«Дар освобождения», курс 1 «Глубочайшая медитация», занятие 4

[Говорящий 1] (0:00 - 0:17)
I think what I might do is, if we don't finish the meditation section today, I'll pick it up on Friday night. And in between, we'll go on to emptiness for the residents.

[Говорящий 2] (0:19 - 0:29)
Okay, here we go. I think we'll go on Vena Por Vida. Yeah, okay.

[Говорящий 1] (0:30 - 6:56)
Vena Por Vida. We're in the middle of the five objects, right? And we've been discussing detecting when your mind is too low or too high, right?

I don't know if everyone was here this morning at 9.30 for the meditation at the yoga studio, but basically we tried to do eight minutes on the object, and it was hard, and it was exhausting. But what happens if you do real meditation, it's like doing a real yoga pose that a taught teacher who demands proper alignment, right? At the beginning, it's harder and it feels uncomfortable.

And then later, everything is easier because you're doing it right. So, maybe try short sessions, you know? Do your preliminaries, and then do...

Don't go for an hour. Go for ten good minutes. And then if you want to do a Thanksgiving meditation for fifteen minutes, that's okay.

But really concentrated, single-pointed meditation, eight minutes is pretty good. Alright. And people who say they're doing more are probably not...

They don't have watchfulness. They're not even aware that they're off the object. See?

The function of watchfulness, the little spy or lookout that you put in your mind, can be compared to holding... In Tibet, you didn't have handles on things? Like you drank tea out of a bowl, a small bowl called korpa, a small wooden bowl.

So, he said, if you have tea in your korpa, and you're holding it with your hand, and then there's a distinction between holding it, and holding it firmly, and then a state of awareness of whether or not it's tipping, right? And you have it already. You didn't have it when you were Bela's age, you know?

When you were one year old, your mother put something in your hand, and you could hold it, but you didn't hold it tightly, and it fell apart. And then later, you learned to hold it more tightly, but you didn't hold it straight. And you were spilling stuff on yourself for a while.

And now you just hold a cup of tea, and you don't think about it. You don't think, oh, I have to hold this. I have to hold it tight enough.

And I have to make sure the tea doesn't slop out on either side. You don't think about it anymore. Good meditation is like that.

You will get to a point where you're not thinking about, am I hitting this garbage can or this garbage can? Is my mind getting too dull, or is my mind wandering off? You see, you won't have to think about that.

It will be like holding a cup of tea. When you first learn to drive, your driving teacher has to tell you, no, no, correct back to the right, correct back to the left. And then now it's just reflexive, right?

You're just going like this. You're talking on your cell phone. You're listening to music.

You're half-watching the world. But this part is just automatic, right? Later, your meditation will be like that.

dur yokyo su-su-ru jenpe mi-ten shin-te jindang dang-bok-che In the same way, your awareness, right? I'm not talking your lookout. That's a different word, right?

jenpa means your awareness. The part of your mind which is holding onto the object, right? Your awareness, mi-ten shin-te jindang dang-bok-che.

It's dang-bok-che. It is holding the object in a way which is firm. shi shing-gi ching-gu chung-wa chung-ta And then the lookout is checking.

It checks in every once in a while with the mind. It says, do we have any dullness here? Do we have any restlessness here?

That part of your mind, shi shing. Watchfulness? It's like checking in once in a while and seeing, do I have awareness or not?

And in yoga, it's like, I don't know. You would have a part of your mind saying, is my breath good or not? You go through an asana series, and then part of your mind should be checking in from time to time.

Am I breathing deeply and smoothly? Or am I holding a bandha? Through the practice of that practice, through shodhanipadang-gu, you must maintain these two.

We call it, say, jenpa. shi shing jenpa shi shing jenpa's job, awareness's job, is just to hold the object. shi shing's mind, watchfulness's job, is to watch whether awareness has lost the object or not.

Got it? Got it? And they're different.

And you need both of them. If shi shing detects a problem, if watchfulness detects a problem, it raises an alarm, it rings a bell. And then jenpa comes back and grabs the object.

You see, it grabs the object again. shi shing ni shi re mi cha to pa yin And then he says, there's a science, which one day we should study together, okay? There's a very sophisticated presentation of psychology in Buddhist scripture where 52, 51 mental functions are defined.

And shi shing, watchfulness is not one of them. And so, Bobo Rinpoche is saying, well, where in the classical functions of the mind shall we put watchfulness? And he says, throw it in with wisdom.

Throw it in with wisdom. It is a kind of discrimination, vireka. It's an ability to discriminate.

Do we have a problem here or don't we have a problem here? So it's a kind of wisdom, okay? It's a form of wisdom.

nye pa shi ba ni The fourth classical meditation problem is He's got it. Are you sure the air is down as far as you can go? These guys are...

I think it was Jenny's class.

[Говорящий 2] (7:00 - 7:01)
You got any...

[Говорящий 1] (7:02 - 7:04)
It's down as far as it can go? Who is this mother?

[Говорящий 2] (7:06 - 7:06)
Okay.

[Говорящий 1] (7:07 - 9:28)
nye pa shi ba ni, fourth meditation problem. jing de ni jing de ni karong cho na nye pa yin me If you do detect that your mind has gotten too low or too high, right? Then you have to take action.

You have to do something, okay? The correction... Problem number four is you didn't do anything.

He rang the bell and you didn't do anything. He rang the bell. The watch guy, the lookout rang the bell.

Then you don't do anything. So when you become aware that you're off the object or that you're getting dull or that you're thinking about lunch, then you have to do something. Not to do something is problem number four.

Guess what the antidote to problem number four is? All right. nye mo de nye mo jing de jung wa she shin gi ri pa na Once the lookout has detected that you have dullness or restlessness, de tok tung yin jok par he doesn't let it go on anymore.

jung ma tak tu Right after it pops up, right after you fall into dullness, right after you start almost thinking about dinner, jing de cha na kang jung wa whether it's dull, subtle dullness, or whether it's gross or subtle dullness or restlessness, soso nye no te ro pe you have to apply the appropriate antidote. And we haven't gone through the antidotes yet. And that's what we're going to do now.

There's different antidotes for rough dullness, there's a different one for subtle dullness, there's a different one for rough restlessness, and there's a different one for subtle restlessness, right? nye mo lun du che pa du che sem pa ting guh pa yin So you've got to decide to do something. de dak ni sok ke drak jung wa tongwa na de go pa la tsun pa shin no This is similar to a case where a military lookout runs back to base camp and says, you know, there's somebody there, you need help.

Then everyone, what do you call it?

