Establishing a Daily Practice: Discovering Buddhism (part 6)

0:02 So yeah, let's just start with calming our minds, just bringing it down to neutral. You might take a couple of nice deep breaths and cleansing breaths and just let go of the little workshop right before class. Just let everything go. It'll still be there after class. We can look at it all later. You can let go of... Report an error in the passage at 0:02 Highlight the passage at 0:02

0:28 You know, whatever it took for you to come here tonight. So public transportation, driving, parking, maybe things that you've done today, let go of them too. Conversations, ideas, plans. And Report an error in the passage at 0:28 Highlight the passage at 0:28

0:47 just let your mind kind of come to neutral. You can just start with watching our breath. We can watch it at the level of our abdomen, you know, falling and rising. Report an error in the passage at 0:47 Highlight the passage at 0:47

1:01 Nor we can watch it by finding a little patch of skin inside our nostrils. Just focusing on that. Report an error in the passage at 1:01 Highlight the passage at 1:01

1:13 Try to keep your mind right with that breath. You know, don't see it as something separate from you. Really try to be just one with that breath going out and coming back in. Report an error in the passage at 1:13 Highlight the passage at 1:13

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

1:40 And actually try to do a couple of sets of ten. See if you can keep your mind with your breath without getting distracted by the evening traffic or sounds in the house. Report an error in the passage at 1:40 Highlight the passage at 1:40

1:52 Maybe the biggest culprit are thoughts. Report an error in the passage at 1:52 Highlight the passage at 1:52

· · · silence, 2 minutes

3:40 Pajra Sattva purification practice. We start with just trying to bring to mind something that we have done in the last short amount of time. Report an error in the passage at 3:40 Highlight the passage at 3:40

3:57 You can think about today. Report an error in the passage at 3:57 Highlight the passage at 3:57

4:05 It can be anything, snapping at somebody or something in your mind, something where you pitied yourself, felt like you were a victim. Maybe Report an error in the passage at 4:05 Highlight the passage at 4:05

4:26 irritation at somebody vacuuming above your classroom. Report an error in the passage at 4:26 Highlight the passage at 4:26

4:32 Just try to bring to mind something specific that you feel regret for. Regret is not guilt. Regret is understanding how karma works and so it's more like realizing that these negative states of mind and negative actions cause me to suffer. I don't want to do it anymore. I don't want to suffer anymore. Report an error in the passage at 4:32 Highlight the passage at 4:32

5:09 So really try to think of something specific and hold that in your mind. Report an error in the passage at 5:09 Highlight the passage at 5:09

5:36 The second of the four powers is called the power of reliance. And that has two parts. One is that we think about the fact that we are reliant upon the Buddha. Just like if we are sick, if we realize that we're sick, we're reliant upon a doctor. The medicine that the Buddha gives us is the Dharma. And we have to actually apply that medicine. Report an error in the passage at 5:36 Highlight the passage at 5:36

6:09 If we want to have good results. So it's not that we're expecting the Buddha to save us, but we're relying upon his methods to purify our own minds. It's up to us. And the second part of that, so that's actually taking refuge. Report an error in the passage at 6:09 Highlight the passage at 6:09

6:30 That's actually thinking about how the Buddha is a trustworthy object of refuge and going for refuge to the Buddha. Report an error in the passage at 6:30 Highlight the passage at 6:30

6:42 The second aspect is where we rely on all other beings because usually actions that we do are harming other beings. They're usually the object of our harm. Report an error in the passage at 6:42 Highlight the passage at 6:42

7:07 But just like we were talking about, we can't really blame other beings for making us angry or jealous or unhappy in any way. That's actually an aspect of our own mind. Even if somebody is... Treating us badly or harming us in some way. It just means that they're influenced or under the power of their own deluded mind. Report an error in the passage at 7:07 Highlight the passage at 7:07

7:35 So they're actually an object, or they should be an object of our compassion. Report an error in the passage at 7:35 Highlight the passage at 7:35

7:47 That's actually a more reasonable response. Report an error in the passage at 7:47 Highlight the passage at 7:47

8:03 So we actually do this practice in order to be able to benefit all beings. We want to remove the suffering of all beings. That's compassion. We want to bring them happiness, that's love. Report an error in the passage at 8:03 Highlight the passage at 8:03

8:26 So this power of reliance is actually combining refuge and bodhicitta. Report an error in the passage at 8:26 Highlight the passage at 8:26

8:42 You can visualize Vajrasapha above the crown of your head. And it's important to remember that this is your own teacher or guru manifesting in this form for your benefit. Even if you don't have a teacher right now that you recognize, it doesn't mean there isn't one that's actually working for you somewhere in the world. Report an error in the passage at 8:42 Highlight the passage at 8:42

9:09 So Vajra Safa is completely made of white, radiant, blissful light. Report an error in the passage at 9:09 Highlight the passage at 9:09

9:24 He's sitting in cross-legged, full Vajra pasture, and then he's sitting on a white lotus. Report an error in the passage at 9:24 Highlight the passage at 9:24

9:38 The lotus actually refers to the fact, lotuses grow out of mud, but they are completely untainted by them, they're actually quite beautiful. And in the same way, our enlightened potential isn't. Harmed by our deluded minds or negative actions. It never is affected. We never lose our potential to become enlightened beings. Report an error in the passage at 9:38 Highlight the passage at 9:38

10:12 His face is radiant and beautiful. Report an error in the passage at 10:12 Highlight the passage at 10:12

10:19 His eyes are peaceful and completely filled with love and compassion for you. Report an error in the passage at 10:19 Highlight the passage at 10:19

10:33 His hair is black and held up in a top knot. And his arms are crossed at his heart. The left underneath the right. And on his left he's holding a bell. Representing wisdom or emptiness, the way things actually exist. In his right hand he's holding a Vajra, which represents the indestructibility of compassion. Report an error in the passage at 10:33 Highlight the passage at 10:33

11:09 The fact that his arms are crossed represents a union of these two, which is enlightenment itself, the development of infinite wisdom and infinite compassion. Report an error in the passage at 11:09 Highlight the passage at 11:09

11:31 Even if you can't see him clearly, just try to have some feeling that he's really there. Even if all you can imagine is this sort of dazzling white light and positive energy. Report an error in the passage at 11:31 Highlight the passage at 11:31

12:04 And I'll recite a refuge prayer and you can just hold it in your mind. Going for refuge in the three jewels, the Buddha jewel, the Dharma jewel and the Saṅgha jewel. Report an error in the passage at 12:04 Highlight the passage at 12:04

12:18 I go for refuge until I am enlightened by this practice of meditating on Guru Vajrasattva. May I reach Buddhahood to benefit all sentient beings. Report an error in the passage at 12:18 Highlight the passage at 12:18

12:37 And then imagine that light comes out of Guru Vajrasattva's heart to all the ten directions and hooks the energy of all the enlightened beings of the universe. Report an error in the passage at 12:37 Highlight the passage at 12:37

12:57 This light then comes back and dissolves into the heart of Guru Vajrasattva. And he becomes even more brilliant and blissful. Report an error in the passage at 12:57 Highlight the passage at 12:57

13:16 And now we reach the third of the four powers. That's the power of remedy. So that's the actual medicine. Report an error in the passage at 13:16 Highlight the passage at 13:16

13:27 We're choosing some practice. To purify that act that we thought of, that thing that we regret. Report an error in the passage at 13:27 Highlight the passage at 13:27

13:40 In this case it's Vajrasapha practice. That's our remedy. It can be a lot of different kinds of practices. Report an error in the passage at 13:40 Highlight the passage at 13:40

13:54 So we're going to start with purifying our body. So you can think, even if the thing that you're thinking of specifically is an action of your speech, for example. Report an error in the passage at 13:54 Highlight the passage at 13:54

14:09 We still want to purify our body, speech and mind. So we're going to do this purification process in three steps. One is purifying the body, one is purifying the speech and one is purifying the mind. Report an error in the passage at 14:09 Highlight the passage at 14:09

14:24 They actually all complement each other. Report an error in the passage at 14:24 Highlight the passage at 14:24

14:33 So those who know the mantra, we're just going to do it one time through. If you don't know it, just visualize it. Just drink in the sound of it and I'll just chant it for you. If you know it, then you can definitely join in. Report an error in the passage at 14:33 Highlight the passage at 14:33

14:51 We'll do it once to purify the body and when you're chanting it or if you're just listening to it, just imagine that he sends down this amazing nectar, white nectar, like water from his heart and it enters your crown chakra and fills your entire body. Report an error in the passage at 14:51 Highlight the passage at 14:51

15:12 And then it forces any negativities that you've done with your body out of your lower orifices in the form of like a black inky liquid. Report an error in the passage at 15:12 Highlight the passage at 15:12

15:25 And it just dissolves into the earth. It just nullifies. It's lost. It doesn't do anything to taint the earth. Report an error in the passage at 15:25 Highlight the passage at 15:25

· · · silence, 1 minute

16:20 Imagine that your body is completely clean, clear like crystal. Report an error in the passage at 16:20 Highlight the passage at 16:20

16:30 And then we'll do... A purification of our speech and Report an error in the passage at 16:30 Highlight the passage at 16:30

16:39 during this visualization we try to imagine that again he's sending down this powerful nectar and then it fills us up again but this time just like if you're filling up a vessel or a glass or a bucket all the negativities come to the surface and they leave through our upper orifices so through our mouth and our eyes. Report an error in the passage at 16:39 Highlight the passage at 16:39

17:07 And they're just completely lost so that what's left, the only thing that's inside of you is all this beautiful, clear, luminous nectar just completely filling you up. Report an error in the passage at 17:07 Highlight the passage at 17:07

17:20 And this is purifying all your negativities of speech. Report an error in the passage at 17:20 Highlight the passage at 17:20

17:28 Om Vajra Safa Samaya Manapalaya Vajra Safa Denapatita Thira Mebhava Suto Kayo Mebhava Suto Kayo Mebhava Suto Kayo Mebhava Anurakti Mebhava Sarva Siddhi Me Parayatsa Sava Karma Sutsame Sitam Shiram Kuru Hon Ha-ha-ha-ha-ho Bhagawan Sarva-tata-gata-vajra-ma-me-mutsa-vajra-bhava-maha-samayasatpa-ahum. So Report an error in the passage at 17:28 Highlight the passage at 17:28

18:10 feel really happy that your body is pure and clear and your speech is now completely purified. No way could you do anything but say beneficial things. Report an error in the passage at 18:10 Highlight the passage at 18:10

18:25 And then we'll purify our mind. And this time... Actually, as the nectar from his heart fills you, it's almost like switching on a light switch. All the negativity is just gone. It's not like you have to watch it going anywhere. It's just like all the darkness just leaves the minute you turn on a light. In that same way, the minute this nectar enters you, all the negativities of your mind are just gone. Report an error in the passage at 18:25 Highlight the passage at 18:25

18:59 And all that's left, all the anger, depression. Jealousy, bitterness, just completely instantly dispelled. Report an error in the passage at 18:59 Highlight the passage at 18:59

· · · silence, 1 minute

19:50 So again, feel totally happy that all your delusions, which causes so much difficulty, problems, are just completely evaporated. Report an error in the passage at 19:50 Highlight the passage at 19:50

20:03 There's no space in our hearts and our minds for anything negative now, just kind thoughts, loving thoughts. Report an error in the passage at 20:03 Highlight the passage at 20:03

20:14 And then this final time, we're just purifying all the imprints of negative body, speech and mind. So they say it's kind of like if you have a jar that you've had garlic in, it's like getting rid of that last smell, just the negative imprints that are still there that cause us to do these things. Report an error in the passage at 20:14 Highlight the passage at 20:14

