Серия «Сутра Алмазного огранщика» — Мастер Камалашила: медитации на «Сутру Алмазного огранщика», часть первая (Аризона, 2016), занятие 3

[Speaker 1]
OK, let's start. So before Subuddhi asks his question, he says, Buddha, you're so cool. Like, he says, you're Bhagavan, you're Sugata, you're Tathagata, you're Arhat, you're Samyak Sambuddha.

He calls him all these cool things. And then he says, every time you say something, it helps us a lot, you know? And you really guide us well.

You always tell us the right things to do, you know? Mozart, c'est l'acto. Mozart, c'est l'acto.

Mozart, you are so cool. You are so cool. He says it twice.

You are amazing. You are amazing, OK? Then Master Kamalashila goes off on it, you know?

They're having trouble getting the translation right now. Oh. OK, now?

You want me to go say that again? So before he asks his question, Subuddhi, he praises Lord Buddha. He calls him five different great names, five Buddha names.

He calls him Bhagavan. He calls him Sugata. He calls him Tathagata.

He calls him Arhat. And he calls him Samyaksumbuddha. These are five different names for Buddha.

And then he says, you're just amazing. You're just amazing. He repeats it, which in sutra means a lot.

What's another famous repetition in a sutra?

[Speaker 2]
Like so, like so.

[Speaker 1]
Yeah, like so, like so, like great, great. So in a sutra, they never repeat anything without great meaning, OK? So Mozart, c'est l'acto.

Mozart, c'est l'acto. You are amazing. You are amazing.

Every time you say something, it helps us, you know? And we follow it. We always get amazing things happen.

And you direct this very skillfully. So then Master Kamleshila breaks down this whole thing. He tears it apart.

He says, first of all, why does he call him Bhagavan, OK? So it's the same bhaga as in Bhagavad Gita, for example. And we just talked about it.

It can mean to split. Some monks have bhaga because they're divided from their mental afflictions. And then it can also mean, do you know the other big meaning of bhaga?

Because the Tibetan is chom den de. So bhagavan means like the one who the lions share of? Yeah, but what's the chom in chom den de?

Destroyer. Yeah, you are the destroyer, OK? So bhagavan means either it has a share or you are the destroyer, conqueror.

And so Master Kamleshila says, what has Buddha conquered? The four demons. We say the four demons.

In Buddhism, we say only an enlightened being can defeat the four demons, OK? One is negative emotions. One is death.

And one is the normal heaps, the five parts of a person, body and mind of a normal person, body and mind of a suffering person. Buddha has defeated them. The fourth demon is called hai bu du, which is kind of confusing.

It means the divine youth, divine youth. And it means distraction, like big car or big house or too much food or the best wines you can buy. That's called the, I don't know, teenager deity problem.

OK, hai bu du, it's the fourth demon. And the Buddha defeated that one. So the Buddha defeated these four demons.

So we call him bhagavan, OK? Defeated the four demons. That's what the word bhagavan means.

Tathagata, tathagata, deshinshekpa, gone that way. So tatha is a word in Buddhism and also in Hinduism for emptiness or the true nature of things, OK? Tatha, just that, just that, tatha, it means emptiness, OK?

It's another word for emptiness. So tathagata means gone through emptiness, means Buddha reached his goals because he understood the two kinds of emptiness. What are the two kinds of emptiness?

We're going to talk about it. One is the emptiness of Michael. And one is the emptiness of Michael's hand, Michael's arm, Michael's brain, Michael's environment, OK?

So we call it the emptiness of the person and the emptiness of the parts, OK? So the Buddha has mastered both of those emptinesses and gone to his goals by mastering them. So he's tathagata, tathagata, OK?

Then sugata means the, su means just good, gone well. And Buddha says, this is just a straight praise by Subhuti. You really did a cool thing.

Sugata, you really did a great, you are cool. Su, su means cool here, OK? Sugata, you just did it all just right.

You are so sugata, OK? Arhat, you know, there's two meanings. What's one of them?

One who's worthy of? Yeah, arh, the root arh, A-R-H in Sanskrit. Arh means to be worthy, to be worthy of offering.

So arhat means somebody who reached nirvana, right? Arhat means someone who reached nirvana. So after you reach nirvana, if people make offerings to you, they get really good karma, OK?

So you are arhat, or arhanta, meaning you are worthy to make offerings to you. But you can split the word another way, ar and hat, instead of arh. And ar means enemy.

Ari in Sanskrit means enemy. I didn't tell Ari that, OK? And hat comes from han, which means to destroy, to cut the enemy.

So arhat means. And in some of the declensions, you would say arhan, arhan or arhant, OK? But arhat is the normal, OK?

The one who destroyed the enemy. That's the one the Tibetans chose to translate, drachomba, OK? We got one more.

What is it? Samyaksambuddha. It means total Buddha.

You are total Buddha. You are samyaksambuddha. Samyaksambuddha.

It means you are 100% total Buddha. And it means your knowledge has spread to all knowable things, OK? You are total in the sense that your wisdom extends to past, present, future, all things in the universe, all thoughts that people are having, all the emptinesses in the universe, all the stuff going on in the universe.

Samyak, sam, you know all of it. So you are samyaksambuddha. You are totally enlightened one, OK?

So those are all the cool things that he says. Then Master Kamalashila, you get kind of impatient with him sometimes, because he wants to go deeper. He says, what does it mean the Buddha directed people well, or he was a good guide for people?

And then he says, because we should want to be a good guide also. And then that's one of your meditations, OK, that you're going to start today. I forget what number it is.