[Говорящий 2] (9:29 - 9:30)
Rally.

[Говорящий 1] (9:30 - 10:39)
Rally. Okay, similar to that. Oh, okay.

o la nye mo kang da ten guh shin ne Oh, well, what kind of reinforcements do you need? Because every enemy is different, right? If a tank's coming, you need an anti-tank gun.

If a jet's coming, you need the, what do you call it? Ack-ack, okay, ack-ack, whatever. Okay, guh shin ne, qi wo chuang mo ni sen shu ma yin re Okay, this is not very important for you.

This part you should remember. Which implies that you can forget the rest, right? qi wo chuang mo ni If you detect subtle numbness, what would it feel like?

But there's no There's no There's no What do you call it?

[Говорящий 2] (10:39 - 10:40)
Intensity.

[Говорящий 1] (10:41 - 10:51)
There's no intensity. So if you detect that your mind is not in the favorite piece of music, did you catch my favorite piece of music? What was it?

[Говорящий 2] (10:52 - 10:52)
Huh?

[Говорящий 1] (10:54 - 11:33)
Huh? The last song, I mean, come on. I mean, it makes me cry when I hear that, come on.

The song you did, Sharaf Maryam. You know, I mean, when I hear that, my mind is like, and the mind goes into the music and it just stays there. Right?

If you detect that you're not doing that, you have to take action. Got it? It's very interesting.

It's very interesting. We are not satisfied with half-ass meditation. We are not satisfied with fairly good, you know, fixation.

We're not satisfied with that. If you detect that you are not having a favorite song in the world experience, you've got to do something.

[Говорящий 2] (11:33 - 11:33)
Right?

[Говорящий 1] (11:34 - 12:37)
And if you don't, you've made this mistake. And that's tough. I mean, it's tough to maintain a favorite piece of music state of mind for more than the piece of music is nine minutes and fourteen seconds.

And it's difficult to maintain. With your partner. It's difficult to maintain, you know, this lovey-dovey thing for more than a few minutes.

He's demanding that if you don't feel lovey-dovey, you have to do something right away. He's demanding a certain quality of the meditation. And less is not good enough.

Less is not good enough. If you're not totally lost in the meditation, as you would be lost in your favorite adagio in the last Shabbat, then it's not good enough. You have to take action.

See? Because you would be tempted not to take action, right? Oh, it's going fairly well, Grace and Michael.

Not good enough. We want more. We want, what's that?

Intensity. We want you lost in the meditation.

[Говорящий 2] (12:37 - 12:37)
Okay?

[Говорящий 1] (12:38 - 12:41)
Alright. So what happens if you're not? What do you do?

[Говорящий 2] (12:41 - 12:53)
Right? This is not, oh, yeah, okay. This is not lovey-dovey.

Maybe the box is not right.

[Говорящий 1] (13:09 - 22:29)
He says some of dullness is sem-shumba. Sem-shumba means the mind got a little bit low. Shumba means like how you feel if you heard some slightly bad news, you feel a little bit low.

You got a little bit of bad news, so you feel low. Whether you call it getting low or whether you call it dullness, it's basically the same thing. Even though you have fixation and even though you do have some freshness of the mind, the altitude of the the altitude of the holding of the object has dropped.

You're lower. You're lower than you should be. There's no nar, there's no intensity.

If you detect it, means you don't have to break your meditation session. You don't have to get up. Don't break your meditation.

Stay on the cushion. Stay with your eyes closed. And don't switch objects.

Subtle dullness is taken care of inside the meditation. You don't switch to another object and you don't open your eyes. You stay in and you do the fixing inside.

All you have to do is tighten up a bit. Tighten up slightly on the object. Tighten down slightly on the object.

In the way that you would tighten your hand slightly if the cup were about to fall. You see? Just tighten it up.

What it means to tighten it slightly and how it feels to tighten it slightly, you won't know until January or whatever. I can't explain it in words. What does it mean to tighten your mind slightly?

You'll see. Going from not so favorite music to being deep inside your favorite piece of music, that's tightening. See the difference?

That's called tightening. It doesn't mean you tighten, you know. People do Kapalabhati, they are cool.

They are snakshatana. They are jimcarana. But if you tighten down too much, you will get restless.

The mind will get restless. It's a constant process of correction. If you are not constantly correcting your meditation, you are in subtle dullness.

Got it? If you're not doing this, you know, if you're not saying, oh, I'm going to go back this way, let me go back this way, let me go back this way. If you're just sitting there and not thinking like that, something's wrong.

For most of us. When I'm chocked, you hear me? Jim?

You hear me? Jim, hear me? I'm chocked.

If you feel that you're about to think about lunch, then loosen up a little. So what has just happened? You detected that you weren't so deep as you wanted to be, then you tightened up a bit, then you went too far in the tightening, and then you had to loosen a bit.

Good? chakran de ki piwam ki yuk hajan jim chakratam ha jatma mayinpa jatma ha renpe sanme ke nyamajyo sum Lord Buddha himself, when he was discussing meditation, compared it to the string on a guitar. It's a lute, okay, a piwam.

He compared it to a string on a musical instrument. He said, if it's too tight, the note goes sour. If it's too loose, the note goes sour.

You have to find rambo. Say rambo. It's not rambo, okay?

It's rambo. Rambo means appropriate amount. Rambo means the appropriate amount.

Not too tight, not too loose. Meditation, by the time you hit problem number four, is all about appropriate amount. Rambo.

Don't tighten too much, and don't loosen too much. But necessarily, you're going to be going like this, right? You will tighten a little too much, and then you have to come back.

If you feel like your mind's about to think about lunch, lighten up a bit. But then if you feel like you're getting a little bit drowsy or dull, then tighten up a bit. That's maybe the opposite of what you might expect.

If you're getting dull, tighten. If you're getting distracted, loosen. I think to say you should loosen when you're feeling distracted is maybe counterintuitive.

So remember that. If you're starting to think about lunch, loosen up on the object a bit. That seems opposite of what you should do, right?

What's the point at which you're getting dull? Or what's the point at which you're getting restless? Or what's the point at which tightening down is causing a problem?

You will only know from practice, he says. You can only know it from practice. If your lookout is not a clever one, is not a sharp guy, Changpo means sharp guy.

Rinpoche used to love that word. You know, he would drop a plate and he'd say, oh, you're so Changpo. You're a really smart guy.

It's difficult to know when you're sliding off the scale. You went too far on the tightening or you went too far on the loosening. There's a very, very famous early Buddhist master in India called Chandragomi.

