Discovering Buddhism: The Spiritual Teacher (18 April 2013)

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0:43 it must be time. Computer never lies. Report an error in the passage at 0:43 Highlight the passage at 0:43

0:50 All right, so let's start with a little motivation and then let people, although there's a lot of parking today. Let's Report an error in the passage at 0:50 Highlight the passage at 0:50

1:03 take some nice deep breaths. We're going to do a longer meditation at the end of the class, so we'll just kind of start with taking some deep breaths and let go of your day. You Report an error in the passage at 1:03 Highlight the passage at 1:03

1:23 can just start with following your breath as it enters your nostrils or in your belly. And then exhaling and following it back out. And do that for a couple of minutes. Report an error in the passage at 1:23 Highlight the passage at 1:23

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2:14 And in return your mind gets distracted and just bring it back to a breath. And Report an error in the passage at 2:14 Highlight the passage at 2:14

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2:48 motivate that any thoughts or words that you heard tonight or any understandings that you might have, that they become the seeds for each of us. Being able to realize our full potential, become enlightened, fully enlightened, so that we can benefit others. And in order to do that, Finding the perfect teacher for us and teachers to take us on this whole path, this whole adventure. So Report an error in the passage at 2:48 Highlight the passage at 2:48

3:36 we'll start with the opening of prayers on Report an error in the passage at 3:36 Highlight the passage at 3:36

3:42 page 7 at Report an error in the passage at 3:42 Highlight the passage at 3:42

3:53 the bottom of the left-hand side on the one that says Seicheng Ling prayers for Saturday programs. Report an error in the passage at 3:53 Highlight the passage at 3:53

4:04 So we'll do Refuge and Bodhicitta and we'll do it once in English and then twice in Tibetan. Report an error in the passage at 4:04 Highlight the passage at 4:04

4:16 I go for refuge until I am enlightened through the Buddha, the Dharma and the Supreme Assembly. By the merits I create through listening to the Dharma, may I become a Buddha in order to benefit all sentient beings. Sangye Chodan Soggyi Chonam La Jangshu Parthu Daegni Kepsu Chi Daeghi Chon Yengi Pei Sonam Gyi Dro La Penchir Sangye Drupar Shok Sangye Chodan Soggyi Chonam La Jangshu Shubhar Parthu-du-dai-ni-khya-psuchi Da-gi-chan-yen-gi-pe-so-nam-ki -la-pen-chir-sang-ye-jru-par The next page, generating the mind of enlightenment. Report an error in the passage at 4:16 Highlight the passage at 4:16

5:15 With the wish to free all beings, I shall always go for refuge to Buddha, Dharma and Saṅgha until I reach full enlightenment. Inspired by wisdom and compassion, today in the Buddha's presence, I generate the mind of full awakening for the benefit of all sentient beings. As long as space remains, as long as sentient beings remain, until then may I too remain. Report an error in the passage at 5:15 Highlight the passage at 5:15

5:42 And dispel the miseries of the world. Report an error in the passage at 5:42 Highlight the passage at 5:42

5:54 So does anybody, welcome. Welcome to all those who snuck in. Hey, Jenna. Snuck in when we were motivating. Report an error in the passage at 5:54 Highlight the passage at 5:54

6:06 Does anybody have anything that's come up for them this week that they want to share or any questions about the homeworks or anything like that? Report an error in the passage at 6:06 Highlight the passage at 6:06

6:25 Actually, we're just stalling so Tammy can come in. Report an error in the passage at 6:25 Highlight the passage at 6:25

6:36 Welcome. Well, obviously there will be more time for questions if somebody has something. Tonight we're going to be talking, this is the last full class, remember, and then next week will be like a half class. I forgot how much time, not that much time. And then we'll watch Mystic Tibet. I know. There's a Mystic Tibet fan club. And then the week after that is Words of My Perfect Teacher, which is also, I know, Words of My Perfect Teacher fan club. Report an error in the passage at 6:36 Highlight the passage at 6:36

7:09 So the next two weeks we'll have films. And obviously we'll talk about those films too, because things will come up and people will ask. Maybe not. Who knows? You guys aren't very question asking. Report an error in the passage at 7:09 Highlight the passage at 7:09

7:19 But you can ponder those things in your heart, so that's okay. So tonight we're going to talk a little bit about the role of faith. In our relationship with the Guru and what faith is in Buddhism. I think faith can be kind of a loaded word in the West and so we have to talk about what is meant by faith. Report an error in the passage at 7:19 Highlight the passage at 7:19

7:42 Sometimes I like to use the words trust or belief rather than faith because I think faith sounds like blind faith and there's no such thing as blind faith in Tibetan Buddhism at least. Report an error in the passage at 7:42 Highlight the passage at 7:42

7:56 It's like intelligent faith. One of my teachers used to call it the intelligent faith of somebody who understands karma, which I think is a good way to put it. Report an error in the passage at 7:56 Highlight the passage at 7:56

8:10 So obviously you don't even get into this until you've already spent the time trying to find a teacher, weighing their qualities, weighing your own qualities, trying to see if you're even ready to brave this relationship, as I think it was Babanka Rinpoche put it. everybody. Report an error in the passage at 8:10 Highlight the passage at 8:10

8:31 And then once all those things are in place and you know that this is what I want to go forward, that's when you start trying to develop faith. Because up until then, we're just checking up. As Lama Yeshi always says, check up, check up, check up. Don't just take it on my word. Don't just take it on anybody's word. Don't even take it on the Buddha's word, right? Report an error in the passage at 8:31 Highlight the passage at 8:31

8:50 The Buddha said that. Just because you like a particular teacher, don't take it on his or her word. Always check up on the teachings yourself. Some things we actually do have to take on the word of those who we feel like are more qualified than us. Some of the teachings on karma are like that. But I usually, so after you have, so don't take it on my word, right? So if I've taught you about karma, don't take it on my word. Report an error in the passage at 8:50 Highlight the passage at 8:50

9:17 But after you have some element of, I would say probably respect. In somebody like Geshe-la or His Holiness or somebody like that, then you can kind of see, well, they haven't lied to me so far. So I might be able to take their word on this, something like that. Report an error in the passage at 9:17 Highlight the passage at 9:17

9:38 So at first, we are trying to see if the particular teacher that we're checking up on actually has the qualities that we're looking for. All those lists, right, that we had. You keep them in your back pocket, right, just in case. Yeah, yeah, yeah, he's got those. But then after you've already chosen them, then you want to just focus on those qualities. You don't want to let that critical mind tear it down. Report an error in the passage at 9:38 Highlight the passage at 9:38

10:03 And this is where we have to focus, not to ignore any negativity that that person might be doing so that you just completely hand over your free will, but more that we don't want to focus on all the negative. Aspects that our critical mind can cook up because our critical mind is really capable of seeing the worst in anybody, much less in a teacher. Report an error in the passage at 10:03 Highlight the passage at 10:03

10:35 If we've taken the time to find somebody who we think is qualified and we have even a tiny ounce of bodhicitta, we want to get enlightened for the benefit of all beings. Report an error in the passage at 10:35 Highlight the passage at 10:35

10:50 And that person We think that person can take us there. Then we have to be able to work with that person and we have to allow them to work with our minds. That's kind of why we chose them. So we just have to be careful of that pesky critical mind. So Master Asanga, this is actually a mouthful, so don't even try to write this one down, but this is his definition of faith. Report an error in the passage at 10:50 Highlight the passage at 10:50

11:17 This sounds very much like mind and mental factors. Those of you who are familiar with some of the more advanced classes on how the mind works and what the different mental factors are and how they relate with each other. This is the definition of faith in Tibetan Buddhism. The constructive mental action of focusing on something existent and knowable, considering it true and considering a fact about it as true. Report an error in the passage at 11:17 Highlight the passage at 11:17

11:45 Faith occurs only while validly cognizing that object and implies certitude. So this specifically is to exclude presumption or blind faith. Like it has to actually be true. There has to actually be facts that we can see with our eyes that we can gain from our own analysis. So we're not trying to talk ourselves into facts that aren't actually there. Report an error in the passage at 11:45 Highlight the passage at 11:45

12:14 Hopefully we saw some of those qualities when we were looking so that it's not necessarily like we're trying to find new qualities. But sometimes maybe we didn't look through all the lists before we jumped. So then it's kind of like looking through the list and seeing if he or she has those qualities. Report an error in the passage at 12:14 Highlight the passage at 12:14

12:36 So Master Asanga also says there are three ways of believing something to be true. Report an error in the passage at 12:36 Highlight the passage at 12:36

12:43 Which also relates to how we connect with our spiritual master. And the first one is clear-headedly. Having examined their behavior and their character, we focus on their good qualities while believing that the teacher actually has them. Report an error in the passage at 12:43 Highlight the passage at 12:43

12:58 The more we do this, the more we can kind of cleanse all that, you know, that kind of critical mind. They're focusing just on anything that we either perceive to be negative or we have to remember that what we see as negative is often what we perceive. something to be negative, not necessarily that it's actually existing. Report an error in the passage at 12:58 Highlight the passage at 12:58

13:19 So clear-headedly. The second one is based on reason. We remember how karma works and we remember that our spiritual teachers have actually become qualified spiritual teachers through a lot of effort. Right? They didn't just pop in as these really holy beings that have all these inequalities. They, applying the... Report an error in the passage at 13:19 Highlight the passage at 13:19

13:44 The law of karma, or the law of cause and effect, they have worked really hard on their minds, probably over many lifetimes, but at least in this lifetime. And that's how they became a qualified spiritual master. It's really important to remember that about the Buddha, too. I try to bring that up periodically because I think in the West we're used to seeing holy beings like Christ as sort of popping in already like that. Report an error in the passage at 13:44 Highlight the passage at 13:44

14:10 Buddhism isn't like that. We actually have to work at it, but we can all become like that. That's the good news. So we don't pop into the world without problems with our minds, without disturbing emotions, but we can eliminate them, and all of us can eliminate them. So there's not just a few holy beings. Every one of us is capable of becoming a holy being, a Buddha. And then with aspiration is the third one. Report an error in the passage at 14:10 Highlight the passage at 14:10

14:41 If we focus on their success with developing good qualities, then we know that if we also attain, you know, if we also exert that effort required, we can attain those same qualities. So again, it's like, it's that idea of a teacher being an inspiration to us, you know. If we see their qualities and we want even one of them, if we can remember for a moment that we can get that quality, it can be very inspiring. Report an error in the passage at 14:41 Highlight the passage at 14:41

15:11 Much less many qualities. So when we look at their qualities, we want to remember that those will also be our qualities. Those are qualities that we can attain. There's no reason we can't. It just takes effort. Report an error in the passage at 15:11 Highlight the passage at 15:11

15:29 So here's another really beautiful quote. These really beautiful quotes about the teacher. This one's from the Buddha, from a sūtra called the Ten Teachings Sūtra. Report an error in the passage at 15:29 Highlight the passage at 15:29

15:41 And it goes like this. I'll read it twice, just because it's so beautiful. I have wandered for a long time through psychic existence and they search for me. I have been asleep, having been obscured by delusion for a long time and they wake me. They pull me out of the depths of the ocean of existence. I have entered a bad path and they reveal the good path to me. They release me from being bound in the prison of existence. Report an error in the passage at 15:41 Highlight the passage at 15:41

16:11 I have been worn out by illness for a long time and they are my doctors. They are the rain clouds that put out my blazing fire of attachment and the rest. Report an error in the passage at 16:11 Highlight the passage at 16:11

16:24 I have wandered for a long time through psychic existence and they search for me. I have been asleep, having been obscured by delusion for a long time and they wake me. They pull me out of the depths of the ocean of existence. I have entered a bad path and they reveal the good path to me. They release me from being bound in the prison of existence. Report an error in the passage at 16:24 Highlight the passage at 16:24