20:43 Om Vajra Safa Samaya Manupalaya Vajra Safa Denapatita Jidho Mebhava Sutta Kaya Mebhava Sutta Kaya Mebhava Sutta Kaya Mebhava Anuraktam Mebhava Sarva Siddhi Meparayatsa Sarva Karma Sutsame Sitam Shiram Kuru Hum Ha Ha Ha Ha Ha Ho Bhagawan Sarva Tattam -gata-vajra-mame-muta-vajra-pava-maha-samaya-sapha-ahum. Report an error in the passage at 20:43 Highlight the passage at 20:43

21:23 So now you just feel like you're completely purified, inside, outside, and feel really happy. Take a moment to deeply rejoice and Report an error in the passage at 21:23 Highlight the passage at 21:23

21:42 imagine that Guru Vajrasapha is also very, very happy. Report an error in the passage at 21:42 Highlight the passage at 21:42

21:49 And now it's time for the fourth of the four opponent powers, and this one is the power of resolve. You're making this determination not to repeat whatever the action of body, speech and mind that we just purified. So you just set a realistic goal and you try to make it reasonable. Report an error in the passage at 21:49 Highlight the passage at 21:49

22:14 So if you got angry at somebody you might determine not to get angry at them again for 5 minutes, 10 minutes, 1 hour, half a day. Report an error in the passage at 22:14 Highlight the passage at 22:14

22:29 Make it realistic so you can keep it. Report an error in the passage at 22:29 Highlight the passage at 22:29

22:42 This is how we start guiding our body, speech and mind in the right direction. It's like a lighthouse, Report an error in the passage at 22:42 Highlight the passage at 22:42

22:51 a beacon. Report an error in the passage at 22:51 Highlight the passage at 22:51

23:01 And then after we make this resolution or this determination not to repeat the act for however long we can, Report an error in the passage at 23:01 Highlight the passage at 23:01

23:13 then imagine that Guru Vajrasapha is really pleased and then he melts into this pure white light and absorbs into you through the crown of your head. Report an error in the passage at 23:13 Highlight the passage at 23:13

23:33 And then imagine that this white light comes to your heart chakra and merges with your own mind, becoming completely inseparable. Like Lama Yeshe says, like water into water. No separation. His energy, your energy, your mind, His mind. All His positive qualities. They're all inside you. Report an error in the passage at 23:33 Highlight the passage at 23:33

24:10 So we'll motivate to use this class and whatever we get from it to Report an error in the passage at 24:10 Highlight the passage at 24:10

24:17 work with our mind. Report an error in the passage at 24:17 Highlight the passage at 24:17

24:22 Any ways that we can come up with to ignite our daily practice, we motivate so that we can transform our minds so that we can truly benefit others. Report an error in the passage at 24:22 Highlight the passage at 24:22

24:49 And when you're ready, you can open your eyes. Report an error in the passage at 24:49 Highlight the passage at 24:49

24:57 And actually, we're just going to do... Report an error in the passage at 24:57 Highlight the passage at 24:57

25:06 We'll just do the one by His Holiness in the Prayers of Aspiration section, page 18. So it's... Three sections from the back of the book and it's the final page of that section, page 18 of that section. We'll just read it once. Report an error in the passage at 25:06 Highlight the passage at 25:06

25:31 With the wish to free all beings, I shall always go for refuge to Buddha, Dharma and Saṅgha until I reach full enlightenment. Inspired by wisdom and compassion, today in the Buddha's presence, I generate the mind of full awakening. For the benefit of all sentient beings, as long as space remains, as long as sentient beings remain, until then may I too remain and dispel the miseries of the world. Report an error in the passage at 25:31 Highlight the passage at 25:31

26:12 wouldn't mind closing that one. I'm going to close this one. It's quite loud, actually. Sure. Yeah. You should bring in your little personal. Oh, no, it's all right. It's as disruptive as the windows are being opened, so it's the same. Report an error in the passage at 26:12 Highlight the passage at 26:12

26:33 So do people have questions about the Vajra Safra practice, especially because this is one that you guys hopefully have been working with? Do you have? Yeah. Can you be the mic manager? Report an error in the passage at 26:33 Highlight the passage at 26:33

26:51 Sorry? Oh, yeah. Chokyi, I have two questions with regard to the practice. Now, normally visualization is very important. When I first was doing the practice from the sheet, the handout that we have, of course I couldn't remember, you know, okay, like water flowing up and coming out the mouth. Now I'm getting better because I'm doing it. How... Report an error in the passage at 26:51 Highlight the passage at 26:51

27:15 How problematic is it? Because I had to keep stopping to look at the sheet. It's the same with the Lamrim meditation. Yeah, you sometimes have to stop and peek until you get it memorized. That's okay. Thank you. That was question one. Question two, in this book, there's also the Vatrasattva. In this one? Report an error in the passage at 27:15 Highlight the passage at 27:15

27:33 Yeah. Or the new one, the one that I have. Because I was doing that one, and now that one says 21 times. Yeah, to purify at the end of the day, it's going to do it 21 times. If you do the long mantra, or 28 of the short, which is Om Vashya Safa Hung. Okay, well, I've been doing the long at the end of the day. How important is it for me to, okay, can I just go through the long reading from the book just like that and just trying to get my tongue going through the syllables? Report an error in the passage at 27:33 Highlight the passage at 27:33

28:11 Or is it more important to try to remember what the motivation is? You have to remember that he's up there. But you've got to learn the mantra. So it's like you have two things. So as you're learning the mantra, you're just doing it. And then occasionally you just stop and remember he's up there and that he's cleaning you out. That's basically it. Report an error in the passage at 28:11 Highlight the passage at 28:11

28:30 And then you kind of go back to it and read some more. And then you, you know, until you get it memorized, that's really all you can do. So you just, you know, occasionally just kind of stop and remember that he's up there. So set it up really well so you know he's up there. You know there's just this luminous white light. I mean that's the main aspect, just this white light and the purification. So whether it's like... Report an error in the passage at 28:30 Highlight the passage at 28:30

28:50 The water, the hose, that idea, whether it's the light, whatever it is that works for your mind that's purifying you, then you occasionally just have to remember about that. But you can't simultaneously do it while you're learning it. We just don't have the brain capacity. So you just peek and go back and forth and kind of, okay. Report an error in the passage at 28:50 Highlight the passage at 28:50

29:08 Thank you, I feel better. Yeah, no, that's just the way our minds work. It's the same if you're memorizing the steps on, say, one of the, like the meditation to developing bodhicitta. Or the meditation on death and impermanence. You don't necessarily know them by heart yet, so you're peaking. And then you're meditating on it a little bit, and then you're peaking, and that's fine. Report an error in the passage at 29:08 Highlight the passage at 29:08

29:30 But I ask the same question, so that's a good one. Report an error in the passage at 29:30 Highlight the passage at 29:30

29:37 Anybody? Any other questions? Or about the reading, or four opponent powers, or are they all pretty clear? Okay, you can ask later if you don't. So I have a bunch of announcements to make. Some of you have heard these on Tuesday night. I went through them too. But the first one is I wanted to talk about our practice day, which is on November 4th. Report an error in the passage at 29:37 Highlight the passage at 29:37

30:02 And it's combined with the refuge class. And you guys, I think, all know I'm not going to go through the day because all of you have been to a practice day except Ricardo, but we went through kind of how the day will go on Tuesday night, so we don't necessarily have to repeat that. Report an error in the passage at 30:02 Highlight the passage at 30:02

30:22 But basically it's just going to be like a little mini retreat. And the basic idea is it'll be kind of reviewing the main meditations from both classes. And they work together really well. And also just time to just be together, you know, hang out, have lunch together, you know. Eat dessert together, drink tea together. And then there's a chance for people to do a presentation. Report an error in the passage at 30:22 Highlight the passage at 30:22

30:56 So it's a short presentation on just whatever aspect of the class you want to... This class in particular is a lot about taking whatever you know into the field. So it's kind of wider open than some of the other classes. Also you can lead a meditation if you'd prefer, any of the meditations from the class, like a Vajrasapha session for example. And if you're in both classes, you can come up with a way to combine the two. Report an error in the passage at 30:56 Highlight the passage at 30:56

31:30 If you want, unless you want to talk for 20 minutes, but otherwise you can just kind of come up with a way. And if you have questions, if you're coming up with something that may, I'm going to. Pass out a list of suggested ideas. But if you come up with something that's not on the list, just bounce it off me because most likely I'll agree to it. Report an error in the passage at 31:30 Highlight the passage at 31:30

31:49 But I want to know first just in case it's like completely out in left field and has nothing to do with anything that has ever been taught in the center. Just so it's not like kind of an awkward moment when you begin speaking. Very low key. Don't need to like stand up or anything. You just kind of talk about what everything is for 10 minutes. Report an error in the passage at 31:49 Highlight the passage at 31:49

31:56 Amen. Report an error in the passage at 31:56 Highlight the passage at 31:56

32:11 So everyone will share that. So there is actually, let's see, most of you have actually already signed this. I think, Eve, you might be the only one. If you did not sign up for something like Ricardo, didn't put down a dish, but maybe now you've got a great idea. Report an error in the passage at 32:11 Highlight the passage at 32:11

32:31 You can have it. Otherwise, you want me just to shoot you an idea once I see what we have? Okay. We have cake and cookies. Report an error in the passage at 32:31 Highlight the passage at 32:31

32:41 And tamales. That's all we have. So at this point, perhaps something nutritious. You want to pass that back to Eve? Eve, are you able to come on the practice day? On the 4th? Report an error in the passage at 32:41 Highlight the passage at 32:41

33:07 Oh, no, no. Just bad memory. So you can pass that to Eve when you're done, Ricardo. Report an error in the passage at 33:07 Highlight the passage at 33:07

33:18 Well, that's Report an error in the passage at 33:18 Highlight the passage at 33:18

33:28 the attitude. Nutritious. Report an error in the passage at 33:28 Highlight the passage at 33:28

33:09 memory. That is the plan. Report an error in the passage at 33:09 Highlight the passage at 33:09

33:28 that's the attitude. That's the right attitude. I wanted to mention that Venerable Children is teaching about how to do the practice of prostrations to the 35 Buddhas on Sunday, this coming Sunday, Report an error in the passage at 33:28 Highlight the passage at 33:28

33:44 10 o 'clock. Report an error in the passage at 33:44 Highlight the passage at 33:44

33:49 And there is also a Nune retreat that she's leading that is on the 11th and 12th in the early morning of the 13th. We've got a couple more registrants today. I think we may be going to do it, but it would certainly be great if you're thinking about doing it to let me know because we're borderline at this point. Report an error in the passage at 33:49 Highlight the passage at 33:49

34:11 I think Karen is our swing vote. She's going to let me know tomorrow. Yeah, you're on. Don't worry, I got you down. I need to email you the registration form, but yeah, I'm just trying to figure out if we're even going to do it. um so it Report an error in the passage at 34:11 Highlight the passage at 34:11

34:27 So if you're thinking about doing it, let me know by tomorrow morning or tonight, you know, sooner. No, it's Saturday, all day the 11th. I mean, yeah, Friday night you would come in and like choose your place and probably just talk a little bit about logistics with her. But mostly it's all day Saturday the 11th and all day Sunday the 12th. Report an error in the passage at 34:27 Highlight the passage at 34:27

34:48 Then it ends with the first session on the 13th, morning of the 13th, which is early. The first session is like, I think that day, it's actually later. You get to sleep in because you don't have to take precepts. It's like 4.30. So I think you end at like, I mean, by the time you even finish breakfast, it's 7.30 or 8. Report an error in the passage at 34:48 Highlight the passage at 34:48

35:07 You know, it's not like, so you can actually do it and go to work. So if you would like to do that, please let me know tonight or tomorrow morning so we can make our decision. We're trying to make sure we have six registered people to do it. And we're close, actually. Report an error in the passage at 35:07 Highlight the passage at 35:07

35:28 Sangi Kadro is starting her classes next week. She's actually going to be teaching Tuesday, Wednesdays and Thursdays. Next week she's not teaching a Tuesday night class. She's arriving Tuesday night. But she starts her Wednesday night class, which will be meditating on the Heart Sūtra, which is about emptiness. Report an error in the passage at 35:28 Highlight the passage at 35:28