Chandragomi. And he wrote a verse about how it feels to try to track whether you've gone too far or not far enough in loosening up or tightening up. Here's what he said.

Svayamadena Gopachamyosin. Every time I try to do something, like every time I exert myself inside a meditation to get some kind of result, I start to get distracted. I start to get restless.

If I give up my effort and loosen up a bit, then my mind drops and I get dull. I have trouble finding the line, the steady line between the mind wandering and the mind being dull. I have trouble staying there in the middle, like driving a car.

What the hell am I going to do with this mind, buddy? I mean, loosely translated. But it's a shay.

Tungyare Tsunze. Tsunze. Havoka says, it would appear that this high master of the past is expressing some pretended difficulty.

Tsunze in Tibetan means you can't say, a high lama can't say of an ancient master oh, you know, he was having trouble with meditation. You have to say, he was pretending to have trouble with meditation for our benefit. He was expressing the frustration of controlling his mind and keeping it going on a middle path.

But it was just pretending. Alright? That's just Buddhist etiquette about high lamas and high masters.

It would seem that they have misspelled every mantra since about 1400. Okay. This is a very famous line, and it's very important, okay?

[Говорящий 2] (22:34 - 22:40)
What do you call a Benedict Arnold type? Yeah.

[Говорящий 1] (22:40 - 32:16)
Yeah. Okay? The perfidy of a anyway, the bad thing about it being that he was on our side.

Right? He was one of our own. In the Marines, they would say he was one of our own.

And then he'd turn. Or the CIA, they'd say he was one of our own. And then he'd turn.

Alright? Your own mind going especially into subtle dullness is a Benedict Arnold. And it's hard to catch a turncoat in your own ranks.

That's what he says. That's what the Tibetan means here. Somebody who's coming from another country with a gun to shoot you is one thing.

But somebody on your own side, working in the central command of the CIA who turns, now that's a problem. Because they're so hard to recognize. It's so hard to know who turned.

And your own mind, when it goes to subtle dullness, is impersonating or it's pretending to be your friend. And you think he's on your side. And you feel great in your meditation.

You don't have those eight minutes of torture that we had this morning of really holding onto the object. Subtle dullness feels great. You can keep it up for an hour and a half.

You can tell all your friends that I meditated for an hour and a half. You know? And then this guy who seems to be on your side is really your enemy within your own life.

And more difficult to detect a turncoat in your own central office. Right? So, King Zing from Norway.

King Zing King Zing It's very difficult to detect subtle dullness within the central command of your own skull. And you're going to have to get good. You're going to have to develop a skill at detecting when someone in your own mind has turned.

If you try to tighten down a bit when you are having subtle dullness. If you try to tighten down a bit when you are having subtle dullness. But if you still feel like you don't have that adagio for strings intensity of your favorite song.

If you still feel like I'm not getting it. You know? Geshe-la said I shouldn't be satisfied until I have the feeling that I have with my favorite song.

And I'm not there. And I tried to tighten down a bit and it didn't work. I still don't feel the favorite song thing yet.

In fact, I feel kind of irritated. Alright. This is kind of a meltdown of the mind.

Or you feel like it's just not happening. In fact, sometimes the effort to tighten down will throw you into obvious dullness. You get tired.

We were talking about it today. After the 8 minutes you just got tired. And you got obvious dullness.

You got tired. You lost all energy. You lost your energy.

Many quotes Master Baba Rebecca's famous presentation of the lower middle school. SHUN PA MIG PA GYA CHEN DAG GO RE YANG PA NI GU BYA SHES PA DAG SEM NAM DU PHYIR GYI RGYUN YIN PAS He said SHUN PA MIG PA GYA CHEN DAG GO RE YANG PA NI GU BYA Master Baba Rebecca said when your mind feels a little like you're feeling a little bit down the mind feels down. No energy.

If you get there he said open up your meditation. Open it. In that case just open it wide.

Open up the whole thing wide. YANG PA means open it wide. What's that mean?

SHES PA DAG SEM NAM DU PHYIR GYI RGYUN YIN PAS You have there's an expression in Tibetan that doesn't have a good English like about 10,000 others. But when you go to sleep it's laya. In the yoga tradition it's like laya.

When you go to sleep the mind what do you call it? It retracts from the world, right? What do you call it?

It withdraws. Yeah, good. When you go to sleep the mind withdraws from the world, right?

And it comes in, in, in and then you fall asleep. If you can't withdraw the mind from the world when you lay your head down on the floor you get insomnia. So the process of sleeping is drawing the mind in.

The process of typing down on an object is similar. It is a drawing in of the mind. It is a withdrawal of the mind to a smaller point like that.

And he says if you still have subtle wellness and you can't get to the favorite song and you've surrendered into the music thing, if you can't get to that state, the problem is you've withdrawn too much. You have come down to too small. So he said open it up a bit.

So physically you can even imagine in your mind that you have typed down to too small of a ball and then release it a little bit and let it give it a little space. Create a little space in your mind. Like that.

Can you make? Release the German means open up the object a little bit. Open it up a little bit.

Make it bigger. If that doesn't work alright and you're going to have to learn these things. When it comes time for your retreat or wherever you are or in Prescott, you can't just have the book there.

What are you doing? Let me see. I don't remember what I'm supposed to do.

Oh, tighten up. Oh, if I tighten up too much, yeah. Okay, let me go back.

It's not going to work like that. The reason to have this class now and then do the retreat two months from now or something is that you go home and and learn it so that you know with your eyes closed. Because in January you can't have a book in front of you.

So especially these parts, especially this page about the antidotes. And tomorrow you'll have the translation, I think. You can purchase the translation.

You can purchase it online. It's called Liberation in Our Hands I think, volume three. You can buy it on Amazon or you can, we'll have some here tomorrow.

The publisher sent us a big box full and they said, whatever you sell, you sell. Whatever you don't, you send back. So we're not doing it for money.

We're just doing, you can have the book that I'm describing. You can have it with you. And then you can review this stuff so that in January when you're there with your eyes closed, you know what to do.

What's the word again? If still it doesn't work, I really like this word. It stuck with me for 20, 30 years.

I love the word. I don't know why. If you still have a problem, if you still can't get into the object as deeply as your favorite song, drop the object.

Moods are different, aren't they? You're allowed to drop the object for a few minutes. Let go of the object and then say, say, I learned the word because Rinpoche, when I got to Howell, we used to sit at the breakfast table and I was with his other main student, Art Engel, and he and Art would talk in Tibetan.

And then I had already learned to speak some Tibetan. And then I would say something in Tibetan and say, you're not allowed to speak Tibetan. You have to speak English.