16:49 I have been worn out by illness for a long time, and they are my doctors. They are the rain clouds that put out my blazing fire of attachment and the rest. Report an error in the passage at 16:49 Highlight the passage at 16:49

17:00 So the rest is referring to all the other deluded states of mind. Attachment, anger, jealousy. I know, look, everybody's crying in the front row. Report an error in the passage at 17:00 Highlight the passage at 17:00

17:12 This time I was trying really hard not to burst into tears. If I read it at the end of class, I'll be lost. But I'm okay now. Report an error in the passage at 17:12 Highlight the passage at 17:12

17:22 Lama Zopa Rinpoche has taught many times, and in fact in the reading that I have assigned this week from the binder reading, which some of you may have already read, reading too, he talks about how we can use the way that our mind perceives faults in our teacher as a teaching itself. I mean, it's quite skillful. He's given many talks like this. Report an error in the passage at 17:22 Highlight the passage at 17:22

17:48 Almost word for word, it's very interesting. But this particular one, and it's a long one, well, you know, two paragraphs. This is one from a teaching that he gave in North Carolina a few years ago. But it's almost direct transcription of a teaching that he gave in 1998 at Copan when I was there. So it's very interesting, a very interesting teaching. Report an error in the passage at 17:48 Highlight the passage at 17:48

18:14 He said, think, this ordinary aspect, meaning showing faults. It's the only way I can see the Guru. He's so precious and kind to manifest in this form like this. My mind is so obscured, I can't see anything but this present form, having mistakes. So it's the only way to guide me. If he appeared in perfect form, I wouldn't be able to see him or receive teachings from him. Report an error in the passage at 18:14 Highlight the passage at 18:14

18:43 If he appeared too imperfectly, I wouldn't want to receive teachings from him. In this ordinary form, I see him as just ordinary enough, and I am able to receive teachings from him. This is due to his kindness to me. So when these thoughts arise and you see faults and mistakes in the guru, you think, this is due to my own karmic obscurations, but also due to the kindness of my guru. Report an error in the passage at 18:43 Highlight the passage at 18:43

19:09 He can't teach me in any other way than showing this aspect, how kind. He's doing this for the benefit of my ordinary mind. Report an error in the passage at 19:09 Highlight the passage at 19:09

19:19 Then you can say this over and over or even do a mala of how precious, how kind, like a mantra. At the same time you contemplate him washing you clean of these deluded thoughts. This purifies your mistaken view and makes it virtuous. You are turning your own delusions into the cause for cultivating guru devotion and you think how unbelievably kind he is to show this aspect for my benefit. Report an error in the passage at 19:19 Highlight the passage at 19:19

19:46 Without the guru I am totally lost. There's no way to receive guidance, oral transmissions, commentaries, vows, initiations and so on. All of these things that I need to achieve liberation and enlightenment. Report an error in the passage at 19:46 Highlight the passage at 19:46

20:02 He's only doing this so I can achieve all the benefits of full guru devotion all the way up to full enlightenment. Not only do gurus possess jewel-like qualities, but they are causing me to attain jewel-like qualities too. This leaves your mind calm and peaceful. Report an error in the passage at 20:02 Highlight the passage at 20:02

20:21 And he ended the teaching by saying that even though it's odd for a teacher to teach on this subject, it's only for the benefit of the students so that they know how to act and how to study and how to relate to a teacher from the very start. So he said if it's done with a motivation of compassion, then it's okay. And so that's my motivation for sharing it. Report an error in the passage at 20:21 Highlight the passage at 20:21

20:45 I know a lot of Western teachers who won't even teach them. And that's why this class often gets left behind in the Discovering Buddhism series, I think, because we have such a wariness, I think, about this whole relationship. And so my motivation is if you guys are ever in this situation where you want to know and you need to know, then you know. And then you have that knowledge and then it can take you a long way. Report an error in the passage at 20:45 Highlight the passage at 20:45

21:19 So what do you do if your teacher asks you to do something that you perceive as wrong? This is talking about juicy stuff, right? Report an error in the passage at 21:19 Highlight the passage at 21:19

21:28 Jason Kappa quoted the Sūtra on Discipline and the 50 verses of Guru Devotion by saying that you should respectfully and politely say that you can't do what the teacher has instructed, but you shouldn't use it as a reason for thinking that the guru has faults. And the reasoning is, first of all, he or she could be testing you, testing your wisdom, whether or not you have enough strength to say, no, that doesn't sound right to me, or I'm unable to do that, or something like that. Report an error in the passage at 21:28 Highlight the passage at 21:28

22:05 They might be testing your ethics, and you might not understand them, too. There's always room for that. Report an error in the passage at 22:05 Highlight the passage at 22:05

22:16 Tenzin Chokyi said, we have to act on what we see, but we need to train ourselves to recognize that we don't know everything. We don't know everything. We're still at the mercy of our senses, and our senses are often mistaken. So just remember that things aren't always as they seem. And you can think about that in any relationship you've ever been in, right? Report an error in the passage at 22:16 Highlight the passage at 22:16

22:42 Sometimes the worst arguments are based on just completely two sides misunderstanding each other. So it's very much like that with a teacher as well. Report an error in the passage at 22:42 Highlight the passage at 22:42

22:55 If you read, I don't know if any of you have spent any time reading any of the stories of sort of the great disciples and the great masters like Marpa and Melarepa. Report an error in the passage at 22:55 Highlight the passage at 22:55

23:05 One of the main jobs that the guru does... Is to help us know our own mind. And it can be painful. Not necessarily dangerous, but uncomfortable. Report an error in the passage at 23:05 Highlight the passage at 23:05

23:20 Because who really wants to see all the yucky stuff? And often what they're trying to help us do is to see all the yucky stuff. That's kind of their purpose. So who wants to see the yucky stuff? We do, right? If we really want to get enlightened, we have to see the yucky stuff or we'll never... Eliminate the yucky stuff. And so we have to remember that. You can't be full of yourself and get enlightened. And often that's what they're kind of poking that pin there to deflate our ego a little bit. Report an error in the passage at 23:20 Highlight the passage at 23:20

23:54 And like I said, I've said in other classes and I said at the beginning, it's the job of the guru to push our buttons sometimes. And they don't necessarily care if we don't like them. They love us more than we love ourselves. They know what we're capable of even when we can't see it. Report an error in the passage at 23:54 Highlight the passage at 23:54

24:20 So if they just want to get you enlightened, they don't necessarily care if you're pissed off at them. You know, sort of like our parents, right? If our parents are trying to keep us from doing something sort of dangerous or they want us to get good grades in school or something like that, they don't care if we're like yelling at them and slamming the door or whatever, you know. Report an error in the passage at 24:20 Highlight the passage at 24:20

24:39 Because they have this longer view, and that's very much the same as the guru. The guru has this longer view. They can see, they can help us see what we're capable of, but then they can also, often in the same breath, but they can also show you where you're still a mess, where you still need to work. Report an error in the passage at 24:39 Highlight the passage at 24:39

25:01 And that's, again, what they are there for. That's their role in our lives. It's not a fuzzy. And I think a lot of times people have a view where it's going to be a warm and fuzzy relationship. And it's not necessarily a warm and fuzzy relationship. There will be moments of bliss and there will be moments of, you know, just flat out falling on the floor, you know, sobbing. Report an error in the passage at 25:01 Highlight the passage at 25:01

25:32 At least it happened for me. I'm speaking from my own side. I'm sure you find that hard to believe. But, you know, they have to see the qualities of ours or the traits of ours that are going to block us, like our, you know, our obstinance, our arrogance, our self-centeredness, our impatience, you know, pushing the other students out of the way to get their first in line. Report an error in the passage at 25:32 Highlight the passage at 25:32

26:03 Like all those qualities, or I don't know, qualities probably is the right word, traits that we... We actually don't even want to see in ourselves and often don't see in ourselves, but they stand in the way of us ever getting enlightened. And so they have to point those out to us, sometimes in kind of painful ways. Report an error in the passage at 26:03 Highlight the passage at 26:03

26:22 That's what I mean by the yakisata. So a lot of these stories about the great masters and the great disciples, and I'm using Melarepa because I just know that one the most, but there are a lot of stories. You know, there's Naropa and Talopa and Marpa's... teacher, I think was, I can't remember now if he was Naropa or Tilopa, because they have rhyming names, I get them confused. Report an error in the passage at 26:22 Highlight the passage at 26:22

26:49 In the case of Melarepa, he was really hard on Melarepa. He was really, really hard on Melarepa. But if you read the whole story, and I actually think the autobiography is more revealing than the biography, because the autobiography is written obviously by Melarepa. He knows why, by the time he's writing it, he knows, or he was speaking it, and somebody else wrote it down for him. He knows why he was so hard on him, even if at the time he didn't know why he was being so hard on him. Report an error in the passage at 26:49 Highlight the passage at 26:49

27:24 Milarepa was an unusual case in that not only had he killed, but he had killed repeatedly, he had killed 16 people. And he still got enlightened in one lifetime. He's sort of the patron saint of a lot of the prisoners of the Liberation Prison Project because it just gives you this hope that you can, even the worst, you can turn around and become so powerfully beneficial for the benefit of others. Report an error in the passage at 27:24 Highlight the passage at 27:24

27:56 You can turn that around. Minds are not stuck with one deed or 16 deeds in his case. So Marpa was being really, really hard on him in order to purify all the negative karma. He had to purify that negative karma. But Marpa couldn't tell him that. Because part of it was also a test, and he passed the test, but it took years. He never lost his faith in Marfa, even when he didn't understand Marfa constantly. Report an error in the passage at 27:56 Highlight the passage at 27:56

28:25 He would show up at a teaching or an empowerment, and Marfa would chase him from the room in front of all the other students. You know what I mean? He would sort of... Put him down or send him out to build and rebuild and rebuild and rebuild the same tower over and over. He'd build it and then Marpa would say, oh no, this is the wrong place. Report an error in the passage at 28:25 Highlight the passage at 28:25

28:43 And then he'd put it over there and then he'd build it again and he'd say, oh no, I said to put it in the west. And he'd do it again. And in those days it was very, it's not like he had a crane. He carried these huge boulders until he had these open festering wounds on his back. And Marpa's wife didn't even know why Marpa was being so hard on him. She would be like, you know, honey, ease up. And she was trying to help him and trying to help Milarepa. Report an error in the passage at 28:43 Highlight the passage at 28:43

29:13 She actually even gave him some things to offer to another teacher to get teachings from. And Marpa was like, oh, irritated by it. But in the end, it all comes clear. It becomes obvious why. And so many things were not as they seemed. And so often those are the lessons of these stories is how do we develop faith in somebody like that to be able to trust them to take us all the way to enlightenment because this isn't somebody that we're asking to teach us the piano. Report an error in the passage at 29:13 Highlight the passage at 29:13

29:45 This isn't somebody we're asking to teach us how to ride a bike. This is something really huge. So take a lot of time choosing and then... Report an error in the passage at 29:45 Highlight the passage at 29:45

29:56 Then start building your relationship with that holy being to strengthen your heart, your faith in them and their teachings. Report an error in the passage at 29:56 Highlight the passage at 29:56

30:12 So in that one phrase, you know, the foundation of all good qualities and in the other translation, the source of all my good. You know, why is the spiritual teacher the source of all my good? Report an error in the passage at 30:12 Highlight the passage at 30:12

30:26 Bhavanka Rinpoche said that basically every good quality all the way up to enlightenment, but all the way down to even having a single virtuous thought comes from the guru, which is really, really profound when you think about it. And we may not see that that's related to the guru in this life, and then it may be from prior gurus and prior lives. Report an error in the passage at 30:26 Highlight the passage at 30:26

