Discovering Buddhism - Intro to Tantra (27 June 2011)

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8:27 Before you go down. Can you grab that clock? Let's Report an error in the passage at 8:27 Highlight the passage at 8:27

8:36 get up as it is for me, but even so, you never know. Report an error in the passage at 8:36 Highlight the passage at 8:36

8:44 Oh, this is embarrassing. Janet can't listen to me. Plug your ears. You're not allowed to. Report an error in the passage at 8:44 Highlight the passage at 8:44

9:00 No, you can't. Don't listen. I Report an error in the passage at 9:00 Highlight the passage at 9:00

9:11 don't care if you're working. I just don't want you to be there. Alright, so we're going to actually do that same meditation that we did last week on the clarity of the mind. Report an error in the passage at 9:11 Highlight the passage at 9:11

9:23 Because I think it's nice to remember. Mind is clear. Report an error in the passage at 9:23 Highlight the passage at 9:23

9:33 So just take three deep belly breaths and Report an error in the passage at 9:33 Highlight the passage at 9:33

10:07 just allow your body to arrive, your mind to arrive. Report an error in the passage at 10:07 Highlight the passage at 10:07

10:16 You can try that visualization that we did on the first night of breathing in fresh, clear awareness and breathing out all the sluggishness and distractions of your mind. Report an error in the passage at 10:16 Highlight the passage at 10:16

10:35 We're simply breathing in clear white light and breathing out dark smoke. We'll Report an error in the passage at 10:35 Highlight the passage at 10:35

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11:31 turn our awareness or our concentration onto our own mind. The clarity of our own mind Report an error in the passage at 11:31 Highlight the passage at 11:31

11:42 or consciousness is whatever it is that you're experiencing in the moment. Any Report an error in the passage at 11:42 Highlight the passage at 11:42

11:54 sensations in your body, your perceptions of the sounds around you, your perceptions of any smells, tastes, touch, Report an error in the passage at 11:54 Highlight the passage at 11:54

12:12 your thoughts and feelings. Report an error in the passage at 12:12 Highlight the passage at 12:12

12:24 The nature of any of these experiences is clarity, without any substance, without any form, without any color. Report an error in the passage at 12:24 Highlight the passage at 12:24

12:43 Pure, space-like awareness. Report an error in the passage at 12:43 Highlight the passage at 12:43

12:54 Try to place your attention, your concentration on this clear, pure nature of your own mind. Report an error in the passage at 12:54 Highlight the passage at 12:54

13:34 Another way to imagine the nature of your own mind is to create a mental image. Report an error in the passage at 13:34 Highlight the passage at 13:34

13:43 So imagine that you're lying on your back. On a hillside facing up into a clear, wide, spacious, empty sky. Report an error in the passage at 13:43 Highlight the passage at 13:43

14:05 Concentrate on this vast, unobstructed emptiness. Report an error in the passage at 14:05 Highlight the passage at 14:05

14:32 Imagine that this vastness comes down and embraces you and everything around you and everything becomes empty like space. Report an error in the passage at 14:32 Highlight the passage at 14:32

14:56 Mind is exactly like this clear, empty, vast space. Report an error in the passage at 14:56 Highlight the passage at 14:56

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15:32 from this vastness, then we motivate tonight's class. Report an error in the passage at 15:32 Highlight the passage at 15:32

15:42 gained from this class, understandings. insights, experiences? Report an error in the passage at 15:42 Highlight the passage at 15:42

15:51 the root of our enlightenment. direct cause of our own enlightenment can become awakened, fully enlightened beings the benefit of all living beings. Report an error in the passage at 15:51 Highlight the passage at 15:51

16:28 With Report an error in the passage at 16:28 Highlight the passage at 16:28

16:54 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 16:54 Highlight the passage at 16:54

17:26 I'm Report an error in the passage at 17:26 Highlight the passage at 17:26

17:33 just going to have us read the three principal paths, but it's not in the white book. I don't think I feel like passing out the gold book, so it's okay. I'm going to read a quote from it later, so it's all right. Report an error in the passage at 17:33 Highlight the passage at 17:33

17:47 So thank you, first of all, thank you for being able to meet tonight. We lost a couple. We lost Eleanor and Jessica on the way over for differing reasons. But anyway, I really appreciate it. I'm glad that most of you could come on in. There's room up front. Report an error in the passage at 17:47 Highlight the passage at 17:47

18:13 I was glad that most of you could change tonight, so thank you very much. Well, first of all, you might have noticed we did get the books in, so we got Introduction to Tantra just came today, so that worked out well. If anybody hasn't gotten a copy and would like one, you can get one on the break. I guess we'll have to figure out how to do that because Eleanor is not here. Report an error in the passage at 18:13 Highlight the passage at 18:13

18:41 Thank you. We have enough people here that probably know how to do it, but whether or not any of you feel like stepping up to the plate. Thank you, Jen. Any questions about the homework last week or any of the reading that you've been doing? Report an error in the passage at 18:41 Highlight the passage at 18:41

19:08 You can ask later, too, if something comes up. Anything? Report an error in the passage at 19:08 Highlight the passage at 19:08

19:18 I'm sure something will come up tonight. Report an error in the passage at 19:18 Highlight the passage at 19:18

19:23 So a couple of last little notes about Buddha nature that I didn't get in last week, or maybe I did, or maybe I just feel like I wanted to repeat. Report an error in the passage at 19:23 Highlight the passage at 19:23

19:35 I can't say enough about Buddha nature. Report an error in the passage at 19:35 Highlight the passage at 19:35

19:42 One of the things with Tantra is that we have to keep reminding ourselves of this premise that we have, that all of us have Buddha nature, but especially that we ourselves. Report an error in the passage at 19:42 Highlight the passage at 19:42

19:55 It's wonderful that everyone has it, but the one that we have trouble with the most is us. I can believe that the rest of you guys might become Buddha, but I'm not so sure about myself. Report an error in the passage at 19:55 Highlight the passage at 19:55

20:07 But with Tantra, what we do is we begin actualizing that Buddha nature now. That becomes our starting point. That's our reference point. And all those qualities that we associate with enlightenment. So, so, um, Report an error in the passage at 20:07 Highlight the passage at 20:07

20:29 Begin manifesting now, which is what happens when we arise as the deity, or is supposed to be happening when we arise as the deity. Report an error in the passage at 20:29 Highlight the passage at 20:29

20:39 And this is really important also when we have that visualization at the end of a meditation, especially a meditation on a deity, or many meditations actually that end with an absorption of the deity or the guru deity. The qualities of his or her mind with your mind blending, like Lama used to say, like pouring water into water. Report an error in the passage at 20:39 Highlight the passage at 20:39

21:06 No differentiation, no separation. So you get this sense of becoming one with all of the qualities and activities of that particular deity. But does it mean that our minds blend? No, it doesn't. Report an error in the passage at 21:06 Highlight the passage at 21:06

21:28 It's just a visualization to help us get out of that idea that our mind is really stiff and hard and unchangeable and I am what I am and all of that. It's getting away from that feeling. So there's lots of dissolving that happens in these visualizations and we'll get to that more when we talk about emptiness more because that's actually the word that Lama actually uses for emptiness is dissolving. Report an error in the passage at 21:28 Highlight the passage at 21:28

22:02 And what gets in the way of this, and I mentioned it a couple times last time, but I'm going to keep repeating it because this is the biggest obstacle for us is ordinary appearance. Our own especially, but also everything, everyone else too, obviously. That's a huge one. If we have a hard time seeing ourselves as having the qualities or the potential qualities of a deity, We definitely have problems seeing it in each other too, right? So we limit. We limit ourselves and we limit those people that we interact with. Report an error in the passage at 22:02 Highlight the passage at 22:02

22:42 And that limitation has been holding us back for lifetime after lifetime after lifetime. But the good news is that's just a bad mental habit. I mean, as Venomor Rubino would say, just like any of our other... Bad mental habits, we can shift them, we can change them. And that's all it is, is a bad mental habit. A habit of seeing ourselves as ordinary and incapable and all those other nasty things on the tape that runs through our mind. Report an error in the passage at 22:42 Highlight the passage at 22:42

23:19 It can change. The good news is it can change. Our mind is totally changeable. Report an error in the passage at 23:19 Highlight the passage at 23:19

23:28 Tantra works on transforming the mind on a couple of levels. It works on transforming the body on a couple of levels to the grosser levels, which are these kind of habitual ways that we see ourselves in each other, and then on a more subtle level of our mind, and almost like an energetic level of our body and our mind. Report an error in the passage at 23:28 Highlight the passage at 23:28

23:55 It is possible, and at this point we just sort of are taking the word of those who have a little bit more wisdom than us. Report an error in the passage at 23:55 Highlight the passage at 23:55

24:09 It's not David, right? David's not here tonight. It's almost at the same time. That's so funny. 722 instead of 727. Report an error in the passage at 24:09 Highlight the passage at 24:09

24:23 Anyway, what we take is sort of ordinary... 27th. Um. Report an error in the passage at 24:23 Highlight the passage at 24:23

24:29 Delusions are ordinary deluded states of mind and we're able to transform those into what Report an error in the passage at 24:29 Highlight the passage at 24:29

24:41 will eventually help us chop our delusions. So we're going to talk about that a little bit more tonight, but we're going to get into that tonight, especially the use of desire attachment and how that can be shifted and used for a positive thing instead of... keeping us in saṃsāra as it's usually want to do however it doesn't stay in its ordinary form we have to be careful to understand that so we're not just using ordinary and keeping it ordinary we're taking it as our and then we're transforming it Report an error in the passage at 24:41 Highlight the passage at 24:41

25:18 So there's a story from the Buddhist, the historical Buddha's life that... Lama Yeshe brings up in Introduction to Tantra and uses it as a starting point for this discussion about how a lot of times we tend to think that desire Report an error in the passage at 25:18 Highlight the passage at 25:18

25:43 attachment is a bad thing and that it's better for us to deny ourselves on the spiritual path. He talks about this a lot, actually not just in that book, but in a lot of his talks. I think he came across this idea when he got more and more Western students and this whole idea that we can't have pleasure now and that we have to deny ourselves. Report an error in the passage at 25:43 Highlight the passage at 25:43

26:07 If we're going to be religious, that we have to almost become Puritan. I think it's probably a little something to do with our heritage. Report an error in the passage at 26:07 Highlight the passage at 26:07

26:19 But according to Buddhism, That isn't where we're headed. We actually, having happiness, there's nothing wrong with having happiness. We just have to go about it in the right way. Report an error in the passage at 26:19 Highlight the passage at 26:19

26:32 So there's a story from the historical Buddha's life where he, after he left his, for those who don't know, the historical Buddha was originally a prince of the Shakya clan, which is why we call him Shakimuni Buddha. Report an error in the passage at 26:32 Highlight the passage at 26:32

26:48 And he was raised in this... and palatial estates. His father had been given a prophecy when he was an infant, I guess he had just been born, and basically he had been told that he would either become the best of the best of the kings, which is of course what he wanted him to be, or he would become an amazing spiritual leader. Report an error in the passage at 26:48 Highlight the passage at 26:48

27:15 Which he didn't want to be. So he basically kept him in this beautiful gold-lined prison, hoping that he would never see anything that would trigger the spiritual part of him. So they carefully kept everything from him that might trigger spiritual seeking. But it didn't work. His footman, basically... Report an error in the passage at 27:15 Highlight the passage at 27:15

27:46 Helped him sneak out on a number of different times and he saw a number of different things that triggered this exploration of the spiritual world. And he finally ended up leaving when he was about 30. He finally ended up leaving his family home and going off to practice. And he practiced with various teachers and he would always surpass them eventually and have to leave them behind. Report an error in the passage at 27:46 Highlight the passage at 27:46

28:16 And so he ended up meeting up with five practitioners of very ascetic qualities. And so he ended up staying with them and practicing for a long time, living on, you know, I think they said like a grain of rice a day or something crazy. And so he became more and more skin and bones. There's actually some tankas and some paintings painted of him in that time period when he's basically almost like a skeleton, just want to cope on. Report an error in the passage at 28:16 Highlight the passage at 28:16

28:47 And he finally realized that it wasn't working. This particular approach wasn't working. He did it for six years. But he felt like it was counter-effective because he wasn't able to meditate well. He wasn't able to practice by doing these different techniques. And so then there was the story of this young girl, Sujatha. Report an error in the passage at 28:47 Highlight the passage at 28:47

29:14 Who offered him this sort of rice, milk, porridge, juk, basically. And he ate it. And his fellow practitioners kind of were disgusted with him, you know, and thought he had given up. And in fact, he wrote him off at that time, although they come back into the story later, thankfully. He doesn't leave him behind. Nobody's ever forgotten in these stories. They always show up somehow. Report an error in the passage at 29:14 Highlight the passage at 29:14