35:48 That will be a month-long class. All of these are pretty much month-long classes. The Thursday night class will be Saṃsāra Nirvāṇa, which is a Discovering Buddhism class. Report an error in the passage at 35:48 Highlight the passage at 35:48

35:59 And the Tuesday of the following week, she starts the How to Develop Bodhicitta. So if you didn't understand my inside comment about the steps to develop bodhicitta, by the time you finish this class, you will. She's going to do the bodhicitta class in six weeks. That's the longest of the three. And I think actually Venable Carol will do the final class on that one. Report an error in the passage at 35:59 Highlight the passage at 35:59

36:22 She's been a nun for like 30 years. She's the one who wrote How to Meditate, the book. How to meditate under her non-ordained name, which is Kathleen McDonald. But anyway, so it's a great honor to have her be a resident teacher for the month that Geshe-la is in India. And then last but certainly not least, very exciting. There's actually a couple of things. Actually, Venerable Ninjay is actually doing a Medicine Buddha practice day all day on the 5th. Report an error in the passage at 36:22 Highlight the passage at 36:22

36:49 I wanted to mention that too. It's a practice day. It's like a little mini retreat. Venerable Ninjay is... Nunn who has done two what are called great retreats, great retreats of a certain deity. And so that means she's done a total of eight years of really intense, silent retreat. Report an error in the passage at 36:49 Highlight the passage at 36:49

37:10 But the net result is not to make her more aloof or strange. She's actually an incredibly great and easygoing and really fun person. If you've ever met Tenzin Palmo, she's the same. Tenzin Palma spent 13 years in a tiny cave in India doing a retreat and she's like witty and, you know, friendly and accessible and like all the things that you would think, you know, she wouldn't be. Report an error in the passage at 37:10 Highlight the passage at 37:10

37:34 She's more of the good stuff and, you know, less of the negative stuff, which is I suppose the goal. So Venomal Ninja is doing that on the 5th of November. That's a Sunday. But Ken Rinpoche is coming. Ken Rinpoche Geshe Lobsang Pelden, who is the current abbot of Sarah J. Monastery in South India, is coming at the end of next month. He arrives on the 28th and he teaches on the 29th. Report an error in the passage at 37:34 Highlight the passage at 37:34

38:03 And on the 30th, he'll actually give what's called a Jainang, which is basically like a blessing. blessing in chandrasik, forearm chandrasik practice, which is about compassion. So on the Wednesday night, on the 29th, he'll be teaching what's called the Eight Verses of Thought Transformation, which is a mind training text, which is about ways that we can work with our mind to better deal with whatever problems come our way, basically. Report an error in the passage at 38:03 Highlight the passage at 38:03

38:38 That's sort of the short version of it. And it's a great text, actually. I have heard that His Holiness the Dalai Lama reads this text every morning, which is good enough for me. For years, I actually read it as a morning practice as well. I think it's really, it's brief, but it's like, if that's all you did in this lifetime is master this one tiny text. Report an error in the passage at 38:38 Highlight the passage at 38:38

39:03 You get enlightened. Like, it's really, it's dense. Like, it's really quite dense. I'm sure in one evening he'll only be able to give it an overview, but he would not be the abbot of Sarah Jay if he were not quite up to the task. So this is a great honor for us. We're apparently the only one of the FPMT centers in California that is going to be hosting him. Geshe-la has requested that we... Report an error in the passage at 39:03 Highlight the passage at 39:03

39:30 Host him and treat him with complete reverence. And so this is like also trying to make him proud. You know, I told him today, I was like, we're going to do this, Geshe-la, we're going to do this really well for you. So he's not even going to be here, which is really big. But he's entrusting us to take care of this High Lama for him. Report an error in the passage at 39:30 Highlight the passage at 39:30

39:51 So if anybody would like to help volunteer for this event, I do have. Another exciting sign-up form. We actually are doing great on volunteers, but, you know, if you want to sign up and you have not had a chance, I do not want to stand in your way. So there's a lot of different ways that you can, I think most people are probably already on it, actually. There are a couple ways that you can help. Report an error in the passage at 39:51 Highlight the passage at 39:51

40:18 The event is only one of those ways. So, I mean, you can also help with cleanup before. We're cleaning the entire center on the Sunday before. Report an error in the passage at 40:18 Highlight the passage at 40:18

40:26 And also cleaning up afterwards, which is also really useful because everyone's exhausted, you know. We have to put it all back to looking really nice for when Getsula returns the following week. Report an error in the passage at 40:26 Highlight the passage at 40:26

40:39 So those are all my announcements. I wanted to make sure to catch all of them. I'm sure there's something really important that I forgot, but that's the main stuff. So tonight I wanted to summarize this course. This is our last class. This has been a short class in that usually I do eight-week classes and this has been a six-week class. Report an error in the passage at 40:39 Highlight the passage at 40:39

41:02 But I feel like it's covered quite a bit of material. Thank you. Report an error in the passage at 41:02 Highlight the passage at 41:02

41:13 Oh yeah, one last thing. Did all of you, did everybody see that we had these books and that? see if you can pass that one back up too. Report an error in the passage at 41:13 Highlight the passage at 41:13

41:19 Did I forget this? Okay, maybe not. If anybody would like a copy of these or if you know somebody else maybe on Tuesday night who said they wanted. I know Chad was one, but sorry. Oh, Elisa. She's usually here tonight, so I don't know what happened with her. Anyway, Debra might want one. Well, Debra's been to Copan a couple times, so maybe not. But anyway, yeah. Report an error in the passage at 41:19 Highlight the passage at 41:19

41:47 I think Elisa and Debra both, I'll send them an email and just let them know that we do have them and that they are really hard to get at this point. But if you think of somebody else, just shoot me an email and I can get it to them. Report an error in the passage at 41:47 Highlight the passage at 41:47

42:01 So the one thing I think that kind of summarizes this entire class is beginning to figure out that a daily practice, as in the title, establishing a daily practice, is not confined to what you do when you're sitting on a cushion. um it's Everything that you do in your entire life. It starts when you go to sleep at night. It continues when you wake up in the morning. Report an error in the passage at 42:01 Highlight the passage at 42:01

42:27 And there are certain ways to do each of those things. It continues as you eat your breakfast. It continues as you get dressed and get ready for work. It continues while you're sitting on your cushion. And it continues as you're putting on your lamrim glasses and going out and looking around during your day, the way we talked about in some of the other classes. Report an error in the passage at 42:27 Highlight the passage at 42:27

42:47 Whatever your perspective is on a situation, that's part of your daily practice. However you react to what happens to you in the course of a day is part of your daily practice. Report an error in the passage at 42:47 Highlight the passage at 42:47

42:58 Whatever happens to you in your mind or your actions or your speech when you're driving your car is part of your daily practice. Whatever happens to you when your printer malfunctions is part of your daily practice. Whatever happens to you when your co-worker... Goes ballistic and starts attacking you about something, that's part of your daily practice. Whenever you have the thought, why is this happening to me, that's part of your daily practice. Report an error in the passage at 42:58 Highlight the passage at 42:58

43:25 So basically our daily practice is, you know the Tibetans call it, Meditation session and post-meditation session. Our post-meditation session is everything that's not our meditation session, so there's really no time off. Your daily practice is what's in your mind when you're watching TV. What's in your mind when you're reading people's magazine. What's in your mind when you're walking into a department store. And trying to train your mind. Report an error in the passage at 43:25 Highlight the passage at 43:25

43:57 You know, you could actually even think. When I go into the store, I want to remember precious human rebirth. I want to remember death and impermanence. Whatever it is that you're meditating on that week, bring it into your mind when you go into Safeway. You know, it doesn't have to be like time off when you're picking up the groceries on the way home. You might actually think, okay, I'm going to make this an exercise. I'm going to actually take it into the produce department. Report an error in the passage at 43:57 Highlight the passage at 43:57

44:26 I'm going to think about precious human rebirth when I'm looking at all those people in there. The person who's behind the counter, the person who's checking me out, the person in both ways of that. The people that are near me in line, you know, like the, you know, looking at their faces, seeing the sadness in their face or seeing their happiness, thinking, you know, that they're going to get so much happiness from this cake that they're, that's on, you know, that's in their bag, you know. Report an error in the passage at 44:26 Highlight the passage at 44:26

44:57 Not with any kind of judgment, but just like bringing your awarenesses or your insights or whatever is coming up for you in your meditation into your day, like purposefully. So there's two aspects. It's sort of like how often does stuff arise that you're learning so that you can actually remember to apply it and then actually making it almost like an exercise. Report an error in the passage at 44:57 Highlight the passage at 44:57

45:18 Okay, I'm going to go into this Safeway and I'm going to remember Precious Human Rebirth as many times as I can. It's almost like a little assignment, you know. And then as you're like starting to space out in the cheese aisle, then you're like, wait a second, I was going to remember Precious Human Rebirth. Report an error in the passage at 45:18 Highlight the passage at 45:18

45:32 Look at that guy. Wow, he's like so sad. I wonder what's going on in his life. And his life's so short and he doesn't even know that. You know, just like bringing in your meditation from the morning when you're standing in the line at Safeway or in the bank or wherever it is. Report an error in the passage at 45:32 Highlight the passage at 45:32

45:50 So all of that is daily practice. You can also remember we talked about the idea of coming up with some really useful quotes and sort of slapping them everywhere, putting them up in your car so that when you're stuck in traffic or on the bridge or something, you can actually remember to put your mind in a certain way that might be beneficial, especially if you have... Report an error in the passage at 45:50 Highlight the passage at 45:50

46:14 A problem in a certain area of getting impatient in the car or getting mean in the car. Or if you are working on a certain thing like precious human rebirth, putting quotes to do with that that trigger you to remember. Report an error in the passage at 46:14 Highlight the passage at 46:14

46:29 This incredible opportunity that we have because it's so easy for us to forget it. We get busy, we get active, and then we get home and it's like an entire day has gone by. We haven't even thought about the Dharma once, even when we work at a Dharma center. So those little post-it ideas are actually quite useful and you change them all the time. Report an error in the passage at 46:29 Highlight the passage at 46:29

46:52 When we're eating, of course it's really, really easy to just throw ourselves on top of the food and scarf it down, but the whole point is to transform that into part of our daily practice. So we talked about ways that we can actually transform. The food that we're eating into nectar and then offer it up to all the Buddhas and Bodhisattvas, all the holy beings in the Ten Directions and then they send back all of their incredible qualities. Report an error in the passage at 46:52 Highlight the passage at 46:52

47:18 It goes into the food and then we eat it so now it's been transformed and blessed and then it goes into us and that nectar trickles down and we imagine the Buddha or a teacher at our heart. This transforms what would normally be a really mundane activity into something incredibly precious. Report an error in the passage at 47:18 Highlight the passage at 47:18

47:35 Even if you only remember it once. And when you do remember it, like I said, you don't have to make it into this huge thing where you suddenly bliss out in the middle of a restaurant or something. It just brings that memory. I mean, everything in our world is trying to convince us that life is ordinary. Report an error in the passage at 47:35 Highlight the passage at 47:35

47:57 What the Dharma is teaching us is that life is not ordinary. Life is not the way we think it is. It's not set. It's not plain. We're not ordinary beings. We have the capacity to be everything. And so what we have to do is remind ourselves. We have the capacity to become a Buddha. The reason we would want to become a Buddha, the reason we would want to have enlightened mind is to help all beings. Report an error in the passage at 47:57 Highlight the passage at 47:57

48:26 That's our method, actually. So we have to kind of remind ourselves of that because it's really easy to get kind of caught up with everyday life and think life is really, really ordinary and negative. We can get into negative mind and lose that. So we want to figure out ways to inspire ourselves. So we remember the yoga of eating when we eat. Report an error in the passage at 48:26 Highlight the passage at 48:26