30:54 Also that the guru is the embodiment of all the Buddha's deeds. But the guru is our guru. As Lama Zopa always says, it's not just any guru, it's my guru. Because we can kind of think of it like an intellectual exercise, but it's not. It's somebody that we have connected with personally. And they say that our relationship, With the Guru is more powerful than with any of the other Buddhas because of that. The teacher is actually teaching us. Me with my unruly mind. Report an error in the passage at 30:54 Highlight the passage at 30:54

31:36 They haven't thrown their hands up. I think about that sometimes with Geshe-la too. Even on a conventional sense, he hasn't thrown his hands up. He's still teaching. And often the same texts over and over. And sometimes the same students keep showing up and keep asking the same questions over and over. And he doesn't get upset. Report an error in the passage at 31:36 Highlight the passage at 31:36

31:57 He just keeps going. And that's because we have this karma with him. Seichen Ling has this karma with him. But then we personally, any of us who happen to be attending those classes. Report an error in the passage at 31:57 Highlight the passage at 31:57

32:15 Here's a list. But the only list of this class. The only other list. I think I started with a list. There are four ways to generate this respect by remembering the kindness. So remembering the kindness of the Lama. Consider that the guru is kinder than all the Buddhas because they're working for you. Report an error in the passage at 32:15 Highlight the passage at 32:15

32:37 You. So you have this karmic connection with them. All the other Buddhas have come and gone. They sometimes say in some of these quotes, you know, the Buddhas... You know, have gone and left those of us who are particularly hard to tame behind. And I'm like, wow. I'm in that group. Sort of like all of us that are in detention. And apparently those of us that are left are the most difficult to subdue, too. Report an error in the passage at 32:37 Highlight the passage at 32:37

33:07 But he or she is staying and working with us. They haven't left. You know, so sometimes you can use that to think about how kind they are. Report an error in the passage at 33:07 Highlight the passage at 33:07

33:17 They're also very kind in teaching me. Not teaching just us in general, but me the Dharma. In whatever way works for my mind. And you begin to see this as you go to different teachings, the ways that different ones of you will, like say three of you go together to a teaching and three of you will hear different things out of that teaching. Report an error in the passage at 33:17 Highlight the passage at 33:17

33:38 And often you'll hear exactly what you need to hear. And the other person doesn't hear it. They're kind of like... Yeah, whatever, you know. Or as I was telling Lama when she was mentioning a certain teaching a long time ago with Rinpoche, and I said, no, I was probably out of the room getting a cup of tea, you know. Report an error in the passage at 33:38 Highlight the passage at 33:38

33:54 Or thinking about getting it, which is just as bad, you know. It's just spaced out during that particular part, you know. And that's often the case. But then when your part comes, you hear it, and nobody else heard it. Think about his or her kindness in blessing your mind. Report an error in the passage at 33:54 Highlight the passage at 33:54

34:15 They've changed the very way that you think. And this is one that you actually notice over time. You know, once you have worked with them for a certain amount of time, you should begin to see changes in your mind, hopefully. There should be some change in your life. Sometimes you have to get pop quizzes, and those are difficult. You know, you get laid off, you get cancer, you get things like that that kind of give you a pop quiz on how you are doing. Report an error in the passage at 34:15 Highlight the passage at 34:15

34:39 And sometimes we fail those pop quizzes, right, just like any other pop quiz. And then you kind of go, okay, I have some work to do. Report an error in the passage at 34:39 Highlight the passage at 34:39

34:47 But you should begin to see some change in your mind over time. You should see. And remember that the actual meaning of blessing is really inspire, to inspire us, inspire our minds, inspire us in our practice, inspire us in what we can become. Report an error in the passage at 34:47 Highlight the passage at 34:47

35:10 And this one's kind of interesting. But reflect on his or her kindness in using material goods to gather disciples. And they do. Also in making material sacrifices for us. But they do use material goods. Rinpoche often, and Geshe-la too, often hand out presents, you know, at any number of... Report an error in the passage at 35:10 Highlight the passage at 35:10

35:35 At the end, all the volunteers will line up and he'll thank each one of them and hand them a mala or something. We're all like, oh, we're so excited by the mala. Or with the saṅgha, he'll often do a saṅgha lunch, the monks and nuns, and serve us ice cream. I mean, it's perfect because it completely delights our little minds. Report an error in the passage at 35:35 Highlight the passage at 35:35

35:54 We're just like kids, right? So we're just like, oh, we're great. It's very skillful. It's very, very skillful. And Geshe-la does that too. He'll bring back things. Every time I think he's ever gone to India, he always brings back gifts. Often it's tank tops. Report an error in the passage at 35:54 Highlight the passage at 35:54

36:14 But often it's incense or things like that. And he calls you in and you're all like, oh, you get called in. And then he hands you your little thing and you're just like, thank you, Geshe-la. It's just skillful because you feel loved. It's kind of that way of feeling loved. Report an error in the passage at 36:14 Highlight the passage at 36:14

36:32 In a silly way, but it works with our minds, the way our minds are. So they say sometimes that they're hooking you with their hook of compassion when they do that. Report an error in the passage at 36:32 Highlight the passage at 36:32

36:42 So the four are, again, consider that the guru is kinder than all the Buddhists because they're working for you. Thinking of his or her kindness and teaching you the Dharma, the very thing that's going to stop our suffering forever. That's actually the definition of the Dharma. That will... Stop all suffering forever. Think of his or her kindness in blessing your mind and reflect on his or her kindness in using material goods to gather disciples. Report an error in the passage at 36:42 Highlight the passage at 36:42

37:19 I think it's sort of interesting to watch, once you get to know that that's sort of how they work, to watch them as they meet new students. And you're kind of like, oh, yeah, he's hooking her in, yeah. Rubina, too. I used to watch Rubina with new students. Oh, she was just so sweet. She'd be like, you know, oh. Report an error in the passage at 37:19 Highlight the passage at 37:19

37:38 And then after a couple of years you'd be working for it. Then it was different. Rinpoche doesn't do it quite like that but he does do it a little bit like that. Report an error in the passage at 37:38 Highlight the passage at 37:38

37:51 He's reaching you on this whole different level and sort of hooks you in. Report an error in the passage at 37:51 Highlight the passage at 37:51

38:01 So it's important to remember in that quote that I read you from the sūtra that idea that they have been Working with us over many lifetimes and they've been seeking us in this lifetime. I think it's a very interesting idea and one that we're not so familiar with in the West of the fact that they are looking for us right now even though we are obscured and we can't recognize them yet because our karma is still sort of fogging up our minds and we don't recognize it even if we've met them already which I think is very interesting. Report an error in the passage at 38:01 Highlight the passage at 38:01

38:34 So you may have met them, like I said with Rinpoche, I met Rinpoche in 92. I didn't receive, I received one teaching from him in 92 with a friend, but I didn't take him on as a teacher for many years after that, I guess like 98, so, or 96, sorry. So yeah, so four years, but still, it wasn't like those stories in the old days where people would see or even hear the guru's name and get a chill or something, you know like that. Report an error in the passage at 38:34 Highlight the passage at 38:34

39:04 I was way too obscured for that. I was just kind of, well luckily Tenzin Chokyi said, if coughing bothers you, you could have trouble tonight. Because he used to do that cough, right? He hasn't done it since the stroke. Isn't that interesting? Yeah, now he does. He's manifesting in a different way. But he used to have this cough that was sort of from his tuberculosis. He had tuberculosis when he was in one of the refugee camps after the... Report an error in the passage at 39:04 Highlight the passage at 39:04

39:32 Tibetans came across the border. He had just gone from, like I had said in the last class, he's not Tibetan, he's Sherpa, so he's from the Everest region of Nepal, very far north. And as a very young boy, really, he was like 12 or 13, he had just gone into Tibet to start studying when it was in 1959 and everybody came out. Report an error in the passage at 39:32 Highlight the passage at 39:32

39:55 So he ended up, you know, he set off for the monastery and had... He had barely gotten there, if at all, when everybody sort of was coming out and he got thrown into this refugee camp, along with all of the other Tibetans in all the other schools. So for the first time in history, all of these monks and, well, monks, I think mostly, from the various traditions were finally thrown in together. Report an error in the passage at 39:55 Highlight the passage at 39:55

40:24 And they began debating each other. They just basically set up a monastery in the camps. I mean, people were dying and the conditions were bad, and that's where he got TB. But they began to do the debates. They studied, you know, those who were capable of teaching taught. So that's where he got a lot of his teachings, was in a refugee camp. It's very interesting. But yeah, so that's where he met Lama Yeshe, was in the refugee camp. Report an error in the passage at 40:24 Highlight the passage at 40:24

40:52 As a little kid, you know, he was introduced to him as a Rinpoche and he connected with them and they never left each other. Report an error in the passage at 40:52 Highlight the passage at 40:52

41:02 But he, so he used to manifest this cough and there was this sort of discussion amongst his students that the cough was sort of to weed people out, you know, because a lot of people would literally get up and leave. I was surprised the first night that Tensichoki actually is who it was, took me to this teaching at St. Mary's. Report an error in the passage at 41:02 Highlight the passage at 41:02

41:22 Every time I go by it, I think, that's right. And she said, some people will get up and leave, you'll see, because, you know, like the whole time. All these people, one by one, they're getting up and leaving, you know. And I'm like, what? I mean, I thought it was all very enjoyable, but I didn't necessarily connect with them. Report an error in the passage at 41:22 Highlight the passage at 41:22

41:44 But I was surprised that people did get up and leave. And then afterwards, I would see how, in some teachings, who wouldn't cough at all. And some teachings he would cough constantly and then people would get up and leave and then he wouldn't cough at all. So it was like this, something was going on there. It was very, very interesting. Report an error in the passage at 41:44 Highlight the passage at 41:44

42:01 So then I would develop ways of listening to him where I would just write down as many words as I possibly could to try to follow the train of, you know, his thought between the coughs, you know. And so it never bothered me, the coughs never bothered me. But I definitely saw how many people. Who it weeded out. So I was a firm believer that that was what was going on. It didn't seem like a normal cough. Who knows? He doesn't do it now. Anyway, any questions about any of the stuff that I've just been bringing up? Report an error in the passage at 42:01 Highlight the passage at 42:01

42:38 Oh, wait. Give her the talking stuff. I think you have to turn it on. Yeah, just push it. Report an error in the passage at 42:38 Highlight the passage at 42:38

42:53 Yeah, just push it. There it goes. I heard it. Yeah. I missed the true meaning of blessing. Inspiration. Yeah, yeah. Yeah, so it's not fairy dust. It's more like they inspire us. They inspire our minds. But what do they inspire us? It's not like just a cheerleader, although they might have that role in some way, but it's because they've done it too. Report an error in the passage at 42:53 Highlight the passage at 42:53

43:20 You know what I mean? So it's not just that they're inspiring us to do something that they haven't done. They are inspiring us with who they are as well as what they're saying. So it's like that. Report an error in the passage at 43:20 Highlight the passage at 43:20

43:38 Yeah, Steve. Report an error in the passage at 43:38 Highlight the passage at 43:38

43:43 So you've probably referenced this or talked about it before. I know you have. But today in particular, some yucky stuff came up for me. So what do you do? Develop compassion? For yourself? Yeah. Yeah, I mean, that can often be a good place to start. Except if we don't like ourselves too much, that can often be a good place to start. Report an error in the passage at 43:43 Highlight the passage at 43:43

44:03 How do I get rid of that? Because of the yucky stuff, I don't want to. You know, Rinpoche used to always say, the dirt's got to come out, the dirt's got to come out, the dirt's got to come out. So when you're taking like, you know, especially think about the times that you've gotten really filthy and you're washing it. Report an error in the passage at 44:03 Highlight the passage at 44:03