And I said, why? And he said, because I have to learn English. And of course I got jealous of Art.

So he got to speak Tibetan at the meals and I wasn't allowed to speak Tibetan at all. I rarely see this kind of thing going on with my students. Because karma doesn't work.

But anyway, I was extremely jealous for years. So I did this thing. I subscribed to a Tibetan newspaper and I would just lay it down on the breakfast table and I would ignore them.

[Говорящий 2] (32:17 - 32:18)
And I would read the newspaper.

[Говорящий 1] (32:20 - 41:15)
And I got to this word, Sengkak. And I was like, Rinpoche, what's Sengkak? And he said, Sengkak is a medal that they give you for something special, like you're a military person or you get a medal.

It's called a Sengkak. Seng means like recognition or that means a sign, right? Laksana.

Seng means of achievement or promotion. So here, Sengkak means promote the mind. Uplift the mind.

Do an uplifter. Do some kind of uplifter. Sengkak works on uplifting the mind.

Or Gawaikak. Think of something that will make you happy. Or think of something that would lift your spirits.

Sengkak means lift your spirits. Gawa means that would make you happy. He gives examples.

Dantur Dunche Nikola means there are six billion people in the world right now. There are six billion people in the world right now. Every single action they undertake in their entire day and their entire life is meaningless and is mistaken.

It cannot lead to what they want. Even making a cup of tea. The way six billion people think they are making a cup of tea is wrong.

They are not enjoying tea because they got a tea bag or they got water or they got honey. That isn't why they got a tea and none of them understands that. They want tea?

They work. They go to the store and they buy tea bags. They go to the faucet and they turn on the water.

Then they go to the stove for which they are paying an electrical bill and they heat up the water and they pour it into the tea bag and then they add some sweetener and they think they are making a cup of tea. Even with that, six billion people are grossly mistaken and they suffer because of that. Six billion people suffer all day long and all life long because they don't even know how to make a cup of tea.

How do you make a cup of tea? You serve it to someone else. It's the only way you can get a cup of tea.

It has nothing to do with working, buying the tea, heating the water. Those are useless, unrelated actions. They are not related to getting a cup of tea.

You want tea? Serve the hungry. Serve those who need things.

Right? It's a massive, global error, repeated by six billion people constantly all day long and because of that they suffer. They compete, they fight for resources, they fight for a job, they fight for oil when the opposite is what would bring them food.

And it's a massive planet full of violent suffering because they just don't get it. Alright? You are sitting in this room.

Out of six billion people there are two hundred people or something sitting in this room and they are getting a tiny inkling of how to make a cup of tea. You see? Just a tiny thing.

They're just thinking, maybe he's right, maybe that's how I get tea. Out of six billion people you made it to this room. Out of six billion people you have a chance.

You have a tiny chance. You made it to this room. Are you special or not?

Are you special or not? Are you like the most extraordinary person in the world or what? You are one out of three hundred million.

Something, I don't know. Anyway. Really, you are one out of three hundred million.

He's on the verge of understanding where our tea comes from or how life itself occurs. And I'd say you're pretty special. Alright?

You are special. That's Sanktipa. If you get to a state in your meditation where it's too dull and you can't get the mind up, you have trouble getting the mind up and interested and excited and feeling inspired, then think about the six billion people thing and if you don't get inspired by that then, you know, okay.

You are extremely rare. You are one out of three hundred million people. Really, I'm not exaggerating.

You are one out of three hundred million people who made it here by extraordinary good karma. By extraordinary peace of kindness in your path. You made it into this room.

You're special. You are extraordinary. You know, you can save planets with what you're learning.

You are special and you will. Shekhar Thakur sent them to do Shekhar Thakur. So, or Chosun Yiyun Dandan.

Or think about the... If that doesn't make you happy, think about how cool your teacher is or the Buddha is or Gandhi Ji or whoever inspires you. I'm staying with this old lady.

She's cute. She has a big picture of Obama on her neck. And she just loves him.

You know, and she's so inspired by him. So think about someone who inspires you. Shekhar Thakur Think about your teacher.

Think about how lucky you are to have one. Shekhar Thakur Think about how fortunate you are to be in a room of people where someone can seriously say you can save planets. You as an individual, one person in this room, if you follow this course of instruction devotedly, you could be someone who saved not just one world but many worlds.

We're talking that kind of stakes. And you're in that kind of high stakes team. You're special.

Anything. Uplift your heart. Uplift your heart.

In the middle of a meditation, in a three-year retreat, and you've been stuck there for like six months and nothing's happening except the mice got in. Uplift your heart. You know, the three-year retreats, you are one out of 700 million.

You're more special. You're even more special. Send your love.

Uplift your heart. And nangway tse ma yi la chepa tan This is a very difficult practice. Think of something which brings you life.

Think of something which brings you life. I have a lama who enjoys walled gardens and sunlight and roses opening in the sunlight in a walled garden. Or French doors with light, linen, light, what do you call curtains?

And the light pouring in. I have a lama who's turned on by this kind of thing. So that's the tse ma means try to bring a similar vision into your mind of a sun-filled room or of sunlight pouring over a garden.

Sunlight pouring over the roses in a garden. Whatever it turns you on, a neon sign from McDonald's. Okay, but something bright and something, you know, we don't have a word.

We don't have a word. The garden is filled with sunshine. Lucid.

Lucid's okay. Light-filled? Something like that.

Light pouring. Radiant. Who said radiant?

Yeah, that's good. Radiant's good. Some radiant object.

Just, just, this is like desperate last measure, right? Try and think about a light bulb.

[Говорящий 2] (41:16 - 41:17)
Or something.

[Говорящий 1] (41:17 - 47:16)
Okay, we'll assume that. Tawai nipa sok lon. This is a beautiful one.

He says, your mind is a bit down. Do the tong len tong len. Do the tong len tong len.

What's that mean? Yeah. Do a little fantasy where you are giving people what they want in your mind.

It's called tong len, right? It's the tong part of tong len. Do a little fantasy where you're walking around like Santa Claus.

You know, you have a big bag full of oh, what, you want a car ride? Oh, here's a car ride. You know.

And you do it as a pranayama, right? You do it on your breath. You send the breath out.

And you give people things on your breath. Which means you have to brush your teeth and everything. Do it on your breath.

Dekar gobe sem pankar gatey. If you undertake, now I just gave you a list of antidotes, okay? That list should be written down somewhere and you should memorize it.

And then when you have your eyes closed and you're feeling down, which is the most common problem, right? Then pull it out of your mind and do one of them. Probably the only one you'll remember is the McDonald's one.