48:50 We remember the yoga of sleep when we go to sleep at night. We come back. We do our evening prayers. We think about... If we were doing the six-time book, we think about the things that we did well that day and the things that we messed up on. We purify the things we messed up on. Report an error in the passage at 48:50 Highlight the passage at 48:50

49:11 And then we lay down to sleep. The yoga sleep is transforming what would otherwise be sort of dead time, down time. know. Report an error in the passage at 49:11 Highlight the passage at 49:11

49:20 Into actually meaningful activity. And there are all sorts of teachings on it, but the ones that we talked about were just lying down in the same position that the Buddha is said to have passed away. So having our right hand underneath the right cheek and lying on our right side. They say that that's an auspicious way to sleep. Even if you can't stay that way, you just start that way. Report an error in the passage at 49:20 Highlight the passage at 49:20

49:40 And you just sort of make this determination in your mind, you know, that you will... Actually, it's really... Auspicious to kind of have this determination in your mind that you're actually going to apply the Dharma even in your sleep. So when negative things happen in our dreams, I've actually had this, I had this happen at Copa and I remember one time when I had taken precepts, I think the first time I had taken precepts. Report an error in the passage at 49:40 Highlight the passage at 49:40

50:03 And in my dream, this friend of mine, who's still a friend of mine actually, was sort of like Fagin, he was sort of like an Oliver, you know, he was like leading, I was like one of the kids. We were all like kids and he was like this. Report an error in the passage at 50:03 Highlight the passage at 50:03

50:16 He was like the dad, kind of the evil dad. And he was trying to make us go out and steal. And I was like, I can't, because I just took precepts, you know. And it was just interesting the way that my mind thought of that, even in my sleep, you know. And I actually thought that was a really good sign. So you can make a determination to try to practice even in your dreams. They say that this actually prepares us for the whole process of... Report an error in the passage at 50:16 Highlight the passage at 50:16

50:43 Dying. Because the more that we train our minds to be able to deal with whatever arises, even when we don't recognize it or even when we feel a little out of control, like we do in our sleep, in our dreams, they say that's very similar to how the bardo state is. So beginning now to train our mind when we go into sleep state, you know, we can't break her. I must stay virtuous evening. Report an error in the passage at 50:43 Highlight the passage at 50:43

51:08 It was kind of that kind of voice, actually. um but That's right. Please, sir. I want some more. I told him. He wasn't very happy with it, actually. He was like, how come I was the pagan guy? He's actually an amazing Dharma student now. Marcus Sherry. Marcus Sherry. I um Report an error in the passage at 51:08 Highlight the passage at 51:08

51:36 He does a lot of work at Rinpoche's house now. He's amazing bodhisattva. In my dream he was tall. Which is probably why he was tall in my dream. Report an error in the passage at 51:36 Highlight the passage at 51:36

51:50 They also say one really nice visualization to you as you're going to sleep is imagining that you have your head in the lap of the Buddha or your guru. tall, yeah, yeah. Report an error in the passage at 51:50 Highlight the passage at 51:50

52:00 It's also very comforting if you're going through a really hard time. That's when I usually visualize it. It brings me kind of a peace of mind. And I imagine that I have my head in Rinpoche's lap, for example. But you can imagine that In the Lap of the Buddha. There's actually a book called In the Lap of the Buddha. Report an error in the passage at 52:00 Highlight the passage at 52:00

52:18 It's a very good book. If anybody's ever read it, about this guy who has AIDS. He actually, I think, didn't end up dying, but he thought he was going to be dying. And he wrote it with that in mind. That was a comforting visualization for him as well. Report an error in the passage at 52:18 Highlight the passage at 52:18

52:36 But anyway, yeah, so then you have your head in the lap of the Buddha and then in the morning you wake up and it's really good then as part of the daily practice, you're again training your mind, you know, you're awaking and you're thinking. Report an error in the passage at 52:36 Highlight the passage at 52:36

52:53 First of all, remembering your visualization that you went to sleep. So you're either waking up in the lap of the Buddha or you're waking up just, you know, lying in this virtuous position. And you're remembering, Rinpoche always says how important it is to remember, and Rubina always says this too, to remember that you have this life. Report an error in the passage at 52:53 Highlight the passage at 52:53

53:12 She says we bypass this step. We just take it for granted that we're alive. But that there's nothing about that that we should take for granted. Report an error in the passage at 53:12 Highlight the passage at 53:12

53:23 Why wouldn't we have died during the night? It's just this simple idea that I'm so important that I'm not going to die. But a lot of people have. A lot of people who went to bed last night don't wake up this morning. So Rinpoche says to really think how extremely lucky I am to have woken up. And actually there's that quote from His Holiness that Peter and Louis, you guys gave me that little... Report an error in the passage at 53:23 Highlight the passage at 53:23

53:49 What is that thing called? It's on fabric. It has the quote on it, whatever, the little banner or whatever. I use that as my morning motivation. That one I have actually, I can see it during the day when I'm working, but I actually had already written it down. It's just basically how it starts out, how fortunate I am to have woken up today, how fortunate I am to still be alive. Report an error in the passage at 53:49 Highlight the passage at 53:49

54:13 Basically, I mean, that's the gist of it. How amazing that I still have this. Human body, I still have this life. I still have all the conditions that are so amazing in my life. It's like this, it's almost like waking up and it's Christmas. You know, it's like you wake up and it's like, I have this amazing opportunity. And we forget that. We bypass that. We just immediately go, I have to go to the bathroom. Report an error in the passage at 54:13 Highlight the passage at 54:13

54:38 I have to go brush my teeth. I'm in a hurry. Oh, I'm late for puja. Report an error in the passage at 54:38 Highlight the passage at 54:38

54:44 Right, yeah. Right, I'm going to lie here and try to pretend like I'm going to sleep for five more minutes, ten more minutes. If I had ten more minutes, then my life would be good. Usually we just immediately go into non-virtuous thought. I'm hungry, you know, what can I eat, you know. died. Report an error in the passage at 54:44 Highlight the passage at 54:44

55:02 Or just getting mad. You know, I mean, that's often it too, right? If we haven't dealt with whatever happened the day before, we could wake up and think, oh, I can't believe he said that, you know, and just immediately start back in again. And Rinpoche's point is like, and Rabina's point and His Holiness' point is, wait a second, this is a whole brand new slate. Report an error in the passage at 55:02 Highlight the passage at 55:02

55:22 You can just start this day. You have all this incredible opportunity. Like, get it. Get it that you have this amazing opportunity and you can use this opportunity and how precious this is. Whatever you do, it doesn't have to be like any other day you've ever had. You have no idea what's going to happen. We always think, you know, it's Wednesday, we're going to have a staff meeting. You know, it's like we think because we've encountered other Wednesdays, we're going to know what it's like. Report an error in the passage at 55:22 Highlight the passage at 55:22

55:50 Because we wrote down our to-do list the day before, we know what's going to happen. We have no idea what's going to happen. I mean, anything could happen. And so that's the kind of excitement to try to generate in your mind. It's like anything could happen and I want to use this day to the fullest. I want to try to remember to practice. I want to try to actually remember to apply what I know. I want to try to be more patient with others. Like whatever it is you're working on, I want to try to be happier. Report an error in the passage at 55:50 Highlight the passage at 55:50

56:19 I want to try to embrace my life. You know, whatever it is that you're trying to do more of in your life. So you spend a couple of minutes like that before you even leap out of bed, you know. And if you can't, then do it when you go into the bathroom, depending on how urgent that need is. Report an error in the passage at 56:19 Highlight the passage at 56:19

56:40 Often when we get up, we're sort of thinking immediately, you know, I've got to get to work, I've got to da-da-da-da. It's like we're immediately kind of our mind is getting into this mundane. spin and the point of transforming every moment of your life into practice is like to start thinking um remember saying all these little phrases like you know i'm getting up to help others you know i'm i'm you know when you open the door it's like i'm opening the door you know may i lead all others to the door to nirvāṇa you know he has like all these kind of little ways to transform like all these different things you know i love that what he's like Thank you. Report an error in the passage at 56:40 Highlight the passage at 56:40

57:15 When you get in a car... I'm driving this vehicle, may I lead all others to the great vehicle or whatever it is. Some of them are kind of cute, you know. So just like ways that you can transform all your little like normally mundane acts. But getting up is a good one. I mean that's one where you're just like you're rising to benefit all others. Report an error in the passage at 57:15 Highlight the passage at 57:15

57:39 And that actually becomes a visualization when you... You know when we were doing the visualization of Shakyamuni Buddha and at the end you sort of imagine what would it feel like if you were a being, a holy being, like completely existing to benefit all beings. Like what would that feel like? And you spend that moment later in higher practices you actually arise as the deity once you have that tantric empowerment with that same idea and you really... Report an error in the passage at 57:39 Highlight the passage at 57:39

58:11 That arising as the deity is part of your, you begin to identify with that. What would it be like to be a being that existed solely for the benefit of others? We can, the whole thing with Buddhism, especially with Tibetan Buddhism, is fake it till you make it. Like we aren't there yet, but how would it feel like to be there? Report an error in the passage at 58:11 Highlight the passage at 58:11

58:32 If we start acting like we're getting there, like we can start getting there. There's not that much separation between beginning to act like we're baby bodhisattvas and becoming baby bodhisattvas. So I'm getting up, I'm waking up, I'm going to get out of bed, I'm going to do so to benefit all others. Report an error in the passage at 58:32 Highlight the passage at 58:32

58:54 That begins to permeate your attitude towards the Dharma, your attitude towards the day. And it begins to train your mind for the dying process. You know, you go through the dying process, you go into the bardo, different things are happening, hallucinations are happening. If you haven't begun to train your mind to thinking, you know, I really want to hang on to this, however tiny my bodhicitta motivation is, I want to hang on to it through the bardo process and into my next rebirth. Report an error in the passage at 58:54 Highlight the passage at 58:54

59:27 I want the best rebirth to support. Support this, to support my practice. I want to enter into a rebirth that's going to carry that. So if I haven't strengthened my mind in this life, it's not going to come to you suddenly during the bardo process. You have to kind of practice it, and part of that practicing it is how you get up in the morning. It seems like it's tiny, but it begins to really influence your entire mind, actually your mindset for the day. Report an error in the passage at 59:27 Highlight the passage at 59:27

59:55 You know getting up on the wrong side of the bed? It's getting up on the right side of the bed. I just thought of that, but I think it's true. Report an error in the passage at 59:55 Highlight the passage at 59:55

1:00:03 So then in review of your session, you get up and you have your session and you do your, we talked about the preliminary practices of preparing your space, you know, making sure that it's not cluttered, sweeping if you can without waking people. Report an error in the passage at 1:00:03 Highlight the passage at 1:00:03

1:00:25 Sweeping is the traditional one, but that idea of straightening your area, making offerings on your altar, again, these are ways to inspire our minds. It's not necessarily just busy work and your mind's not involved. That's an easy one for our minds to get involved with, you know, what am I doing or who called last night or whatever and not thinking about what it is we're doing. Report an error in the passage at 1:00:25 Highlight the passage at 1:00:25

1:00:48 When we're straightening up our area to sit down, when we're... Arranging the offerings on the altar, you know, the water bowls when we start doing our prostrations. Try to keep your mind with your body. Report an error in the passage at 1:00:48 Highlight the passage at 1:00:48

1:01:03 It's a mindfulness exercise. I mean, I'm as guilty as the next. I bring up stuff that it's possible to go wrong only because I am your example of what could go wrong. Report an error in the passage at 1:01:03 Highlight the passage at 1:01:03

1:01:15 I remember this one friend of mine actually. Once you memorize something, then it's really easy to do it at the same time as you're doing something else. Then you can multitask. You're doing your prayers while you're checking your voicemail or something. It's like, no, no, no. Perhaps not. Then you sit down. Report an error in the passage at 1:01:15 Highlight the passage at 1:01:15