44:18 If you've ever had to like wash your clothes by hand, most of us like throw it into something and it comes out clean. But if you've ever, like I'm thinking about the times that I've been in India or Nepal, there's just dust everywhere. And you're like washing and washing and washing and the dirt's coming out and coming out and coming out. And they say that when we're purifying. Report an error in the passage at 44:18 Highlight the passage at 44:18

44:37 That's what will happen. The dirt comes out. It's like our yucky stuff comes out. So that's knowledge that can help you have a little bit of acceptance for the yucky stuff. And maybe having compassion for yourself could also, but it could also be almost like acceptance. Like, I don't want this stuff. Report an error in the passage at 44:37 Highlight the passage at 44:37

44:59 This stuff is holding me back. This stuff is going to keep me from getting enlightened or even just progressing on the path. Report an error in the passage at 44:59 Highlight the passage at 44:59

45:06 Yay! Boy, that was pretty yucky. I just yelled at that person or whatever it was. But I'm glad that that's coming out and I can learn from it. So you can do some bodhicitta with it, like you were talking about doing the bodhicitta practice, and try to set some doable amount of time that you won't repeat it. Report an error in the passage at 45:06 Highlight the passage at 45:06

45:31 So that, you know what I mean? So that whatever it is that I don't know what the yucky stuff was, I'm just thinking of like times that you kind of like blurt out anger at somebody or see some trait in yourself that you really can't stand, like you got jealous or something like that. Well then, setting some realistic amount of time to not repeat that. Even if it's just like, you know, maybe this person triggers you big time. Report an error in the passage at 45:31 Highlight the passage at 45:31

45:56 So don't say, I'll never get him. Just be like, I won't get mad at Bob between 9 and 10 tomorrow morning. And if that's too long, then say between 9 and 9.15, knowing that they come in at 9.16 or something. But just try to set a doable so that you can kind of prove it to yourself that you can do it. And then set a longer and longer and longer. With some of the purification things, if we're doing the four opponent powers, Report an error in the passage at 45:56 Highlight the passage at 45:56

46:28 I think it's useful to do it repeatedly, but extend the amount of time so that you can kind of use it as a way of training your mind, basically. Report an error in the passage at 46:28 Highlight the passage at 46:28

46:38 So I am doing the Vajrasattva every morning, and it is really changing me. Like, I just feel different. It's just, I, yeah, I don't know. It's like, I'm kind of like amazed. Like, it's just, I just feel my thinking is different. Report an error in the passage at 46:38 Highlight the passage at 46:38

46:58 Yeah, so when I do the Vajrasapha, sometimes like these thoughts come, you know, this yucky stuff comes up and I just feel like that's okay while I'm doing it. Then just imagine, yeah, just imagine that all those, you're visualizing all the light rays and the nectar, just they're just washing it all away. Yeah, I remember when we did Vajrasapha retreat and I've mentioned it, I mentioned it in the last class, I think, and a lot of us. Report an error in the passage at 46:58 Highlight the passage at 46:58

47:24 Little type A personalities were trying to purify every bad thing we had ever done since kindergarten. And it was heavy. The atmosphere was heavy. And then one of Lama Yeshe's students came and talked to us and he was just so laid back. And he was just like, you know, you just set it up. You know the bodhicitta stuff is there. You believe the practice works. And then just see what's on your mind today. Report an error in the passage at 47:24 Highlight the passage at 47:24

47:50 Like seeing what's on TV. All the yucky stuff will come up because you're purifying it. So it's like, you know, your doubts, your anger, like somebody you were pissed off at in fifth grade. You haven't thought of it all that time. Like it's just cleansing it. So and that just made it so much easier. It was like I didn't have to think back between sessions of every horrible thing I'd ever done. Report an error in the passage at 47:50 Highlight the passage at 47:50

48:12 If there was something big that you wanted to purify, you could toss it in there. But your mind will bring up that stuff, especially in three months retreat. And if you're doing the practice on a daily basis, it will bring that stuff up and purify it. Just one more quick question. And I did do that retreat and that's why I started doing it. Report an error in the passage at 48:12 Highlight the passage at 48:12

48:30 I'm so glad I did. So Vajrasapha was a person, right? So I should think of him as a Buddha, right? Yeah, Vajrasapha's a Buddha. Yeah, yeah. yeah, so. Report an error in the passage at 48:30 Highlight the passage at 48:30

48:43 Yeah, so let's see. Where is he? There he is. So this is Vajrasapha. This is solitary Vajrasapha. So when you're at our level, when we're visualizing Vajrasapha, this is the one that we should envision on the top of our heads. He's got this kind of jaunty look. See how he's kind of like, you know, he's kind of got the Vajra in one hand. He's got the bell turned on the other one. Report an error in the passage at 48:43 Highlight the passage at 48:43

49:04 And he kind of always has this little like flip. He's got a little like... He's always the most jaunty of other Buddhas, I think. Well, he's pretty jaunty, too, actually. Manjushri looks fairly jaunty, though, too. Yeah, so, yeah, but he has used these methods to get enlightened. So it's the same as we want to remember with our teacher, and then also we want to remember with the Buddha, that they have used these methods, and they've gotten enlightened, and his big thing is purification. Report an error in the passage at 49:04 Highlight the passage at 49:04

49:32 He's like, purify, purify, purify, purify. Manjushri is his wisdom, you know. Medicine Buddha is healing. Tara is action. So they all have all of the qualities, but then they have their particular quality that they really make available to us. And that reaches individuals. Some people have a really strong connection with Vajrasapha, some with Tara and so forth. And that's what skillful means is. Report an error in the passage at 49:32 Highlight the passage at 49:32

50:02 Raja Safa reached you, like for whatever reason, like it connected with you, it made sense to you, and then you connected with it and you started doing the practice. And I know this one person who just, from the moment she hit Tibetan Buddhism, even before, she was just so strongly connected to Tara. Report an error in the passage at 50:02 Highlight the passage at 50:02

50:20 Just so strongly connected that she's doing like her PhD thesis on Tara and all this stuff. And it's just probably past life, you know, past life experience manifesting again. But yeah. No, it's interesting. It's good to hear. It's nice to hear you're buying yourself a check-in each week. Like all the things. But it does bring up the ecky stuff. Report an error in the passage at 50:20 Highlight the passage at 50:20

50:42 But then now you know that we have to get rid of the ecky stuff. That's great. So bring it on. It's kind of like that. It's like, great, just bring it on. Get rid of it all. Get rid of it all. And then just believe that it works. And that's often the hardest part of the purification practices is really believing that. Report an error in the passage at 50:42 Highlight the passage at 50:42

50:59 This stuff works, especially those of us who have a hard time believing that we can be pure, which is, I think, most people in the West. That's what Lama Yeshe used to always say, and that's why he introduced Vajra Safa early to all of his students. He's the one, really. He felt like Western students really needed to learn this practice so that we could believe that we could become a one, because we have this extra thing that Tibetans don't have of this low self-birth. Report an error in the passage at 50:59 Highlight the passage at 50:59

51:28 They just don't even have that concept. They have other problems. I think they must have a lot of arrogance because that one comes up all the time. But we have the reverse of arrogance. It's actually the same mind. It's still me, me, me, me, me, right? But it's like this kind of self-pity mind. I can't do it. I won't do it. Report an error in the passage at 51:28 Highlight the passage at 51:28

51:47 That's fine for everybody else, but Buddha didn't know me. He had never met anyone that horrible. So why don't you guys take a break, actually, unless anybody has another question. Oh wait, we've got a couple questions. I'll tell you Paul and then we'll do you. Report an error in the passage at 51:47 Highlight the passage at 51:47

52:11 I just had a question about how your relationship with Buddhism and study of Buddhism changes when you actually do find a teacher. Because in my mind I'm finding it difficult to relate to this component of the class just in general. Report an error in the passage at 52:11 Highlight the passage at 52:11

52:29 I feel like you'd be a monk or nun by the time you're actually doing that. Are there people who aren't? I actually wasn't. When I met my teacher, I was just this person who went to Kopan. The reason I looked at Jenna then is because she went to Kopan, too. I was a Buddhist, though, for sure. I decided that it was my path and I had taken refuge. Report an error in the passage at 52:29 Highlight the passage at 52:29

52:50 So I had taken that leap, but I wasn't a monk or a nun. I think a lot of Westerners think that the only way to practice Buddhism is as a monk or a nun, and I don't think that that's true at all. I know plenty of very serious lay practitioners, not just older students, you know, like down at Vajrapani. Report an error in the passage at 52:50 Highlight the passage at 52:50

53:13 I think there's this whole community of lay people who helped build Vajrapani, but they were all students of Lama Yeshe. And they still are, you know what I mean? Like they just never left and they, you know, they have jobs and stuff like that and they leave the land, but they come back. But then people like Emily, people who know Emily Xu, who was teaching the basic program here for a number of years. She has no plans to become a nun, you know, or a monk. Report an error in the passage at 53:13 Highlight the passage at 53:13

53:44 But she's one of the most serious practitioners I've ever met. And in fact, there was a part of me that was kind of like, ooh, you know, when she got ordained, because she was always my biggest example of what you can accomplish as a layperson, because she did her first three-year retreat as a layperson. Report an error in the passage at 53:44 Highlight the passage at 53:44

54:01 Of course, by the end of it, she decided to get ordained. But, you know, I think there's, I was just explaining this to a cab driver. Report an error in the passage at 54:01 Highlight the passage at 54:01

54:11 The stuff that comes up. I mean, the guy taking blood from me the other day was like just chattering on about, you know, Buddhism with me. It's just like, okay. No, the cab driver was like, what's the difference between, you know, a nun and a Buddhist? And I said, it's just like in Catholicism. You know, you can be a Catholic and not be a nun. You know, it's exactly the same. You know, it's just, I said, Buddhism is what you believe. Report an error in the passage at 54:11 Highlight the passage at 54:11

54:39 And then, you know, One path to working on that ordained, but it's totally not required. And in fact, I think unfortunately, I think the number of us who are going to get, I mean, looking around just now, I don't think that many of us will ever get ordained in the West. I think we have to, some of us, I think the Buddha taught that way, that it helps the Dharma to stay alive. We need to have some ordained. Report an error in the passage at 54:39 Highlight the passage at 54:39

55:09 But we don't have the setup here at all, like in Tibet. Tibet it was like, what, something like every fourth child? And often of course that would be one family, right? Sometimes two kids would get ordained out of each family, sometimes three, you know, totally dependent. They had a whole system of it. We don't have that system. Report an error in the passage at 55:09 Highlight the passage at 55:09

55:27 And I don't think it's ever going to sell in the same way that it does here. But I think enough of us will to help, you know, to help it spread. And to inspire and things like that. But I don't think, by and large, we are the exact opposite of what Geshe was used to teaching. He's used to teaching an entire room of people who have become monks. And it was really different for him, along with all the other teachers who came over from Tibet, to teach to a room full of lay people. Report an error in the passage at 55:27 Highlight the passage at 55:27

56:01 And it was always a room full of lay people. Only for a short time did we have that many ordained people here. And so then he's always been really impressed that people come after their work day and that many of them are quite studious and will take the stuff home and think about it and come to him for advice and so forth. Report an error in the passage at 56:01 Highlight the passage at 56:01

56:21 He's so impressed by that because they didn't have that system in Tibet. The lay practitioners would come to the empowerments and have a picnic. They didn't necessarily know what the karma talk was all about. They just... Loved His Holiness and would show up and bring the kids and bring a picnic and, you know, but they didn't necessarily have any of the intellectual study that we have here. Report an error in the passage at 56:21 Highlight the passage at 56:21

