«Дар освобождения», курс 1 «Глубочайшая медитация», занятие 2

[Говорящий 1] (0:02 - 0:38)
Alright, so it's tradition to go over a little bit of what we did yesterday. We talked about six different conditions that you would want to get ready for your meditation practice even before you sit down. So these are things you have to take care of before you start trying to meditate, alright?

What were they? What was the first one? Yeah, like a conducive place.

A place should be nice. That had how many conditions? Five.

Do you want to go for those? Dee, dee, dee, dee.

[Говорящий 2] (0:40 - 0:42)
What was the first one?

[Говорящий 1] (0:43 - 17:16)
Yeah, a place where you can get honestly gotten provisions, right? Honestly gotten meditation talk, honestly gotten food, honestly gotten propane, etc. What was number two?

Yeah, a place where somebody cool has meditated before, if you can find one. In this country, it's short on them. You have to create them.

But in Tibet there were thousands of caves and hermitages that had been blessed for a thousand years by different practitioners. I went to one in Mongolia. I went to the caves in Mongolia.

And they had a wonderful feeling to them, you know. So, yeah, that's number two. Number three?

A good location, meaning the place shouldn't be too hot, too cold. Shouldn't get sick by staying there, okay? Number four?

Oh, and the place should be environmentally sweet, right? Like you're taking care of the water, you're taking care of the land. The land is, well, it's not being poisoned by toxins and the water is not being destroyed.

The place should be honored by the practitioners and the people who are living there. What was the next one? What number were we at?

Oh, yeah, good companions. And they, Pabongka Rinpoche was encouraging especially those who are beginning meditation to meditate with like-minded friends who are hardcore, heavyweights, okay? Don't stay with spiritual lightweights when you're doing your meditation, you know, who are going to get up every five minutes from meditation and go make some tea or something, you know.

Stay with, so be with people, meditate with people who are intense, and then your meditation will get good. It's like yoga, you know. If you want to get good at yoga, go to, you know, go get your rear end kicked every day by someone who's a good teacher, and then you'll improve.

If you just stay with what's comfortable for you, then you won't improve, right? So, good companions, dedicated, hardcore practitioner companions. Last one?

Get your stuff together, which meant be, you know, yeah, know what you're going to meditate about. Like have your, have some training, and then have the necessary, if you need a book to do the retreat, if you need some materials, have them already. If you need an empowerment, get the empowerment.

Concentrate on having all the training that you need before you meditate, before you start trying to meditate. I guess it'd be like trying to do a headstand from the beginning without anyone to help you, right from the first day of your yoga, and it might even hurt you. So, it's better to be well-trained before you undertake, especially a retreat, right?

And I've met a lot of people who, you know, I'm always bragging about my three-year retreat, and then people say, well, I did a retreat, and then I say, well, what did you do? And, you know, I did a weekend, and we went out in the forest, and I said, well, what kind of practices did you do? And they said, well, you know, we just hung out.

You know, and so the people who are going into three-year retreat now, they've had, what, seven years of training before they go into three-year retreat. So, you should have good training before you try to meditate, because meditation, you know, it's difficult, and you need good training. So, that was the first of the six conditions.

Second? Reduce your needs, okay? Like, don't be, what did I say?

Don't demand a lot of nice stuff while you're meditating, while you're practicing. Don't, like, let go of all those things, like, I need a certain kind of food, or I need a certain kind of place to stay, or I need a certain kind of computer while I'm there. You know, give up all those.

Just reduce your level of need, right? Then number three? Yeah, whatever you get, be joyful, and be happy, and be grateful.

And we were talking about how every material thing that ever comes to you, it could be a door on your new cabin. It could be the lunch that came to you today. It could be just the space that we're having the teaching in.

Like, be grateful for the things around you, right? People have spent their lives, people have, the people who built this church, you know they have, they're not rich people, and they worked hard, they probably built it with their own hands, and they really worked hard, and you should enjoy, you should, like, thank them while you're sitting here. And someone gives you food, or someone feeds you.

You get, you pay for a dinner, but be grateful for the people who served it, and be grateful for the people who did the farming, and the people who brought it to you on a truck. And these people, I had one American person, they said, oh, but they get paid. You know, I'm like, yeah, but they get paid, but how much do you pay a person for an hour of human life, which they cannot replace, which is irreplaceable.

What do you, what, five bucks, ten bucks, hundred bucks? You know, what's an hour of a person's life really worth? And then thank them.

Be grateful for things. Next. Huh?

Yeah, don't be busy, okay, don't be too busy. Busy is relative, right? But anyway, don't be busy to the extent that it would harm your meditation, right?

Did you, sorry? Oh, did we miss ethical? Is that next?

Uh, the power to meditate comes from being nice to other people. You always take, I like to take Dharmavidya's class, Sri Dharmavidya's class when I go to New York, you know. And then he does all these, first he does an hour of really hard asanas, and then he has this, I don't know, I still don't know if it's a joke or not, but he says, okay, now we'll start the class.

You know, and you're already soaked in sweat and you're like panting. He says, now we'll start the class. That is the warm up.

And then he kills you for another hour. And then at the end he always makes you sit down and he always says the same thing. He says, be nice to other people.

And then he says, okay, you can go home. But he makes you sit there for five minutes and hear the same talk. It always ends with, you know, be nice to other people.

So the power behind meditation comes from just being nice to other people and other creatures, right? Being kind to other people. The karma to meditate well comes from taking care of other people.

So if your mind feels distracted, you might want to look into that. Okay? Because that's why your mind gets distracted.

Alright, was there one? Was there a good one? Yeah, just try to give up random thoughts, avoiding things, and disturbing thoughts, random thoughts.

The kind of thoughts you get if you talk on the phone to somebody who's a little cuckoo just before you go to bed. And then you try to sleep and you can't sleep or your dreams are weird, right? Or something like that.

Like, you know, someone who disturbs your thoughts. Or like television shows, things that disturb your thoughts. Like give up thoughts.

So those are preconditions for meditation. If I had to rank them, which do you think is the most important? Yeah, an ethical way of life, okay?

Why? Because your mind, the condition of your mind is also a karmic result, right? And obviously, whether you get money or not, or whether people yell at you or not, this is all coming from karma, right?

Whether you get in a car accident or not, this is coming from karma. But your thoughts are also coming from karma. The condition of your own mind is also coming from karma.

How you treat other people. So the cheap way to meditate well is just being nice to other people, you see? Then you save all this trouble on your knees.

And, you know, hours and hours of wasted battling with your mind, you see? Because the battles you have to fight are because you're not nice to people. So if you're nice to people, there won't be any big battles to fight when you get into meditation.