1:01:40 In our meditation practice that we did, we talked about doing the preliminary practices of the Taking refuge and what that means. Generating again the mind of refuge. We went into detail on Tuesday night in the Tuesday night class but in here we talked about the importance of the mind of fear and the mind of faith. Report an error in the passage at 1:01:40 Highlight the passage at 1:01:40

1:02:04 So the fear being basically what we don't want and the faith being what we want. The fear being not wanting to suffer anymore and not wanting to... Report an error in the passage at 1:02:04 Highlight the passage at 1:02:04

1:02:17 Getting the relationship between our actions and suffering and not wanting to be afraid when we die. Not wanting to be afraid of what follows death. And getting that there is some repercussion for how we act and how we think and how we speak. And then what do we do with that? We turn and we entrust ourselves to the three jewels. And why? Report an error in the passage at 1:02:17 Highlight the passage at 1:02:17

1:02:39 It's because we've checked them out and we feel that they are worthy. being our refuge. Our refuge there gets strengthened, our faith gets strengthened. So that's like the mind of refuge. That's like turning to, as Rubina said in this Vajrasapha meditation at the beginning, this was Venerable Rubina's Vajrasapha meditation, we're relying on that mind. Report an error in the passage at 1:02:39 Highlight the passage at 1:02:39

1:03:06 We're relying on the refuge objects. In the same way that we might currently find ourselves relying on lesser, less worthy objects like chocolate cake or People magazine when we get upset. These, you know, the triple gem or the Buddha, especially we can think about the Buddha is a worthy object because he's actually done it himself. And so he's basically going to give us the methods that's going to help us do it. Report an error in the passage at 1:03:06 Highlight the passage at 1:03:06

1:03:37 And so just realistically, that makes more sense. if we're just, you know, either, you know. If we're just turning to some mundane object that's not going to last or the happiness from it won't last, then how could it possibly get us out of the entire cycle? There's just no way. It doesn't have that capacity. Same if I turn to an ordinary being, which we do all the time in relationships or friendships or like that. Report an error in the passage at 1:03:37 Highlight the passage at 1:03:37

1:04:06 If they haven't been able to remove themselves from suffering. How can they help us remove ourselves from suffering? They might love us, but they'll love us in some ordinary way that will basically end when they leave us or die. They can't possibly pull us out of the cycle. The only one that can pull us out of the cycle is ourselves, but that's applying methods of those that have been able to remove themselves. Report an error in the passage at 1:04:06 Highlight the passage at 1:04:06

1:04:30 So that's refuge. The second is bodhicitta and that's remembering all beings, that all beings are in the same situation that we're in. So once we recognize that we're in this situation, that's actually renunciation. Report an error in the passage at 1:04:30 Highlight the passage at 1:04:30

1:04:44 Then we realize that all beings are in exactly the same position. And so then we realize this bodhicitta motivation is actually this desire to help all beings get out of that situation. It's not enough for me to get out of this situation. Report an error in the passage at 1:04:44 Highlight the passage at 1:04:44

1:05:00 I need to know that I can help. Like the beings that are suffering around me, their suffering is so unbearable. I need to be able to help them too. That's bodhicitta. So you cultivate those and then you cultivate your seven limb prayer the way that we did it in the class where you can do it in a really simple way where you just kind of touch like Peter mentioned I think on Tuesday night. Report an error in the passage at 1:05:00 Highlight the passage at 1:05:00

1:05:22 In the morning you might spend more time cultivating each of those limbs. And in the evening you might just touch. Kind of remind yourself of those seven limbs if you come back to it in the evening. The more that you get to know what the experience, like the experience of refuge, the experience of bodhicitta in your mind, the experience of each of the limbs. Report an error in the passage at 1:05:22 Highlight the passage at 1:05:22

1:05:48 You know, the, you The seven limbs, or you're thinking about the quality of whatever holy being you've brought to mind, whether it's a Buddha or your teacher, you're bowing down to that quality. The more specific, the better. Make it a quality that you want. It's easier to bow down to it. You're making offerings. Report an error in the passage at 1:05:48 Highlight the passage at 1:05:48

1:06:10 What would I give for that quality? That's making offerings, and you visualize them really gorgeously. um, um... Report an error in the passage at 1:06:10 Highlight the passage at 1:06:10

1:06:18 You know, and then you're thinking of something that you regret, and that's confession. Again, with that awareness of karma, not guilt, not I'm horrible, but rather, you know, it's more like, oh, I shouldn't have really yelled because now I'm going to have somebody yell. My karmic result of me screaming at somebody is going to have somebody screaming at me. That was dumb. I don't want it in my mind. Let's get rid of it. That's more regret. Report an error in the passage at 1:06:18 Highlight the passage at 1:06:18

1:06:44 It's more like it's almost, it is much more clinical. It's much more the way we talked about in this little vow book exercise. That's it in my mind. I don't want it. I'm done. I don't want this anymore in my life. Report an error in the passage at 1:06:44 Highlight the passage at 1:06:44

1:06:58 And rejoicing. You know, again, spending time to really rejoice. This is really, really big. I can't stress this one enough. We all need to rejoice a lot more in this culture. I think this is really huge. We can spend forever on purification, and I think purification is really, really necessary, but I think in our culture especially, because we have this whole guilt complex that they don't even do in Tibetan. Report an error in the passage at 1:06:58 Highlight the passage at 1:06:58

1:07:24 They don't even have words for guilt in Tibetan. And who was it? I think, was it His Holiness, I think, who said... Guilt is like a mental illness. And Lama Zopa, who is kind of like, what is it? You know, like questioning, like, what is this? We have this huge complex that I think can taint our purification practices if we don't include the aspect of rejoicing. Report an error in the passage at 1:07:24 Highlight the passage at 1:07:24

1:07:52 And I think you will know, if you allow yourself, you'll know when you need to do a lot more rejoicing practice. If you're ever feeling that darkness, if you're feeling depressed, if you're feeling a lot of self-esteem issues, things like that, rejoice. Like just... Lay on the couch and rejoice, like Lama she says, you know, just like kick back and rejoice. You can also rejoice in things that other people have done, and that's also really, really fun. Report an error in the passage at 1:07:52 Highlight the passage at 1:07:52

1:08:22 It's great. It actually gets you away from the mind of criticizing people and complaining or feeling resentment or anything. Just like rejoice. Rejoice in anybody's good deeds, but I do think it's important for us to rejoice in our own. Report an error in the passage at 1:08:22 Highlight the passage at 1:08:22

1:08:38 In part of the Seven Limb Prayer, again, I was... Just culminating, just summarizing it, but each of these you spend time getting to know and each time then that you do it you just, you can bring it to mind quicker. Like it doesn't, you don't have to spend so long with it on a regular basis after this initial few months of getting to know what they all are. Report an error in the passage at 1:08:38 Highlight the passage at 1:08:38

1:09:04 The last three of those limbs are asking the teacher or the Buddhas to stay in the world with us and to be close to you specifically and to teach you. And that's actually teaching you can be in any form. It doesn't have to be in a formal teaching. It can be however your mind. Report an error in the passage at 1:09:04 Highlight the passage at 1:09:04

1:09:28 So if Peter is working on patience or whatever, it might be somebody getting in front of him and going incredibly slowly when he's trying to get on a bus or something. It doesn't have to be a great Lama arriving and sitting on a high throne. In other words, teachings can come in any way. Teachings can be any of the students in this class. And in fact, Buddhas can be any of the students in this class. Report an error in the passage at 1:09:28 Highlight the passage at 1:09:28

1:09:56 And I really thank you, if that's what you are, for helping me work on my mind. So you just get to know all the aspects of your morning practice, little bits. And then as you're doing it, you have to do it. quicker than you've already had the taste. You know what you're trying to generate again. You're generating this mind of, for example, the Seven Limb Prayer. Report an error in the passage at 1:09:56 Highlight the passage at 1:09:56

1:10:24 It's really important to do a little bit of a meditation on guru devotion each day. And we didn't talk about this one very much. But you don't necessarily have to have a guru yet or somebody that you consider a guru, but you have to be able to see that there are teachers in the world who have qualities that you want. Report an error in the passage at 1:10:24 Highlight the passage at 1:10:24

1:10:48 That's enough. And I think the more specific you can be. And I think it's also really important for you to recognize the fact that we need teachers. We can't do this alone. There are a lot of people now, I think it's really, really possible now for people to study a lot on their own and, you know, online through the Internet and through reading and through videos and through tapes and things like that. Report an error in the passage at 1:10:48 Highlight the passage at 1:10:48

1:11:12 I feel like that's enough, and it's not. It's really specifically taught in this tradition, especially that we would need teachers and that teachers, and I'm talking about genuine teachers. I'm talking about genuinely qualified teachers. Report an error in the passage at 1:11:12 Highlight the passage at 1:11:12

1:11:28 But we need teachers of all different levels to help us, but we also really need what are called gurus or lamas, which are really, really highly qualified beings who can actually take us there. And if we don't have them, we need to know what we're looking for. So actually, even if that's all you do is your guru devotion moment, which doesn't have to be like 10-hour meditation, it just has to be like a blip. Report an error in the passage at 1:11:28 Highlight the passage at 1:11:28

1:11:51 As you're doing your meditation on Shakyamuni Buddha, for example, as you're doing your seven limb prayer and you're requesting for teachings, you're requesting the Buddha to stay, maybe there might be where you make your request, you know, may I find my teacher. May I recognize my teacher in this life. May that be soon, you know, so that I can benefit others. That could be all it is, but some blip each day that reminds you that we do need teachers and that teachers are really important. Report an error in the passage at 1:11:51 Highlight the passage at 1:11:51

1:12:22 Sometimes I just plead, beg my teachers to stay. you know in my life from life to life because if I don't get enlightened in this lifetime I don't want to waste as much time as I did in this life finding them again so I sometimes that's that's the approach I take sort of like you know let me let me always stay close to you until I get enlightened you know like let me let me find you again quickly Report an error in the passage at 1:12:22 Highlight the passage at 1:12:22

1:12:51 And it's also good to remember that ultimately our inner guru is what we're trying to develop and that's our, That's our enlightened mind. That's our Buddha potential within us and that we all have that and that ultimately as we get wiser and wiser, that's our guru. We don't need an external. But now we need an external because we've got these baby minds. So you go through your morning practice the way we talked about and you spend some time with... Report an error in the passage at 1:12:51 Highlight the passage at 1:12:51

1:13:28 Your lamrim meditation. I think the lamrim meditation is actually more powerful. I think His Holiness actually says this too. Lama Zopa says that it sort of depends on the student's mind, but I think His Holiness actually says that more Western students should be working more with lamrim or analytical meditation than with concentration meditation. Report an error in the passage at 1:13:28 Highlight the passage at 1:13:28

1:13:53 But we haven't talked so much about concentration meditation. Concentration meditation, there are two types basically of meditation. One is where you try to keep your mind on the object and not let it move. And the other analytical meditation is where your mind actually moves. So concentration meditation is known in all the traditions. I think most people, what we did meditating on our breath is concentration meditation. When you come to the end of the visualization and Vajrasapha. Report an error in the passage at 1:13:53 Highlight the passage at 1:13:53

1:14:26 For example, dissolves into you and you meditate on that moment where His mind and your mind are inseparable. All those enlightened qualities of His mind and your mind, totally inseparable. That's concentration meditation. And we can hold it for as long as we can hold it for. The point is with that one is to increase the amount of time and to increase the amount of strength that we can hold it. Report an error in the passage at 1:14:26 Highlight the passage at 1:14:26

1:14:53 Analytical meditation. What we've been talking about in here is what we're doing on the different long-term topics. In this class, we did Precious Human Rebirth, for example, thinking about how we have everything right now to really use this opportunity. We have this incredible opportunity and why. Report an error in the passage at 1:14:53 Highlight the passage at 1:14:53