Okay. You have to start with a lovely button. Then you should go back to the object.

Which you released temporarily to go think about the McDonald's side. Alright? Then go back to your object.

You're not allowed to think about the McDonald's side and then get up and order some french fries. rang re nga lo ma lo ma ma kongpe dey cha du tempo omongkayam koma shing nyi la del ten nye ka den dra nye tu sa sangpe dong la chu chamutabha shindu gar ye la dro People like you and me he says rang re same thing, instead of on the chart. People like you and me we haven't gotten used to thinking in the 6 billion people terms, right?

We don't think about it very often. We're not used to reflecting in that way. That I am one out of 300 million people who made it to this world.

We're not used to thinking that way. It's true, but we're not used to thinking like that. Cha du tempo omongkayam So in the immediate, in the next few days or weeks it's not going to have a huge effect on you, right?

You're getting dull in your meditation. You're trying to remember, what did Geshe-la say to do? Oh, I was supposed to think that I was one out of 300 million people who had a chance, a little chance, right?

That's not going to have a boom boom effect on you right away. But keep trying, okay? Keep up that way of thinking.

Kompa ching gi na If you get good at thinking that way or if you get used to thinking that way then just bringing to mind that will be as if someone had thrown a bucket of cold water in your face. It's cold. If you get used to thinking how special you are, and it's not artificial, you are special.

But if you get used to thinking that then it will have the effect during your meditation that a bucket of ice cold water thrown in your face would have, as far as removing dullness, subtle dullness. Would that remove subtle dullness? Let's check, okay?

Prescott's going to be snowy, alright? Or it's going to be at least pretty cold. So anyone who needs, I'll do the bucket thing.

Dress warm, okay? For that. But being sick is like really a disaster for meditation.

Especially now you're cold. Because you're coughing and bothering other people and you're slurping. So be responsible and you'll need to bring lots of warm, you know, we call it layers.

Sick. If you're really not sick. Okay, good.

It's a lot like the other F word. It means that. It's a sound used in ancient Tibet for like it's just like screaming F U or something.

But it's used in rituals, right? We say phem, right? So phat means wake up.

You say phat. Okay, okay. No dullness.

Phat comes when you, Tibetans don't have an F. You know they say can you give me some French fries? You know?

Excuse me? And they don't have an F. But in phat and in family they use an F.

It's the only two words in their whole language. They say phat. Even they can make an F.

Phat. And then nyingar makapo means if you get desperate and you just can't remove the dullness picture a sun ripping open your heart. Picture a sun ripping open your heart.

Like this is getting really bad. You just can't get your mind up. Then picture a sun bursting out of your heart.

And then say phat out loud. Okay? See if it helps.

I would say slap your face at the same time but he didn't say that.

[Говорящий 2] (47:16 - 47:16)
Okay.

[Говорящий 1] (47:17 - 55:50)
So I learned. Imagine that that sound phat is blasting out of the top of your head and shooting into the sky like a what do you call those things they send from Cape Canaveral? Like a what do you call the ones that come back?

Okay? Like a shuttle launch. You say phat and the sun bursts out of your heart.

Light just shoots out of the top of your head and disappears into the 55,000 feet. Alright. And then at 55,000 feet it just melts into the sky and the whole sky becomes bright like an atom bomb going out and then it spreads through the whole sky.

This intense light fills the whole sky around you. Okay? Do that as many times as you need.

Okay? Depending on how bad a day you're having it may be up to a hundred a day. If you still have a problem it still doesn't get you out of your doldrums, right?

If it still doesn't work and you still feel bound you can't break out of it then drop the whole meditation session. Drop the session. Give up the session.

Go do some physical things that would help remove the causes of dullness. Causes of dullness are some kind of darkness in the mind or you didn't get enough sleep or your mind had just overcome with some kind of sadness or depression. In that case you should take steps to prevent the next meditation session from being screwed up.

What are some drastic measures a three-year retreat can take to prevent the afternoon session from being screwed up when they had to break the morning session because they had this problem. The mind was just too dull, too down. He says, suve sarva-dhopa, go stay somewhere cold.

Good luck. Sar khe toa, go to a high mountain. Go sit on a high...

You have some nice rock formations in this three-year retreat valley, right? Up on the ridge. Go up on the ridge.

Go climb up the ridge and sit on the ridge. He says that. Sar khe.

Go someplace that has expansive and you have that. You have the ridge to the east, right? You have that whole ridge and you have those cliffs.

He says, go sit on a cliff or go sit somewhere expansive. Phen tin chakpa, take walks. Take long walks, right?

Don't chew. Don't chew through it. Splash cold water on your face.

Sob chakshin. Dekha chenye, sarva-na, rakshin nikpa tin. Then go back into your meditation cabin, sit down and go back into your session.

Go back into your A session. Dekha chenye. That was an entire discussion of practical antidotes for self-abandonment.

What do you think he's going on to next? He goes on to self-arrestlessness. He goes on to self-arrestlessness.

Dekha chenye. Nikden ma shorwa, sem yin va te. He reminds us what subtle restlessness is.

You haven't lost the object, but your mind is distracted. We call it water running under ice, right? We call it just about to think about love.

Dekha chenye, sem din chepay kin yin. If you get subtle restlessness, the problem is that you've tightened down slightly too much. You're too tight on the object.

Kin yin, ching se ho. Let go. Loosen up a bit.

Loosen up a bit. Din par chepay. But if you loosen up, if you try to loosen up on the object a bit, but you still feel yourself getting distracted, Dekha chenye, That's sort of a sign that your restlessness is not as subtle as you thought.

Dekha chenye, sem din chepay kin yin. This is a fault of the mind being a little bit too happy. You see?

He said before, if you felt dull, you should uplift your heart or think of things that make you happy. You see? I didn't cover that very much, but whatever makes you happy, think about your children or your friends or your parents or the last award you got or, you know, whatever makes you, whatever makes you happy, bring it to mind.

But in subtle restlessness, what? The mind is too happy. The mind is like, I also got that award.

You know, and okay, all right. Yin chen, gan chepay min jap. Don't go too far on the happiness thing.

Gan jap, if you get too happy about something, you know, you're thinking about your high school girlfriend and it goes too far. Gyab po sen san ma sen san ma yan, gen chok ma po pe rak shin, kin di ber. Gyab po sen san ma gyab po su do dan na.

Who's su do dan na? The king of su do dan na. Buddha's dad.

All right? That's the name of Buddha's father. Or Gautama's father.