56:46 None of it, in fact. There were, in other traditions, a very developed lay system. I think Sakya and Kagu especially. And I think probably Nigma too. Not so much in Galupa. I don't know how I ended up in this, but I don't know. Report an error in the passage at 56:46 Highlight the passage at 56:46

57:08 But, you know, but those were rare. Those were rare people. And they would do long retreat and so forth. And there were, you know, quite a few yogis of both sexes in those traditions who were lay people. No tradition of monks and monks at all in some of those traditions. So, yeah, but I think it just depends on your karma. Report an error in the passage at 57:08 Highlight the passage at 57:08

57:35 Your connection with the teachings and it'll change over time. Like sometimes you'll get really involved and sometimes you can't because of family needs or because of, you know, work or illness or something like that will happen. And then you'll get more involved again and that's kind of what I've seen over the years with the different students that come, you know. Sometimes you disappear for a while and then you come back and things like that. Report an error in the passage at 57:35 Highlight the passage at 57:35

58:01 But, you know, that's true for monks and nuns too. You know, we're not perfect. We have times that we are working on it in different ways, you know, and sometimes we are really involved in management of a center and sometimes we're not and things like that. And so it's like that. Being a monk or a nun is just one way. Report an error in the passage at 58:01 Highlight the passage at 58:01

58:22 Just one possible way. And there's a myriad of possibilities. So don't worry. There's not going to be a grand ordination at the end of this class. Report an error in the passage at 58:22 Highlight the passage at 58:22

58:33 Which I'm sure many of you are breathing a sigh of relief. And there's no thought that you have to become ordained at all. In fact, like I said, I don't think it's ever really going to sell on the same level as it was in Tibet. It must have been amazing. I mean, I have to say, it must have been amazing to see a culture like that that was so invested in the study of the Dharma. And their language actually was created to study the Dharma. Report an error in the passage at 58:33 Highlight the passage at 58:33

58:59 The written Tibetan was based completely on the Sanskrit. So it was just like this amazing Dharma society. But we don't have that. But what we do have is a really educated populace that they aren't used to. Report an error in the passage at 58:59 Highlight the passage at 58:59

59:16 I mean like a I would say that almost all of us can read. There are definitely people who can't read, but it's really unusual versus usual. Because that was another problem, and to that was a lot of illiteracy. Even amongst the teachers, much less amongst the students. And we are trained with this really analytical mind, which is why His Holiness the Dalai Lama is really intrigued by the whole scientific thought. Report an error in the passage at 59:16 Highlight the passage at 59:16

59:42 Because he doesn't want... He wants to work with that mind rather than working against it, which I think a lot of religious leaders have worked against science. But he actually sees it as a useful thing. And in fact, all of the monasteries now teach science and math where they didn't before because it is a really useful mind for us to understand these teachings. Report an error in the passage at 59:42 Highlight the passage at 59:42

1:00:06 A lot of these teachings are quite analytical in nature. So, yeah. So don't worry. But yeah, I mean, I don't think you have to become Milarepa and Marpa. And I'm sorry if I've given that impression in any way, because I can only tell you my experiences, because those are my experiences, because I've had certain experiences, but it's also not been my experience 24-7. Report an error in the passage at 1:00:06 Highlight the passage at 1:00:06

1:00:36 It's just been at certain points in my relationship with... Rinpoche or my involvement in the center or whatever that these various moments have happened. They're all packed into a certain class. So you're hearing them all at once. But 14 years could go between them. It's not like a daily occurrence. He's not calling me every night to give you these cryptic instructions. Report an error in the passage at 1:00:36 Highlight the passage at 1:00:36

1:01:00 I remember actually a couple of times Geshe-la has called and it's like, oh my God, it's Geshe-la. So it's not like a daily. It's usually something like, you know. Where is the light bulb? It's nothing profound. I get all excited. So yeah, it's not like that at all. It's just, if we can connect with a teacher, a qualified teacher, we can go far. It's like that. What we do, how that looks, is all going to be dependent upon your health and your time and all that stuff. Report an error in the passage at 1:01:00 Highlight the passage at 1:01:00

1:01:35 And it'll be like, it's not like, I met the teacher, great! You know, it's not like that. It's more like... It's kind of more like that. And that's just, I mean, that's like life. But I think that's important to know because I think it's sort of like when people spend so much time planning their wedding and they forget the marriage. So we're spending a little time in this class thinking of checking up on the teacher, finding the teacher, but then going forward, what happens? Report an error in the passage at 1:01:35 Highlight the passage at 1:01:35

1:02:05 Because we don't want to... Spend so much time on the wedding cake and the dress that we forget that, oh, yeah, there's another 50, 60 years that I forgot to think about. There is time after that, and kind of how we train our minds around the teacher matters during that time. So, yeah. It's a good question. Do you want to pass on? Is it still on? Tell me your name again, I forgot. Report an error in the passage at 1:02:05 Highlight the passage at 1:02:05

1:02:43 About who? Report an error in the passage at 1:02:43 Highlight the passage at 1:02:43

1:02:52 Oh, McNamara. Yeah, yeah, yeah, yeah. Report an error in the passage at 1:02:52 Highlight the passage at 1:02:52

1:03:20 Right. Report an error in the passage at 1:03:20 Highlight the passage at 1:03:20

1:03:28 That's right. Report an error in the passage at 1:03:28 Highlight the passage at 1:03:28

1:03:46 McNamara, yeah, yeah. Report an error in the passage at 1:03:46 Highlight the passage at 1:03:46

· · · silence, 1 minute

1:04:48 Well, specifically talking about like the yucky stuff coming up in your mind, I think that's what we were talking about with Steve. And I've noticed this also in the presence of great teachers that sometimes our mind will come up with some kind of embarrassing things, you know, like some you'll get impatient with them, you know, or like, Vietnam, yeah. Report an error in the passage at 1:04:48 Highlight the passage at 1:04:48

· · · silence, 1 minute

1:05:10 Even worse. Speaking theoretically, of course. But it helps to know that often what's happening is because of their purity, you are purifying actually. So it's like it's not you that's horrible, but like the yucky stuff in your mind is coming up so it can be purified and then it's gone. And it's gone. So when Steve, for example, is doing... Report an error in the passage at 1:05:10 Highlight the passage at 1:05:10

1:05:37 This purification practice called Vajrasattva and stuff comes up in the mind. He was just saying he accepts that that's part of the process and the visualization is then that you just visualize this light and nectar coming down from Vajrasattva and washing it all away and then believing it as strongly as you can that it's gone. Report an error in the passage at 1:05:37 Highlight the passage at 1:05:37

1:05:57 Even just for that one moment. Maybe not forever, but for that one moment you are completely clean and pure. He says, clean, clear, light crystal. He says, imagine yourself that way. So I think that's slightly different than the piece work that you're talking about. I do remember hearing a little bit about some of the changes that Robert McNamara went through in that position afterwards and so forth. Report an error in the passage at 1:05:57 Highlight the passage at 1:05:57

1:06:29 But I think it's slightly different in this case. This is actually a particular spiritual practice that is focusing on purifying the negativities of your body, speech and mind. And then at the end of it, you actually, part of the practice is to believe that it worked. And in some ways, I think that's the hardest part of the practice. Report an error in the passage at 1:06:29 Highlight the passage at 1:06:29

1:06:51 And you can't forever, because we get up and we're ourselves, right? We aren't pure. But we're a step closer to being pure. But yeah, I think it is possible, however, for people to do, quote unquote, worldly work, peace work, helping the sick, helping the dying, you know, in a situation with the bombing in Boston, running towards the problem rather than running away from it, helping. Report an error in the passage at 1:06:51 Highlight the passage at 1:06:51

1:07:23 In any way that they could help somebody who had lost legs or little kids who were dying or so forth. And that can become a spiritually motivating thing for sure. But I think there is a slight difference in that purification practice and having an event shift your mind. And I think what Robert McNamara... Report an error in the passage at 1:07:23 Highlight the passage at 1:07:23

1:07:47 What he in time did as he began to shift his mind. I think that's true for actually a number of people, right? I think there are stories about Bobby Kennedy that were like that. He didn't start out that great from what I've read. He was just another rich white guy. But he began to realize the error of his way, so to speak. Report an error in the passage at 1:07:47 Highlight the passage at 1:07:47

1:08:06 So I think political work and work in the world can definitely shift your mind and can become spiritual even, for sure. For sure. For sure. Report an error in the passage at 1:08:06 Highlight the passage at 1:08:06

1:08:26 Yeah, yeah. Report an error in the passage at 1:08:26 Highlight the passage at 1:08:26

1:08:31 Yeah. Report an error in the passage at 1:08:31 Highlight the passage at 1:08:31

1:08:49 Yeah. Yeah. Report an error in the passage at 1:08:49 Highlight the passage at 1:08:49

1:09:04 Yeah. Yeah, I think it is part of it. I mean, I think it has to be part of it. I think whatever we're doing spiritually has to relate to what we do in the world, too, you know. Report an error in the passage at 1:09:04 Highlight the passage at 1:09:04

1:09:17 Like I was just saying, I wanted to march on D.C. to have gun control, you know. And I think there are times for each, I think. I think we can't just say I'm a spiritual person and I'm not a person of the world. I think some people if you're in like a 20 year retreat or something you might not know what's happening but if you aren't I think it's sort of like we have to know what's going on and we have to play some role in that and we each have to decide what that role is too. Report an error in the passage at 1:09:17 Highlight the passage at 1:09:17

1:09:49 I don't think any one person could say you should all feel this way because that's not true either. Report an error in the passage at 1:09:49 Highlight the passage at 1:09:49

1:10:08 Yeah, yeah. For the benefit of all. So there are many ways to work for others. So working on your mind single-pointedly for a number of years could be really, really the most beneficial thing you could do for others. Whereas also and working as a nurse or working as a piece. Somebody working for peace or somebody bringing supplies into some country that needs help. Those can also be really beneficial ways to work. Report an error in the passage at 1:10:08 Highlight the passage at 1:10:08

1:10:44 I don't think there's any one way. But I think in our society, it's hard for people to understand that sometimes meditating for years and years can be an incredibly beneficial thing for others. Report an error in the passage at 1:10:44 Highlight the passage at 1:10:44

1:10:59 The work that you're doing is on your own mind, but how that will benefit others is hard to see. Will benefit others in the long term, if we have any faith that there's more than this life. Or even if you think of somebody like Tenzin Palmo who spent 13 years in a cave and then spent quite a few years going about and teaching. Report an error in the passage at 1:10:59 Highlight the passage at 1:10:59

1:11:20 The inspiration on those of us who have heard her teach is just, you can't even put a price on it. It's just fantastic to meet somebody who has spent all that time working on their mind. Report an error in the passage at 1:11:20 Highlight the passage at 1:11:20

1:11:34 know, and then... Is able to teach from that place, you know. I think it's profound. So, yeah, there's lots of ways, I think, to help. Report an error in the passage at 1:11:34 Highlight the passage at 1:11:34

1:11:57 Yeah, yeah. Same in Colombia. In Colombia, too. I think that there are centers. I know that doesn't joke he has gone down a couple of times to Colombia. Report an error in the passage at 1:11:57 Highlight the passage at 1:11:57

1:12:09 Yeah. Report an error in the passage at 1:12:09 Highlight the passage at 1:12:09

1:12:13 No, it's true. It's true. Okay. You guys take a break. Report an error in the passage at 1:12:13 Highlight the passage at 1:12:13

1:12:32 Yes, she showed up for Puja. And then she texted me and said, oh, I showed up for Puja. I guess it's not happening. I said, we're on our way. Stay. You can come to class. Report an error in the passage at 1:12:32 Highlight the passage at 1:12:32