1:15:15 Giving all your reasons, you know, we have this, this and this and this, I'm free of this, this and this and so you're sort of like, it's almost like you're lobbying in your mind, you're convincing yourself. Report an error in the passage at 1:15:15 Highlight the passage at 1:15:15

1:15:27 There are a couple ways actually to do that and we talked about, I mean, just a straightforward way is to look at an already written, like, you know, the one I gave you that has... Basically the points of the precious human rebirth there and you're kind of referring to it like Eve was saying, you know, you open your eyes, you read a little bit and then you close your eyes and kind of meditate on it a little bit. Report an error in the passage at 1:15:27 Highlight the passage at 1:15:27

1:15:52 Another idea, especially once you get more familiar with it, is to almost like debate it with yourself, especially if you have doubt. This is a really good way to use doubt because we all have doubts and actually sometimes people feel like they shouldn't have doubt and when doubt arises it's like well what's wrong with me I should believe this you know the Buddha said so or you know Lama Zopa said so or whatever you know and actually they say that isn't really very helpful line of thought that it's actually more useful for us to recognize the doubt and then to Be determined to try to answer the doubt. They say doubt is what they call two-pointed mind. You have a two-pointed mind. So you're not clear on what's true. Report an error in the passage at 1:15:52 Highlight the passage at 1:15:52

1:16:37 Having equal doubt, where it really could be either one, is actually healthier than going towards the, it's probably not right, you know. But having doubt itself is quite useful. And they say some of the strongest practitioners actually started as incredibly doubtful. Lama Tsongkhapa's, one of Lama Tsongkhapa's main students, Gelb Subje, He had huge doubt about Lama Tsongkhapa. He actually went to hear him thinking he would debate him to the ground. He wore a hat. Report an error in the passage at 1:16:37 Highlight the passage at 1:16:37

1:17:07 They were really into hats. He wore a hat that was bigger and taller than Lama Tsongkhapa. He didn't take it off during the teaching. He sat at the same level as him, like he didn't get on a lower. And then gradually during the teaching he like took off his hat and then he kind of moved down. And then by the end he was prostrating and he became his heart disciple. Report an error in the passage at 1:17:07 Highlight the passage at 1:17:07

1:17:27 He's one of, with Lama Tsongkhapa and the two disciples, he's the one on the right, I believe, our right, I mean our left as we're facing. I think that's Gautamche. So he actually, and he said that one of the best things that Lama Tsongkhapa ever taught him was A logic debate, like how to work with this doubting mind in a positive way. Having doubt is actually a good thing if it forces you to sort of look for the answer. Report an error in the passage at 1:17:27 Highlight the passage at 1:17:27

1:17:59 And if you're determined to look for the answer. So you can actually do these meditations, the lamrim meditations, kind of like you're debating it with yourself. And in fact that doubting mind could be... The one partner who's standing up, right? So he's the partner who is saying, well, I don't believe in the lower realms. Report an error in the passage at 1:17:59 Highlight the passage at 1:17:59

1:18:19 Why do I have any belief in the lower realms? And then the other mind is coming up with the reasonings that you know. So whatever you can think of on your feet, on your seat. Report an error in the passage at 1:18:19 Highlight the passage at 1:18:19

1:18:31 So it's actually very lively when you're doing lamrim meditations. It's not necessarily... You know, just kind of reading this and then like this and then like this. You're not brainwashing yourself. You're actually trying to gain some conviction in the teachings. So it's lively. You're like using the kind of, you know, voices in your head. Amy Miller and I used to always like talk about how we have all these voices in our heads, you know. Report an error in the passage at 1:18:31 Highlight the passage at 1:18:31

1:18:59 So it's like using all the voices in your heads to actually help you understand the Dharma. You can also... Take the approach of pretending like you're explaining it to somebody. If I'm explaining precious human rebirth, what do I understand and what do I not understand? You know when you're teaching and you realize that you're really strong on something because you really have strong faith in it and you're really weaker and you're kind of trying to cover up the stuff that you don't really believe in so much, especially when talking about spiritual stuff. Report an error in the passage at 1:18:59 Highlight the passage at 1:18:59

1:19:34 And so you realize kind of what you need to work on by doing that approach where you're actually kind of questioning yourself and you're seeing where you might be not only weak in knowledge but weak in faith. They actually say that there are three types of faith, but I think they can be broken out into four with the last two being kind of interrelated levels of faith. Report an error in the passage at 1:19:34 Highlight the passage at 1:19:34

1:20:02 I'd say the faith of inspiration. So you can think about, you know, like when you see Lama Zopa or His Holiness the Dalai Lama and you're just like, wow, he's so great. I'm so inspired. And you get all inspired and you go home and you're inspired. That's as much as you do, right? I mean, we've all done that one before. We're like, oh, that was great, you know. Report an error in the passage at 1:20:02 Highlight the passage at 1:20:02

1:20:23 Doesn't really change anything yet, though. You're just going to, that's great. The next one is faith of aspiration. And that's what I keep trying to bring in when we prostrate. It's that mind of wanting those qualities. You're recognizing that they're qualities and that's not enough. You're realizing I want those qualities. Report an error in the passage at 1:20:23 Highlight the passage at 1:20:23

1:20:41 I want what you have, you know. That's a chokselo. I want what you have. You're inspired but now you're thinking I want to become that too. Report an error in the passage at 1:20:41 Highlight the passage at 1:20:41

1:20:51 And then three and four work together. Faith and engagement where you're feeling both inspired and... You aspire to attain that and now you're willing to actually do what you've got to do to get that. So you're engaging in those activities. Report an error in the passage at 1:20:51 Highlight the passage at 1:20:51

1:21:10 And this actually then leads to this faith conviction. And they say this is like unshakable faith. It's when you have done all your debates, all your... Report an error in the passage at 1:21:10 Highlight the passage at 1:21:10

1:21:26 All the voices in your mind have debated something out and you reach this level of getting it and you understand it and you don't question it. It's not so much that you're going to reach this point of you're going to be like the pod people. It's not like you're trying to reach this level of zombie following of it. Report an error in the passage at 1:21:26 Highlight the passage at 1:21:26

1:21:48 But you actually do want to reach this point where you feel extreme confidence. Because if you feel confident in it, then... Then it's like everything will permeate. All your words will be confident. Your actions, you'll act according to it. If you have conviction, if you have faith in something to the point where you actually have conviction in it or confidence in it, it usually is because you've had direct experience with it. Report an error in the passage at 1:21:48 Highlight the passage at 1:21:48

1:22:15 It's not just like Tim telling me, you know, if you go down this road, you'll see a white house. You know, I might somewhat believe. It depends on Tim. I might believe what he's saying, but I'll have much more faith if I go down the road and I see the White House, right? So if I have meditated on these and I've had some direct experience with it, I'm going to have a lot more confidence and I'll have a lot more conviction in it. Report an error in the passage at 1:22:15 Highlight the passage at 1:22:15

1:22:43 They actually say that these lamrim meditations are an attempt to pass through each of these levels and get to this fourth level, this conviction. Is that the same? Talking stick, yes, thank you. Yeah, that's right, you're being your own sound. Is that the same as like an inference in low rig? Report an error in the passage at 1:22:43 Highlight the passage at 1:22:43

1:23:06 It's a, what's it called? Incontrovertible. Incontrovertible. Yeah, incontrovertible just means it's an unshakable realization. So inference, it doesn't have to be an inference. It could be a direct experience, right? If you have the direct realization of emptiness, that's not inferential. That's direct, yeah. But they say that the end result of a direct perception of emptiness, which is kind of like the big, if we can do that in our lifetime, that would be great, you know. Report an error in the passage at 1:23:06 Highlight the passage at 1:23:06

1:23:38 If we can have that direct experience, they actually say that one of the results of that one is you don't have doubt at all. Doubt is the one delusion. Report an error in the passage at 1:23:38 Highlight the passage at 1:23:38

1:23:50 That is completely eliminated by that experience. So it is completely unshakable, but that's not the only one that is. It could be inferential, and in fact we have to get to our understanding of a lot of this stuff inferentially. So it's sort of both, but they say that you can have realizations that are inferential that are also unshakable. Report an error in the passage at 1:23:50 Highlight the passage at 1:23:50

1:24:15 Like you can actually get to an unshakable. Point with it, whether it's through inference or through direct, that there are both ways, incontrovertibly. It's one of those words, yeah. It basically means unshakable, incontrovertible. And then controvertible means that it's shakable. Most of us, I think, are controvertible at this point. Yeah, and the importance of that, I mean, where the low rig class really comes in handy is... Report an error in the passage at 1:24:15 Highlight the passage at 1:24:15

1:24:47 You get where the different levels of mind are that are useful in the practice. Like actually it's quite normal for us to have a lot of doubts right now and to even have wrong assumptions and even correct assumptions that we don't really have any basis for. You know, Geshe-la said it in class, it sounded really good and until I really reached a snag, I'm just kind of like, yeah, that sounds great. But then I could meet somebody who comes up to me, you know, Drokhar could say, Report an error in the passage at 1:24:47 Highlight the passage at 1:24:47

1:25:15 You know, something that sounded equally good. And I'd be like, oh, that sounds good too. You know, and we do that one a lot, right? If like one teacher says something, we'd be like, oh, yeah. But we haven't meditated on it yet. We haven't gotten deep with it yet. We haven't like applied it to our personal life yet. We don't have a direct experience. Report an error in the passage at 1:25:15 Highlight the passage at 1:25:15

1:25:34 Once we have that direct experience, then it's like Tim says something. And I'm like, yeah, that's exactly, that's what Geshe-la was saying. That's true. And then Drokkar says something. It's like, no, wait a second. That's not quite right. He was saying this. Then you know the differences, even if they both sound good. And Geshe-la does this one a lot. It'll sound great, but there's a fault in it, and he wants us to find that fault. Report an error in the passage at 1:25:34 Highlight the passage at 1:25:34

1:25:57 Because you begin to get really, really subtle, especially when you get into emptiness and some of the higher teachings. We need to be able to figure out the difference. Doesn't just all sound, because it all sounds good, you know, we're like, hey, yeah, sure. So, yeah, what we're trying to do is to reach this faith of conviction, but we get there through having doubt, in other words, is a good thing. Report an error in the passage at 1:25:57 Highlight the passage at 1:25:57

1:26:18 It's not necessarily a bad thing. Report an error in the passage at 1:26:18 Highlight the passage at 1:26:18

1:26:22 The other thing that Rinpoche says is really, really good to bring into your practice is some kind of meditation on emptiness. And if you don't really know what that means, then you could just start with some little idea of how things don't exist the way. We think that they do. It might be some contemplation of subtle impermanence, which they say is a really good beginning until you can understand some of the subtler levels of emptiness. Report an error in the passage at 1:26:22 Highlight the passage at 1:26:22

1:26:47 It might be just the fact that, you know, I can look at this table and I can think that it's solid and permanent will last forever. And logically, even, I know that it won't. Logically, I could come in tomorrow and it's completely gone. Actually, it's possible with this one. Report an error in the passage at 1:26:47 Highlight the passage at 1:26:47

1:27:02 You know, the same is true for this building. The same is true for this city. It seems so solid, but so did Rome. So did, you know, so did a lot of the ancient cities. So did a lot of the ancient cultures. They all thought everything was just, you know, hunky-dory. And then suddenly they were just gone. And it really does happen sometimes that quickly. Report an error in the passage at 1:27:02 Highlight the passage at 1:27:02

1:27:20 So even getting that aspect is huge. And to just, again, like with the guru. Thought to just allow your mind to hold that for a minute can permeate your day. Or you can bring it up when you're walking around. Especially if you see something that just seems totally solid, like the World Trade Center, right? Report an error in the passage at 1:27:20 Highlight the passage at 1:27:20

1:27:42 How much more solid can that be? Gone in an instant. So if you see something like that, that's like a huge building or a solid Golden Gate Bridge, for example. Mountain. You know, look at a mountain. We look at mountains and we think mountains will last forever and they don't. You know, clearly that's how some of our landscape has been changed. Report an error in the passage at 1:27:42 Highlight the passage at 1:27:42