People came to our retreat site afterwards, and they looked at the cabins, the yurts, and they said, oh, it's so pastoral. And it's so peaceful. And I'm sure you had just the most, you know, what do you call it?

Warm, friendly time in those cabins. And I said, it was like Vietnam. Every day, every day was bloody.

Every day was a war, you know? Every day was a fight. You have no idea what was...

It was silent, and it was bloody, and, you know, it was hard. And you won't have all those... Those fights will be fights that never happen if you collect the right karma ahead of time.

Then you just sit down, and suddenly you're having... I call that popcorn. Popcorn means, you know, pop, pop, pop, pop, pop, pop, pop.

And great things are happening to you, and wonderful thoughts are coming to your mind. They don't come by accident. They come because you're nice to other people.

Every time you're nice to someone, you make karma to have a sweet meditation. So rather than having a Vietnam War in the corner of your living room where you meditate, concentrate on being ethical and kind to people, right? No killing, no stealing, no sexual misconduct.

No lying, no slander, no harsh words, no idle gossip. No craving, no ill will, no wrong will. These are the ten, right?

You know that. Okay. Avoid those things, and then the meditation will come, right?

Beautiful. Beautiful, good meditation. Okay.

So we finished the preliminaries. We're on to... You ready, Nipa?

Nipa, I forgot to tell you one thing yesterday. Why is it going to take ten years to finish this course? This book is 800 pages, okay?

We can do three pages a session. You figure it. And my idea is we're starting with the meditation section at the end of the book.

Then by Tuesday night, we'll be on the emptiness section of this book. And in this ten days session, we will complete the sections on meditation and on how reality really works. Again, the reason to study how reality really works is that you can stop fighting reality and you can just get the things you want automatically, you know?

I'll tell you a story tomorrow. I can't tell you today. Something's happening today from karma, and we just planted it.

And it's very beautiful. I'll tell you tomorrow, okay? But the reason to study these things is that you can make good things happen in your life and in the world, right?

We were talking about going to British Airways last week, two weeks ago. And they have 43,000 workers, and they asked us to come and help them and teach them ways to make the workers happy and make more money at the same time. Pay the workers more and make more stock share at the same time, which is not possible, right?

So we're doing that, and it's very beautiful. So the idea is that you take these holy instructions and you use them for something. Cool.

Like peace in the world or something like that, okay? So then we'll go through the rest of the book. That will take, I don't know, X years.

And then I had an idea. You see, we're skipping to the end now, right? We're doing the meditation section and the how does British Airways work section, right?

And then if we go this way, then a couple of years from now when we finish, we won't have any fun, because the end of the book will already be gone, you see? Which is what we're doing now. So there's the mother, the grandfather book of this book is what?

The Great Book on the Steps of the Path by the Teacher of His Holiness the First Thai was written 600 years ago. That book has about 400 pages on holiness and meditation together. She locks them down.

And I thought we could just go over there for a while to get the end again. Got it? So that's why it's going to take 10 years.

Okay, here we go. Nibbā, Nibbā. Śrī-Nirvāpa-Lī.

Now I will teach you how to really reach deep meditation once you've got all those things ready. Are you all ready? He didn't tell you to get a question, but you know that.

Okay. Utthāle. There's a book called Madhyamaka-vibhāna.

It means it was written 16 centuries ago by the next Buddha in the world, okay? Maitreya. Who's very close.

And he wrote a book about, he wrote how to meditate. He has a system or a technique how to meditate. 16 centuries ago he granted this teaching.

Okay. Nye-pa-ngā-pong-duje-ge. Ten-pe-gyu-le-jung-wa-wo.

Le-lo-da-mi-da-nga-da. Je-da-ching-da-go-go-da. Du-mi-je-da-duje-de.

De-la-nye-pa-ngā-dun-do. So here's what he said in his book. The book means separating the extremes from the middle.

What's that mean? Is it true that anything in your world works? Does your car work?

Does your refrigerator work? Does this book work? Nothing works.

Nothing. Does it exist? Does it function?

Yeah, so when somebody like me says nothing works, your car doesn't work the way you thought it did. Okay? Then the tendency is for people to overdo it.

They say, oh, Geshe Michael said nothing at all works ever. Okay? Did I say that?

No. I just said nothing works. Okay.

Anyway, two extremes. Utta-nam-je means avoid the two extremes. Go to the middle.

Something like an aspirin will work and something like your car will work if you have helped other people with headaches and if you have driven people around in the past. Okay? Right?

Yoga will work if you help the sick and the elderly. Then you go to a yoga class. It will help your body.

And if you don't, it will hurt your body. That's why there are what? Restorative classes, which are to help people who hurt themselves doing yoga.

[Говорящий 2] (17:16 - 17:16)
Okay.

[Говорящий 1] (17:17 - 22:16)
Nye-pa-fo. Nye-pa-na-fo. He says there are five.

Okay, this is going to be your life for the next few years. You're just about to hear it. Nye-pa-na-fo means Maitreya, the coming Buddha, says there are five classical challenges that will come up during meditation.

There are five classical challenges that every meditator has to face. And you have to learn them. And then, du-che-ge.

There are eight actions you can take to counter those five challenges. Those five problems can be countered through eight different methods. And this is how people have been meditating on this and other planets for countless years.

This teaching is very, very profound and very ancient. Much older than this world. And so you have to learn it.

There are five problems. There are eight ways to stop those problems. De-me-yu-le-chung-wa-o.

If you rely on the eight antidotes, you'll be able to meditate well. Here are the many lists of five problems. Here we go.

Le-lo. Le-lo is about the only Tibetan word that sounds like what it is in English. Le-lo.

What's le-lo? Laziness. Traditionally, it means laziness.

But in meditation, it has a different meaning. I don't feel like meditating today. I like to translate it as, I don't feel like it today.

It's not really... Laziness is sort of like that, right? Laziness is like you're sitting around all day drinking dosakis or Corona.

It's not like that. It means you get up, and you look at your cushion, and you look at your clock, and you think about all the stuff you have to do today, and you think, yeah, I just don't feel like doing it today. That's le-lo.

That's problem number one. If we can't overcome problem number one, you won't have the other four problems. Okay?

All right. Okay. Maybe it's better.

Le-lo da-me. Da-la nam je. Da-la nam je means you forget the instructions.

You forget the instructions. It has, though, a special interpretation that we'll talk about. Number three.

Ching nam go. Say, ching nam go. These are your friends.

You have lived with these your whole life. Say, ching nam go. These are the two extremes of meditation.