1:12:48 It was 10 o 'clock this morning. Report an error in the passage at 1:12:48 Highlight the passage at 1:12:48

1:13:07 And it was today. Hi, little missy. So where are you being? Report an error in the passage at 1:13:07 Highlight the passage at 1:13:07

1:13:23 Meet us in our house. You know where our house is, right? 18? Report an error in the passage at 1:13:23 Highlight the passage at 1:13:23

1:13:30 Sometimes, I would aim for 830. And you're going to lose your school. Report an error in the passage at 1:13:30 Highlight the passage at 1:13:30

1:13:45 It would be a little funny to bring somebody who hasn't, yeah, somebody else had actually, yeah, I think I would probably say not to, just because they haven't really had that, and it would be a little bit different energy. Report an error in the passage at 1:13:45 Highlight the passage at 1:13:45

1:14:08 Yeah, no, somebody had mentioned that, one other student from the center, and so she's actually even a Dharma student, wanted to go, and I said. It just would feel a little funny. It just would be a different energy. Yeah. Report an error in the passage at 1:14:08 Highlight the passage at 1:14:08

1:14:28 But yeah, so aim for 8.30 at our house. Yeah, we're going to go in. Report an error in the passage at 1:14:28 Highlight the passage at 1:14:28

1:14:45 So you will be here next week? Yeah. Okay. That's right. Films. Oh, then we're going to teach the first part of the class. I can't remember. Report an error in the passage at 1:14:45 Highlight the passage at 1:14:45

1:15:02 Oh wait, are you going to be here on the 27th for the practice day? I want to take a head count because they messed up the dates again. Report an error in the passage at 1:15:02 Highlight the passage at 1:15:02

1:15:23 So Carol asked for a head count on how many people were coming. She said it was only two and I said no, I think more people usually come to the practice day. Okay, yeah, that'd be good. Yeah, because they messed up the dates again. Report an error in the passage at 1:15:23 Highlight the passage at 1:15:23

1:15:37 So I'm going to just it general, and that's when I've got the people that aren't here at all, just doing that one more time. Good to see Report an error in the passage at 1:15:37 Highlight the passage at 1:15:37

1:15:55 you again. Report an error in the passage at 1:15:55 Highlight the passage at 1:15:55

1:16:08 I'm actually super warm. I wasn't sure if it was just me. Report an error in the passage at 1:16:08 Highlight the passage at 1:16:08

1:16:18 Right, right. amazing. Report an error in the passage at 1:16:18 Highlight the passage at 1:16:18

· · · silence, 1 minute

1:17:04 Well, sometimes I wonder, who are those people really? You know what I mean? Like, we've been watching the news about everything that's happening, and we're sort of like, who is that guy, you know, who was like running around helping everybody? Like, you know, like, who is that person who's teaching you and inspiring you to go in this particular direction? Report an error in the passage at 1:17:04 Highlight the passage at 1:17:04

1:17:26 I don't know. Report an error in the passage at 1:17:26 Highlight the passage at 1:17:26

1:17:47 I just think it's kind of cool. It's kind of when you're hearing it from all sides kind of thing. I just think... Report an error in the passage at 1:17:47 Highlight the passage at 1:17:47

1:17:58 I think eventually you probably do need to find a Buddhist teacher because otherwise you'll be, I mean if that's what you decide your path is. Report an error in the passage at 1:17:58 Highlight the passage at 1:17:58

1:18:09 You know, because it's kind of like, you know, sometimes people say, you know, like, is it okay to go to different traditions? You know, can I go to Zen or can I go to, can I still be a Catholic and go to, you know, teachings here or whatever like that? And I think at first... It's okay because they can all feed into each other. But at some point when you decide, again, that you want to master something, then you probably want to find somebody who's mastered it. Report an error in the passage at 1:18:09 Highlight the passage at 1:18:09

1:18:56 Yeah, yeah, yeah. Right, right. No, there's that too. There's that too, yeah. It could be how karma is affecting your hearing, right? That's interesting though. That's great. I would say. I think that's great. Report an error in the passage at 1:18:56 Highlight the passage at 1:18:56

1:19:21 Thank you for studying. I think that's the only thing to do. See what the next thing is. Report an error in the passage at 1:19:21 Highlight the passage at 1:19:21

1:19:35 Just Report an error in the passage at 1:19:35 Highlight the passage at 1:19:35

1:19:40 because I have to do it at some point every class. Report an error in the passage at 1:19:40 Highlight the passage at 1:19:40

1:19:46 So we're going to talk a little bit about guru yoga, what's called guru yoga, which I was sorry that Jay couldn't be here tonight because he'd asked questions about guru yoga in the last class. But those of you who were in the last class, we did a meditation on Shakyamuni Buddha that we're going to end the class with tonight. Report an error in the passage at 1:19:46 Highlight the passage at 1:19:46

1:20:04 And it is basically a guru yoga. It is a type of guru yoga. And it comes out of the tantric teachings, so we can't talk about it in a lot of detail, but we can talk about it in enough detail that we can get something out of it, like why would we practice it and so forth. Report an error in the passage at 1:20:04 Highlight the passage at 1:20:04

1:20:26 So I should also say that Pabanka Rinpoche said that if you are doing the three methods of serving a teacher that we talked about, you know, Serving them through making offerings, serving them in their actions and also applying what they teach. He said that's the best Guru Yoga. So you never really have to get into this other stuff if you don't want to. Which is important to note. But basically, Guru Yoga, you know, we were just talking about the practice of purification that Steve was talking about, Vajrasattva. Report an error in the passage at 1:20:26 Highlight the passage at 1:20:26

1:21:04 That's a form of Guru Yoga too, where we visualize this deity at the crown of our head and cleansing our mind stream and so forth. That what changes it to Guru Yoga is remembering that Rajasapha or if you're doing wisdom and doing Manjushri or if you're doing medicine Buddha practice such as what was done at the Puja this morning. Report an error in the passage at 1:21:04 Highlight the passage at 1:21:04

1:21:28 Maria came for the Puja. Thinking it was tonight and it was actually this morning. So that's where she's at class. But any of those visualizations are the same. If we add this knowledge or this understanding that that deity is no different from my guru, that's where it becomes guru yoga. So in essence they are completely the same. So for example, when we were doing the meditation on Shakyamuni Buddha in the last class, if we take it to that extra step and imagine, you know, Shakyamuni Buddha at the crown of my head as this being of light to take that extra step and think, and he's no different than my guru, whoever my guru is. Report an error in the passage at 1:21:28 Highlight the passage at 1:21:28

1:22:09 And if you don't have a guru, then using the practice to help you cleanse whatever obscurations that you might have to finding your particular teacher when you are ready. You know, sometimes we say quickly, but no quicker than you're ready for it. Right, so. We don't want to find them when we're not really ready to work with them. So it's a really profound practice, and some people relate to it and some people don't. Report an error in the passage at 1:22:09 Highlight the passage at 1:22:09

1:22:37 And that's why I mentioned Pabanka Rinpoche's teaching that if you are following the advice of your teacher and putting it into action, you don't need to do any of these quasi-tantric practices. But some people relate more to them, and so I try to throw some of them in, and this is one that is a quasi-tantric practice. Report an error in the passage at 1:22:37 Highlight the passage at 1:22:37

1:22:58 One of the main teachings of Tantra that I think we can actually mention is eliminating our ordinary view. And part of our ordinary view is what forces us to see faults in each other, much less than any teacher, right? So just seeing, you know, only able to see the faults in our friends or in our co-workers or in our boss or in our... Report an error in the passage at 1:22:58 Highlight the passage at 1:22:58

1:23:27 Kids or whatever, rather than seeing their good qualities and focusing on their good qualities. So much less a teacher, right? The same. But Geshe-la said, when Geshe-la was describing what ordinary view was, I remember it very clearly. We were sitting there in class. I think it was on a Sunday. He said, what is ordinary view? He said, seeing faults in each other, in our environment, in the world around us and in ourselves, and then dwelling on those perceived faults. Report an error in the passage at 1:23:27 Highlight the passage at 1:23:27

1:23:57 Seeing faults in each other, in our environment, in the world around us, and in ourselves. That was also a big one for a few of us. And in each other. Report an error in the passage at 1:23:57 Highlight the passage at 1:23:57

1:24:08 And then dwelling on those perceived faults. So it's none other than that. Because I remember at the time, you know, you're sort of like, what's ordinary of you, Geshe-la? And then you're like, ooh. You know, that. Oh, gosh. You know, we have to change that. And everyone, of course, is just like, all the residents of the center are just like, rah, rah, rah, rah, complaining, you know. Report an error in the passage at 1:24:08 Highlight the passage at 1:24:08

1:24:27 just that and the other. Report an error in the passage at 1:24:27 Highlight the passage at 1:24:27

1:24:33 So guru yoga is a really profound way of reconciling these two views of ourselves, which are both true. We are potential Buddhas. We do have Buddha nature. We do have this ultimately very pure mind that is obscured by delusions right now, but it is pure in nature. And we're also messed up, right? We're both. Report an error in the passage at 1:24:33 Highlight the passage at 1:24:33

1:24:59 So when we visualize a deity or Buddha or, you know, knowing that they are our guru, cleansing our mind stream and then in the end, you know, the way we visualize the Buddha melting into light and coming into us and our minds intermingling, like Lama Yeshe says, like pouring water into water, no separation. Report an error in the passage at 1:24:59 Highlight the passage at 1:24:59

1:25:22 Like pouring water into water, no separation. It doesn't mean that we become one big mind. It just means that our mind is the same essence as their mind. They have become what they have become, and we can too. So every time we have that visualization, every time that we envision Shakyamuni Buddha or Tara or Jen Resig or any of the Buddhas, Melting into us and becoming one with us and cleansing all of our negativities away. And then for that one moment that we are joined, it gives us that inspiration that we can become exactly like them. Report an error in the passage at 1:25:22 Highlight the passage at 1:25:22

1:26:02 And often, as Lama Yashit pointed out, especially with Westerners, we don't believe that that's true. So this particular practice of guru yoga reminds us, you know, that we can wash away the yucky stuff, but that yucky stuff is not me. Because we can identify very strongly with the yucky stuff, but that yucky stuff is just yucky stuff. That's all it is. Report an error in the passage at 1:26:02 Highlight the passage at 1:26:02

1:26:29 It's habits, habits of speech, habits of mind, thoughts. Ben and Rubina used to always just say, that's just a thought. And you would believe it 100 % and you would hurt somebody because of it or whatever, but it's just a thought. Report an error in the passage at 1:26:29 Highlight the passage at 1:26:29

1:26:44 And we give those thoughts a lot of power over us, but they're just thoughts. And they can be washed away, they can be cleansed through all these various methods. Because what we in essence are is this pure mind that can become enlightened. So these practices help us remember both of those things. That we are obscured, we aren't Buddhas yet. Because I think there are different beliefs in various systems that we actually already are Buddhas. Report an error in the passage at 1:26:44 Highlight the passage at 1:26:44

1:27:11 And in this system that's not true. It's not like you're going to one day uncover a little Buddha inside. Oh, there you are. Where have you been? It's sort of like we uncover bit by bit by bit by bit when we cleanse all this yucky stuff and we get down to the gold. But we do have the gold. We do have the gold. All of those good qualities. We have the beginnings of all of them right now. We just have to practice with them. Report an error in the passage at 1:27:11 Highlight the passage at 1:27:11

1:27:44 I find that really inspiring. That was one of the things that most attracted me to Tibetan Buddhism, actually, because it's such a 180 from the Christianity that I was raised in, which actually wasn't such a bad Christianity. Report an error in the passage at 1:27:44 Highlight the passage at 1:27:44