Siddhartha's father was named su do dan na. In Tibetan, it's sen san. Sen san ma.

Gyun chok. He was about to see emptiness directly. He was on the verge of seeing emptiness directly and becoming a what's a gyun chok?

Extreme enterer. He was about to become a streamer. He was on the verge of seeing emptiness directly.

Ma to. He failed. The last minute he failed.

He didn't make it. Why? Rak shin, kin di ber.

He says, don't forget the story of king su do dan. And then he doesn't tell us the story. This is happening in his text constantly.

All the time. It's very frustrating. So, I went and looked it up.

Due to John Brady's kindness, okay? I mean, I have ten thousand texts in here. I have a million pages of texts in here.

So I can find it in about two minutes in the back of the car. So kindly I have these two people. They drive me around constantly.

I work in the back of the car and find these dumb slides. So here you go. Buddha liked Lord Jesus, right?

In his time he was often not appreciated. I think there's a story that Jesus went back to Bethlehem and they tried to throw him off a cliff. He got up in the synagogue and said, I got it.

I'm the son of God. And they took him and tried to throw him off a cliff, right? And the same thing happened with Lord Buddha.

So, you know, in the early years his father was constantly embarrassed by his son. He was a prince. He was supposed to be running the country.

And he was all sitting on the trees and not washing himself and just doing nothing basically. And it was an embarrassment for the father. Later he became famous and people started to follow him.

And then he attracted large groups of followers. Large groups of followers. At which point his father un...

What do you call that when you kick him out of your will? He un-disowned him. Yes, that's my boy.

[Говорящий 2] (55:51 - 55:54)
You know? Alright?

[Говорящий 1] (55:56 - 56:19)
So then Lord Buddha came back in glory probably like Jerusalem. They're throwing the palms on the ground and everybody's cheering for him. You know, and the dad is like that's my boy.

I had the same thing with Mama Christi and her parents. When she spoke at what was that? Near the harbor in LA.

Catholic University.

[Говорящий 2] (56:20 - 56:20)
Loyola.

[Говорящий 1] (56:21 - 57:33)
Yeah, her dad's a Loyola, what do you call it? Alumni. Alumnus.

And then the night she spoke at Loyola to 400 people he was like, that's my daughter. And you know, 10 years before that I was like, I don't know what the hell she's doing. Okay?

Same thing. So Lord Buddha was like he came back in glory. He came back and all the people in the city are happy.

And the father had been studying and he was on the verge of seeing emptiness directly. But then he got all... He couldn't let go of the thought of how great his son was and what great genes he must have.

Okay? He couldn't let it go. He couldn't stop being proud of his son in sort of an unhealthy way.

He went overboard. And then he lost his medication. He was too too happy.

Got it? He was too high. The mind was too elevated.

And he couldn't focus on emptiness anymore. And he lost it. He didn't become a sinner.

He lost it. It's a very famous, unfamous story.

[Говорящий 2] (57:34 - 57:34)
Okay.

[Говорящий 1] (57:36 - 58:11)
You won't find it much place, I don't think. His father had three brothers, I think. And they did achieve something.

But the father being the father failed. Okay. When you get...

By the way, we're just about... Can we stop it one time? I think we'll take a break in about five minutes, all right?

Dīn kathun nī dua. You don't have to break your meditation session if you get...

[Говорящий 2] (58:16 - 58:18)
If you... If you...

[Говорящий 1] (58:18 - 58:30)
If you get so... Distracted. Okay.

You don't have to break your meditation session. Uma nīmole. Who wrote The Heart of the Middle Way?

[Говорящий 2] (58:33 - 58:40)
That's emptiness. Is it? You just had it.

[Говорящий 1] (58:40 - 1:01:16)
That's what Baba would get. Now, he has a suggestion. If you get distracted, if you get restless mind, the mind can't stay in the room.

The mind wants to go out and see something else, right? They meditate on vikāpā. What's vikāpā?

Yeah, it means impermanence, okay? All things change. All things change.

Every good thing that every person on this whole earth has ever gotten, they will lose. Period. Their shape, their health, their hair, their strength, their friends, their family, their loved ones, their children, their parents, their possessions, all the things they worked for their whole life, they will lose.

If that doesn't bring your mind down a bit, then you have a problem. Like, just reflect a bit on what's really happening in the world. And that's a powerful agent to bring your mind back.

If you're like the dad and you're like, Oh, it's my boy! And then you think about the Loyola Auditorium's going to fall down one day. Everybody sitting in the auditorium will be dead.

There'll be skeletons. They'll be eaten by worms in the ground. Nobody will remember their name.

The last photo of them will be thrown out by some distant relative who doesn't remember who that is. And that's the story of your life. And that's the story of everybody's life.

And that should bring your mind down a bit. You're not supposed to get depressed. You're just supposed to bring your mind back in a bit.

You can think about the amount of suffering that you can see in the world and the amount of suffering that you cannot see. So there are realms which you cannot see. And there are also suffering there.

There is suffering going on in this world that you can see and there's a lot of suffering going on that you cannot see. So, sen shumudang gyo shedang. Bring the mind down a bit.

Get a little bit of sadness. Feel a little bit... What do you call it?

What do you call it when you plan something? It's a sense of sadness that you are... It's a better word.

[Говорящий 2] (1:01:19 - 1:01:21)
It's like...

[Говорящий 1] (1:01:21 - 1:03:32)
How do you say consciously, but it's not... You are consciously creating some sadness. Intentional, there's a better word.

Yeah, deliberate. Who said that? It's a deliberate sadness.

And we never do that, right? It's a deliberate sadness. Can you draw your mind into a deliberate sadness?

On purpose. Why? Because your mind is too...

Oh, I got this award. Boy, this boy is looking at me now. He's calling me.

And then you've got to bring your mind down deliberately with a little bit of deliberate sadness. If you still have the problem, if it doesn't work, you've got to use sen tak. Sen tak means drastic measures.

Drastic means. Sen means like punching somebody. Sen means violently drastic means.

Yeah, it's right there. Sen tak. What's the Sanskrit word for sen tak?

What's the Sanskrit translation for sen tak? Hatha. Hatha.

Hatha. Hatha yoga. Hatha yoga was once a very drastically demanding yoga.

It was called sen tak. It was called hatha because it's so hard. The Tibetans translated hatha as sen tak.

A thousand years ago hatha meant kick-ass yoga. Here he's saying if you're still getting what do you call it? Distraction.

If you're still restless in the mind, then sen tak. Use drastic measures. What are those?

Ten cups of chicken. Say uh. You say this, you get to have refreshments.