A good meditator is driving like, watch my hands. Watch a person's hands when they drive, right? Watch a person who's just learning to drive.

You know? And they're like, going off the road. And then another driver, a good driver, and he's, you know, everybody else is, they're talking on their phone, and they're not paying attention, but their hands are going like this constantly.

They are correcting. Good meditation is a process of correcting constantly between two dangers. You're trying to not hit that curb, and you're trying not to hit that curb.

When Rinpoche was teaching me this, I was teaching him how to drive. He was 60 years old. He had never ridden a bicycle.

And all he had was a stick shift Volkswagen. So the day he was teaching me this, this took two years to teach him to drive. And we were going down the street near Freehold, New Jersey, and there was a guy out mowing his lawn, and there was a row of garbage cans.

And so Rinpoche jumps up on the curb, nails all the garbage cans, and then stops and opens the door. And then the guy's doing all this stuff. And Rinpoche says, what's that mean when you say shit and you do that thing with your finger?

And I said, oh, he's just greeting you, Rinpoche. So I had to get out. But anyway, I never forgot this teaching.

So there's garbage cans over there, and there's garbage cans over there, and you don't want to hit them. What's over here? Chingua.

Chingua means, I get more funny around you than the other one. Chingua means dull. You get dull.

You get sleepy, no energy to meditate. You get bored, sleepy, dull. That's one extreme.

The other extreme is called glupa. Glupa means you get restless, or your mind gets stirred up. And meditation is riding a little path between those.

And until you reach the very heights of meditation, which I'll show you. You got that?

[Говорящий 2] (22:18 - 22:20)
Okay, I need the original.

[Говорящий 1] (22:21 - 24:51)
Can I have the original? Okay, try. So you're going to be correcting.

Until you get really good at meditation, you're going to be constantly correcting and trying not to hit the two rolls of garbage cans, okay? That's the idea. Constant correction like this.

Between the mind goes too low, and then the mind gets too excited. When your mind gets too excited, you're thinking about lunch. When the mind goes too low, you're spaced out.

Dull. Got it? We had a retreat one time in Connecticut.

And we thought of this, what do you call it? Perfidious approach. That's not such a good one.

Mean, it was mean. We said we're going to have a meditation retreat. And then we gave him a big, big lunch.

And we made everybody eat a lot. And we kept him up late the night before. We gave him like six to five hours of sleep.

And then we fed them a lot of heavy food. And then we had a meditation session. Because we wanted them to see qingwa.

You know? And they did. And they never forgot it.

But I don't want to waste your time. And it's also expensive. Okay, qingwa.

So qingwa gupa, that's problem number three, right? Hitting either garbage can in life is problem number three. We're going to go through this chart made by the editor of this text.

His Holiness the Dalai Lama's teacher. And we'll be going through this chart. But what we're undertaking now, what we're embarking on now, the five problems, the eight antidotes, et cetera, is all summarized in this beautiful chart.

So we translated it down here into English. And we have copies for everybody. We're still going to take your money.

I think the plan is to still take your money. But someone has covered the cost. Say again?

Oh, they covered $5. Anyway, more money is going to somebody's cabin in this retreat than was going yesterday. Okay?

And basically, if you don't have any money and you want one, you can have it for free, okay? I'll cover that, okay? Yeah, we'll get those prints in a couple days.

We have enough people who ordered. Okay. So anyway, on this chart are the five problems and the eight antidotes.

And we'll talk about it, okay? You've got to have a chart by the break.

[Говорящий 2] (24:51 - 24:54)
We can have a chart or something? The people who ordered one, the break.

[Говорящий 1] (24:56 - 24:58)
Okay, we'll do it at the break. All right.

[Говорящий 2] (25:06 - 25:07)
Okay, here we go.

[Говорящий 1] (25:13 - 25:25)
Those are the five problems of meditation. My thread is saying you have to use the eight antidotes to fix the five classical problems of meditation, okay?

[Говорящий 2] (25:27 - 25:28)
Sorry?

[Говорящий 1] (25:30 - 45:41)
I just did four and five? Oh, I didn't do four and five. I'm sorry.

You're very clever. Okay. Number four is du-mi-je.

Du-mi-je means failing to take action when you should be. You're headed towards the garbage can and you don't turn back. Okay?

Number five is du-je. Du-je means taking action when you should leave it. Your mind is going smooth.

Your meditation is going smooth. Don't mess with it. In my company, they used to say, the factory manager used to say, if it ain't broken, don't fix it.

Okay? If you're not having a problem, then don't investigate how you're doing because that will take you towards the garbage cans. Got it?

When you finally get to that point where it's flowing, let it flow. Those are the five classical problems. So, you can use the eight antidotes to fix these five.

So, ting-in-tsen-ju-be-me-na-ni jam-che dan-sa-de-la-uma-pam-rim-so shung-che-mo-nam-so-so-ba le-lak-pa-me-de-na So, ting-in-tsen-ju-be-me-na-ni Prabhupada Rinpoche is saying, if you want to learn how to meditate and you want good instructions for learning how to meditate, jam-che, turn to the great books of Maitreya. How many? Five great books of Maitreya.

Turn to the great books of Maitreya. Or, sa-de, study the great books on the levels of realization by a Sangha, Master Sangha, who saw emptiness directly. Or, uma-pam-rim, by Baba Nakrama, Master Kamalashina.

So, when Lama Krishna started to teach meditation at Dalai Lama, we spent a lot of time choosing the text that she would use for six or seven years. And that was on the top of the list, right? Baba Nakrama.

So, these are ancient meditation manuals. So, shung-che-mo-nam-so-so-ba le-lak-pa-me-de-na You can't find any better instructions than those. rang-cha-gi me-ma-ti-ta-bo-tse-le-me gom gom-shi-go-gi people like you and me say rang-cha rang-cha It's right there, the first of them.

rang-cha rang-cha means people like you and me. In English, we say people like you and me, right? And, it's all through this text.

This is the most beautifully written book in Tibet. Forget that the subject is the most beautiful subject. And forget that it's the best teaching of it.

The writing is the most beautiful writing I've ever done in Tibet. Really. It's extraordinary.

Okay? If you... The writing is like Shakespeare.

Beautiful. Really, really beautiful. And clean and perfect.

You know? Anyway, Pabongkha Rinpoche kept saying rang-cha, which for a high lama is a is a joke. You see?

He's saying like, you and me have these problems. You know? And he keeps saying people like you and me.

Okay? But just to read that word in Tibetan, it's very sweet. You know, here's this extraordinary master who never had this problem for the last 18 lifetimes.

And he's saying, you know, guys like you and me, we have all these problems. I'm talking rang-cha. People like you and me, we can...