1:27:58 But that thought that all of us could become Christ-like, basically, that it wasn't just the saints, that all of us could do it. need to. Report an error in the passage at 1:27:58 Highlight the passage at 1:27:58

1:28:11 The key points of guru yoga is setting up this visualization where you see the Buddha as the same as your own guru, no difference, same essence, different aspect, the same essence. Report an error in the passage at 1:28:11 Highlight the passage at 1:28:11

1:28:25 And then the final step is requesting inspiration from the guru and trying to feel like you've actually received it. And trying to let yourself just be open to it where you're letting the... Report an error in the passage at 1:28:25 Highlight the passage at 1:28:25

1:28:44 The nectar and light rays, whatever you're visualizing, break down or dissolve this sort of self-pity mind. The oh poor me mind. The victim mind. I didn't deserve whatever happened to me. Report an error in the passage at 1:28:44 Highlight the passage at 1:28:44

1:29:03 I didn't deserve getting yelled at today. Whatever it is that's coming up, you can dissolve that mind. That's actually not the mind that's going to be enlightened. Report an error in the passage at 1:29:03 Highlight the passage at 1:29:03

1:29:14 And so this idea of dissolving the guru or the Buddha into you is really, really important because it reminds us that our own mind has Buddha nature. All of us have Buddha nature already. And to reach that understanding, we need an outer guru. But again, remembering that that's not where it stops. That outer guru is the bridge to our own wisdom, to our own perfection, our own... Report an error in the passage at 1:29:14 Highlight the passage at 1:29:14

1:29:46 Compassion. All of those qualities that we seek at first in this outer being, you know, manifesting as our guru, ultimately he or she uses that devotion or whatever that we develop, that respect, that appreciation for us to learn that we are capable of that. We have those qualities in ourselves. We can develop them and we can become Buddhas too. So it's not like something separate from us. Report an error in the passage at 1:29:46 Highlight the passage at 1:29:46

1:30:19 Guru Yoga, you can use it in different ways. At first, if you don't have a teacher, you can use it as a chance to make requests for a teacher. But then once you connect with a teacher, you can use it to go deeper into your relationship with that teacher. So there's lots of ways to use it throughout your practice. You never stop doing it. It's built into a lot of tantric practices. Report an error in the passage at 1:30:19 Highlight the passage at 1:30:19

1:30:44 Some form of Guru Yoga is built into a lot of tantric practices. So we're going to end the class tonight by just doing that same meditation. You guys who did the last course already will recognize it. It's the same and we'll just do it together. And those of you that were not in that, you'll probably still recognize various aspects of it. Report an error in the passage at 1:30:44 Highlight the passage at 1:30:44

1:31:10 So just stretch if you need to stretch a little bit and it's not that long. 15 or 20 minutes. We'll actually go through some of the preliminaries that we did last class. So those of you that are familiar with those, we'll do those. I'll do those. I'll lead you guys in those. And then we'll end with Shakyamuni Buddha's mantra. A little bit of those. Just taking some nice deep breaths. Report an error in the passage at 1:31:10 Highlight the passage at 1:31:10

1:31:37 And Report an error in the passage at 1:31:37 Highlight the passage at 1:31:37

1:31:47 if you can, just follow the breathing in and the breathing out. A few breaths. Report an error in the passage at 1:31:47 Highlight the passage at 1:31:47

1:32:06 And we start with just imagining yourself. Completely surrounded by all sentient beings. So you can imagine them in all different forms, like animals and so forth, or you can just imagine them all in the form of humans. Report an error in the passage at 1:32:06 Highlight the passage at 1:32:06

1:32:30 Imagine their sufferings, but also their wish to be happy, whatever form that takes. Report an error in the passage at 1:32:30 Highlight the passage at 1:32:30

1:32:44 And also their dissatisfaction, their pain, their suffering. Report an error in the passage at 1:32:44 Highlight the passage at 1:32:44

1:32:51 Think about what makes them happy and what makes them sad. And how they're exactly like you. Like how it manifests might differ, but that... Desire for happiness and that desire to avoid suffering is very much the same as you. Report an error in the passage at 1:32:51 Highlight the passage at 1:32:51

1:33:26 So imagine the space in front of you is an image of Shakyamuni Buddha made of golden light. Report an error in the passage at 1:33:26 Highlight the passage at 1:33:26

1:33:50 And imagine that his energy is this pure, unconditional, compassionate love and wisdom. Report an error in the passage at 1:33:50 Highlight the passage at 1:33:50

1:34:05 His face is peaceful and smiling and he radiates love to you and all those people around you. Always living beings. Report an error in the passage at 1:34:05 Highlight the passage at 1:34:05

1:34:27 He's seated on a lotus topped with two radiant discs, the sun representing wisdom and the moon representing bodhicitta, his mind of amazing love and compassion. Report an error in the passage at 1:34:27 Highlight the passage at 1:34:27

1:34:50 The lotus rests on a golden throne adorned with jewels and supported by snow lions. Report an error in the passage at 1:34:50 Highlight the passage at 1:34:50

1:35:00 Now imagine that the Buddha wears the saffron robes of a monk and he's seated in full asure posture, cross-legged. Report an error in the passage at 1:35:00 Highlight the passage at 1:35:00

1:35:18 The palm of his right hand rests on his right knee in earth-touching mudrā, while his left hand rests in his lap in meditation mudrā, holding an alms bowl filled with nectar. Report an error in the passage at 1:35:18 Highlight the passage at 1:35:18

1:35:37 Again, imagine that everything is made of shimmering golden light. Report an error in the passage at 1:35:37 Highlight the passage at 1:35:37

1:35:54 And imagine that his light shines from every pore of his body, radiating out to the whole universe. Report an error in the passage at 1:35:54 Highlight the passage at 1:35:54

1:36:13 And we take a moment to take refuge. In the Buddha, remembering that he started out just like us, an ordinary man, but he practiced until his mind shifted, his mind changed. Report an error in the passage at 1:36:13 Highlight the passage at 1:36:13

1:36:34 He's worthy as an object of refuge because he got out of this mess himself. Report an error in the passage at 1:36:34 Highlight the passage at 1:36:34

1:36:48 The Dharma is his method and the Saṅgha are those serious practitioners who practice it. That's what the three children are. Report an error in the passage at 1:36:48 Highlight the passage at 1:36:48

1:37:07 And then remember all the beings around you and generate some form of bodhicitta. Report an error in the passage at 1:37:07 Highlight the passage at 1:37:07

1:37:23 All of these living beings surrounding us have some kind of suffering, even those who look like they have it made. Report an error in the passage at 1:37:23 Highlight the passage at 1:37:23

1:37:33 Every one of us will have to die and lose everything. So Report an error in the passage at 1:37:33 Highlight the passage at 1:37:33

1:37:42 think about trying to have some wish to remove some of the suffering in this life, as much as you can, Report an error in the passage at 1:37:42 Highlight the passage at 1:37:42

1:37:54 and how becoming a Buddha is that method, to be able to remove the suffering from all living beings. Report an error in the passage at 1:37:54 Highlight the passage at 1:37:54

1:38:15 And then we do the seven limb prayer, just quickly. Report an error in the passage at 1:38:15 Highlight the passage at 1:38:15

1:38:22 Thinking of a quality that the Buddha has in your mind, bowing down to that quality. So make it a quality that means something to you, something that you are working with. Maybe it's patience, concentration, love. Maybe it's this incredibly keen intelligence. Report an error in the passage at 1:38:22 Highlight the passage at 1:38:22

1:38:57 And then what would you give for that quality? The second limb is making offerings. So imagine making offerings. You can imagine just filling the whole sky with offerings. Beautiful flowers or jewels or incredible sunsets. Report an error in the passage at 1:38:57 Highlight the passage at 1:38:57

1:39:33 And then thinking of one thing that you regret. Maybe it's from today or yesterday. It doesn't have to be big and be little. Report an error in the passage at 1:39:33 Highlight the passage at 1:39:33

1:39:47 And just regret it and let it go. Understanding that we don't want to keep doing these things that cause ourselves suffering. Report an error in the passage at 1:39:47 Highlight the passage at 1:39:47

1:40:16 And then take a moment to rejoice, the fourth one. Rejoice in some good. That you do, that you did today. Maybe it's coming to class. Maybe it's staying. Maybe it's some good that you see in somebody else. Report an error in the passage at 1:40:16 Highlight the passage at 1:40:16

1:40:35 But deeply rejoice in those qualities. Report an error in the passage at 1:40:35 Highlight the passage at 1:40:35

1:41:03 And then ask the Buddha to stay with us. They say that we have to keep asking him to stay. Report an error in the passage at 1:41:03 Highlight the passage at 1:41:03

1:41:17 And ask him to teach us. Report an error in the passage at 1:41:17 Highlight the passage at 1:41:17

1:41:23 Keep manifesting in this form. Which is the way that the Buddhas can reach us. Is as our teachers. Report an error in the passage at 1:41:23 Highlight the passage at 1:41:23

1:41:46 And then dedicate any more from this prayer to our own enlightenment for the benefit of others. Report an error in the passage at 1:41:46 Highlight the passage at 1:41:46

1:42:04 And then we make a heartfelt request for whatever it is that we need. You know, whether it is to meet teachers, whether it's to keep being able to receive Dharma teachings, whether it's to inspire us in our own practice, in our meditation, our study, whatever it is for you, please bless my mind. Report an error in the passage at 1:42:04 Highlight the passage at 1:42:04

1:42:48 And then imagine that Guru Shakyamuni Buddha is very pleased. Report an error in the passage at 1:42:48 Highlight the passage at 1:42:48

1:42:56 And then he shrinks and sighs and comes to the crown of your head, Report an error in the passage at 1:42:56 Highlight the passage at 1:42:56

1:43:04 facing the same direction that you are. And from his heart, light flows down, light and nectar flow down through the crown of your head into your heart and into the hearts of all the people that surround you. Report an error in the passage at 1:43:04 Highlight the passage at 1:43:04

1:43:20 So especially if you know of anybody who's suffering in any way, you can imagine them receiving this light and this nectar. Report an error in the passage at 1:43:20 Highlight the passage at 1:43:20

1:43:31 And as the light touches your heart, imagine the light of your own spiritual essence is ignited and you're filled completely with the light of your own inner nature. Report an error in the passage at 1:43:31 Highlight the passage at 1:43:31

1:43:42 Your physical body is transformed into light. Your very thoughts become an expression of your spiritual being, your own inner light. Report an error in the passage at 1:43:42 Highlight the passage at 1:43:42

1:43:59 Imagine it filling you completely and then pouring out of you in all directions to the people around you. And imagine their light flowing into you. Report an error in the passage at 1:43:59 Highlight the passage at 1:43:59

1:44:22 And just rest in this connection. Report an error in the passage at 1:44:22 Highlight the passage at 1:44:22

1:44:35 And delighted, the Buddha sends an even stronger radiant light into your heart and the hearts of everyone around you. And this light transforms all your habitual negative states of mind, your thought patterns, all the habits that we have. Report an error in the passage at 1:44:35 Highlight the passage at 1:44:35

1:44:54 Imagine it dissolving any sense of separation. And Report an error in the passage at 1:44:54 Highlight the passage at 1:44:54

1:45:02 you're light and blissful and filled with peace and clarity. Report an error in the passage at 1:45:02 Highlight the passage at 1:45:02

· · · silence, 2 minutes

1:47:24 Now Report an error in the passage at 1:47:24 Highlight the passage at 1:47:24

· · · silence, 1 minute

1:47:57 imagine bringing that light that you've been sending out in all directions back into your own heart, Report an error in the passage at 1:47:57 Highlight the passage at 1:47:57