Here we go. Uh. I like it.

Uh. Uh. I really like it.

I don't know why.

[Говорящий 2] (1:03:33 - 1:03:33)
One more time.

[Говорящий 1] (1:03:33 - 1:15:52)
One more time. Okay. That means breath meditation.

Uh means your breath. Jun means going out. Muk means going in.

It comes from the Abhidharma Kosha. Those of you who care. It comes from Master Vasubandhu's Abhidharma Kosha.

It is considered drastic means. To do what? No.

For what? Yeah. To bring the mind down.

When the mind is a little too over the top. Like you just got an award or you just met a new boyfriend or someone gave you a promotion at work. Something good happened to you.

And you just can't bring the mind down. Unfortunately it doesn't happen that often, right? But if it happens to happen then that's the purpose why you do umjumu and nothing bigger than that.

It's a last ditch attempt to bring the mind down a little bit. And so somebody got a hold of an Abhidharma scripture in Thailand somewhere and they only had page 63 and it said do breath meditation. And then they've been just doing that.

And really that was the source of it. The Abhidharma Kosha came from the Abhidharma which reached Thailand and Burma and became very popular. And they just got this one little part of it that was supposed to just be used when you were too happy.

And then it just got out of hand. It became a whole deal to watch your breath all day which doesn't help you that much. It's very good for bringing the mind back or concentrating the mind or as a temporary hot top.

As a temporary drastic means. But then you've got to go on to a real meditation object. We talked about that.

Like meditate on some enlightened being or meditate on emptiness or meditate on universal compassion or something meaningful rather than oxygen coming and going. The whole breath meditation thing was good. There's some kind of, I don't know, something happened and it blew up.

It got too big. And people lost the real meditation object. It's only a temporary means to calm the mind.

To bring the mind to stability. Then you move to a meaningful object. So he starts to describe I just love it.

I love hearing people say it. He describes breath meditation. He says ut dro'o so' he'd say ha dro'a yin o nyamba dam The way you do a breath meditation is when you exhale the breath, you think to yourself Oh, that breath is leaving my body.

And su'o so'o nyamba Oh, the breath is coming back to my body. di dambo di dambo o nyamba dey si dro'o yin yin yin yin dambo This is breath number one. And then breath number two.

And then breath number three. Those of you who know the practice, as a preliminary to meditation in order to bring your mind down, it's traditional to try to count ten breaths. Exhale as the first half.

Inhale as the second half. Try just to count ten breaths without thinking about anything else in between. And the very cruel rule is if you do think of something else, you have to start over.

So if you're honest, you can't get past three or four. And you can spend hours like that. In fact, it gets worse as you get tired.

So you're gonna try to count the breath out, first half, in, second half, count the breath. Yi gi dam ne dambo sum shing san ne mi tu You won't be able to get to more than three or four, he says. Okay, so the scripture says that.

Mi tu can la un ne dam And if you lose the object at four, you gotta start over again. My personal suggestion is you stop after about ten minutes, okay? Because it's only gonna get worse.

And you can spend your whole day like that. Okay. Dam dam ne shing sang re sen ma yen ba sum tun la If you are able, for example, to count to twenty-one breaths, purposely, okay, you will catch yourself going to twenty-one by accident.

Okay? It's true, it's funny. You say eleven, twelve, and then you're like, whoops, you know, okay?

Which means you were thinking about lunch. If you can get to twenty-one without thinking of something else, which is what? It's a minute, minute and a half, like that, okay?

Sem ne dambo chu te nge You have reached the first level of meditation. You have reached the first level of meditation. If you can hold the line on the breath, for twenty-one breaths, without thinking about something else.

I like to be frank, I like to make exceptions for acts of God. In the insurance business, this means things you can't control. If someone slams the door, and your mind goes there and comes right back, I don't start over.

Because it's not my fault. Or is it? Okay.

mar yur he gyuk chen pun dzok gyat so yang There was a there was a practitioner named, a great practitioner named pun dzok gyat so. He lived in Yerba. Yerba is about ten miles outside of, I almost said Phoenix, Plaza.

About ten miles outside of Plaza. And there are some caves there, and it's famous for meditation. Anyway, this man from Yerba rang gi gu je chik de si sang yin de si sang yin gyat so, he had a relative, a brother, who was an assistant to de si sang yin gyat so.

This was a very famous minister, prime minister of Tibet in the time of the Fifth Dalai Lama. If you've ever seen those cave temple paintings of yoga, that yoga, those were commissioned by de si sang yin gyat so. A very great minister of Tibet.

After the Dalai Lama passed, for five years he ran Tibet, and didn't tell anybody that the Dalai Lama had passed. Because he felt that there would be a civil war. So he had an actor who would be the Dalai Lama, and he told everybody they couldn't get close to him.

You know. Sort of a, kind of a rocker pendant. Alright.

Gyat so chak ching. De si sang yin So the prime minister and the guy's relative got some political trouble. And then he was worrying about his relative, who, you know, in Tibet if you got in trouble you got your eyes gouged out, or you got executed, or whipped, or you know, so he was worried about his relative.

And then he started to do breath meditation, and he felt much better. And that's the end of the story. Or that he was able...

The point of the story is that there was some very serious personal, life-threatening things going on in the family. He was distracted, and he brought his mind back by just doing breath meditation. He was able to go, to stay in retreat, and keep his mind in retreat, just by doing this breath meditation.

So it does have a good use. All right? de tak che kyang koppa ma chen na re shi chen do ja If you try to use this as you go, and you don't succeed, then, for the time being, you can break the meditation.

Break the session. de na dangor khen pa dang re yin tung re gong This is kind of where I'd like to leave those of you who are going to be away for the week. I would kind of like to leave the teaching on this point.

All right? He says, de na dangor khen pa dang re yin tung re gong Before your meditation session begins, make a plan about how many minutes you plan to meditate for. Make a plan.

Khen pa dang means make a plan. Tang gong. yun rin chen na je sor sam chen khen po na ki lo pa dang This is really funny.

If you make your plan too long, if your plan calls for... Do you know how many minutes I was planning to give you this morning? It was ten.

I was planning on ten, but at eight the room felt so tense that I had to stop. Okay? So don't go crazy.

This morning we had to cut from ten to eight minutes. All right? He says, yun rin chen na.

If you go on too long, je sor Later on when you come back to do your future sessions, sam chen yin den po na When you see your meditation cushion, ki lo pa means you'll kind of be like, eww. Ki lo pa means eww. And ki jo means yeah.