29:40 But what he felt is what's important in this story and how it leads into Tantra. He felt that having food at that time not only gave him energy but actually filled him with bliss. Report an error in the passage at 29:40 Highlight the passage at 29:40

30:00 And so it sort of brought him back to life in a way. It woke up his mental and physical energy and his resolve. You know, to keep going. Anybody that's ever done a nunyeh has had this experience. Or any kind of a fast, I think, if you've done a complete fast. And then when you do introduce the food again, you sort of have this resurgence of energy and this feeling of bliss. Report an error in the passage at 30:00 Highlight the passage at 30:00

30:30 This feeling of bliss that comes. Anything is possible, you know. It's like, I can do it, yeah. So... He then, of course, then went on and got enlightened. He was able to go and sit in a single night as the story goes. He was able to attain enlightenment under the Bodhi tree right after this. So Lama Yeshe uses this in an introduction to Tantra to talk about the fact that this is one way that utilizing pleasure can actually bring, actually brings better results than... Report an error in the passage at 30:30 Highlight the passage at 30:30

31:09 Following this path of self-denial that so many of us in the West feel like we have to give up everything. So he gives a lot of teachings saying basically no, no, no. It's okay. Pleasure in and of itself isn't a bad thing. Our problem begins when we grasp at it. We want that pleasure. If you ever watch His Holiness or Lama Yeshe when they are in... Report an error in the passage at 31:09 Highlight the passage at 31:09

31:16 Um, and he, Report an error in the passage at 31:16 Highlight the passage at 31:16

31:39 Enjoying life, eating or enjoying company or enjoying the sun or enjoying a question or enjoying whatever it is that they're doing. They're fully present. They're having this delightful moment, but they're not grasping at it the way we do, which is the number one problem. Report an error in the passage at 31:39 Highlight the passage at 31:39

32:00 And then the other thing that we do, and I find this very interesting, and Tantra works with this one too, but we sort of just sink into it. We almost lose consciousness. So when we have pleasure, it's like we want to just numb out into that pleasure. If we have a nice hot bath, it's like our mind sort of turns off. Report an error in the passage at 32:00 Highlight the passage at 32:00

32:27 You can think about... you know whether Report an error in the passage at 32:27 Highlight the passage at 32:27

32:28 The image that I think works the best for me is like the baby on the breast. You know, the baby is just like going for it and then they just, you know, just almost like drunk on the mother's milk. Or you can think of the alcoholic with the bottle too. I mean, that same. You're just like going for it and going for it and going for it and the mind just sort of numbs out. The goal in Tantra is to keep the mind as... Report an error in the passage at 32:28 Highlight the passage at 32:28

32:57 Continuously as possible, clear, concentrated and happy, which is really hard to do. Think about the times that you've been your absolute happiest and it's almost like we just sort of zone out. We go into a zone out place. So we're trying to actually keep our mind very clear and very aware. And you can experiment with this too if you're ever having a massage or something like that. Try to keep your mind really fully present. Report an error in the passage at 32:57 Highlight the passage at 32:57

33:29 Just stay really aware and present. Don't just zone out. Just stay there in the moment. It's an interesting experience or an interesting experiment. At least I thought it was. Report an error in the passage at 33:29 Highlight the passage at 33:29

33:45 So according to the Buddha, As humans, we actually have this capacity to experience limitless happiness. And it's just, again, another habit that we have to break, that sort of what to do when we experience that happiness. There's nothing wrong with the pleasure. It's just that grasping and numbness when we sink into that pleasure that causes us all the problems that we get in saṃsāra. Report an error in the passage at 33:45 Highlight the passage at 33:45

34:17 So, um, Report an error in the passage at 34:17 Highlight the passage at 34:17

34:23 The sūtra approach basically talks about these deluded states of mind like all the different kleshas in Sanskrit, which is just another word for afflicted states of mind. Report an error in the passage at 34:23 Highlight the passage at 34:23

34:38 It's basically, from the sūtra approach, we want to get rid of them all and they're all basically poison. The tantra approach is, well, they are poisonous, but they are sometimes... Ways that you can use poison as medicine, if you know the right methods and if you're very careful. And so the tantric approach is how do we use these afflicted states of mind to basically clarify our mind, to clear up our mind, to help us awaken. Report an error in the passage at 34:38 Highlight the passage at 34:38

35:16 So when we look at the different, we don't have any actually, but when we look at the different tantric, These different images are called tankas. And we see the union of male and female deities. What that's talking about or what that's supposed to symbolize is basically the union of the two energies, the union of our blissful mind and the mind that is able to penetrate the nature of reality, so emptiness. Report an error in the passage at 35:16 Highlight the passage at 35:16

35:57 So it's bliss and emptiness in union. The female deity represents emptiness while the male deity represents that great bliss. So whenever you hear this term bliss, it really is a blissful state of mind, but we use that bliss to meditate on emptiness. So we're not just trying to have bliss. The subtlety of the mind that's experiencing great bliss allows it to Report an error in the passage at 35:57 Highlight the passage at 35:57

36:28 Eventually have a direct perception of emptiness. One of my teachers kept coming back to that, and actually Geshe-la has too. We use that bliss to meditate on emptiness. We can't forget that. Otherwise, it just becomes like ordinary happiness where we just numb out. We lose it. Our mind doesn't clear at all. And we get... Report an error in the passage at 36:28 Highlight the passage at 36:28

36:58 Well, we'll talk about tonight, we'll talk about sort of the different aspects of desire attachment that can come up in tantric practice too if we haven't dealt with them, the sort of problems with attachment that come up. Report an error in the passage at 36:58 Highlight the passage at 36:58

37:15 So ordinary attachment basically exaggerates whatever it is that we're attached to. So it exaggerates the qualities of whatever it is that we're attached to. So if we're attached to a piece of cake, then it exaggerates the qualities of the piece of cake. If we're attached to a person, then it exaggerates the qualities of that person. If we're attached to a place or a job or a drug, a TV show, whatever it is, we exaggerate the qualities of whatever that is. Report an error in the passage at 37:15 Highlight the passage at 37:15

37:59 thing is that we're attached to therein lies the problems because what ends up happening is we exaggerate those qualities and we create this projection that we place on top of whatever it is we are attached to And according to the Buddha, we do this all the time. You know, no matter what it is that we're attached to, this exaggeration quality happens. We do the same thing with anger and hatred too, of course. Report an error in the passage at 37:59 Highlight the passage at 37:59

38:38 We exaggerate the opposite. We exaggerate the negative aspects of that thing or person. So if I hate chocolate cake, then I heap all this other crap onto this object. And then I might be surprised if I tasted it and I liked it, right? Because I don't see it anymore for what it is. I'm only seeing my own projections about it. Report an error in the passage at 38:38 Highlight the passage at 38:38

39:04 So this level of distortion that we have for an object, by distorting its qualities, the thing itself becomes unrecognizable. Report an error in the passage at 39:04 Highlight the passage at 39:04

39:23 We're no longer seeing that thing itself. We're falling in love with that projection. We're eating a projection. We're driving a projection. Report an error in the passage at 39:23 Highlight the passage at 39:23

39:35 And so basically we have to examine ordinary desire attachment way before we can get into any... Any other use of desire attachment or we're going to bring the same qualities of desire attachment into Tantra. So this is why we spend a long time with all of the preliminary practices to Tantra before we just jump in because otherwise the same exact things will happen practicing Tantra and using desire attachment that happened with chocolate cake. Report an error in the passage at 39:35 Highlight the passage at 39:35

40:11 But it could get dangerous because the... We're supposed to be doing it for all beings. There's all these other kind of things on top of tantra that we're not really supposed to be leaping into it like we do the chocolate cake when it comes into the room or onto the table. Report an error in the passage at 40:11 Highlight the passage at 40:11

40:32 So with ordinary desire attachment, there's this other aspect that it usually is based on this feeling of incompleteness. I mean, a lot of us have spent years of our lives looking for... A significant other, a partner of some sort, or just something to fill ourselves up, to keep us feeling whole or complete, which is simply a lack of something in our own mind. Report an error in the passage at 40:32 Highlight the passage at 40:32

41:03 It doesn't actually exist that way. So when we do this whole projection thing onto somebody else, if we don't get that other object, that one that we're... Projecting all this stuff onto, then we're disappointed. But then even if we get the other object, we get bored or find a new one or are disappointed in it because it can't live up to all of our expectations that we ourselves created. Report an error in the passage at 41:03 Highlight the passage at 41:03

41:37 And the problem, according to Shakyamuni Buddha, actually lies in our mind. It's not that person or the chocolate cake or the cars. our fault it's our mind has created this not ours only all human mind does this all mind does this so So with Tantra, this same energy of desire attachment that usually propels us from thing to thing to thing is instead transformed into something that we can then focus on. Report an error in the passage at 41:37 Highlight the passage at 41:37

42:13 The nature of reality so that we can have a direct perception of emptiness. So the very thing that actually causes these sort of false projections to arise can chop those false projections. Report an error in the passage at 42:13 Highlight the passage at 42:13

42:32 So they actually liken it to like termite, the way termites are born into wood and then they end up... So it's like ordinary desire, ordinary desire attachment gives birth to this wisdom which ends up destroying the ordinary attachment. So the very thing that sort of gave rise to it, we chop it up. We're able to chop it up. But it's certainly not as simple as it sounds. Report an error in the passage at 42:32 Highlight the passage at 42:32

43:12 So Report an error in the passage at 43:12 Highlight the passage at 43:12

43:15 The experience of bliss that arises in our minds can allow our minds to just expand. Some of the meditations that I choose to, even this one on the clarity of the mind, I feel can give you an indication of some of the bliss that you can experience, that you can create in your own mind. They say with some of... Report an error in the passage at 43:15 Highlight the passage at 43:15

43:46 Some of these, even just with stronger and stronger concentration, which happens within Tantra as well as in the Sūtra methods, they say that the feelings of bliss that we experience out of our own mind is so far beyond what we can possibly imagine that the kind of enjoyment that we've had. Up to date will seem sort of gross and disgusting after we experience that. And that's even from the sūtra approach, just talking about calm abiding and special insight, the bliss and pliancy that arises in the mind as the mind gets more and more precise and able to hold itself on the object, which sounds like... Report an error in the passage at 43:46 Highlight the passage at 43:46

44:33 How could you even, you know, why would that be so blissful? Well, for one reason with concentration that it's so blissful is for that, you know, 30 minutes, an hour, four hours that your mind is single-pointedly placed upon something, your crazy mind is not arising. So you get a big break, you know, you're not having that monkey mind arising. But also... Report an error in the passage at 44:33 Highlight the passage at 44:33

45:03 With calm abiding and special insight, you're actually able to eliminate those things completely. So it's not just a temporary break that you get from the crazy mind, you're actually able to eliminate that mind completely, which definitely gives you space and happiness in the mind. Anyone that's ever gone on retreat, and I would assume some of you in the room have, Know that at least for that week, the mind starts being sort of a little more subtle and a little happier and a little more spacious just by giving yourself a break, by giving your mind a break from this world. Report an error in the passage at 45:03 Highlight the passage at 45:03

45:49 So we get a little taste of what it must be like. So it doesn't compare at all, of course, to the... Even if we adore chocolate cake, it doesn't even compare at all to having food that we really like or even having sex or even having something else that we really like that we use our body for. It's like a completely different type of well-being, actually. And again, we go back to that image of the baby at the mom's breast. Report an error in the passage at 45:49 Highlight the passage at 45:49

46:25 With ordinary desire we sort of become intoxicated by that pleasure and we just lose our awareness and we sort of sink into this stupidity like the baby on the breast. I like the baby on the breast, I like that idea. Report an error in the passage at 46:25 Highlight the passage at 46:25

46:40 So normally our experience of pleasure is sort of almost more constrictive. And this, the tantric experience of pleasure or bliss is... Report an error in the passage at 46:40 Highlight the passage at 46:40

46:54 Opening and freeing, you know, it's completely a different type. It's like it's doing the opposite. There's, with our ordinary experience of pleasure, there's not that sort of clear-mindedness and there's not wisdom. There's no wisdom. There's no sharpness of mind. So, Lama Yeshe, sorry to call Lama Yeshe, Shakyamuni Buddha. Report an error in the passage at 46:54 Highlight the passage at 46:54

47:25 I always give everybody a promotion. If we are able to keep our mind in this really pleasurable place when we are applying our concentration to a single object, it's like, as Renee was talking about, if we can fall in love with our object, even if our object is the breath, then it becomes pleasurable to keep returning to that object, right? Report an error in the passage at 47:25 Highlight the passage at 47:25