All we need to do is just refer to one of these great classics about meditation. And then we can learn to meditate. Denpa nirvana.

Shunchenpo dakshe, chusu sune. But you see people who, they encounter one of these classics about meditation. And they think, oh, that's just a book.

They treat it like an encyclopedia or something. Like they don't... They can't relate to those heavy-duty instructions on a personal way.

See? They say, oh, that book's like way beyond me. You know?

I wouldn't use the Bible to meditate. Give me just a little something that somebody wrote later. Okay?

And Apo Rinpoche is saying, in this hardcore meditator tradition, we go to the classics. We go to the... We go to the explanations of meditations which have survived 25 centuries of use.

Okay? And like, why... It's like iTunes, you know?

Just go to the number one song. And don't fool around with, you know, number 83 or something. Okay?

Like, you have in front of you a manual which has been used for two and a half thousand years. So use it. Okay?

Got it? Now, he gets kind of frustrated at this point. Assuming.

De gata mantende la me la keda. Don't go for some made-up thing that somebody thought of last week. Okay?

That's going to disappear next week. Some big advices from some teacher, a so-called great teacher, that's not going to... Nobody...

Oh, anyway. Bel-bum means... These are like...

I don't know. The equivalent in our world would be New Age something, you know. Anyway.

Bel-bum means annals. And they are kind of little funky books. How's that?

Okay? Little funky books. Sin-chi means somebody who didn't know what they were talking about gave a teaching and somebody wrote it down and they passed it on.

Yek-chung means somebody dug under a rock and found a little piece of paper with some meditation thing written on it. Okay? So, chung-chung sik-lat si-chang-bo Japanese.

But people go for the dumb little books because they're... I guess because they're little, I don't know. W.A. told me don't publish how yoga...

We won't publish how yoga works. You write a book about the yoga sutra which is no longer than 100 pages. I said, there's 200 verses, you can't do it in 100 pages.

He said, yeah, but people want small books. You see? So, anyway, he said, don't go for those.

Mmm... Sik-lat si-chang-bo Japanese. You are looking for what you want in a place where it isn't and you are refusing to look for what you want in a place where it is.

Got it? Yeah? Make sense?

Okay. It's like you want a muffler and you go to a bowling alley. Okay?

Okay. Okay. It means, all right.

You ain't going to find it. You know, Je Tsongkapa talked about this same problem in his greatest book ever on the steps of the Path to Enlightenment. He put a little, what do you call it, ditty?

What's a ditty? A ditty is like a little limerick, rhyme thing. Yeah, jingle.

And, Je Tsongkapa, to break the heaviness of his great classic, he put some jingles in there. And he said, you know, you can read that jingle that Je Tsongkapa put in his book 600 years ago to explain this problem. So, of course, I had to go find it for you.

And I did. And you have to listen to the whole thing. Yeah.

Dear Meppa, here's my little ditty. The steps to achieving incredibly deep meditation, which have been described so exquisitely in the great classical commentaries and even the Lord Buddha's own teachings. Je Je lingway lo du chung nam kyi.

The text themselves, the style of writing, is too profound and too deep for people. So, lo du chung nam kyi, those who lack sufficient intelligence, ji shin ma to, ran di loy kyen, if you can't figure it out, that's your problem. Okay?

Okay. Shen la ku pe shung sang de la la ri tong kyo we dan pa men nyon ne yo de shin du ma tsao ne pe sar de la du me tsu shing nye par sen. So, they decide that they should go, how do you say?

They think it's impossible to find anybody in the world who could teach them how to read the classics on meditation. So, yo de shin du ma tsao so they don't seek their meditation instruction in the books that really have it, they seek it where you can't find it. Got it?

That's where the reference comes from. So, ne pe sar. De la du me tsu they waste a lot of time and they work really hard in a place where they're not going to get anything.

Nyan ne su shing nye par sen den den chi rung pa dang dang pa gol that's a long story. They can't even distinguish between the classical schools of ancient times, OK? Much less distinguish between lower and higher, the There are average instructions for meditation.

There are higher instructions for meditation with which you can change the world and fix the world. And there are even higher instructions on meditation where you transform the world into a divine place. They are hopeless with trying to, they don't even have those categories.

They just went for some little New Age thing they heard at a yoga studio. Okay, got it? All right.

Not that everything in a yoga studio is bad. Thanks for the man in the room. So they tell me, shamo chemo he, ten ten kyon so go lay nga ki she.

So I'm going to describe to you, just says Je Tsongkhapa, the way, the teacher the first time I met him, how to meditate properly from the classics as it has been taught for 25 centuries. But go lay nga ki she means, but I'm going to put it in terms that you can deal with. I'm not going to like blow you away with some technical stuff.

I'm going to present it in an easy way. And this poster is that. I'm going to present it to you in a, what do you call, digestible way.

But it's going to be the hardcore stuff from the classics that has been used for 25 centuries, okay? Shamo chemo she, shamo chela momong jangpa yi, dong tak rang gi nobwa rungpo che, do ne shen yi ching bu ma len par, rang la len chun yi yo pa khen par dzo. There are those of you in this audience who have spent years practicing and studying the great teachings.

Like some of you have spent 15, 20 years studying the great teachings. Jangpa yi ko tak rang gi nobwa rungpo che. And you have in your own possession priceless jewels of instruction on how to meditate that have lasted for 2,500 years.

Don't switch it for some cheap glass ornament. You see? He says, don't go buying trinkets when you can get rubies.

He said, I mean, you have rubies, grab them and use them. And don't go running after some, what do you call it? What do you call that kind of jewelry with a paste?

Yeah, don't go for costume jewelry when you can get the crown, the royal jewels of England. He said, Geshe-la, I have an extra day in London. After we did British Airways.

Him and Will? Who was it? Oh, Scott.

Yeah, Scott and Kevin said, Geshe-la, we have an extra day. British Air kept us an extra day. So, what do you want us to do with the extra day?

I said, go see the Cullinan Diamond. It's the largest diamond in the world. And it was broken up into the 11 largest diamonds in the world, got it?

One diamond was cut into 11. And they're still the largest diamonds in the world. I said, go see the Cullinan.

Go see their crown jewels of England in the Tower of London, right? So I sent them on this little trip. So, if you don't go, if you don't try to spend the time to grasp the deep details of meditation that you're going to learn, and go to the Tower of London and get these crown jewels, right?

Don't go, and then you're going to dump these and go after costume jewelry? That's what he's trying to say. You spend the time, make the effort.

It's hard. It's not easy. It's deep.

It's very subtle. There are lots of incredible details. But those are the crown jewels.