All right? So, you know, don't let your meditation cushion become your enemy. When you lay eyes on it, you feel tired already.

Or you walk past it at eight in the morning and you're like, no, not today, honey. You know, I can't do it today. You know?

Don't let your meditation cushion become someone you don't like. Gong de gin cho wa chen che. This is a very famous Thambe.

Say Thambe. Thambe means a Tibetan saying. What do you call that?

A cliche or a... What do you call it? Yeah.

What was the other one? Yeah, it's like a colloquialism. Yeah.

It's just a saying. They love Thambe. They have a saying for everything.

In fact, if you want to learn to speak Tibetan, it's good to memorize it. I did that. Anyway.

Gong de gin cho wa chen che. Say gong. De gin.

Cho wa chen. Gong. De gin.

Cho wa chen. It means stop your meditation while you're having a good time. Okay?

Stop the meditation while you're having a good time. Never stop meditating on a bad note. This also applies to relationships, and it applies to jobs, and it applies to the place where you live.

If you're having a problem with your relationship, or you're having a problem with your job, or you're having a problem and you don't like the house you live in, stay. Get over it. Get happy with the place, and then leave.

Fix up the thing with your partner until it's cheerful, and then leave. Really. Don't leave things while they're bad.

Because you will take those negative karmic seeds to the next place you go. So, resolve the problem with the person, and then divorce them. Okay?

[Говорящий 2] (1:15:53 - 1:15:53)
Alright. Okay.

[Говорящий 1] (1:15:58 - 1:23:39)
Resolve problems in your personal life. Don't bail out of problems. Bail out of successes.

That's what he's saying. It applies to meditation also. Make it good, and then stop.

Don't stop in the middle of a problem. In life, and in meditation. CHO CHE SUM PA BZHIN DUNG DA DU RUNG CHUNG THOON NAS GOM NAM LHAG PA ONG LHAG PA ONG Stop at that place where you feel like I could still go for a while.

Okay? This is going great. I think I could squeeze another 10 minutes out of this.

Stop there. Stop there. Because you'll love your meditation course.

Every time you see it, you'll part on good terms. BYAS SO'ANG GONG RING DROD PA DANG Later, when you see it, you'll feel happy to do more meditation. You know, you'll be kind of like making up excuses to get in a little more meditation.

That's what you want. CHO YANG DE NYID NAS BYUNG MA'I DE DANG CHE DE RANG PA LAS KYIS Not only do you leave it feeling happy, but this is very important in meditation. If you get to be a good meditator, and you are, if you stop while things are going well in the meditation, when you start the next meditation session, it begins to feel like a continuation of the earlier one.

That's a nice sign when you get there. When you get to that point, you know your meditation is pretty good. You sit down, and it feels like you're just taking up where you left off.

And that's it. You'll get there. If you meditate regularly, you will get there.

And it just feels like each new meditation is a continuation of the last one. And then it feels like you're meditating all the time. MI SO CHUNG BZHIN DU DA BU GCOD GCOD KYANG MA SEM LA If the meditation is not clear and things aren't going well, try to fix it.

Try to fix it again. A couple times. But if it doesn't, if at that point it's not going to get better, say, GCOD GCOD means to somebody comes to you and says, will you loan me $5?

You say, I can't. Then they come back to you again and say, can you loan me $5? You say, I can't.

And they keep coming back. GCOD means insisting. Continual jackass of insisting.

GCOD means that. GCOD GCOD KYANG MYAL BA SONG If you keep doing this jackass insistence to fix the meditation when it's not going, it's not going to go, you will just get exhausted. Fighting your mind past a certain point is useless.

You will just get exhausted. GCOD GCOD KYANG MA SEM LA GCOD KYANG MA SEM LA And later on, when you sit down to meditate, you'll take off from where you were, which is tired. BYUNG DE LAR BYUNG CHO LA SANG NAM GYEL GYI'I GANG NAM SUM THO RDZU BYUNG DE LAR BYUNG CHO LA SANG NAM GYEL He gives an example of a lama who had the same sort of thing happen.

He left something at a point that was a little bit sad and then he had trouble coming back to it. Here's the example. The lama's name was Lobsang Namgyal, and he was teaching a very famous book by the early, the first Buddhist of Tibet called Kadamsum Torbu.

These are the miscellaneous sayings of the Kadampa Mamas, the first Geshe's of Tibet. Torbu, Jaglu. He was giving a Jaglu.

Jaglu means, it's a teaching where you just go and read the book out loud, and the blessing of the words enter the mind of the audience. He was giving a Jaglu, a Lung. Jaglu is honorific for Lung.

Jag means your holy tongue. You don't call it che, to a Lama, you say your Jag, your honorable Jag. Jaglu Lungtsala.

Tengsang unmei gyu, rangyu gyurwe gyur yin, kyi shen gyu gyurwe gyur min. He got to a line which said, these are the times in the world when people should try to concentrate on improving their own heart, and not worry so much about improving others' hearts. He got to this line.

Sangsu shumne, and he started to weep. He couldn't stop crying. He just started crying.

Nangma tungpa, and he couldn't continue with the Lung, with the oral transmission. Tungpa chensab shabde, so they had to quit for the day. Chi nyen, he came back the next day, and he got up on the throne, and he thought about where he was the day before, and he started crying again.

And he couldn't go, he couldn't continue. So it's an example for your meditation session is low, or depressed, and then if you leave it there and you start again the next day like that, it's almost like the nature of things that you will start with a depressed state of mind. So don't leave it while it's low.

Don't leave it while you're crying. You see? Because you'll pick it up crying the next day.

Chi nyen, yang nyen means that the same thing happened the day after. Chik sabde gar chung wen, nangma tungpa, ra. So that's a story that our Lama used.

So I'm going to leave it there, because before you get tired of me, because then you'll be tired of me when we start again. Look at the poster, study the poster. Get used to the poster and put it up in your room somewhere.

And review your notes, and think about this class. Don't just, there's a joke in Tibetan, they say don't leave the class at the door. Don't leave the class at the threshold of the door.

Keep it with you. Especially go over, which problem? Which of the five?

Which of the five would I most like you to work on? Number three. Subtle dullness and subtle restlessness.

I want you to study those antidotes and think about those antidotes. And do some meditation, and watch your own mind for subtle dullness. See if you can catch your own mind doing subtle dullness.

That's your practical homework for the week, for those of you who are flying away. And I personally, I feel really, really happy about this class, and I feel really happy about the future prospects of this class. I feel like it's a really good way to spend the next 10 years of our lives, to be doing this every once in a while together.

And so thank you for coming.