47:51 So then it makes attaining things like comma biting and single point of concentration. It's possible for us because we're using a mind of pleasure and bliss to actually place it on that object repeatedly so it becomes a pleasurable experience rather than, I'm going to go meditate on the breath again, see you later. Report an error in the passage at 47:51 Highlight the passage at 47:51

48:14 It's not like that. It's like every time you're sort of arising this pleasurable mind. When Venero René was talking about it, he was saying it's sort of like when we were in seventh grade and we were in love. For the first time, all we wanted to do was think about that person and think about all their qualities. And that's exactly what we have to do for our object. Report an error in the passage at 48:14 Highlight the passage at 48:14

48:38 Whether the object is a deity or whether the object is love and compassion or whether the object is the breath. And we just start thinking about all the different and incredible qualities of that object. And then we sit and place our mind on it. So then it becomes actually quite pleasurable. That's how in Tantra. Report an error in the passage at 48:38 Highlight the passage at 48:38

48:59 That's how we use these pleasurable minds to actually attain the same things that we would attain in sūtra teachings like calm abiding and single point of concentration. Report an error in the passage at 48:59 Highlight the passage at 48:59

49:16 So there are four classes of tantra. Each one of them is designed for a particular type of practitioner, you know, ranging from lesser to greater. And they are marked by this intensity or this developing intensity of desire that the practitioner is skilled enough to transform. So the way they describe it is in increasing levels of sexual intimacy. The first one is Kriya Tantra, which is action. Report an error in the passage at 49:16 Highlight the passage at 49:16

49:57 Kriya just means action tantra. And that blissful energy is the energy from merely looking at a partner. Just looking. Performance Tantra is the blissful energy that arises from exchanging smiles or laughter with a partner. Report an error in the passage at 49:57 Highlight the passage at 49:57

50:22 Yoga Tantra is the blissful energy that arises from holding hands. And highest Yoga Tantra... Is the blissful energy that arises from sexual union itself. So it's like ever increasing levels of bliss. Report an error in the passage at 50:22 Highlight the passage at 50:22

50:44 So there's another good quote from Lama Yeshe. This one I adore. Actually I think it's great. The practical question is how to make the techniques of tantric transformation work for us individually. Report an error in the passage at 50:44 Highlight the passage at 50:44

51:00 It's easy to talk in a general way about the theory and practice of Tantra, about taking desire as the path to enlightenment, but such talk is of little value. What is truly important to determine from a close examination of our own capabilities and experiences, the way we handle desirous energy at the moment. Report an error in the passage at 51:00 Highlight the passage at 51:00

51:23 We have to ask ourselves how much sensory pleasure we can handle without going berserk. So, I mean, how do you deal with the chocolate cake, you know? I don't think I do very well. I don't eat chocolate cake at the moment, but that's how I'm dealing with it, is just trying to avoid all, you know, whatever it is, trying to avoid all sugar. Report an error in the passage at 51:23 Highlight the passage at 51:23

51:47 So I'm going back to the sūtra approach, I think. It's just like keeping it out of my sight. How do I handle it if I, you know, if I'm left alone with it? Do I leap on it? Yeah, at this point. I think my ability to deal with desirous things is not so great, so I'm with the sutric approach right now. Report an error in the passage at 51:47 Highlight the passage at 51:47

52:10 We have to be honest with ourselves about what level of desire attachment we can work with. Otherwise, we just bring all of our same ordinary issues into the path. If we haven't worked with them before we enter Tantra, we just bring the same... um yeah Report an error in the passage at 52:10 Highlight the passage at 52:10

52:27 problems into the tantric path that we've been dealing with not just in this life but in all of our lives so we have to deal with them before so So that's why, before we start on Tantra, they usually talk about how we have to have a direct experience of the three principle paths, which is why I was going to read it tonight, but that's okay. Report an error in the passage at 52:27 Highlight the passage at 52:27

52:50 They talk about the three principle paths and Lama Yashi's book is split up where he takes each of these into consideration. I should call on one of you that's done a lot of these classes to tell me what are the three principle paths. Report an error in the passage at 52:50 Highlight the passage at 52:50

53:09 Is there anybody? I know Morgan knows it. He's just not going to say anything. John knows it. He's just looking away. You can do it. Pass John the mic. I know he knows it. Report an error in the passage at 53:09 Highlight the passage at 53:09

53:26 It's renunciation, bodhicitta. That's right. And wisdom. Yeah, the correct view. They usually say the correct view. Yeah, the correct view. Renunciation, bodhicitta, and the correct view of emptiness. So the quote I was going to read you out of, it's a different translation of the three principle paths, but I like that other, the older translation a little bit better. Report an error in the passage at 53:26 Highlight the passage at 53:26

53:46 Sorry, Rinpoche. Pabanka Rinpoche wrote the three principle paths, a really short. Lamrim, that covers these in detail. And he said, there's no way to turn your mind to spiritual practice unless you have renunciation from the very first. And there's no way for this practice to serve as a path of the greater way unless you have the desire to become a Buddha for the sake of every living being. Report an error in the passage at 53:46 Highlight the passage at 53:46

54:16 And there is no way to rid yourself totally of the two obstacles unless you have correct view. This is why these three attitudes were taught to be the three principal paths. Report an error in the passage at 54:16 Highlight the passage at 54:16

54:30 So they say with the three principal paths, it's not just like, well, actually the way they usually do it, and Geshe-la did this during the teachings this past weekend on the Kala Chakra, the way they usually say it is it's best you become a fitting vessel if you enter Tantra when you've actually had realizations of these three. Report an error in the passage at 54:30 Highlight the passage at 54:30

54:55 So realizations of renunciation, realizations of bodhicitta and realizations of emptiness. And then they say, but a middling level would be somebody who spent a long time contemplating them and has an intellectual understanding of renunciation, bodhicitta and emptiness. And at the very least, you should at least have some experience of them. Report an error in the passage at 54:55 Highlight the passage at 54:55

55:22 At least know what they mean. At least be able to raise your hand in class and say what they are. Or look away quietly, but at least you know it to yourself. Report an error in the passage at 55:22 Highlight the passage at 55:22

55:34 So renunciation, I think renunciation gets the worst rep in the West. Renunciation sounds like we have the mohair shirt on and basically we can't do anything fun, right? We can't. We can't eat normally, we can't drink normally, we can't even watch TV, we give up everything and we don't get to have any fun. That's what renunciation sounds like. Report an error in the passage at 55:34 Highlight the passage at 55:34

56:00 Lama Yeshe calls it emerging from saṃsāra, which I like a lot. It translates from the Tibetan into definite emergence, which I actually prefer more than the English word renunciation. um, rim, uh. Report an error in the passage at 56:00 Highlight the passage at 56:00

56:20 Renunciation means two things have to happen in your mind. One is you have to develop a disgust. That's a very strong word. A disgust with this samsaric existence based on, oh Rinpoche goes into great detail. He says it has to become like used toilet paper. So not just like, oh no, this isn't any good. It's more like, ugh, you know, like totally disgusted. Report an error in the passage at 56:20 Highlight the passage at 56:20

56:49 The reason is that we get it how the nature of saṃsāra is suffering and the second part of it is that there is something else. So it's not just to develop a disgust or to get fed up because sometimes all of us get fed up. If we have loved ones that die or life gets really hard for some reason, we might get it that Report an error in the passage at 56:49 Highlight the passage at 56:49

57:20 You know, saṃsāra is suffering. But then when things turn around or enough time goes by, then we can try to make saṃsāra fun again. Or we think we're making saṃsāra fun again. So we have to know that there's something else beyond saṃsāra. And we have to want to get out of this cycle. So saṃsāra, again, is not a place. You know, the center is not, well, maybe sometimes the center is saṃsāra. Report an error in the passage at 57:20 Highlight the passage at 57:20

57:52 It's not like the center is not saṃsāra and your home life or your life on the streets is saṃsāra. It's not like that. It's not like you leave saṃsāra and go somewhere else. You know, saṃsāra is our mind. Report an error in the passage at 57:52 Highlight the passage at 57:52

58:11 And specifically, saṃsāra is a condition, I should say. Our mind actually, unfortunately, is representative of that condition, but saṃsāra is a condition. It is the condition of having to take a stream of impure parts forced on you by your karma and kleshas over and over and over again. So I'll say that again. Saṃsāra is the condition of having to take a stream of impure parts forced on you by your karma and kleshas over and over and over again. Report an error in the passage at 58:11 Highlight the passage at 58:11

58:54 So renunciation is wanting to give that up. A continual stream of impure parts, i.e. our aggregates, that are forced on us by our karmincletias. We don't have any choice at this point. We just keep blindly following our karmincletias into one life after the next. Bodhicitta is this mind that wants to get fully awakened or enlightened or become a Buddha, all synonyms. Report an error in the passage at 58:54 Highlight the passage at 58:54

59:34 In order to help all other living beings get out of this mess too. So we can't possibly get to that state until we realize it's a mess that we want to get out of. We can want to help people and we need to want to help people at this level, in this moment, right now. But we can't truly help them unless we really see that we're in the same mess ourselves. Report an error in the passage at 59:34 Highlight the passage at 59:34

1:00:02 And why it's a mess and that there's something else. So we can't possibly generate the mind of bodhicitta without first generating the mind of renunciation. Bodhicitta is simply the exact same mind trained on all other living beings. Report an error in the passage at 1:00:02 Highlight the passage at 1:00:02

1:00:19 know, I think lot of Western... Westerners are excited about bodhicitta and want to run around and help people, but nobody in this room. I think a lot of us, I did, I was more attracted by bodhicitta. Report an error in the passage at 1:00:19 Highlight the passage at 1:00:19

1:00:36 But we can't possibly generate bodhicitta without first really getting our own situation, what kind of a mess we find ourselves in. So we have to spend time on renunciation. Report an error in the passage at 1:00:36 Highlight the passage at 1:00:36

1:00:50 And the correct view of emptiness is seeing things as they really are, like really seeing how our mind causes things to appear in a certain way that we believe 100%, and that's not the way things actually exist. So we have to understand that things don't exist in the way that our mind tells us that they do. Report an error in the passage at 1:00:50 Highlight the passage at 1:00:50

1:01:17 So we'll talk more about that one in the classes that follow the break. Why do we need these three minds? And again, you have to have actual experience with these minds, not just understanding intellectually what they mean. Tantra is known as a result vehicle, and these three are the cause. Having these three in your mind, imbuing these three. Report an error in the passage at 1:01:17 Highlight the passage at 1:01:17

1:01:45 Renunciation, bodhicitta and the correct view of emptiness in your mind act as the cause. Otherwise, you can just try all these different great tantric visualizations and practices and there's no result. And that unfortunately has been many... Lifelong practitioners that never really took the time to imbue their mind with the three principle paths first. They just sort of leapt into tantric practice too early or without enough training or without proper training. Report an error in the passage at 1:01:45 Highlight the passage at 1:01:45

1:02:20 But the good news is if you imbue your mind with these three principle paths, even if you never enter tantra, you'll also have results because these three are all you really need. Report an error in the passage at 1:02:20 Highlight the passage at 1:02:20

1:02:36 Again, with saṃsāra, if saṃsāra is this condition that we are forced to take this stream of impure parts over and over and over and over again, the result of this condition is suffering. And everything associated with this experience is also suffering. So ultimately, you know, my body is saṃsāra, this paper is saṃsāra, pen is saṃsāra. Report an error in the passage at 1:02:36 Highlight the passage at 1:02:36

1:03:07 I'm using all those same examples. The cup is saṃsāra. It's all the ones that are close by. The clock is saṃsāra. I am saṃsāra. Report an error in the passage at 1:03:07 Highlight the passage at 1:03:07

1:03:22 My headache is saṃsāra. I woke up with a migraine today. All of those experiences are saṃsāra. So it's not like I am leaving. Report an error in the passage at 1:03:22 Highlight the passage at 1:03:22

1:03:39 Saṃsāra and arriving someplace else and not taking all those other things. Right now, unfortunately, because my mind is saṃsāra, then everything about me and my environment and all of my rebirths is also samsaric. Report an error in the passage at 1:03:39 Highlight the passage at 1:03:39

1:03:53 But just like in science, everything transforms, right? Energy transforms. Things are constantly changing and transforming. And I can be here in the same room with you and not having a samsaric experience of it. Which is what happens with Buddhas. They might look like your sister, but they aren't necessarily having the same experience as you are of what seems to be what everybody's experiencing, right? Report an error in the passage at 1:03:53 Highlight the passage at 1:03:53