And don't trade them in for some cheap little thing you can get somewhere else, you know? Don't trade them in for some little, you know, 15-minute thing that somebody made up, okay? All right.

It's hard, and it's worth the effort. It's like Anastasia, we're talking about a good teacher. All right.

Malay Barangla Rinchenyamakamita. You've got the goods, use them. Khe ki jang re shung ne, gang re dun lo sum me pa sing ne, thum wang ki mang du dun pa nam na deo she, sum ma dey dun nam chepar re.

In the scriptures which you've already studied, lo sum me pa sing ne, there's nothing that got left out. Thum wang ki mang du dun pa nam na deo she. Didn't the Buddha himself say it's a lot more fun to be out in the forest?

Sum ma dey dun nam chepar re. Think about it. He's just saying it's more fun to meditate than watch TV.

Khe kyang mi do jo pe shi ni lam, dong pa du pe su dam du pe tse, ne par me che ko wa ma nin kyang, yin ru tsam na, re we sam te pa. Work hard. Learn all the details from a classical thing.

De da ki kyang ba dun khen pa la te ne kyang tsul ji shin she pan dzur. He says, and my most important teaching to you about meditation is find someone who knows what they're talking about and learn from them. De da mi na gya we khen pa la re shi nyel se chen ne nyur pa chung.

If you can't find a good teacher and you bump up against the great classics and they are too much for you, relax and set them aside for a while. But don't reject them, okay? Set them aside for a while.

Say, I can't handle that. I need someone to help me with that. And it's okay to shelve, what do you call it?

Shelve it for a while. But don't reject it. Don't say, oh, I'll never be able to go through the real book on meditation.

In the back of your heart, in the back of your mind say, I'm gonna crack that nut. Sooner or later, I'm gonna, it may take me a while and I may have to work hard, but aren't the results so much better when you work hard for something, right? Than just someone hands you some little costume jewelry and you put it on.

It's more fun to work hard and earn something and get good at something. And in yoga also, right? So he's saying, tackle the big ones.

The real classics on meditation. And then your meditation will be, oh my God. It'll be something beautiful, okay?

Khenchen yu gi be tso shepa dian jia wei yi ten la ring din ne bu chen ro gi bu chen la la gyu ru le Okay, that's all right. Okay, here we go. So that was his dhini.

And chik chen sung la ten. Den la shung chenpo di ta bur ma ten pa la la kang chung chun re sung da me la yin serwa la yi ten ne mi tse re buk tu kya yang You can, oh, ching wa chong wa la gong tu chu. If you just take it easy and go for some lightweight little meditation thing that you heard somewhere or you read somewhere, you can invest your entire life.

You can invest the rest of the years of your life. Ching wa chong wa la gong tu chu. And you will just be spacing out.

And you will never understand if that's not meditation. You will, without the proper instructions, you will reach a state of meditation. This is assuming you do it every day, right?

For years. You will reach a kind of spaced out state which is extremely dangerous. It feels like meditation and it's not.

So if you don't get good instructions on meditation, you just take whatever somebody says somewhere. And even those rare people who practice it for years will be wasting their life because it puts you into a very subtle state of, what do you call it? You could call it spaced out.

Ching wa chong wa, right? Spaced out. And then it actually ruins your mind.

It hurts your mind. I have these friends from college. You know, I gave up marijuana when I met His Holiness.

Me and my mom went to see His Holiness, you know? In India, in, I don't know, 1974 or 73. In those days, you just knocked on his door, and you just went in.

And we went in, and we sat down, and he looks at me, and he says, you know, it's the first thing he says. He says, did you ever try drugs? I'm like, I'm with my mom.

And I can't lie to the Dalai Lama. So it was a nang dong. It was an ethical quandary.

And so I said, yeah, I tried it a little bit. And he said, tell me what it's like, you know? And we talked about it for a while, and then he says, hey, you should just learn to meditate.

Then you don't have to spend all that money, you know? And anyway, why did I mention that?

[Говорящий 2] (45:44 - 45:49)
I don't know. Oh, yeah, yeah, yeah.

[Говорящий 1] (45:50 - 50:28)
Yeah, I got distracted. I didn't study that. So yeah, I have friends from those days who didn't, oh, yeah, I stopped using drugs on that day.

I wasn't a big, I used marijuana, and maybe I took, what do you call it? Methadone. But anyway, twice, okay, twice.

So I stopped, but there are friends of mine who kept going, you know? And they're still smoking dope every day. And their minds are just like mush, you know?

They have no motivation. They're constantly in financial trouble. They never quite get anything done.

Their whole house is covered with half-finished things, you know? And it's sad. And their mind is just sort of like, you know toilet paper when you get it wet?

It's, I don't know. It feels like that to me. You try to have a conversation with them, and then somehow they lose the point.

They lose the sentence after a few sentences, and they look at you, and then you're like, yeah? And then, if you meditate in a mistaken way, and you're one of those rare people who actually keeps doing it for years, your mind becomes like that, okay? It's a big danger.

Your mind doesn't become more sharp, more clear, more ethical, more pure, more insightful. It just gets like mush, okay? So, he says very dangerous not to have good instruction.

Nipende, a little more read, okay? Chojang, sem la mikpe shi ney la sangchen gyi lam du chuwa che mangwa yin. There is a practice that was very popular in India called Mahamudra, and a lot of you know it, okay?

It's also a yoga pose. There's a yoga pose called Mahamudra. And this is a special kind of meditation where the object that you take for the meditation is your own thoughts, okay, your own mind.

And rather than visualizing a holy being, or rather than tackling a problem, a philosophical problem, you focus on your own mind, on your own thoughts, okay? And that's also dangerous that you can get distracted by that. It is a very good meditation, and there are very high versions of it, but it has a goal, and it has a purpose.

And if you don't, if you're not aware of that, you can waste your whole life just watching your mind, okay? So that's what he's saying. Some people have even described that as the secret teaching, sangchen gyi lam.

This is what tantra is. Some people have misunderstood the meaning of tantra, and they have spent their lives watching themselves think about lunch, okay? Which is a useful practice if it has a goal.

You have to understand the goal of that practice, okay? Dendala, I'm sorry, gosa chenpo shorwa te. They have fallen into a great error.

Dendala, jitsam bekyam, mitse fong se, chenpa ni le, shen le. You can waste 1,000 lifetimes that way and accomplish nothing else of meaning, okay? Not just one lifetime.

You can spend 1,000 lifetimes with mistaken practices of meditation and waste your time, waste your life, okay? And I'm talking about the few people who keep it up for their whole life, right? Most people just give it up after a couple of years, okay?