1:48:05 and imagine the Shakyamuni Buddha dissolves into golden light, and that light flows into you through the crown of your head, and Report an error in the passage at 1:48:05 Highlight the passage at 1:48:05

1:48:16 your body, speech and mind become utterly warm with the body, speech and mind of the Buddha, who is the same essence as your girl, like pouring water into water, Report an error in the passage at 1:48:16 Highlight the passage at 1:48:16

1:48:51 and take a moment to dedicate. The positive energy of this meditation and this class to each of us being able to actualize our own Buddha nature. Report an error in the passage at 1:48:51 Highlight the passage at 1:48:51

1:49:04 Not just for ourselves, but for the sake of all religions without exception. Report an error in the passage at 1:49:04 Highlight the passage at 1:49:04

1:49:21 We'll end with a couple of prayers from the light book. We can go back to page 7. Report an error in the passage at 1:49:21 Highlight the passage at 1:49:21

1:49:40 In the second column, prayers of dedication, it starts with number 5. We'll do them in English. Due to the merits of these virtuous actions, may I quickly attain the state of a Guru Buddha and lead all living beings without exception into that enlightened state. May the supreme jewel bodhicitta that has not arisen arise and grow, and may that which has arisen not diminish but increase more and more. Report an error in the passage at 1:49:40 Highlight the passage at 1:49:40

1:50:07 In the land encircled by snow mountains, you are the source of all happiness and good. All-powerful Chen Reisig, Tenzin Gyatso, Please remain until saṃsāra ends. You who uphold the subduer's moral way, who serves as the bountiful bearer of all, sustaining and preserving and spreading Manjana's victorious doctrine, who masterfully accomplishes magnificent prayers, honoring the three jewels, Savior of myself and others, your disciples, please, please live long. Report an error in the passage at 1:50:07 Highlight the passage at 1:50:07

1:50:40 I'll do the one for Geshe-la on page four. We pray to you, Nauang Dakpa. Our peerless spiritual friend, you who hold, sustain and extend the stainless system of Lama Tsongkhapa, renowned as the Lord of Speech. May you, our protector, have a long life, stable like Mount Meru. May your enlightened activities always be a shining lamp for the world, dispelling the darkness from the minds of your disciples, so the fruit of definite goodness will ripen quickly. Report an error in the passage at 1:50:40 Highlight the passage at 1:50:40

1:51:15 These long life prayers are always written by... The guru of the Lama that they're written for. So Shantideva Rinpoche wrote that about Geshe-la like that. Report an error in the passage at 1:51:15 Highlight the passage at 1:51:15

1:51:30 All right. Thank you. I'm not going to forget the homework this time. Although Palma did a fine job of trying to bring you guys back last week. Report an error in the passage at 1:51:30 Highlight the passage at 1:51:30

1:51:40 Nobody came back. Made you run even faster probably. Homework! That's right. I ran even faster. I wanted to really quick, on the 27th is our practice day. Could I get a hand count of how many people think that they're going to be able to come on Saturday the 27th for our practice day? Report an error in the passage at 1:51:40 Highlight the passage at 1:51:40

1:52:07 10.30 to 3ish? It depends on how many people come and so forth. Report an error in the passage at 1:52:07 Highlight the passage at 1:52:07

1:52:19 Okay. I wanted to get a count because some of you may have noticed the email that went out. There was a little confusion and something else was booked on that day. So I wanted to prove that we had a big following. So I'll send it to the people that aren't here too and see if any of them are planning to come. Report an error in the passage at 1:52:19 Highlight the passage at 1:52:19

1:52:39 Also at that gathering, I'm going to hand out tonight some presentation topic ideas. I think most of you have been to practice days in here, even if you weren't in the last class. But basically... The idea is in the beginning of it, I lead you with some meditations, and then we have like a potluck lunch, and then we watch a little film together, and then people do little presentations. Report an error in the passage at 1:52:39 Highlight the passage at 1:52:39

1:53:06 And I hesitate to use the word presentation, but I think it's a step up from Lama Yeshe's word, which was, I think it's like verbal exams or something. That just sounded horrible to me. Report an error in the passage at 1:53:06 Highlight the passage at 1:53:06

1:53:16 Verbal exams? So I call them presentations. But basically the idea is just to pick something from the list that meant something to you and then share it with us as though we don't know anything. You know, so something like that. You can also choose to lead a meditation if you'd rather. It doesn't have to be anything heavy duty. You don't have to do PowerPoint. You don't have to make like posters or anything like that. Report an error in the passage at 1:53:16 Highlight the passage at 1:53:16

1:53:39 It's just choosing something that means something to you and it's a way of kind of closing the class. It's nice. And then everyone comes and we all share and stuff like that. Report an error in the passage at 1:53:39 Highlight the passage at 1:53:39

1:53:49 So if you're going to come that day, you can go ahead and take one of the lists that has presentation ideas, too. That's it? Report an error in the passage at 1:53:49 Highlight the passage at 1:53:49

1:54:02 Oh, yeah. Yeah, so I sent you an email. Report an error in the passage at 1:54:02 Highlight the passage at 1:54:02

1:54:07 Yeah. Well, I got you into the passenger seat. That's right. I said, he's kind of a big guy, Shanti. He has to come to the passenger seat. Report an error in the passage at 1:54:07 Highlight the passage at 1:54:07

1:54:18 Yeah, those of you that are going on the field trip on Saturday, I have sent out emails saying, The rides, actually your one too, Steve, and I thought you might be a little bit tall for the backseat of a Mini Cooper. So I gave you a choice. If you'd like to go in the Monster Mobile, she's got the Monster Mobile, then that might be more comfortable and we're leaving from our house, which I didn't put in the email, 18 Eureka. Report an error in the passage at 1:54:18 Highlight the passage at 1:54:18

1:54:45 I'll send out another email to everybody in that car just to make sure that people know, but I think Jenna is one who's not here now. But anyway. Report an error in the passage at 1:54:45 Highlight the passage at 1:54:45

1:54:55 I don't know if you can make your decision and just let me know if you're going to go with Shanti leaving from here at 8.30 or in our car leaving from 18 Eureka and mark it. It's like in the Castro also at 8.30. Report an error in the passage at 1:54:55 Highlight the passage at 1:54:55

1:55:15 Sorry? Four. Yeah, yeah. So that's why I'm giving him the choice because he's tall. And so I thought, well, it may not be so comfortable. Report an error in the passage at 1:55:15 Highlight the passage at 1:55:15

1:55:28 And mark it. Yeah, so you'll be in our, so then we'll just have three in the mini. So that's a little, yeah. Let's go for 18, for 8.30. So, yeah, so that we have time to be late. Because if everyone aims for 8.45, then we'll leave. We'll get lighter and lighter. All right, does anyone want to help me hand out? Report an error in the passage at 1:55:28 Highlight the passage at 1:55:28

1:55:55 So there's, this is, this is the homework, and then this is the presentation ideas. ideas, can, you're not coming. If you'd like to take one, even if you're not coming, that's fine. Here we go again. I keep trying to hand out the list for the class. Report an error in the passage at 1:55:55 Highlight the passage at 1:55:55

1:56:18 If anyone didn't get a hard copy of the homework last week and would like it, I have extra hard copies of the homework. Report an error in the passage at 1:56:18 Highlight the passage at 1:56:18

1:56:28 Thanks, you guys. Apparently, we don't need to take up the seats. We got a request from the people doing the next class that we can just leave them down. Report an error in the passage at 1:56:28 Highlight the passage at 1:56:28

1:56:42 So why not? Report an error in the passage at 1:56:42 Highlight the passage at 1:56:42

1:57:01 If they're extra, you can take. Yeah, yeah, yeah. And in fact, you can take the one from last time, too. Report an error in the passage at 1:57:01 Highlight the passage at 1:57:01

1:57:15 So you can contemplate. And here you go. You managed to get out without the notes last time, too. So you've got the notes from both. Report an error in the passage at 1:57:15 Highlight the passage at 1:57:15

1:57:26 All right. Thanks, you guys. Report an error in the passage at 1:57:26 Highlight the passage at 1:57:26

1:57:35 What's the next class? Report an error in the passage at 1:57:35 Highlight the passage at 1:57:35

1:57:39 No, the puja was this morning. There seems to be vast confusion about what that was. Oh, sulk. So why do they want it left out? Oh, okay. Well, then we need them both, right? Yeah, we do. So you just leave the books, too. Yeah, Pomo's leading silk if anybody wants to come on Saturday. Report an error in the passage at 1:57:39 Highlight the passage at 1:57:39

1:58:07 That's right. You do the symbols, right, because you're leading? I'm at boom, boom, boom. Report an error in the passage at 1:58:07 Highlight the passage at 1:58:07

1:58:16 Seven, right? It's at seven, right? Yeah. And you brought apples, right? Report an error in the passage at 1:58:16 Highlight the passage at 1:58:16

1:58:27 That's right. In English, not as long. How long does it last? Report an error in the passage at 1:58:27 Highlight the passage at 1:58:27

1:58:35 Yeah, yeah, keep up the pace. If Rabina was leading it, it would be maybe 45 minutes. Report an error in the passage at 1:58:35 Highlight the passage at 1:58:35

1:58:43 She's like, vigilize on the Dharma Kai, 30 seconds. Okay. Three Kais. Report an error in the passage at 1:58:43 Highlight the passage at 1:58:43

1:58:58 On Saturday, well, we have to be back for that because we're leading it. So I think we're thinking we're going to leave after lunch. So I would assume we'd be back by 3.30 or 4. Yeah. Report an error in the passage at 1:58:58 Highlight the passage at 1:58:58

1:59:14 Sorry. So it's in the evening. Yeah. So I have time to go home and take a nap. The essentials. So it's at 7. It's this Saturday after the field trip. Report an error in the passage at 1:59:14 Highlight the passage at 1:59:14

1:59:30 I'll be there. Do I have it on the list? It's Report an error in the passage at 1:59:30 Highlight the passage at 1:59:30

1:59:41 too tall. Oh, I didn't. It's a secret. I don't have a pen. Do you have a pen? Yeah, I'll put it down. I actually did make a copy of everything and gave it to Teresa, so there you go. Oh, I see. I thought you just had a private. I thought you just had private. Privacy issues. Report an error in the passage at 1:59:41 Highlight the passage at 1:59:41

2:00:06 Thank you. Okay, thank you. I will drink it through. I will drink it through. Okay, see you Saturday. Yeah, because you're going to go on a car. Yeah, yeah, yeah. Okay, is there anything I should bring? No, we're going to stop at Safeway to pick up offerings. There's a Safeway right now, so it's very convenient. Okay. Report an error in the passage at 2:00:06 Highlight the passage at 2:00:06

2:00:48 So you're okay in the back of the mini by yourself? Always. That's right. Report an error in the passage at 2:00:48 Highlight the passage at 2:00:48

2:00:59 All right, I'll see you Saturday down there. All right. Okay. You too. Report an error in the passage at 2:00:59 Highlight the passage at 2:00:59

· · · silence, 1 minute

2:01:36 We have more than 10 crates, which is good. you can make that. Report an error in the passage at 2:01:36 Highlight the passage at 2:01:36

· · · silence, 1 minute

2:01:59 She's doing good. Actually, she keeps sending these little posts from the Yukon. Yes. Report an error in the passage at 2:01:59 Highlight the passage at 2:01:59

2:02:09 Pee it out before I go to bed. Those of us of a certain age have to think of these things. I think I just said that on the mic. Report an error in the passage at 2:02:09 Highlight the passage at 2:02:09

2:02:24 All right. Anybody listening to this? Pay no attention. I think Laura. Report an error in the passage at 2:02:24 Highlight the passage at 2:02:24