1:04:23 So, for example, if His Holiness the Dalai Lama is in Washington, D.C., his experience of Washington, D.C. might be thoroughly different than mine. Report an error in the passage at 1:04:23 Highlight the passage at 1:04:23

1:04:33 Actually, I can say it will be thoroughly different than mine, even without knowing what his mind is like. But yeah, and I like DC. I'm from DC. I'm just meaning, you know, our experience of ordinary reality currently is very different than a fully awakened or even a highly evolved being's experience because their reality is different, which gets into emptiness. Report an error in the passage at 1:04:33 Highlight the passage at 1:04:33

1:05:02 So... Again, karma and kleshas I mentioned. I'm trying to remember these different Sanskrit words. When I say these different Sanskrit words, I don't want to assume that everybody knows what they mean. Karma is action, really. It translates to action. It's like a movement of the mind and whatever that movement motivates. Report an error in the passage at 1:05:02 Highlight the passage at 1:05:02

1:05:21 So that movement of the mind then motivates actions of your body and your speech. And those become karma too. Kaleishas are your bad thoughts, basically. It's your unskillful thoughts. Afflictive emotions, I also like. His Holiness uses disturbing emotions, mental afflictions, delusions, all those states of mind that we either recognize as negative. Report an error in the passage at 1:05:21 Highlight the passage at 1:05:21

1:05:58 Like hatred, jealousy, anger or that we don't like attachment and ignorance. We might not see those as negative. But they cause us to act and then when we act we create karma and then when that karma ripens we suffer. Report an error in the passage at 1:05:58 Highlight the passage at 1:05:58

1:06:14 And that is what keeps us circling in saṃsāra. So when people have this idea that renunciation means giving up everything, it's important to know that renunciation Means understanding how karma and kleshas work to keep us suffering and deciding to give that suffering up forever. That's really what you're giving up with renunciation. Which is why I like the term definite emergence better. And how do you develop renunciation? Report an error in the passage at 1:06:14 Highlight the passage at 1:06:14

1:06:48 You develop it through constantly contemplating and studying this stuff and contemplating it and meditating on it. There's no shortcut to developing. Report an error in the passage at 1:06:48 Highlight the passage at 1:06:48

1:06:58 So there's different meditations that we can do and that's what we're going to talk about after the break. Especially those on precious human rebirth and on death are supposed to be the strongest to helping us develop renunciation. Any questions so far on any of the stuff that I've just been talking about? Report an error in the passage at 1:06:58 Highlight the passage at 1:06:58

1:07:27 Classes? Sure. then, wait, can you? Report an error in the passage at 1:07:27 Highlight the passage at 1:07:27

1:07:31 The question was, can you repeat the four classes of tantra? Report an error in the passage at 1:07:31 Highlight the passage at 1:07:31

1:07:37 Action, action or kriya tantra, performance tantra, yoga tantra, and highest yoga tantra. Most of what we see now are action or highest yoga tantra. We rarely see anything in yoga tantra, very, very rarely performance tantra. Most of those are sort of dying out, unfortunately. Report an error in the passage at 1:07:37 Highlight the passage at 1:07:37

1:08:09 So mostly what we see is action in highest yoga tantra. An example of action tantra would be Medicine Buddha or Forearm Chen Resig. Report an error in the passage at 1:08:09 Highlight the passage at 1:08:09

1:08:26 I think just practitioners don't exist. Anymore that are keeping them going. There are practitioners like Geshe-la who knows, for example, when he teaches really high texts like Grounds and Paths of Secret Mantra, which he taught here as part of the basics program over probably at least three years. Report an error in the passage at 1:08:26 Highlight the passage at 1:08:26

1:08:53 So he knows the ins and outs of them and he knows, you know, How they work and what the texts are that are covered and what the tantras are that are involved in each level. But he's not practicing them himself. So those practitioners are dying out, at least within the Galupa tradition. You hardly ever see those tantras offered anymore. Report an error in the passage at 1:08:53 Highlight the passage at 1:08:53

1:09:20 Any other questions? Report an error in the passage at 1:09:20 Highlight the passage at 1:09:20

1:09:34 Before we can develop bodhicitta, we must be in renunciation. The things that causes us pain and suffering. But can you, for instance, it seems to me that the more I learn and begin to renounce on some small level, that on some... On some small level, I'm able to generate bodhicitta from others. It's a spiral thing. Yeah, it is going simultaneously. Report an error in the passage at 1:09:34 Highlight the passage at 1:09:34

1:10:04 Same with emptiness, of course. Your understanding of renunciation and bodhicitta are enhanced by an understanding of emptiness. Report an error in the passage at 1:10:04 Highlight the passage at 1:10:04

1:10:15 So yeah, that's why we sort of do all of them simultaneously. I think especially bodhicitta and emptiness almost all the time. Report an error in the passage at 1:10:15 Highlight the passage at 1:10:15

1:10:26 You know, the way that we motivate is always from a place of bodhicitta, even if it feels contrived, and it is at our level, it's contrived, and that's okay. Report an error in the passage at 1:10:26 Highlight the passage at 1:10:26

1:10:38 And then always trying to remember emptiness as well, even if we don't fully understand it yet, you know, that's okay. What we don't do so much, I think, is remembering renunciation. And since it's vitally important, then I don't really know why. But yeah, you're right. We sort of have to simultaneously work on all three. It's not like you just keep perfecting renunciation before you can move on. Report an error in the passage at 1:10:38 Highlight the passage at 1:10:38

1:11:05 You've got to do them all. Yeah, that's a good point. Do Report an error in the passage at 1:11:05 Highlight the passage at 1:11:05

1:11:14 you have a question or are you just looking puzzled? Report an error in the passage at 1:11:14 Highlight the passage at 1:11:14

1:11:23 I think my question would be premature because I just have a feeling that it's going to be addressed. As we go through the rest of the weeks in the class, from doing the reading, I thought it was really interesting that we're talking about using the energy of desire. But up till now, so much of what I've studied and read was kind of the opposite. And I was thinking of putting that in context with the monastic tradition. Report an error in the passage at 1:11:23 Highlight the passage at 1:11:23

1:11:50 And that if tantra is so powerful and this shortcut to enlightenment, then why are there so many... I'd call them restrictions on monastics, for example. Like if you can use all this desire to your benefit, it's still at the poisonous state, unfortunately. For most of us, it's still at the poisonous state. Yeah, I mean, I think the strongest reason, the strongest advertisement for monasticism is basically to develop concentration because the biggest obstacle to single-pointed concentration is desire attachment. Report an error in the passage at 1:11:50 Highlight the passage at 1:11:50

1:12:22 That's usually, that's what makes the excited mind. That's the basis of the excited or agitated mind. But yeah, we'll get to that. Two separate approaches. This is the sūtra approach. All of monasticism comes under the sūtra approach. However, it can be useful in this life to get us to the point of concentration and renunciation to then be able to move into both Strengthening bodhicitta and emptiness, but also into the tantra. Well, that's helpful because I hadn't realized that the monastic was officially part of the sūtra approach because I had the understanding that there are people who are in the monastic tradition or the saṅgha that are practicing or participating in the tantric teachings. Report an error in the passage at 1:12:22 Highlight the passage at 1:12:22

1:13:21 There are, yeah. But officially... It's part of the Vinaya teachings, which is like the first turning of the wheel of Dharma. It's definitely from the sūtra rather than the later teachings, the more advanced teachings, which were tantra. They're always considered more advanced. So when you're looking at the levels of vows, for example, the Pradhimoksha vows are considered lesser to bodhisattva and tantric vows. Report an error in the passage at 1:13:21 Highlight the passage at 1:13:21

1:13:47 It's okay. Every time I hear it ring, even though it doesn't even remotely sound like mine, I always think it's mine. I'm like, oh God, that would be horrible. No, it's much better when it's the students. Has that ever happened? That would be so horrible. Yeah, so they are considered. Yeah. It's like, go on, go on. You guys talk about emptiness for a while. I'm going to take this call. Yeah. Report an error in the passage at 1:13:47 Highlight the passage at 1:13:47

1:14:00 You just answer your phone. Report an error in the passage at 1:14:00 Highlight the passage at 1:14:00

1:14:13 yeah, um, uh, the, um, There are many levels of vows, but they are basically called the three sets of vows. Ordination vows are also considered the same as lay vows. There are higher levels of pradhimoksha vows, but they are in the same set of vows, pradhimoksha or liberation vows, and then bodhisattva vows, and then tantric vows. Report an error in the passage at 1:14:13 Highlight the passage at 1:14:13

1:14:40 And in some ways, Those vows are subsumed. There are a number of bodhisattva vows, actually, where once we get to a certain level, if we have to, we have to break those lower vows in order to keep our bodhisattva vows. We have to be highly, highly realized before we get to that point. And as one of my teachers says, don't kid yourself. But it's important to know that. Report an error in the passage at 1:14:40 Highlight the passage at 1:14:40

1:15:10 So, for example, actually just on a common way of talking about it, there are certain restrictive vows for nuns especially, but I think for all of them, that worked kind of in the monastery, but they don't so much work in the modern world. And I remember Venmo Rubina often saying, you know, okay, now my bodhisattva side is coming out. I have to go do this, you know, because it benefits more people. Report an error in the passage at 1:15:10 Highlight the passage at 1:15:10

1:15:35 So I have to do whatever is going to benefit more people. So she would have to make those kind of decisions. You know, all the way along, whether or not she was awesome or highly realized than me. But yeah, so yeah, so they are divided up sort of in that way, but a number of us hold all of them. And so then you're left with trying to do the best you can with keeping all those bowels, you know. And their scene actually, you know, Gisela actually talked about this a little bit yesterday. Report an error in the passage at 1:15:35 Highlight the passage at 1:15:35

1:16:06 One person questioned, well, if those higher valves sort of subsume the lower valves, then why do we take the lower valves? And he said there's kind of two schools of thought, and one is, I think, now I forgot, I think it's Atisha on the lamp for the path, actually. He said basically that it was really good to do it in this order, like you're building a proper foundation. And that's the method that His Holiness the Dalai Lama takes. Report an error in the passage at 1:16:06 Highlight the passage at 1:16:06

1:16:32 And that's every teacher I've ever heard always says. It builds a strong foundation. Just like studying the lamrim and the sūtra teachings builds a strong foundation for tantra. So that kind of makes sense to me. And I forgot now the other one because he didn't go with that approach. I think it was something like... Report an error in the passage at 1:16:32 Highlight the passage at 1:16:32

1:16:51 Now I can't remember. I can't remember what the second approach was, but I just remember the one that His Holiness and Geshe-la went with. I was like, okay, delete. I don't have to keep that one in my mental. Continue. But does that make sense a little bit? And then we will talk about it in more detail. Report an error in the passage at 1:16:51 Highlight the passage at 1:16:51

1:17:10 Yeah, yeah, it does. And it also reminds me of the thing I've heard from a lot of different teachers is that... The Buddha taught to what individuals needed, so you may take away different practices or different teachings based on where you are at any given time. I had always heard that there were dangers to entering Tantra too early, and I thought that was mostly about the visualization and seeing yourself as a deity or something like that. Report an error in the passage at 1:17:10 Highlight the passage at 1:17:10

1:17:40 I didn't know about this aspect of it, about transforming desire, but I can see that just considering... My ordinary life, that would be even more dangerous in terms of trying to use the energy of desire but in a constructive way. And we'll also talk about one of the others, of course, is entering into a relationship with a guru, which if you're not ready for, then it's probably best not to do it, you know. Report an error in the passage at 1:17:40 Highlight the passage at 1:17:40

1:18:04 I mean, you know, because you really have to entrust somebody with your practice, and so you have to be willing. Once you enter, then there's no turning back, so it's really better to think about it first. So we'll talk about that too, for sure. So why don't you guys take a break. Report an error in the passage at 1:18:04 Highlight the passage at 1:18:04

1:18:34 Hey, Liza, I have a question for you. Report an error in the passage at 1:18:34 Highlight the passage at 1:18:34

1:18:43 So Eleanor isn't going to be able to do the Thursday night. I'm wondering if you might be willing to do that. Because you're going to be traveling, so you're going to be actually missing the class. I thought maybe. So, July 6th to the 26th. Yeah, yeah, yeah. I'm gone though through the, so the 21st it would just be the one, yeah. Report an error in the passage at 1:18:43 Highlight the passage at 1:18:43

1:19:07 I don't want to do after that. And then for August, I'm going to have to do so much as these are letting me put my dinner around again. So I'm going to take a break in August. I'm, like, taking a flight, like, right after this class, a little fourth, and then coming back in the 17th. So it's a little... It's kind of like what mine is, actually. Oh, for August, for August. Yeah, it's all right. So I, so, but But you you have have the the email email of, of, like... like, the dates, but I didn't also know. Report an error in the passage at 1:19:07 Highlight the passage at 1:19:07