Here we go, shen le. prakhi khepa drapa ma va takam som la nron chok chungwa chunden nampi rarang yi shungwa la shiv yukten yi shiva nyu The fact that there are many classical traditions of Tibet, there are many, Nyingma, Kagyu, Sakya, Galupa, Bumbo, there are many great lineages of Tibet. He says there are people in each lineage, including our own, who have been called great.

But if you really, what do you call it? If you examine them against the teachings of their own school, you can see that they have failed. You see?

You compare them to what the teachings of their own school say, and you can see they didn't reach their goals, you see? They didn't follow their own school's instructions, okay?

[Говорящий 2] (50:28 - 50:28)
Okay.

[Говорящий 1] (50:30 - 55:17)
He's saying the instructions are good in each tradition, but even these people failed to follow them. If you really check, chunden yi, rarang yi shungwa la shiv yukten yi je tsongkhapa chenpo tabo chosong gangi chala ang gyaga pipa yukta tu nanggi solu aktung ne pangwar dzepa ma se Our tradition is not claiming that it's the only one, and he's not claiming it's the best one, he's just saying that the particular tradition I'm teaching, which comes down through Je Tsongkhapa, Je Tsongkhapa had a thing. He started a lineage, the lineage of the Dalai Lamas. He started a lineage in which no BS was put up with, you see, because everything that you learn in a Dalai Lama tradition monastery, you're required to debate for four or five hours a day.

You're required to thrash it and discuss it, and you're required to determine whether it's valid or not. Everything we're taught, every single day for 25 years, we have to go for three, four, five hours and rip it apart and check if it's true or not, you see? And that's just the, what do you call it?

It's a ISO. What's ISO? There's a ISO standard thing, right?

If you have a company, you can go to the ISO in Switzerland or something, and you can say, you come to our company and you rate us, you rate our accounting methods, et cetera. You rate our company's honesty and integrity, right? And if you have guts, you invite these Swiss guys into your company, and they spend a couple weeks there, and they say, okay, your accounting is correct, and your methods are true, and the product you're making is pure 100% what you say it is.

You see what I mean? That's an ISO rating. Then you get a ISO 1200 rating or something like that.

This lineage is like that. Everything is checked and everything, I don't know how to say it. There's an internal audit process where if you try to say something which doesn't make sense, they write it down.

They say, Geshe Michael said the following in a lecture in Mesa on Saturday. They write it on a piece of paper. They tie it to the tail of a dog, and then they chase it out of town.

That's the tradition. Like, you try to insert some new stupid thing into the tradition, and it spits it out like an antibody. So anyway, you're in that kind of, that's where you ended up.

There's an internal audit process where, started by Jetsun Kappa, where something which was not powerful and correct was just spit out, and it just doesn't survive the test of the daily debate, okay, like that. Okay, got to listen to what people are saying. Jetsun Jadrayamukhi Togsel Dongche Nangte Tengwa Kapesunga Chöpe Chingwa Mekhe Mokpo Chod Nangze Yöpe Also, there's the fact that the guy who started this Lama tradition, his Lama was who?

His main Lama. Magician, okay? His Lama was an angel.

I mean, a real divine being. Like, he got to a point, which you can read sometime, okay, it's a beautiful story, but he reached a point where he could talk to divine beings and ask them questions where he wasn't sure of, like, you're stuck with me. He could just go to the top, you know?

He would say, my chair, I don't understand this point, and then this divine angel would appear and explain it to him, okay? It's very beautiful. Mm, yeah.

Mokpo Chod Nangze Yöpe Rangre Dene Renga Lhap Tengwa So, I guess, he says, maybe you and I, maybe people like you and me, he uses Rangchak again, right? Maybe people like you and me could maybe use this book, maybe, okay? All right.

Deitabu Nema Sungshin Mitthunpa Namo Namo Namo Namo Namo Namo Namo Namo Namo Namo This is cute, okay? This is a Pabongkaism. He was kind of funny, in a Tibetan way.

[Говорящий 2] (55:17 - 55:18)
Uh.

[Говорящий 1] (55:20 - 59:14)
He said, you can, but if you feel like it, you can go try some, you know, people make up some little new meditation, and you can go study it with them, and you can learn it, and you can work on it, and then you will probably get to some new kind of enlightenment that no one yet has discovered, you know? Like that. Okay, that's a joke.

Dena Samyaki Khyentso Nei Sungte Whether you are studying the highest levels of Tantra, the highest levels of secret practice, of which yoga is a part, because physical yoga is a part, whether you're studying that, Tadap Dhingin Zen Chumu Re Goma Yen La, or whether you just want to be able to concentrate better on fixing your car or something, okay? Like from the highest levels of secret practice down to fixing your car. Yen La, Deja Kuma Nei Sungpa Shinne Gyurpe Manah Nyepa Ngapo If you want to learn a state of mental concentration or focus, which you can apply all the way from fixing your car up to the highest levels of secret practice, where you transform your very body and mind into the divine, he said, learn the five problems.

Learn the eight antidotes. And you can do it. Whether you want to fix cars, whether you want better concentration so you can recognize if the carburetor's working right or not, or whether you want to save the world by becoming a divine being.

Somebody told me they saw the other day, what is it, the element? Pick element. Yeah, if you want to become the red-haired lady, okay, yeah, okay, some people know.

Or whether you just want to fix your car, if you want to have a mind which is stronger and purer and more capable of doing stuff, the opposite of the pot-smoking person, right? If you want to be a person whose mind is like a steel bear trap, you know? And you can do anything.

And you can learn anything. You can solve anything. Your mind is like, because you need that kind of mind to be really happy.

To really reach happiness, you need that kind of strong, pure, clean, focused mind, okay? If you want that, study the five problems and study the eight fixes. Study this poster.

Learn it. And then your mind, the level of your mind will change. It'll be really beautiful.

It's kind of interesting to think of your mind as a piece of art, right? It's interesting to think of your own mind as a beautiful work of art. You see, you have an opportunity now in your lifetime to repaint your own mind.

You have an opportunity to change the beauty of your own mind into something much more powerful, much higher, much more pure, much more inspired, you know? Much more able to save people in the world from suffering, okay? The people we took to British Airways, right?

British Airways has 43,000 workers. They have a $12 billion company. We took these six people in, right?

They were trained in gun run. And we took them into this big, huge company, you know? And they got it.

We had like 25 of the top people in the world. And they saw these people's, the state of their mind, you know? And they were so attractive.

And they just, something happened. Something beautiful happened, you know? These guys just show up from, we didn't even have British accents.