1:28:05 So just blip on it. Let your mind open to it. They say just having that doubt that things don't exist the way we think they do is like the opening to having the direct perception of emptiness. So just that little bit, that can become part of your daily practice. And later, actually, it becomes a commitment. Report an error in the passage at 1:28:05 Highlight the passage at 1:28:05

1:28:26 To remember that throughout the day. You know, you try to come up with ways to remember that throughout the day. You know, and you can do it with people too, you know. Tim is not always the same. Just because he was this way yesterday doesn't mean he'll be this way tomorrow. He's not solid. I'm not solid. Unchangeable, permanent, concrete. Report an error in the passage at 1:28:26 Highlight the passage at 1:28:26

1:28:46 You know, I am when I am. You know, we get that way and that just solidifies our entire reality and our reality is not that way. So even just remembering that. It can be your meditation on emptiness. Report an error in the passage at 1:28:46 Highlight the passage at 1:28:46

1:29:00 So the bottom line is that your daily practice never ends. Report an error in the passage at 1:29:00 Highlight the passage at 1:29:00

1:29:08 Although it should be dedicated. So the two bookends of the practice should always be motivation and dedication. But in reality, I think you're doing motivation and dedication throughout the day, right? You're motivating, like you get to work, motivate your work. And at the end of the day, you can actually dedicate your work. And it may seem like, you know, you have a really mundane job, like you working at, you know, as a bartender. I mean, like I was saying, I used to do this a lot, and I would even try to do it when I was working in a bookkeeping office, you know. Report an error in the passage at 1:29:08 Highlight the passage at 1:29:08

1:29:39 This job looks like a really mundane job, but I am doing this so that I have enough fun so that I can do retreat, that I can do what I need to do to work on my mind, you know. May, working at this job, may I have everything, you know, may this. Become the cause of me transforming my mind. Then at the end of the day, whatever happened today, whatever I learned from today, I dedicate this to getting enlightened for all beings. Report an error in the passage at 1:29:39 Highlight the passage at 1:29:39

1:30:01 It doesn't even matter what the actual activity is. You can actually turn it into a Dharma. So you can do that throughout. Definitely dedicate your day at the end of the day. Rinpoche actually says to spend more time at this than I think most of us do. But one thing that I actually found when I was preparing this class tonight that I didn't know, he actually said that, you know, the King of Prayers, most of you are familiar with the King of Prayers. Report an error in the passage at 1:30:01 Highlight the passage at 1:30:01

1:30:29 This is a really long dedication of prayers, and don't worry, I'm not going to have one. I'll read it tonight. um but But it's a beautiful prayer, and it takes probably about 10 minutes to read. Actually, everybody always freaks out, but it really only takes about 10 minutes to read. When I was in retreat one time, Rinpoche said it was very good for me to do every day. Report an error in the passage at 1:30:29 Highlight the passage at 1:30:29

1:30:46 And after you've done it for six weeks, then you're just kind of like, it's not that big a deal to read. But I didn't realize there are two verses from that prayer that are part of our regular dedication prayers, and we're going to do those tonight. Report an error in the passage at 1:30:46 Highlight the passage at 1:30:46

1:31:01 apparently they carry the The weight of having done the entire King of Prayers. So I think these would be great ones to memorize. I mean, for all of us, you know, and Peter, I'm aiming that one at you because you're the good memorizer in the group. But all of us have the capacity to, we just don't think we can. So I was thinking we could do those tonight, actually, because I think they're really, really powerful and that would be a good ending for this class. Report an error in the passage at 1:31:01 Highlight the passage at 1:31:01

1:31:30 I did want to mention a couple of other things. One is that you should think about ways, like you're, when we were talking about, you know, how your time on the cushion feeds into your time off the cushion, they actually should be supporting each other. Your time off the cushion shouldn't be just so completely at cross purposes with your time on the cushion that when you get back on the cushion, like you can't even remember. Report an error in the passage at 1:31:30 Highlight the passage at 1:31:30

1:31:57 Why you're doing it. Like they really should feed into each other. They should strengthen each other. When you're doing formal practice, it should be related to what you're doing the other 23 and a half hours of your day. Like they should really be feeding in. But saying that also, that there are other ways to support that. Yoga is a really good way to support so that you can sit in certain amount. Report an error in the passage at 1:31:57 Highlight the passage at 1:31:57

1:32:19 It also gives you energy and helps work with your mind, the breathing actually. It was created. To assist and strengthen and support sitting practice. It was originally Hindu practice. But it's incredibly, it works really nicely with your sitting practice. And it's also really great in retreat. It helps keep you sane. Diet is another one. And we aren't going to spend much time on that one. Report an error in the passage at 1:32:19 Highlight the passage at 1:32:19

1:32:51 If you notice, if you're eating a lot of sugar and you're having problems with your energy level, think about the connection. If you're drinking a lot of caffeine, which I'm a real culprit, I drink a lot of caffeine during the day just to kind of keep going with our pace and everything. It affects the way, whether or not you can meditate. It affects how you sleep. It affects whether or not you want to get up in the morning. And certainly it affects whether or not you're happy to leap up in the morning. Report an error in the passage at 1:32:51 Highlight the passage at 1:32:51

1:33:17 Without reaching for the cup of tea. So think about what goes into your body and whether or not it's strengthening your practice. You really notice this stuff in retreat. Report an error in the passage at 1:33:17 Highlight the passage at 1:33:17

1:33:28 In our everyday life sometimes it's harder to see the connections, but I'm just asking to start looking, thinking about the connections. How much sleep are you getting? How much... What are you doing? Are you spending a lot of time watching TV? Are you spending a lot of time doing things that aren't necessarily supporting your practice? Report an error in the passage at 1:33:28 Highlight the passage at 1:33:28

1:33:49 So think about that and just think about what those connections are. It's not like there's a right way or wrong way. You can see certain times where things might be more skillful. And there's certainly nothing wrong with having tarma from Chokyi's mom's 49th day puja at the end of class, which might have some sugar in it, but it's also nectar. Report an error in the passage at 1:33:49 Highlight the passage at 1:33:49

1:34:12 I did want to, the last thing before talking about retreat for a second is to, there are a couple kinds of laziness and I just wanted to mention that. I mentioned that in one of the other classes. I think this is like a, it's almost like an epidemic in our culture. Laziness is not necessarily that I don't feel like it. Report an error in the passage at 1:34:12 Highlight the passage at 1:34:12

1:34:31 That's a kind of laziness. There are actually three kinds of laziness. That one's called Lalo in Tibetan, which I love. It's like one of the few Tibetan words I can remember. It sounds like a lazy boy chair. It's like Lalo. That's basically I don't feel like it. That's the kind of laziness I think all of us would recognize as laziness. But there's a laziness of busyness. This is one of my personal favorites. You know, I don't have time for it because I'm too busy. Report an error in the passage at 1:34:31 Highlight the passage at 1:34:31

1:34:59 I don't have time for it because I work in a Dharma center. I don't have time for, you know, this particular practice because... um that's Report an error in the passage at 1:34:59 Highlight the passage at 1:34:59

1:35:05 You know, I'm doing so much to benefit all beings. You know, whatever it is, it's just a form of laziness and you can work past it. Rinpoche actually says that if you are so busy that you don't have time for your practice, then his answer is to get up earlier. It's like not, it's not you're off the hook, you know. And actually, one of my other teachers always directs. Report an error in the passage at 1:35:05 Highlight the passage at 1:35:05

1:35:32 This is especially for those of you that work in Dharma centers. The third kind of laziness is the laziness of feeling like, I can never do this. I can't become a Buddha. I am horrible. I have too many delusions. I am a bad SBC. I am whatever it is that is triggering your I am what I am. Report an error in the passage at 1:35:32 Highlight the passage at 1:35:32

1:35:58 Basically, that's just to form a laziness. You know, and you're kind of like... Report an error in the passage at 1:35:58 Highlight the passage at 1:35:58

1:36:01 Because it keeps you from doing, you know, your practice. So if you feel those kinds of laziness creeping in, you know, not only can you track them in your attractive cliche attack journal, but you can nip them, you know, just recognize them for what they are. That's all they are. It's just a form of laziness. It's like self-cherishing mind getting away with something. Self-cherishing mind is going... Report an error in the passage at 1:36:01 Highlight the passage at 1:36:01

1:36:23 I can never do this, so I should forget it. I'm just going to sit down and I'm just going to eat a cake or whatever it is. I'm going to just sit down and watch 17 hours of TV. It's just a lazy form of mind. So it's just kind of like... This one friend of mine who has done a couple of long retreats actually, she said the only time she still swears is when she feels like Māra is trying to get away with something. Report an error in the passage at 1:36:23 Highlight the passage at 1:36:23

1:36:48 And then she'll say, and I won't say it, blank you Māra, you're not getting away with this one. This is Māra, that kind of laziness, that one especially that thinks I can't do this, I'll never be able to do this, I don't have the kind of mind that can become Buddha mind. That's actually... against what the Buddha has said. The Buddha says we all have Last but not least in your final two and a half minutes, the importance of retreat. I want to stress how important it is even if it's just a day. Report an error in the passage at 1:36:48 Highlight the passage at 1:36:48

1:37:25 Every so often, a weekend is even better. Once you do a day, you'll want a weekend. Once you do a weekend, you'll want a week. Once you do a week, you'll want a month. It's really good. Most of my teachers, including Lama Yeshe, say that we should definitely do a month a year. Definitely do a month a year. Lama Zopa Rinpoche and actually one of my other teachers says two months a year is even better. Report an error in the passage at 1:37:25 Highlight the passage at 1:37:25

1:37:53 But you start where you are. And if you haven't gone on retreat before, we actually are really blessed in this area to have a number of really good retreat centers that you can start with. Vajrapani in the Santa Cruz Mountains and Lama Medicine Buddha often have guided retreats and sometimes like for just a day long. We have day longs actually. Report an error in the passage at 1:37:53 Highlight the passage at 1:37:53

1:38:12 You can start with that. You kind of figure out what might go into your retreat and how it might feel and how it might look. You could also do a weekend and you go on a Friday night and leave like noon on Sunday and you get a really nice feel for it, especially if some aspect of it is silent. The silence is really, really good in retreat, even if it's silence for only part of the day. A lot of times they'll have silence until lunchtime or something like that. Report an error in the passage at 1:38:12 Highlight the passage at 1:38:12

1:38:39 You don't realize how much energy we expend speaking. When you're in retreat, that's part of why you can do so much more in retreat because you're not wasting all this energy talking. It's actually amazing. And then when you come out, it's so exhausting because you're talking. You're just like, how on earth did I get up at 3.30 and do 7 billion frustrations every day? Report an error in the passage at 1:38:39 Highlight the passage at 1:38:39

1:39:02 Well, it's just because that's all you're doing, especially if you're at a place like Vajrapani where... You know, they provide all your meals, they bring them to you. I mean, you literally have nothing to do if you're in a cabin except work on your mind for 16 hours a day. And luckily Tibetan Buddhists are really big on helping you figure out exciting, creative and unusual ways to do that. So you could be doing, you know. Report an error in the passage at 1:39:02 Highlight the passage at 1:39:02

1:39:28 Prostrations or water bowls or meditating on Vajrasattva or doing your little vow books. There's all sorts of ways that you're active all throughout the day. Hang on, Peter, and I'll get back to you. But the main idea is to make time to do retreat. Retreat time is like pressure cooker time because daily practice is... Report an error in the passage at 1:39:28 Highlight the passage at 1:39:28

1:39:54 Ultimately, hugely important, but you need both. Sometimes people are really into one or the other, and you really need both. We need both. We have to be practicing throughout the day. We have to figure out how to make this time that we're in our lives and in our jobs and in our group houses and everything meaningful in the way that we can take every second of our existence, basically, and use it to transform our minds. Report an error in the passage at 1:39:54 Highlight the passage at 1:39:54