1:19:37 Send me for Thursday. Yeah, yeah, that would be helpful. Because I think what we'll just do is I'll just ask, you know, because some of the other people have done the desk. Yeah, yeah. Because Emily's class is, and I think that's supposed to be for energy. I think over the break, I'm just going to be busy. Justin's really busy, She actually leaves tomorrow for somewhere. Report an error in the passage at 1:19:37 Highlight the passage at 1:19:37

1:19:56 New York. Oh, that's right. She's going to see. Because she's going to see Raveena, too. Oh, cool. Yeah, yeah. I forgot. It was New York. But She might be able to do, especially between her and David, maybe they could just alternate just to limp through this class and we'll try to find somebody. So now that I have you, I have a breathing question. Oh yeah? How do you develop passion for your breath? Report an error in the passage at 1:19:56 Highlight the passage at 1:19:56

1:20:28 Oh, actually, it was a weird little Report an error in the passage at 1:20:28 Highlight the passage at 1:20:28

1:20:43 I think this is amusing. Right, right. It's sort of thing. I really need to take Report an error in the passage at 1:20:43 Highlight the passage at 1:20:43

1:20:54 It takes a couple of those to keep the habits to like when I was eight, I my nose. So I deviated the septum. And I think like my is up. It's sitting, I get, I'm I'm trying trying to. to do the thing the Lama Yeshu brought for Yeah, we're gonna do that in here too. But it's so clear on this side, and I feel like it's barely getting carried on this side, and it kind of, and I guess you just have to, like, kind of work with it, and it kind of makes me freak out. Report an error in the passage at 1:20:54 Highlight the passage at 1:20:54

1:21:35 It feels so icky. Yeah, Yeah, no, I mean, I actually sort of have that too. I don't know, I've never been diagnosed with a DVA conception, but I do have, it is much easier to breathe on one side than the other. And for the longest time, I actually couldn't even feel the breath in order to watch the breath. Like, I couldn't even feel the breath on that one side. So I kind of experimented with different. Report an error in the passage at 1:21:35 Highlight the passage at 1:21:35

1:21:55 You know, places where the breath could be and stuff like that. Report an error in the passage at 1:21:55 Highlight the passage at 1:21:55

1:22:01 I would say don't try that one yet until we talk about it in class and then let's see what comes up because other people probably have worked with similar issues. Yeah, it's like when it's this side, even when I'm just breathing normally, I'm starting to feel like the back of my throat, and that's totally blissful, like, and it's just this, from this one. Report an error in the passage at 1:22:01 Highlight the passage at 1:22:01

1:22:26 Actually, now that I'm sitting here with you. Well, that's the other thing, too, is that sometimes we are sort of, it's that sort of type A loony thing that happens where we're so focused and then when we actually relax and just believe it's there. Just like with the sphere of light, if we don't, like, oh my god, I can't see it. No, no, she's moving on and I can't see it yet, you know. Then instead it's kind of like it just begins to arise, like the details begin to arise. Report an error in the passage at 1:22:26 Highlight the passage at 1:22:26

1:22:56 So just kind of believe that the breath is there, even though it doesn't feel the same on either side. And then don't focus so much on what's not working, you know. Just believe it's there. But yeah, maybe just wait until we do it. was also trying to do, like, pause and, like, freaking out. Not freaking out, but I'm like, what the heck? It doesn't feel blissful. Report an error in the passage at 1:22:56 Highlight the passage at 1:22:56

1:23:23 Like, I'm supposed to wear it. Give it time. Yeah. Give it time. Give it time. But, I mean, yeah, a little bit. Like, today, actually, it was pretty cool because it was the first time in a long time that I actually, like, had a single point of Thank you. Oh, it's happening, it's happening. Right, right, right, and then it pulls you out of it. Report an error in the passage at 1:23:23 Highlight the passage at 1:23:23

1:24:11 That's good, that's good. Report an error in the passage at 1:24:11 Highlight the passage at 1:24:11

1:24:18 Oh, I think it was supposed to be 99 and then weird, it kind of comes and goes. Report an error in the passage at 1:24:18 Highlight the passage at 1:24:18

1:24:01 I'm agitated, but it's okay. Sometimes I think I'm like in denial or like just telling myself it's okay, but it seems to me. It's not for me. Report an error in the passage at 1:24:01 Highlight the passage at 1:24:01

1:24:14 How much is the cost? Or something. Report an error in the passage at 1:24:14 Highlight the passage at 1:24:14

1:24:20 A discount for members. Report an error in the passage at 1:24:20 Highlight the passage at 1:24:20

1:24:28 Thanks, John. Yeah, I don't think we have any current volunteers. It's neither David or Jessica are here. Report an error in the passage at 1:24:28 Highlight the passage at 1:24:28

1:24:41 I did from last week. I did this afternoon. And then I came after this class. Yeah, no, that's okay. Yeah. something. Report an error in the passage at 1:24:41 Highlight the passage at 1:24:41

1:24:53 Yeah, yeah, yeah, sure. Report an error in the passage at 1:24:53 Highlight the passage at 1:24:53

1:24:58 Are you going to hear my story? Huh? You want to hear my story? Yeah. So those weren't the same light bulbs. For the tall one. Okay. The balisk, or whatever it's called. You're so careful. I know. I know. Well, fortunately they fit, but the other ones are like that with this huge globe on top. Yeah. But I have no proof of that anymore, because when I was screwing it in at about six feet, I dropped it and the entire thing shattered in all directions. Which was an interesting experience because I got to examine some old mental crap about my dad yelling at me. Report an error in the passage at 1:24:58 Highlight the passage at 1:24:58

1:25:42 It was just this whole thing, this whole channeling that, you know, you're stupid. Blah, blah, blah stuff coming out. Yeah, it was very interesting, so I had to examine all that. And I got to bring it up in my study group. It's amazing how fast it can come out. I know. Well, I finally was just like, you know, actually, it has nothing to do with your capacity to do anything. Report an error in the passage at 1:25:42 Highlight the passage at 1:25:42

1:26:02 You simply dropped a light bulb, and there's no larger meaning here. And it was very freeing. I was like, wow. So then I had to bring it to the Demystifying Tantra Study Group. But, um, And I had to get it up really fast before Bodhi kind of walked through it. That was my biggest fear too. And then I discovered it's like really, and it turns out there's mercury in it, which I sort of wonder if we, I'm sure we both were totally exposed because I didn't figure that one out for like two days. Report an error in the passage at 1:26:02 Highlight the passage at 1:26:02

1:26:32 But anyway, so then I just put one of the new ones. I was like, gosh, I hope it works. It's like, I think that was also 85 watts versus 75 watts. So it's a little bit less bright, but totally worked. So I thought, well maybe it's good, I never even tried the other ones, so I never thought how wonderful that was. I just tried the one that I have lots of. And all the other ones, and everything, and we have like a ton of those too, actually it turns out we have a bunch here at the center. Report an error in the passage at 1:26:32 Highlight the passage at 1:26:32

1:26:58 So I was just kind of like, I have to let Gina know how this whole thing works. I was just like, great! And I had already put together the other thing, and you know, the other one, and it was just the final thing of like, you know, screwing it in, and then it just went. And it was, you know, when it's that high up and it comes down, and it was even on carpeting, but it was just like, and of course. And then there's that moment when you know it's happening before the crack. Report an error in the passage at 1:26:58 Highlight the passage at 1:26:58

1:27:22 Right, right. I know, and I'm just like, you know. And Bodhi's just like, you know, little ears going. Report an error in the passage at 1:27:22 Highlight the passage at 1:27:22

1:27:34 Oh, I know, I was just like, it was just crazy. And then I was laughing about it within, you know, ten minutes of it, but certainly not the first ten minutes of it. I was like, oh, God. But ultimately. Do you have the light that you thought you wanted? Yeah, and you were totally right. I was telling Maria about it because I said Gina was like, and I forced Gina to go, and she didn't really necessarily want to go, but I made her go, and I was really happy that she went because she was like my personal shopper. Report an error in the passage at 1:27:34 Highlight the passage at 1:27:34

1:27:57 Judging your choices. She was totally, she was like, well, look, if you want a lot of light in the room, you need it to be a tall one. Let's look at this one, and then let's look at this one. It's like, I know you like the look of that lamp, and it is cheap, but... Report an error in the passage at 1:27:57 Highlight the passage at 1:27:57

1:28:15 Is that any broken? I don't know that one. What's the... Report an error in the passage at 1:28:15 Highlight the passage at 1:28:15

1:28:22 Well, I certainly did that. Report an error in the passage at 1:28:22 Highlight the passage at 1:28:22

1:28:29 That's right, yeah, yeah, yeah, that's right. The light bulb's already broken, right? Report an error in the passage at 1:28:29 Highlight the passage at 1:28:29

1:28:40 Oh, and that one reading, the reading lamp is really, really nice, because I actually can put it over my chair, too, and it just, everything is bright, yeah. opposed to the one that went for ikea and it's the one that was really cheap we're like oh maybe that one it was made of aluminum it was like this Report an error in the passage at 1:28:40 Highlight the passage at 1:28:40

1:29:00 we're just like oh maybe not maybe there's a reason this one's $16.99 right Report an error in the passage at 1:29:00 Highlight the passage at 1:29:00

1:29:11 know she tried to get out of it and I wouldn't let like, please, you have to go. I need your help. Okay. Report an error in the passage at 1:29:11 Highlight the passage at 1:29:11

1:29:38 So Report an error in the passage at 1:29:38 Highlight the passage at 1:29:38

· · · silence, 1 minute

1:30:22 there's several... There are meditations that traditionally we use to develop renunciation. The one on precious human rebirth, there's actually several on precious human rebirth. There's several on death and impermanence. And then there's contemplating the eight worldly concerns, which those of us that did the last class we talked, I think we, I know we did it in the class before last. Report an error in the passage at 1:30:22 Highlight the passage at 1:30:22

1:30:46 I think we did it last class too. Talked about the eight worldly concerns. So I'll touch on that one if there's time, but definitely I'm going to touch on precious human rebirth and death and impermanence. And this week you're going to meditate on precious human rebirth. Actually, I guess you'll have a couple of weeks to meditate on precious human rebirth. It's a long one, but I liked the angle of this one a little bit better because some of the traditional ones on precious human rebirth require that you go all through the different realms of existence, which is a bit much for a lot of us. Report an error in the passage at 1:30:46 Highlight the passage at 1:30:46

1:31:17 And I'll admit, me too. And this one doesn't. So when they talk about precious human rebirth, It doesn't mean just being born human this time around because there are a lot of humans and we can just walk through our day and see a lot of humans that don't have a precious human rebirth. So being born human doesn't mean that they are not equivalent. Having a precious human rebirth... Report an error in the passage at 1:31:17 Highlight the passage at 1:31:17

1:31:43 equivalent. Report an error in the passage at 1:31:43 Highlight the passage at 1:31:43

1:31:49 Is a certain type of human rebirth where you have a number of qualities of that life that you sort of go through in the meditation each time trying to visualize what you have and what you could have had but don't have. And so you come out of it on the other side. Report an error in the passage at 1:31:49 Highlight the passage at 1:31:49

1:32:11 Feeling really strongly that you've got this incredible opportunity to go for it. That's kind of basically the bottom line of this meditation. You should be jazzed up by the end. It should make you happy. It should be like, yeah, I'm going to go for it. So that should be the end result of this particular meditation. Report an error in the passage at 1:32:11 Highlight the passage at 1:32:11

1:32:34 And even if you can't get your mind around all the other realms of existence, even if you just think about what What humans are going through in this world right now, or even in this neighborhood right now, right now, like literally right now, that's enough suffering to imagine. Like we could have had quite easily there, but for karma, go, you know, I. You can also think about insects and animals. You know, if you ever watch those nature shows, it's pretty. Report an error in the passage at 1:32:34 Highlight the passage at 1:32:34

1:33:08 It's horrendous, you know, what animals and insects go through. And you don't even have to watch the nature shows, you just watch the animals and the insects, you know. It's quite intense. This is what you, this kind of thing that you do actually when you're on retreat and you're on your break. You're just kind of watching these ant colonies and stuff. So it's, that's enough, I think, just those realms of existence. Report an error in the passage at 1:33:08 Highlight the passage at 1:33:08

1:33:31 Sometimes reading the news can be so overwhelming. To think about the life that many, many people in the world live and the intense situations that they grow up in where nobody is practicing virtue. There's no role models. You'd have to have this incredibly strong, virtuous mind from past lives to even want to practice virtue in some of these situations. Report an error in the passage at 1:33:31 Highlight the passage at 1:33:31