And we didn't know how to say schedule. And I wonder, they sound weird to us, but I'm wondering, we must sound to them like, oh, why y'all over here?

[Говорящий 2] (59:14 - 59:15)
You know?

[Говорящий 1] (59:16 - 59:32)
And so, but even though we were, they were like attracted to the people's minds. And you could see it happening. It was very beautiful.

They were really turned on by the people's ideas. I was afraid they were going to steal some of them.

[Говорящий 2] (59:33 - 59:35)
I'm always afraid of that.

[Говорящий 1] (59:44 - 1:17:19)
You got to learn the five problems. You got to learn the eight fixes for that. If you don't, there's no way you're going to be a great meditator.

Okay, we're on to the first problem. What time am I supposed to stop this class? Six.

Six? Break. Ah, okay.

Yeah, I know. Okay, here we go. Dela, I'll just go for a while, okay?

We have to finish a certain amount every day, or in between days, okay? Dela nyepa damo lelo nyo martindon zen ke yen den thong e depa. The first problem of meditation is what?

Lelo means, just think of it as, I don't feel like meditating today. Because you and I know that's your worst enemy already. You and I know, those of you who have tried to have a daily meditation practice, this is what kills you.

This is what has always killed you. Get over this one, the rest is easier. It's like yoga, you know?

Like, I don't feel like doing my yoga today. Then you're dead. Then nothing will happen, okay?

So, it's very important to discuss the antidote for the first problem. How do you get yourself to feel like doing yoga or meditation today? How do you change?

There are half of the eight antidotes are committed to problem number one, got it? That's why there's five and eight, okay? There's five problems, eight antidotes because the first one needs four fixes.

Say, depa, dumba, surwa, shinjan. These are the four, very beautiful, really beautiful. I always like to compare it to my high school girlfriend, okay, which I can compare just about anything to.

So, in the pursuit of your high school girlfriend, there are four steps, all right? Just, I'm trying to think of an easy way for you to remember. It could be your boyfriend, okay?

Number one, depa, depa means, depa in Tibetan means fake, shraddha. Sraddha in India, Sri Pitamitra is his grandson. The real meaning of his name is shraddha.

Anyway, it's faith, okay, faith. What does faith mean in these practices? It means to admire the good qualities of something.

So first, the first time you meet the girl, and remember, I'm looking through the window in Mr. Butz's history class, and there's this girl, you know, and you see and you start making lists in your mind about how cool they are, okay? That's depa, that's shraddha, that's, you could call it admiration maybe, right? You make up lists in your head.

I like her hair, I like her eyes, I like her nose, I like her chin, et cetera, okay? So, that's depa. If I learn to meditate, oh man, you know, I could, he's gonna make a list, okay?

He's gonna have an admiration list for meditation. That's step number one. Think about all the cool stuff that's gonna happen to you if you meditate well, and that will get you on the cushion.

If you truly believe you can lose weight, and look strong, and have a bright, smiling complexion, then you're gonna get on the mat and do yoga, right? I mean, because you think you're gonna get something out of it, right? So there's gotta be reasons to do it, right?

So that's depa, faith, shraddha. Second one is dhūma. Dhūma means, after you look through the window of Mr. Bus's history class, constantly, and you make excuses to walk by that room constantly, and you keep looking at all the cool things you like about him or her, right?

What's gonna happen next? You're gonna want, you're gonna want her. See what I mean?

You're gonna get hungry, or what do you call it? Inspired, you're gonna say, I want that, you know? Like, I want her to be my girlfriend.

That's it, dhūma means, dhūma means you want it. First you think about how cool it is, and then you want it, right? So dhūma means like, I want to learn to meditate.

I wanna do yoga. Wow, all that stuff can happen? I wanna do it, okay?

So step two is very naturally flows from step one, and he'll say that later. Step two naturally flows from number one. When you think about how cool something is, even if it's a car or a house or, you know, anything, you're gonna want it, right?

Dhūma, want it, want it. So what means, so what number three means, then you'll be willing to what? You'll be willing to put some effort into it.

You'll be willing to kick butt to get it, right? If you consider how cool it is, and if by considering how cool it is, you really want it, then you're gonna be willing to do some hard work, you know? Jenny says to you, look, you can be a, you can get all these cool results from yoga, but you're gonna have to, you want to be a good yogi, but you're gonna have to work hard.

And then if you have in your mind all these reasons why you want it, then you'll be willing to put in some work, okay? So number three means the hard work you're gonna have to do, because you want it, because you saw how cool it was, okay? So no matter how many times she tells me she won't go out with me, I'm gonna keep trying, got it?

I'm continuing the high school girlfriend metaphor. Okay, so, you know, you just persisted. Even if it takes like 40 years, you just persisted, okay?

Okay, what's the last one? Give us a, what do you mean last one? Shinjan, say shinjan.

Shinjan means you're gonna get good at it. Shinjan means mental and physically good at it, meditating. Your body, so people are talking to me today about, oh, my legs are falling asleep, forget it.

You know, you're gonna reach a state in your meditation where you're gonna be happy when it all falls asleep, because you've got to spend two or three more hours. No, let it all fall asleep, you know? And then you're just like, physically you're like, wow.

You sit down and you go, boom, you know? You just, body flows into that posture and you're like, boom, that's shinjan. And then your mind just turns on, you know?

You sit down, you get on your cushion, you put your hands like that. By the time the wrist hits the knees, you're already there, you know? And then you're like flowing, and that's shinjan.

Mental and physically, physically you're like in the saddle. I like to think, I always feel like, oh, I'm back in the saddle, ah, not ah. If you do yoga a lot.

We, Lama Kristi and I, before Surya retreat, we asked Lady Ruth to give us a class, Ruth Lauer. And at the end of the class we said, Lady Ruth, you know, we're gonna have to be helping each other, like adjusting each other. Could you teach us some adjustments?

And she said, okay, I'm gonna get into this work with Dhanurasana, and then you do this adjustment on me. So she got into it, and then she said, okay, do this with my shoulders, and we did it, and she went, ah. And then she got into a headstand or something, and she said, okay, now touch me here.

And we touched her, and she go, mm. Because she's so, doing yoga all the time, she's done it so much, that it just feels blissful. See what I mean?

Like, anything we did, she would keep going, ah, mm, mm. And you know Lady Ruth, she's shy, and she's very quiet. And she couldn't resist going, ah, you know?

So, shinjang means, you hit the mat, you hit the cushion. Shinjang is like, your wrist hits your knee, your finger almost touches your thumb, and then you're in some zone already. That's shinjang, okay?

It comes from what? Hard work. Why are you willing to do the hard work?

