. We'll just make another one. Report an error in the passage at 1:37:39 Highlight the passage at 1:37:39

1:38:09 No, it's all right. I'll send her the electronic one now so she can get started. Report an error in the passage at 1:38:09 Highlight the passage at 1:38:09

1:38:16 And so did you guys buy the books that are out there yet? I mean, does anybody want to be notified when the books come in? I guess let me change the question. Does anyone want to be Fred? So I should write this down. Let's get a piece of paper and have you guys write that for me. If somebody has a piece of paper, start a list, and then I can just notify you when the books come in. Report an error in the passage at 1:38:16 Highlight the passage at 1:38:16

1:38:39 That would be great. I Report an error in the passage at 1:38:39 Highlight the passage at 1:38:39

1:38:43 want to send out how to start a daily practice. Report an error in the passage at 1:38:43 Highlight the passage at 1:38:43

1:38:52 Yes, so Monday, this Monday, in this very room, 7 o 'clock, 7 to 9, we will do our next week class. So then next Thursday, there will not be a class. You guys can go do something else on next Thursday. And you can read or meditate. Report an error in the passage at 1:38:52 Highlight the passage at 1:38:52

1:39:13 Exactly, Jessica. That's Report an error in the passage at 1:39:13 Highlight the passage at 1:39:13

1:39:22 a pencil. Report an error in the passage at 1:39:22 Highlight the passage at 1:39:22

1:39:26 He's got a pen. Yeah, yeah, put your name. Yeah. Intro to Tantra. There's one more left. There's one more left out there, Fred, so if you'd like to go ahead and just buy it, you're welcome to buy it. Jump right in. But anybody else that would want one, go ahead and sign up. Why don't you do email and phone, and then I'll leave it up to Janet. Report an error in the passage at 1:39:26 Highlight the passage at 1:39:26

1:39:53 She can call you. I Report an error in the passage at 1:39:53 Highlight the passage at 1:39:53

1:40:12 tore off a little note from the bottom of it. Report an error in the passage at 1:40:12 Highlight the passage at 1:40:12