1:33:58 And I'm thinking especially where it's just decade after decade of war and the results of that and so forth. It's overwhelming. I can't even imagine it. Honestly, I can't imagine it, but I try for the sake of what you get out of thinking about that and not having it, how we don't have it in this situation. Report an error in the passage at 1:33:58 Highlight the passage at 1:33:58

1:34:22 So even if we think, for example, that maybe we don't have the perfect job or the perfect life or the perfect partner or the perfect house to practice the meditation that we'd like. Report an error in the passage at 1:34:22 Highlight the passage at 1:34:22

1:34:35 You didn't think I was going in that direction with that, did you? We always think that it could be better, right? That if I wasn't doing this, then maybe I could get up earlier. If I wasn't doing this, then maybe I would get to bed sooner or maybe I could go away for longer. If I didn't have that dang cat, then maybe I could go away for a year-long retreat. Report an error in the passage at 1:34:35 Highlight the passage at 1:34:35

1:34:59 And the bottom line is that whatever we have right now, it's better than all of those other. Situations where we could have been born and according to the Buddha we have been born over and over in other situations that are much, much worse than this. And that our life could change in a heartbeat, like literally a heartbeat. Not just that we could die, that's the next topic, but that literally our situation can change. Report an error in the passage at 1:34:59 Highlight the passage at 1:34:59

1:35:24 And I think a number of us in this economic climate have experienced that where suddenly... You're the one who loses the job or you're the one whose house is foreclosed or you're the one who just is completely out of money, has to file Chapter 11 or something. So our situation can change and it could be so much worse. And so it's just sort of like getting that is getting an understanding of, Precious Human Rebirth. And so that's the gist of that meditation and you'll have a chance to look it over. It is a long meditation. Report an error in the passage at 1:35:24 Highlight the passage at 1:35:24

1:36:09 So what I would suggest is the first couple of times that you do it, you don't try to necessarily do it as a meditation. You just try to contemplate. So just read it, contemplate, read, contemplate like that. And then after you sort of are familiar with it, then it can be a little faster. And we all want speed, right? We want to get enlightened really quick. Report an error in the passage at 1:36:09 Highlight the passage at 1:36:09

1:36:30 Death and impermanence, especially the, well, there's a few parts of death and impermanence that we're not going to get into in this class, but it's important to develop renunciation because the first is the inevitability of death, the fact that all of us will die, which they say is an easier one for us to get. Report an error in the passage at 1:36:30 Highlight the passage at 1:36:30

1:36:59 To some degree, I think that's true. Or maybe I'll get it that you guys all die, but I'm not so sure that I quite get it that I will die. But then the one that's really hard, but they say that once we get it, then it's really powerful for developing renunciation is getting it that I could die at any moment. Report an error in the passage at 1:36:59 Highlight the passage at 1:36:59

1:37:24 basically that there's absolutely that None of us have any idea of when we will die. The timing is uncertain. And that's quite powerful for your practice. If you can even get that for a short amount of time, it can be quite powerful. Again, stop waiting for the... So, um... Report an error in the passage at 1:37:24 Highlight the passage at 1:37:24

1:37:46 Perfect, whatever, and just go for it. That's the way you should. It shouldn't depress you. The meditations on death and impermanence should actually wake you up. They shouldn't be scary or depressing. They should just be like, wow, I've got to go for it. It should be the way it feels when many of us actually came to Buddhism because we had friends or family members pass away. Report an error in the passage at 1:37:46 Highlight the passage at 1:37:46

1:38:13 I had quite a few who did. And the final one sort of was my wake-up call. And I was just like, okay, I get it. I'm going to do this. And I sort of really used that energy for quite a while. And then, you know, everything sort of calms down again. And, you know, you forget again. And then something else happens like that. And it really pushes you. I remember the first retreat, solitary retreat that I did, Rinpoche had me contemplate. Report an error in the passage at 1:38:13 Highlight the passage at 1:38:13

1:38:42 impairments and death every single day, and I think it's for that reason, know. Report an error in the passage at 1:38:42 Highlight the passage at 1:38:42

1:38:51 that sort of urgency, getting that urgency of practice. I forgot who it was, if it was Pabanka or if it was Atisha. Who said, if you don't contemplate death in the morning, then the entire morning is wasted. If you don't contemplate it in the afternoon, then the entire evening is wasted. And if you don't contemplate it at night, then the entire night is wasted. I think it was Atisha. Yeah. So, yeah, I mean, it's sort of, it's a... Report an error in the passage at 1:38:51 Highlight the passage at 1:38:51

1:39:30 yeah. Report an error in the passage at 1:39:30 Highlight the passage at 1:39:30

1:39:37 It's a regular, it should become a regular part of our day to just remember that it is an amazing miracle to wake up and still have this body in these conditions. And we don't, we just totally take it for granted. Rubina used to always start, we used to do morning puja too when she lived here. For like four years we would do Lama Tsongkhapa every morning and she would always start that motivation with. Report an error in the passage at 1:39:37 Highlight the passage at 1:39:37

1:40:04 You know, my God, it's a miracle. We're all still in this body. We're still in the center, you know, and it was just like, you know, you're just like waking up there. Report an error in the passage at 1:40:04 Highlight the passage at 1:40:04

1:40:14 But she's totally right. You know, I mean, it's a complete miracle. We so easily could have died, you know, last night. We so easily could die tonight, and we just don't believe it. Even though there's every cause in the universe to believe it, we just don't believe it. So we've got to kind of crack through that dense layer of ignorance and death and impermanence, contemplating death and impermanence, especially my death and impermanence. Report an error in the passage at 1:40:14 Highlight the passage at 1:40:14

1:40:42 Again, I can get it to some level that you guys might die, and I feel really badly about that, but it's not going to make me change my behavior. I'm sorry. What's going to make me change my behavior is getting it that I, this one, Chokyi, this one here. Report an error in the passage at 1:40:42 Highlight the passage at 1:40:42

1:41:00 And that moment could be any minute from now. It could be tonight. The final one that they mention all the time, and I will mention it because we have enough time, is contemplating what are called the eight worldly concerns. Sometimes they're called the eight worldly dharmas too. They are four sets or four pairs of contemplations or four pairs of... Report an error in the passage at 1:41:00 Highlight the passage at 1:41:00

1:41:29 States of mind that keep us stuck here. And we all have them. We can't avoid having these if we're still ordinary beings. But what contemplating them does is sort of bring awareness to them so that when they arise, we can see the relationship of these pairs with our attachment to this life, being really stuck in this life. Report an error in the passage at 1:41:29 Highlight the passage at 1:41:29

1:41:53 Those four are gain and loss, pleasure and pain. Good reputation and bad reputation. I didn't look for you for any particular reason with that one. Sorry. Don't read anything into that. Email tonight. Praise and blame. So I'll read those again. Gain and loss. Report an error in the passage at 1:41:53 Highlight the passage at 1:41:53

1:42:22 Pleasure and pain. Good reputation and bad reputation. And praise and blame. Report an error in the passage at 1:42:22 Highlight the passage at 1:42:22

1:42:34 So just simply put, gain means getting something. And loss means not getting something. You know, it's not anything bigger than that. But so much of our lives are devoted to getting something, getting something. I'm going to get that thing. I'm talking about it with everybody. I'm going to look online all night for it. And, you know, it's just like that constant, like, we're getting it. We're planning to get it. We're thinking about getting it. Report an error in the passage at 1:42:34 Highlight the passage at 1:42:34

1:43:00 We're saving for it. And then some aspect of our mind is thinking that so much is involved in getting that thing. And then... We get it, and then we're worried about losing it or getting broken or not getting it. Even if we didn't want it, we're worried about losing it or having lost it. Report an error in the passage at 1:43:00 Highlight the passage at 1:43:00

1:43:20 I lost my mala about a month and a half ago, and I went through this whole thing of like, oh man, I lost it. And I just finally gave up looking for it, and I would walk past where I thought I had lost it, and I kind of would still look, and I'd be like, I hope some homeless person found it, or maybe it ended up in the trash, and then some person that worked in the dump got it, and I hope they enjoy my mala. Report an error in the passage at 1:43:20 Highlight the passage at 1:43:20

1:43:45 Of course, I found it in a pocket of a bag. Report an error in the passage at 1:43:45 Highlight the passage at 1:43:45

1:43:50 And it's just like all that mental space, you know, is all tied up with this, you know, getting and the losing of things. And it eats up our precious human rebirth. Report an error in the passage at 1:43:50 Highlight the passage at 1:43:50

1:44:05 Pleasure and pain. Pleasure basically feeling good. Pain is feeling bad. Just in case you thought it meant something else. And that's everything from, you know, having pain in your knee when you're meditating or your back when you're meditating to... Huge, huge suffering from relationship to relationship to mental suffering, physical suffering. Report an error in the passage at 1:44:05 Highlight the passage at 1:44:05

1:44:32 And so much of Western society is really based on pleasure and pain. I mean, relieving pleasure and pain. So you can think about, even just since you've been here tonight, these two thoughts of pleasure and pain coming up. When we went on the break, everyone left the room. There was some thought that there was some pleasure out there that was not in here or some awareness of pain that was in here that could be relieved by walking out there. Report an error in the passage at 1:44:32 Highlight the passage at 1:44:32

1:45:04 So that's an interesting one to examine in our minds, like how much, even just in a day, and how we think by... Avoiding pain and going for pleasure, that it's actually somehow going to make us happier or better. And in a lot of ways it actually makes us weaker because we start having more fear of pain. Report an error in the passage at 1:45:04 Highlight the passage at 1:45:04

1:45:28 In our culture there's a lot of fear of pain, perceived pain. And it just becomes just more emotional baggage. And then having good reputation, having bad reputation, basically is... It's founded on this whole idea of caring so much about what other people think about us and how it can just thoroughly destroy us if somebody criticizes us, even if it's actually appropriate. Report an error in the passage at 1:45:28 Highlight the passage at 1:45:28

1:46:02 Even if we have done something that's perhaps not skillful or that could stand to be corrected. Actually, I've been reading Beyond Mindfulness. Report an error in the passage at 1:46:02 Highlight the passage at 1:46:02

1:46:18 And he's talking about how upset we get when we get criticized. And actually, if we're trying to become perfect beings, it's quite useful to find that we aren't. But of course, nobody wants that experience. Like we could theoretically say that we would like that experience, but the only people that are quite happy with that experience are usually people that have no faults. Report an error in the passage at 1:46:18 Highlight the passage at 1:46:18

1:46:41 Like they're already enlightened. But yeah, good reputation and bad reputation. Sometimes your entire, you know, you wake up in the morning and you're having an incredibly wonderful day and then somebody says something and then it's just like your whole mind just gets destroyed and like you're just going through this whole thing about worrying and about hating that person. Report an error in the passage at 1:46:41 Highlight the passage at 1:46:41

1:47:04 So again, and bending over backwards then, you know, to... To get that praise, which moves us into the next one, praise and blame. Only wanting, you know, kind words, niceties, agreement with what you're saying. I mean, how boring, really. You know, if everybody just agreed with us, it actually would be a really boring world. But to some degree, that's what we want. Report an error in the passage at 1:47:04 Highlight the passage at 1:47:04

1:47:33 You know, we want to have... Only nice people and only people agreeing with us and only people saying nice things to us, to some degree. And it's an interesting thing to examine these four sets and how they sort of, they keep us at this really kind of petty level in a way. Report an error in the passage at 1:47:33 Highlight the passage at 1:47:33

1:48:01 We can't get to that big mind that Lama Ishi is always talking about. We're stuck in this little mind because we're worrying so much about what people think about us or say about us or worrying about if we're going to have any pain or worried about, like, what if I'm uncomfortable at that retreat? I'm not going to go, you know. It kind of keeps things at this really tiny level that we can't ever just get past because it's very much at the ordinary level. Report an error in the passage at 1:48:01 Highlight the passage at 1:48:01

1:48:32 If we think about it, what causes all of these experiences of pleasure and gain and having a good reputation and having praise is created by positive karma. Everything that causes all the negative ones, having an experience of pain, losing something. Having a bad reputation and having people criticize us or disagree with us or so forth is just negative karma. So we've created both of those. We've created all of it. Report an error in the passage at 1:48:32 Highlight the passage at 1:48:32

1:49:02 So if we really wanted to have only the four positive ones, then it's up to us to create the causes. There's not somebody else out there. It really is not getting rid of that person and kicking them out of the house or whatever. It doesn't exist at that level. Report an error in the passage at 1:49:02 Highlight the passage at 1:49:02