Because you want her. Why do you want her? Because you walked by that window 10,000 times and saw, you made lists in your mind of all the cool stuff that was going to happen once she became your girlfriend.

And it does, okay? Got it? Yeah.

Shinjang. Just that word? Oh, therefore you can say D-E-P-A, which is making lists about how cool she is.

Dumba, D-U-M-P-A, means I want it, I want her. And then seowa is T-S-U-L-W-A, which means I'm willing to put in the work if it's necessary to get her. I'm going to be persistent.

And then shinjang, S-H-I-N-J-A-N-G, is like that physical and mental, what do you call it, zone. Like, you're high, you get high. You hit the zone and you're like, whoa, okay?

It'll come from the hard work. All right, so, de lak damar ting ngenzin dopa la jute nge dupa ma shu'un, ting ngenzin dupa nge dupa, ting ngenzin seowa tsewe, seowa je wa shin tu je. Number four is described as the result of number three, right, obviously.

You are able to get into the zone because of hard work, hard work, daily practice, hard work, okay? Kam gong je yu ne ting ngenzin te. De lak damar ting ngenzin, gong la jute nge dupa ma shu'un kyang, yin tu nge nge le lo nge pa yin te.

Kam gong je yu ne ting ngenzin te. The thing we are trying to reach is called ting ngenzin. Say ting ngenzin.

Ting ngenzin. Ting ngenzin. Zin means to hold the object, zin means hold.

Ting nge, say ting nge. Ting nge. Ting nge.

Ting ting nge means vivid, okay, like the color of spring trees or spring grass, like a huge meadow of spring grass, they call, they call, mo ting nge, mo ting nge means, how do you say it in English? Vibrant, like, it's like vibrating, vibrant color. Ting ngenzin, the Tibetan word for focus, meditation.

In the Ashtanga, what is it? What are the last three, the last three angas? Dharma, jhana, samadhi.

Dharma is zin, okay, like focus. The beginning, ting ngenzin is like focus. Like deep and vibrant, okay.

So, the goal of meditation is to reach this vibrant state of attention, right. I'm gonna tell you now, and I'm gonna keep saying it over and over again. Good meditation feels like listening to the most beautiful music you can imagine, and you're lost in it.

But you're not lost in it in a spaced out way. Your mind is vibrant, and your mind is exploding, right. And your mind is sharp and happy and vibrant, right.

You're deep, deep into some piece of music, right. Or you're watching a movie, and you're like, I took Venerable Robina, we went out to see Braveheart. Oh, that was a mistake, you know.

She's this little karate lady, nun from California, right. And she's at Braveheart. We're watching Braveheart in the same, what's that town, the mall.

Santa Cruz, yeah. And she's like, punch him, suck him, here. You know, and this is a Buddhist nun, this little tiny Buddhist nun.

And we're in this theater, and everybody's staring at us, you know, but she is into the movie. You see, like her mind is, she thinks she's there fighting with Braveheart, you know. And that's Ting and Xin, that's Ting and Xin.

Like, good meditation is bright, happy, pure, engaged, excited, turned on, you know, like in the zone. You know, it's not this, okay. Got it?

When you, the best book you ever read, and the best pinch of the best book you ever read, how is your mind at that moment? That's the state you wanna be in. It's active, it's vital, it's vibrant, it's happy, it's pure, it's focused.

And it's like, turned on, okay. It's not like some kind of dullness. That's a big danger, okay.

Okay, then I've done my Ting and Xin. What we want is that. Juk nying mi de pa ma shug kyang yin tun mi nipay.

He defines the first problem, which is? Lelom. Lelom, not feeling like meditation.

Either you feel like not doing it at the beginning, those of you who know Tibetan and you wanna learn some new words. Juk nying mi, nying mi de, means you don't have the heart. You don't want the heart, nying mi de, okay.

Shug kyang, or even if you do get into the meditation, tun mi nip, you're not able to sustain it, okay. You get, even if you sit on the cushion, you can't sustain it. You get up.

You just get up, you know. You just get up after five minutes and you're thinking about some email you didn't send or something like that, okay. Nye pa yin le de jung chen mo ni.

The real, he says the real antidote. If you had to pick one out of the four that you thought was the opposite of that, which one would it be? Yeah, good.

Number four, okay. That, like boom. That feeling of boom.

Your body, and you get down on the cushion. Your hands touch your knees and you're there. That's shin jung.

That's the real antidote to not feeling like meditating, okay. If every time you sit down, you're going to have this boom experience in the first three seconds, you're going to want to meditate, because it's cool. It's cool to be in boom, okay.

All right. Nye pa yin le de jung chen mo ni shin jung dang. De tang dang me kyang de la deng.

Ting yin zing gi yin nin sam bo shing. We don't have shin jung. We don't have shin jung.

We're not there yet. So what do you do? Think about how cool it would be if you had it.

I mean, I'm sitting up here and I'm describing some kind of thing that happens to you. And in the back of your mind, you're saying, I like that movie. Harry Meets Sally, right?

Then I'll stop. You can take a break. If you've got to listen to Harry Meets Sally.

I never saw the movie. Just people who told me about it. And then I saw the one minute clip of that part.

I don't know what the movie's about even. But apparently some lady's having dinner with some man. And then she's having an orgasm during the dinner.

So they're eating like hamburger or something. In this nice, it's a steak probably. They're in a big, nice restaurant.

And they're talking and she's going, uh, uh, uh, uh, uh, you know? And then this well-dressed lady comes in, like a white suit, like she's like 60. And she's got the nails and the, what do you call them?

Pearls and stuff and her hair's up. And then she comes in and sits down. And then the waiter is all dressed up in white, what do you call it, white jacket, women's jacket.

And he comes over and he hands her a menu. I didn't see it, okay, so I'm just. He hands her a menu.

And she doesn't take the menu because she's looking at this lady going, uh, uh, uh. And then the waiter says, madame, you know? And she's like, yes.

And he says, well, what would you like to have for dinner? And she says, give me whatever she's having. So even if you don't have Xinjiang, you can say to yourself, I want, I don't know what it's like, I haven't had Xinjiang, but I'm getting a smell from this guy.

There must be, that sounds pretty cool. I would like, give me what they're having. Give me what they're having.

That's denpa, okay, denpa means, that sounds cool. So until you have the Xinjiang to overcome your laziness, use your faith, use your, use what you've heard about how cool it is to substitute for the Xinjiang for a while, got it? I want to meditate, why?

I think I'll have what he's having, you know, got it? Okay, uh, and then on to nümei. Uh, I think we should take a break.

So, we'll take a 10 minute break.