1:40:19 But nothing compares to... Being in a good retreat environment in good conditions and having four to six sessions of concentrated effort every day, your practice can actually reach a completely different level really quickly. And then it acts sort of like a booster or a booster shot and then you come out of retreat and you basically maintain that level until you can go to your next retreat. Report an error in the passage at 1:40:19 Highlight the passage at 1:40:19

1:40:50 So, um... I am just encouraging you to make an effort to do some kind of retreat. And if you've never done one before, figure out a way to just do one day. If you haven't done one for a while but you've done it before, try for a weekend. Report an error in the passage at 1:40:50 Highlight the passage at 1:40:50

1:41:11 Because that's really the only way that you're going to start seeing the kind of progress that you want to see in your mind and in your path. Report an error in the passage at 1:41:11 Highlight the passage at 1:41:11

1:41:22 That is actually, I mean, and I'm not one that finds retreat easy in the least. There's nothing blissful. I mean, there are moments of bliss, but I can't say that there's nothing blissful, but I'm not one of those people that thinks it's incredibly easy to do retreat, and yet every single retreat I've ever done, it's like a noonie. Report an error in the passage at 1:41:22 Highlight the passage at 1:41:22

1:41:44 There are moments that are really difficult because there's, I mean, you don't have any distraction. You don't have any distraction from looking at your mind. And sometimes it's not nice to look at. It's difficult to look at. It's raw, you know. But it's so powerful to take that time. It's a gift to yourself. I mean, it's like an enormous gift to yourself to do retreat. Report an error in the passage at 1:41:44 Highlight the passage at 1:41:44

1:42:10 Peter, let's go ahead. Wait, wait, talking stick. Report an error in the passage at 1:42:10 Highlight the passage at 1:42:10

1:42:17 When they say they recommend a month, a year, is it a month continually or is it a month cumulatively? You can do it both ways. A month all at once is great, but some of us can't do that. Yeah, some of us can't do that, especially in America. So you just do what you can do. So you can do weekends periodically and have them add up. Report an error in the passage at 1:42:17 Highlight the passage at 1:42:17

1:42:37 But it's good to at least add up to a month. But it's great to actually be able to do a month all at once because it's sort of like every time you do retreat, there's like the first third is your mind calming down and being able to do whatever it is you came there for. And the last third is your mind getting excited about what's going to happen when you get out. And it's never anything that's exciting. Our mind is always like, I'm going to go out and I'm going to see everybody. Report an error in the passage at 1:42:37 Highlight the passage at 1:42:37

1:43:07 And it's just... There's nothing that's happened out there that's all that exciting, but our mind goes there. So it's the middle. The middle is where you actually get the work done. So if you go for a weekend, your Friday night, and your Sunday is gone, you know, so you might get some time on Saturday where something happens. Report an error in the passage at 1:43:07 Highlight the passage at 1:43:07

1:43:25 If you go for a month, you're going to have some weeks of that good time. They say it's like that with three-year retreat. They say it's like six months for your mind to calm down. Which we don't even notice. We think our good time is good, but actually it's still part of our calming down time. But those people I've talked to who have done three-year retreats say it's like six months. Report an error in the passage at 1:43:25 Highlight the passage at 1:43:25

1:43:44 And then the same thing happens at the other end. The final six months, your mind's like, oh, I haven't seen anybody in three years. Your mind is like all starting to think of everything. So, yeah. So, I mean, that's the short and the long answer. It's great if you can do it. And once you start getting a taste of it, you'll figure out ways to do it. Report an error in the passage at 1:43:44 Highlight the passage at 1:43:44

1:44:05 You'll figure out ways to do it. It'll become as important as whatever else you do with your time. Like it'll just become important so you figure out ways to do it even if it ends up being unpaid or you end up having to do it in a way, you know, like at a friend's house when they're gone or something, you know. Report an error in the passage at 1:44:05 Highlight the passage at 1:44:05

1:44:22 It doesn't have to be at a retreat center necessarily. You can figure out ways that you can do it for cheaper too. Like it doesn't have to be this enormous expense. Report an error in the passage at 1:44:22 Highlight the passage at 1:44:22

1:44:32 There are a lot of ideas out there and actually as you get creative you can start figuring those out. Anyway, so let's go ahead. I wanted to mention the homework this time is actually just to continue with the Vajra Safra practice until you get to know it a little bit more. There's a, oh, oh, this is part of your homework too, the presentation topics. Report an error in the passage at 1:44:32 Highlight the passage at 1:44:32

1:44:57 So you can, this will be for those people that are coming to the practice day. Do you want to hand it out? Yeah. And the reason I said oh is because Tsenga was making copies and she didn't come, so hopefully she has them waiting out there for us. There's handouts with some additional reading for you. Yeah. Report an error in the passage at 1:44:57 Highlight the passage at 1:44:57

1:45:23 Yeah, no, grab the stick. Yeah, the mic. Report an error in the passage at 1:45:23 Highlight the passage at 1:45:23

1:45:33 There you go, yeah. Yeah, there you go. We have sometimes people show up at the practice days who haven't done the class. You know, there's a couple students actually who live really far away. Thanks. And so the only time they can come is on Saturday. So they'll just show up and it's just sort of like they haven't done the class. And actually a couple times they've done like presentations too and it's like, oh, that's interesting. But so you never know. Report an error in the passage at 1:45:33 Highlight the passage at 1:45:33

1:45:58 So in this, I'm trying to put everything together for my daily practice, right? So I know after taking refuge, I have to do three prostrations to the three jewels twice a day. And is that the same as a prayer? Report an error in the passage at 1:45:58 Highlight the passage at 1:45:58

1:46:17 And also, is that part of the... Is that the same as doing the refuge prayer? Yeah, doing the refuge. No, no. Doing your prostrations is just that act of... You know, you're prostrating, you're honoring. Prostrating is just like honoring or bowing down to qualities that you want. So that idea of you've got it, I want it. Report an error in the passage at 1:46:17 Highlight the passage at 1:46:17

1:46:38 Chuck Sello. You know, bowing down to that. So that's like you have that in mind as you do your three prostrations. Taking refuge in using that prayer. The prayer is the words, but the experience is what we just talked about tonight. Bringing to mind those two minds of fear and faith. If you can generate that mind, you don't have to actually read the prayer. And the other is, can you repeat the part in the prayer for the yoga of eating? Report an error in the passage at 1:46:38 Highlight the passage at 1:46:38

1:47:10 So I'm not very clear. When you have food, you imagine the three, the om ma hum, and then it shines. So is it light that goes to the Buddhas, or is it food? Well, before that, yeah, actually, so you say om ma hum, om ma hum, om ma hum. So you've got your cheese sandwich in front of you. So you imagine omahong, just syllables, if you just see them in English, it's fine. Report an error in the passage at 1:47:10 Highlight the passage at 1:47:10

1:47:37 In Spanish, you can see omahong. Tibetan, Sanskrit, whatever. Just imagine them in the air and imagine them. What they do is they purify, transform and increase. So those qualities first. So imagining that. So they're purifying your food. It's no longer just ordinary cheese sandwich. Now they're transforming it into nectar and then they're increasing it. Report an error in the passage at 1:47:37 Highlight the passage at 1:47:37

1:48:05 So now this nectar is going out to all the Buddhas and Bodhisattvas in the 10th direction. And then they're receiving it as nectar, not a cheese sandwich. So they're just like, oh great, and they're happy. Rinpoche says it's really important to imagine that. They're happy that they're receiving this, that you've offered this. Then they... Report an error in the passage at 1:48:05 Highlight the passage at 1:48:05

1:48:23 Take it and then they send all their enlightened qualities. That comes back in the form of light and goes into your cheese sandwich. In the form of light. In the form of light. Then you pick up your cheese sandwich and now it's nectar, right? You take a bite of your cheese sandwich but it's actually nectar and now it can go down to that Buddha at your heart or your teacher at your heart, whoever it is that you're picturing there. Report an error in the passage at 1:48:23 Highlight the passage at 1:48:23

1:48:44 That's Chakyamuni Buddha. And then he gets that nectar so he's all happy. And actually every bite you take can be, but definitely the first one. Report an error in the passage at 1:48:44 Highlight the passage at 1:48:44

1:48:53 Just kind of play with that idea of like... Wait. Report an error in the passage at 1:48:53 Highlight the passage at 1:48:53

1:49:02 Talking stick. Report an error in the passage at 1:49:02 Highlight the passage at 1:49:02

1:49:07 Now he's finally jumping up and being in. I was just waiting for him to do that. Carol Merrill over here. Rita did something interesting with that, that you can manifest bodhicitta too, which is at the end when you... You can dedicate the merit of having done that for all those sentient beings who go without, that they may quickly have the causes and conditions for everything that they need. Report an error in the passage at 1:49:07 Highlight the passage at 1:49:07

1:49:31 Oh, you can do anything with this. I'm just trying to give you something simple. Also, remember we talked about really contemplating all the beings that were affected by your meal. So you're thinking about all the beings that were injured and the planting of it and all that stuff and doing it for them. Report an error in the passage at 1:49:31 Highlight the passage at 1:49:31

1:49:50 you know, that sort of, As I'm drinking this nectar, as I'm eating my cheese sandwich, which is now nectar, I'm doing it so that it strengthens my body so that I can become a Buddha for all of these beings. Because now I'm personally connected with them karmically. They went into my cheese sandwich. Report an error in the passage at 1:49:50 Highlight the passage at 1:49:50

1:50:08 And all these beings just worked, even if you aren't thinking about the ones that were injured. All these guys were baking all night so you could have this bread. That gets into that whole bodhicitta meditation that we did in the bodhicitta class. Report an error in the passage at 1:50:08 Highlight the passage at 1:50:08

1:50:20 How hard all these sentient beings have been so that you can have your cheese sandwich. Everybody's getting up at dawn to milk the cows, so Peter can have his cheese sandwich. And it really does, it makes you just feel like you're indebted to these beings. Yeah, there are a lot of ways to do it. So let's dedicate, since this is the end and we want to talk about how important that is, we'll go to the dedication per section, which is the fourth, no, second from the back, second from the back. Report an error in the passage at 1:50:20 Highlight the passage at 1:50:20

1:50:55 And it's actually the first four because we want to include, we'll just do it in English, the first four on page five, number three and four are those two verses. Yeah, so these are the two, Geshe-la always has us do these after his classes actually and now we know what a wise being he is. So we're going to do these first four and then we'll do the first one on page 15 for His Holiness. Report an error in the passage at 1:50:55 Highlight the passage at 1:50:55

1:51:22 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 is not arisen, arise and grow, and may that which has arisen not diminish, but increase more and more. Report an error in the passage at 1:51:22 Highlight the passage at 1:51:22

1:51:45 Just as the brave Manjushri and Samantabhadra too realize things as they are, I too dedicate all these merits in the best way, that I may follow their perfect example. I dedicate all these roots of virtue with a dedication praised as the best. By the victorious ones thus gone of the three times so that I might perform good works. And then on page 15, First Holiness the Dalai Lama and all of our holy precious teachers. Report an error in the passage at 1:51:45 Highlight the passage at 1:51:45

1:52:19 In the land encircled by snow mountains, you are the source of all happiness and good. All-powerful Chenrezig, Tenzin Gyatso, please remain until saṃsāra ends. Report an error in the passage at 1:52:19 Highlight the passage at 1:52:19

1:52:34 Okay, thank you. Report an error in the passage at 1:52:34 Highlight the passage at 1:52:34

1:52:39 So if you have a question on whatever topic you choose, just bounce it off me. I'm available day and night by email. Report an error in the passage at 1:52:39 Highlight the passage at 1:52:39

1:52:59 Oh, eight verses of thought transformation. Hey Tim, can you? Before I say something I regret. regret. Thank you. Thank you. Report an error in the passage at 1:52:59 Highlight the passage at 1:52:59