1:49:23 So, and they say if we just keep binding ourselves in service to these four sets, then there's no way that we could develop renunciation. It's just impossible to develop renunciation because we're just constantly stuck in the samsaric world. So Lama Yashin calls renunciation emerging from dissatisfaction. Report an error in the passage at 1:49:23 Highlight the passage at 1:49:23

1:49:52 dissatisfaction It really relates to this word dukkha that the Buddha taught. Often it gets translated as suffering, but more technically correct, it's dissatisfaction. It's this baseline mind of ours that's just constantly dissatisfied. And so he's talking about how renunciation is when we start emerging out of that. Report an error in the passage at 1:49:52 Highlight the passage at 1:49:52

1:50:22 Dissatisfied mind that has kept us trapped in saṃsāra for lifetime after lifetime after lifetime. But it's basically this mind that causes all of our mental afflictions to arise, all of our kalashas to arise, and then our karma is based on all those kalashas. So Lama Yeshi said, Report an error in the passage at 1:50:22 Highlight the passage at 1:50:22

1:50:49 I'll leave you with a good quote of his. Another good quote. And I will send those out, Jeremy. I did get your email, but I didn't have time to sort of pick and choose and stick them on. Jeremy asked that I send some of these quotes out, so I'll just send it to the whole list. You can always delete if you don't want to. A lot of them come from Introduction to the Tantra. Report an error in the passage at 1:50:49 Highlight the passage at 1:50:49

1:51:07 But anyway, it is kind of fun to have them already out and in bold right now. Stick them on your wall. Tantra can only be practiced effectively once we have become disillusioned with our ordinary way of grasping at sensory desires. We must have a deep, heartfelt understanding that such grasping never leads to satisfaction. I underline never. Report an error in the passage at 1:51:07 Highlight the passage at 1:51:07

1:51:30 Never leads to satisfaction. We don't believe that for an instant, do we? We must, I'll say that again, we must have a deep heartfelt understanding that such grasping never leads to satisfaction but only to pain and disappointment. Report an error in the passage at 1:51:30 Highlight the passage at 1:51:30

1:51:44 If we fail to see how our ordinary attachment to pleasure binds us tightly to the wheel of repeated disappointment, that's what he calls saṃsāra, the wheel of repeated disappointment. I love it. Report an error in the passage at 1:51:44 Highlight the passage at 1:51:44

1:51:59 We will make the same mistakes with Tantra that we have been making in our ordinary pursuits of happiness. Whenever we experience a blissful sensation as a result of our practice, we'll grasp at it as something self-existent and definitely capable of giving us endless enjoyment. Like a spider waiting for a fly, we will pounce greedily onto whatever attractive experience comes along. Report an error in the passage at 1:51:59 Highlight the passage at 1:51:59

1:52:24 Trying to squeeze pleasure out of things in this way is completely diluted, and as long as we have such an unrealistic attitude, we'll never know true satisfaction. Report an error in the passage at 1:52:24 Highlight the passage at 1:52:24

1:52:35 If we do not let go of this grasping attitude, we will unintentionally turn tantra into just another meaningless journey around in circles. Report an error in the passage at 1:52:35 Highlight the passage at 1:52:35

1:52:47 So, there you go. Nothing else to say. Any questions before we dedicate? Report an error in the passage at 1:52:47 Highlight the passage at 1:52:47

1:53:06 Morgan's got his hands crossed. Report an error in the passage at 1:53:06 Highlight the passage at 1:53:06

1:53:13 you kidding? He's not convinced. Report an error in the passage at 1:53:13 Highlight the passage at 1:53:13

1:53:21 All right. So just a reminder that we will not have class this Thursday. This class took the replace of it. And we will not have class the next two Thursdays. So our next class will be meeting on the 21st. You've got lots to do. convinced. Report an error in the passage at 1:53:21 Highlight the passage at 1:53:21

1:53:38 You've got things to read. You have things to contemplate. And then we'll just meet up on the 21st. So, yeah. It is homework. We're going to dedicate first, though. So just take a moment to dedicate any merit or positive energy that we just created in trying to understand the three principal paths, especially renunciation and discussing them. Report an error in the passage at 1:53:38 Highlight the passage at 1:53:38

1:54:09 And trying to understand as much as we can at our level the teachings on Tantra, how it works, how it doesn't work, how it will work for our mind eventually when we are ready to practice it. Report an error in the passage at 1:54:09 Highlight the passage at 1:54:09

1:54:27 So whatever positive energy we've just created by doing all that, we then immediately give it away to all living beings, using it to gain enlightenment for their sake. Report an error in the passage at 1:54:27 Highlight the passage at 1:54:27

1:54:41 As quickly as we can. And one of the code words in tantra is you always say quickly, quickly. That's a sign for highest yoga tantra, meaning as quickly as possible in this very life, if possible, to get enlightened. Report an error in the passage at 1:54:41 Highlight the passage at 1:54:41

1:54:59 And then with any understanding of emptiness, realizing that the one I call I doesn't exist the way I think it does. All of you don't exist the way I think you do. Report an error in the passage at 1:54:59 Highlight the passage at 1:54:59

1:55:14 You know, even these teachings, the Buddha himself, everything is empty of this intrinsic inherent existence that we project onto everything. Report an error in the passage at 1:55:14 Highlight the passage at 1:55:14

1:55:24 And it's important to remember that. So we seal it with that understanding of emptiness, even if it's a contrived understanding. Thank Report an error in the passage at 1:55:24 Highlight the passage at 1:55:24

1:55:36 you very much. Report an error in the passage at 1:55:36 Highlight the passage at 1:55:36

1:55:40 And yes, this is your homework on Precious Human Rebirth. Did everybody get a copy of the book that you're going to need on your break? Report an error in the passage at 1:55:40 Highlight the passage at 1:55:40

1:55:53 what do you call? Thank you. Report an error in the passage at 1:55:53 Highlight the passage at 1:55:53

1:55:59 It is stable this time. Report an error in the passage at 1:55:59 Highlight the passage at 1:55:59

· · · silence, 1 minute

1:56:30 You have a question? Oh, okay. Okay. Sure. Okay. All right. Thanks, you guys. Everybody got one? I think somebody tried to escape at the break. Thank Report an error in the passage at 1:56:30 Highlight the passage at 1:56:30

1:56:50 you. Thank you. I'm looking forward to it. It'll be fun. It'll be fun to go back to D.C., especially for a Dharma reason. Christine, do you want the copy of the... Oh, my God. She escaped. Okay. Report an error in the passage at 1:56:50 Highlight the passage at 1:56:50

1:57:30 And I guess there's two sides to it, and I'm just curious if you have any advice. One is, can Report an error in the passage at 1:57:30 Highlight the passage at 1:57:30

1:57:40 you take it with just Him as the group initially? You know, can you, from the Kali chakra empowerment, can you take it? You can take it as a blessing. You can. You can. You can take it as a blessing. talked about that. Report an error in the passage at 1:57:40 Highlight the passage at 1:57:40

1:57:56 We're giving you a bad time. But he said, if you take it, it is possible for you to use a blessing. Don't take the, he just mentioned the tantric bells. Report an error in the passage at 1:57:56 Highlight the passage at 1:57:56

1:58:09 I've taken those before with the Dalai Lama. So don't take the tantric bells. And he said, go ahead in your mind, you can visualize entering. He said that alone in this life is just such an amazing purification. Don't take it that far, but then don't take it. And is that your recommendation if you're kind of on the fence on it? I think. I think, yeah. I mean, unless, because you know the commitments, right? Report an error in the passage at 1:58:09 Highlight the passage at 1:58:09

1:58:37 You know there's succession, you know there's all these vows. You're going to have to be able to see him as your guru for the rest of his life. Report an error in the passage at 1:58:37 Highlight the passage at 1:58:37

1:58:47 Right, but is that the guru you select? It doesn't have to be your root guru. Oh, it's not your root guru. I kind of already see that, though, because I've been to a lot of this stuff. So you have to see him as a guru, and then you do the six-fishing guru, which is like... But then what is the part like that you're supposed to go to Sog? No, it is not. Thank you. Report an error in the passage at 1:58:47 Highlight the passage at 1:58:47

1:59:14 With Mother Chandra especially, then you have Sog. You have to practice each month. And from the... give us their love, peace, too. Report an error in the passage at 1:59:14 Highlight the passage at 1:59:14

1:59:12 yeah, thank you. Report an error in the passage at 1:59:12 Highlight the passage at 1:59:12

1:59:24 think from the Galooka point of view, then College Chakra is Report an error in the passage at 1:59:24 Highlight the passage at 1:59:24

1:59:36 sounds better. Fred, did you need me? I'd love to ask a question about the workshop or retreat of June or July. Oh yeah, I forgot to mention again, Venerable Chunyi's workshop on addiction, basically, attachment, obsessive attachment, which will be on the 3rd. Weekend of July the 22nd, 23rd at least, maybe 24th. I don't think the times have been set yet, but I know it will be the Friday night and the Saturday. Report an error in the passage at 1:59:36 Highlight the passage at 1:59:36

2:00:23 Maybe that's where you, yeah, there's a flyer out there that mentions it. I don't know. In July, I think. It's a weekend. It might be the first weekend. It might be July 4th weekend. Report an error in the passage at 2:00:23 Highlight the passage at 2:00:23

2:00:43 It might be late. Maybe we're in it. Yeah. Does this work really? Oh my god, it's Chokyi, not Chokyi. Report an error in the passage at 2:00:43 Highlight the passage at 2:00:43

2:00:53 Yeah, so you would definitely have the contract files and commitment succession period, I think from the point of view of the group, the school. Report an error in the passage at 2:00:53 Highlight the passage at 2:00:53

2:01:07 And it seems, you know, the challenge I have is it seems like if you don't, it's not a better opportunity to do that. But it also seems like if you're not really there. Right. You know what I mean? And you're the only one that can make that decision. Yeah, yeah. Yeah. Report an error in the passage at 2:01:07 Highlight the passage at 2:01:07

2:01:23 It's a hard decision to make. It really is. You can get very complacent and think that you're doing it really right, but you can also just not Report an error in the passage at 2:01:23 Highlight the passage at 2:01:23

2:01:35 so gentle. Report an error in the passage at 2:01:35 Highlight the passage at 2:01:35

2:01:41 Yeah, it really is a tough call. Yeah. But you say either way, you can take it as a blessing and just don't take it as an empowerment. Right. And he'll probably give instruction. Yeah. That's the thing is sometimes they don't and you're like, boom. But he's pretty gentle. He is pretty gentle. He does know. I mean, this one especially goes like 100,000. Yeah, right. Report an error in the passage at 2:01:41 Highlight the passage at 2:01:41

2:02:09 So, but yeah, Geshe said do it that way. Somebody asked that question yesterday. Right. He said either way, do it. He said either way, do it. But he said, since you purify so much by the... entering the mandala and then at least do that first step but then sort of like what are you going to do for the rest of it do you get up and leave with That's what I'm kind of wondering. There's all this kind of stuff on the side. Report an error in the passage at 2:02:09 Highlight the passage at 2:02:09

2:02:39 Sometimes what I do when I'm on the fence that way, I just put it out to the universe and see how I feel when I wake up tomorrow morning. Then you decide. That's a good approach. It's kind of like a mo. Where you're happy with either result. And either result is actually virtuous. What are the other vows outside of bodhisattva? I mean, when you say like... Report an error in the passage at 2:02:39 Highlight the passage at 2:02:39

2:03:03 The tantric vows? Yeah, yeah. What else is there in the short version? There's secrets. Oh, okay. Those are ones you can't study. Come on. I know. Those are ones that you can't study. Okay. Because you're supposed to be so... Report an error in the passage at 2:03:03 Highlight the passage at 2:03:03

2:03:20 You know, and I do feel that. I mean, it's definitely, I don't even like your description of things. I can't say like any of it sticks, but I do feel, you know, like I'm in the middle or maybe a little over to the middle, going to the next one over. But I just, you know, I, you know, the other thing that kind of is like, I kind of see, you know, there's not very many opportunities with this holiness. Report an error in the passage at 2:03:20 Highlight the passage at 2:03:20

2:03:45 You know, and I kind of was like, wow, what kind of imprint would that make? You know, I kind of look at this as like, is this going to be the last one? You know, I always look at them that way. I mean, that's actually why I'm going for this. That's why I'm going too. I mean, the one thing is it's my hometown. Report an error in the passage at 2:03:45 Highlight the passage at 2:03:45

2:03:58 But then secondly, it's like, I think this is the last time it's going to be. That's what I was thinking. I think that's it. You know, so. Who's going from here? Is everyone going? A lot of people are, actually. You guys should send out a list together. I know. See if people are, who's going. I know, it's, well, I guess. Report an error in the passage at 2:03:58 Highlight the passage at 2:03:58

2:04:19 There's a number of us, of course, who came over the weekend, and so then we all sort of know. But it is tantra, so it's a little funky that way. It's a little funky, yeah. But once you're there, you'll definitely see. And does Geshe-Lak do stuff to give you tantric vows, or is it only like Rinpoche? Report an error in the passage at 2:04:19 Highlight the passage at 2:04:19

2:04:37 No, it actually took him a long time to just do bodhisattva vows. That one time, that's the only time. Except he's offered one of those students. Because I know Chota Rinpoche has done it. Yeah. But I mean, just freestanding, like Geshe-la. I think his thing, as he said one time, I think there's a Tibetan expression that, why use a dog when a donkey will, or something, you know, like it's sort of like, he's basically saying that he's, I think maybe, why use a donkey when a horse will do, or something like that, or when you've got a horse. Report an error in the passage at 2:04:37 Highlight the passage at 2:04:37

2:05:06 So I think he's like, we've got the stallions. All this, yeah, yeah. So like, of course he's just being able to. Well, we'll see. I guess I'll just kind of hang out and see how I feel. Yeah. When are you going? You know, I haven't booked my flight. I think I'm going to fly out now on the first day of teachings is Saturday. Report an error in the passage at 2:05:06 Highlight the passage at 2:05:06

2:05:26 Oh, yeah, yeah. Yeah, Saturday. So I think I'm going to fly out on Friday and then just plan on just sitting it out, you know. And I think my mom's going. I don't know what day she's going. You know, her entourage, whatever. I don't even deal with that. Yeah, yeah. So. um, so. Report an error in the passage at 2:05:26 Highlight the passage at 2:05:26

2:05:46 Yeah, I think I'll just extend and stay and just see what happens. That's right. Yeah. You'll probably have a strong feeling. It's interesting because he's doing a lot more teachings on this one than I went when it was in Toronto. I didn't teach that much on it. He just did it. There's so many days of preparation, though, that it ends up being very sweet. Report an error in the passage at 2:05:46 Highlight the passage at 2:05:46

2:06:07 Because I'm going, I'm actually leaving, as you know, on Thursday. Yeah. And spending the time with my family and his birthday go in. Yeah, which is really nice. Which is really sweet. Yeah, yeah. But also just the setup. It's really hard to explain. It's like you see them doing the mandala, you hear him, he's overseeing it all in this way that I never get to see him. Report an error in the passage at 2:06:07 Highlight the passage at 2:06:07

2:06:26 It's actually very sweet and kind of intimate. It's like Geshe-la showing. It's just an interesting side of him that I get to see. knowing that, you know. Report an error in the passage at 2:06:26 Highlight the passage at 2:06:26

2:06:41 Yeah, that's the thing. You know what I mean? It's like he could be drinking coffee and it would be good. Yeah, yeah. It's kind of like when we all go to the airport to say goodbye to the llamas, nobody gets how incredible it is. Yeah. They're like, what? You just say them off, you know? That's kind of how I look at this. Report an error in the passage at 2:06:41 Highlight the passage at 2:06:41

2:07:05 I just think there's very few of these left. And I was so amazed too, because of course you have time to arrive. Usually it's like you fly in and fly out the next day, and you've had like, you know, two sessions of teaching. This is just like, it's so long that you kind of create this little Dharma community, and it's like, a bunch of us will go in on the 6th, and then more will come on the 8th, and then more will come in the final couple of days, and it's just kind of like, and then it's all gone. Report an error in the passage at 2:07:05 Highlight the passage at 2:07:05

2:07:33 It's just like a sand mandala. We're creating a living mandala. And I'm bringing all my FPT, and I was just downloading all my FPT teachings because I'm so behind. Oh, really? So I'm bringing all my emptiness stuff. Oh, that's good. I'm just going to go, and while they're doing the mandala, I'll just bring my book. Report an error in the passage at 2:07:33 Highlight the passage at 2:07:33

2:07:51 Oh, that's a good idea. Oh, so that's what you do while they're doing the mandala. I do whatever. You just listen to a lot of teachings. Sometimes I'll just meditate. Sometimes I'll do frustration. Yeah, yeah. Sometimes I'll just sit there. That's a great idea. Sometimes I'll read Alex Bereson's book on it, which is really great. Yeah. Yeah, and he has a couple other ones. Report an error in the passage at 2:07:51 Highlight the passage at 2:07:51

2:08:10 I have one of them. I haven't burned through it. Yeah, so it's like that's the time to do it. I mean, they're all putting it together right there in front of you. Report an error in the passage at 2:08:10 Highlight the passage at 2:08:10

2:08:19 It's kind of like you create this little study retreat. And Janet and I are going together, so we have these little rules set up that we're going to have kind of study time back in and stuff. Oh, that's really good. Yeah, how often do you get to do that? And it's my old hometown, too. Well, it's a pretty magical area, too, when he's doing it. Report an error in the passage at 2:08:19 Highlight the passage at 2:08:19

2:08:37 Yeah, you're like, wow, it's really central. There's all sorts of stuff around. I was kind of like, I thought also with world peace, I was kind of like, something's going down. Something's going down. You know, no matter what people say about Obama, it's interesting. I don't know that he would have done it if anybody else had been an officer. I don't think he could have. I mean, anyone so far. Hopefully with somebody else. Yeah, it's true. Report an error in the passage at 2:08:37 Highlight the passage at 2:08:37

2:09:01 It's true. Maybe shifting some things. It's supposed to be really powerful for the environment. Really? That's what they say. Oh wow, that's good. Well, we need it. We do need it. Yeah, we got a lot of issues there. Yeah, yeah, yeah. And then he's doing like some little thing on the Capitol grounds on one day. Report an error in the passage at 2:09:01 Highlight the passage at 2:09:01

2:09:19 Oh, I didn't see that. I was just reading through the program last night. Yeah, I know. I had to like copy it. It's pretty detailed. Yeah. Yeah, it's actually, I didn't realize how detailed it was because there's all the talks at night too. Yeah, yeah. Like Thurman's doing all his stuff. I know. He's a cracker. He's so great. Yeah. Yeah. Report an error in the passage at 2:09:19 Highlight the passage at 2:09:19

2:09:36 Yeah, have you seen this? Is Bear Isn't Gonna Be There? I don't know. I don't know. I can't believe you. Yeah. At the one in Toronto, it was like, they didn't even set up an official thing. He was just, on the lunch break, he was just, we all sort of go and ask questions and stuff. Yeah, I think it could be like that. Yeah. Yeah, which would be really cool. Report an error in the passage at 2:09:36 Highlight the passage at 2:09:36

2:09:55 It is. It's very, it was the nicest thing. And it's not even in my main practice in any way. Sure. I never even, I have to remember everything that I learned the last time. But it's just so. such a sweet environment that we just don't have in this country that never had I'm glad I came tonight because I really pushed to come tonight because I just wanted to ask you this because I was talking to my mom about it and she's like, well, you know, she's like, you've got to keep in mind, you know, there's not very many of these. Report an error in the passage at 2:09:55 Highlight the passage at 2:09:55

2:10:23 And I always remember that and I always kind of go, how these things show up in your backyard, you've just got to do it. That's it, yeah. I mean, when you think about how Tibetans, when they find out this is happening, you know, like some Tibetan in some, Report an error in the passage at 2:10:23 Highlight the passage at 2:10:23

2:10:38 Backwoods area is going to climb over a mountain with one leg. And do prostrations the whole way. For 10 weeks. And I'm like, I can't get on a plane. It's so true. Do I want to go or not? Yeah, it's like, oh, I don't know. I don't know if there's a Starbucks nearby. It's so true. Of course, we do the same thing when it's at LMB. Yeah, that's true. Report an error in the passage at 2:10:38 Highlight the passage at 2:10:38

2:11:06 I'm kind of busy this weekend. I don't think so. But you still have to make a decision. So I would just say get your butt there and then just see what happens. That's what I'm going to do. Just get there and then just, you know. Because you'll still get Report an error in the passage at 2:11:06 Highlight the passage at 2:11:06

· · · silence, 1 minute

2:12:11 it. You're doing it while you're walking. I mean, it's so beautiful. Are you Report an error in the passage at 2:12:11 Highlight the passage at 2:12:11

2:12:21 there? Yes. What hotel are you? You know, I'm not. Report an error in the passage at 2:12:21 Highlight the passage at 2:12:21

2:12:43 No, you know, they announced that after we got our ribbon. Yeah, same with us. Report an error in the passage at 2:12:43 Highlight the passage at 2:12:43

2:12:54 We're at this one called the District. Thank Report an error in the passage at 2:12:54 Highlight the passage at 2:12:54

2:13:06 you. it's just some kind of old... Oh, I pretty sure you've heard of that. Yeah, I think it's just kind of... But what I liked about it is it's like a mile Report an error in the passage at 2:13:06 Highlight the passage at 2:13:06

· · · silence, 1 minute

2:13:39 actually what I was, because then you can just live off of that. That's it. Which is what a huge, when I was at Lehigh, by the way, it was really awkward, the places, do you Yeah, yeah, yeah. We found one place that was like a salad bar, and we ate there in like six Oh, I know which one is how many of that ate. Yeah, tell one, tell one. We took a guess a little there, actually. Report an error in the passage at 2:13:39 Highlight the passage at 2:13:39

2:13:59 Did you really? Yeah. Yeah, it was a struggle. I just remember. I actually liked that whole experience. Are you going to be so true? Report an error in the passage at 2:13:59 Highlight the passage at 2:13:59

2:14:09 deciding right now. I wasn't planning on it because I was confused. Report an error in the passage at 2:14:09 Highlight the passage at 2:14:09

2:14:27 Well, at least just show up. I mean, you don't have to make decisions. It makes me feel better because I was a little uncomfortable. Think about 200 people, 200,000 people. Report an error in the passage at 2:14:27 Highlight the passage at 2:14:27

2:14:47 I can guarantee you that not everyone there is in this empowerment. Now we're bringing the kids and the grandkids and they're just going. Report an error in the passage at 2:14:47 Highlight the passage at 2:14:47

2:15:07 are, they're going, like I said, a different, I would say that, except for... Report an error in the passage at 2:15:07 Highlight the passage at 2:15:07

2:15:28 send you where we're at, too, but I'm sure you'll see my mom. Yeah, yeah, sure. Because you guys are always... But we're not going to stage, because the Sandman is on so they're going to have us separated. Report an error in the passage at 2:15:28 Highlight the passage at 2:15:28

2:15:41 she goes early. She's going early, I think. Report an error in the passage at 2:15:41 Highlight the passage at 2:15:41

2:15:51 just Michael? Yeah, and I would assume her whole Report an error in the passage at 2:15:51 Highlight the passage at 2:15:51

2:15:57 that's why they always are. Yeah, yeah. What about, is Chokyi coming back from? Tenzin Chokyi, no, she's not going to be here in time for that, but I am actually just Report an error in the passage at 2:15:57 Highlight the passage at 2:15:57

2:16:12 in Australia right now. I know, she's in Australia right now with the other Chokyi. I got confused, I was reading it and I'm like, wait, oh, no, she's in the other Chokyi. Report an error in the passage at 2:16:12 Highlight the passage at 2:16:12

2:16:22 But, so she's kind of doing that right now, and then it's Report an error in the passage at 2:16:22 Highlight the passage at 2:16:22

2:16:29 soon, like, no, because there's the one on meditation. Oh, here. Oh, gotcha. Yeah, yeah, yeah. I actually think I need that. Yeah, yeah, yeah, but it can't go wrong, yeah. And you're thinking about going more. Report an error in the passage at 2:16:29 Highlight the passage at 2:16:29

2:17:02 Oh, Geshe Tashi. Oh, that's what he's doing out here. They're calling it Copan Glass. Copan Glass. It's not raw. It's like, you're going to Copan. I like Copan Glass. That's a good, I would actually, I really like it. Yeah, yeah, yeah, yeah. I think that's what David went to last year, and it was like, and it was him last year too. Report an error in the passage at 2:17:02 Highlight the passage at 2:17:02

2:17:20 And when's that? Report an error in the passage at 2:17:20 Highlight the passage at 2:17:20

2:17:38 I needed that. But Report an error in the passage at 2:17:38 Highlight the passage at 2:17:38

· · · silence, 5 minutes

2:22:26 yeah, I got it in there. Report an error in the passage at 2:22:26 Highlight the passage at 2:22:26

2:22:49 I think it Report an error in the passage at 2:22:49 Highlight the passage at 2:22:49

· · · silence, 2 minutes

2:24:42 is something like that. Report an error in the passage at 2:24:42 Highlight the passage at 2:24:42