Six? It's like, how should I be helping people? What does it mean when Subuddha tells the Buddha, you guide people well?

What does it mean to be a good guide? Master Kamalashila says three things. If you guide people in three ways, you're a good guide.

And I put photos. So the girl is guiding the boy. The boy is stupid, as usual.

And the girl knows the way down through the forest, OK? So try to link the pictures to the meaning. And then you can do 25 meditations without looking at the book.

You just bring up 25 pictures in your mind. And I found it very useful. Like, I just kind of grasped the whole first quarter of the Dhammakara Sutra through the pictures.

And I didn't forget it. I could just blah, blah for hours and hours, because I used the pictures, OK? So use the pictures.

Say, oh, what's the next picture? It's the girl telling the guy where the path is to up the mountain at Diamond Mountain, OK? OK.

So there are three parts to how we guide people. Number one, get them to find their teacher. Get them to find their teacher.

Teachers are like girls' jeans. You want to waste the whole day, you guys? Take a girl to buy some jeans.

They will try on 200 pairs. And you know what the thing is? Those jeans stores don't have any chairs.

There's no chairs there. The guy has to stand there. And she comes out, and she says, oh, it's a little wrinkly in my bottom, or it's too short, or it's too long, or it's too tight, or it's not tight enough.

If you really want to do something suicidal, buy pants for your girlfriend. So anyway, everybody needs a lama who fits them, OK? One lama doesn't fit everybody, you know?

So encourage your friends. Find your heart teacher. Find your lama.

It may not be the one that you found, OK? It's probably not, OK? The one you found is weird, all right?

And then, no, everybody has their own. And it's fine. It's fine.

Or you have three or four teachers. That's fine. You have one teacher from this tradition.

Whatever pants fit you, if it helps you, then that's cool. Some people want some Christian stuff. Some people want some Hindu stuff.

You know, as long as they're not teaching you to hurt people, it's OK, OK? So something good. So try on your own pants, and encourage your friends to find it.

But you cannot live without a teacher, OK? That's like living without Cheerios or something. It's just impossible, OK?

You've got to have a teacher. You've got to have a teacher, OK? You've got to have someone you can go to and say, I don't know what the hell I'm doing, you know?

Like this guy bothering me, and I don't know what to do. You need someone you can go to and talk to them and ask them questions. And otherwise, you can't practice well.

You need someone you can ask questions. Second thing, teach people the pen. Teach them emptiness, OK?

Intellectually, OK? What do you call that? Discursively, you know?

Like with thinking, you know? Explain the pen to them carefully. This is the second way to guide people.

This is Kamalashila. This is what he says. The third one is teach them to be nice to other people.

Teach them to serve other people, OK? Introduce them to the joy of serving someone other than yourself. And it really is a joy.

It feels like if you spend your attention on yourself, you should be happier. But it's the opposite, right? The more attention you pay to other people, the happier you are, OK?

So those are the three ways in which Lord Buddha guides people. According to Master Kamalashila, these are the three ways in which Lord Buddha mainly guides people. And it's something for us to aspire to.

So the meditation here is to think about in your life, in the next few weeks, who could you help find a teacher? Who could you help understand emptiness with the pen? And who could you help to find the joy of serving others?

I tried to get my little brother to volunteer for some kind of service for many years, and I failed. He wouldn't do it. And then his daughter had a baby.

Half of you are his Facebook friends. Yeah, like he's posting six pictures a day. And he's discovering what it is to serve another person.

And it's so nice. He's so happy now. His whole life changed, because he's serving the baby.

Then we get to the question, OK? This sutra divides mainly into two things, the question and the answer to the question, OK? The whole sutra is the answer, OK?

But first we have to have a question. So in Sanskrit, which Jigme knows, asked by, requested by, in Sanskrit, pari, you just did 800 on that. Paripracha.

Yeah, paripracha means most sutras are responses to a question. Oftentimes, Buddha has forced the person to ask the question mentally. Wouldn't you like to ask this question right now?

The heart sutra starts right now, OK? So Sabuni asks a question, OK? And he says, Lord Buddha, how should we live?

Three questions. How should we live? How should we practice?

How should we think? How should we live? How should we practice?

How should we think? OK? Those three questions.

How should we spend our life? How should we practice Buddhism? And how do we think, OK?

Chittar ne par gi, chittar du par gi, chittar sam par gi, in Tibetan. So Kamalashila gives a short answer, and then he gives a long answer, OK? So I'll give you the short answer.

Because we've got to get, but the long answer comes. How should you live? Live in a state of hope for how beautiful things can be.

If the whole world starts to love each other and serve each other, have this vision of how beautiful things can be. That's how you should live your life, OK? Every day of your life, every time you wake up, this could be so good.

The world could be so good. Sachi, poki, jerki. This is the mandala, perfect world.

This world could be so nice. If all the business people believe that helping other business people makes them rich, boy, that would be so cool. If everybody thought the only way to get a girlfriend was to go visit an old person, how cool would the world be?

You see what I mean? So to have that vision is how you should live your life. Every morning you wake up, say, this world's going to be so cool.

Things are going to be so cool. That's how to live. How to practice, try to see emptiness.

Just try to see emptiness. Try to study, meditate. Work to see emptiness.

How to think, never get distracted from emptiness. OK? Never get distracted from emptiness, OK?

Your husband says something stupid. If you get distracted from emptiness, you will get angry. OK?

If you can focus on emptiness, you realize he's coming from you. OK? So never let your mind wander away from emptiness.

So normally in meditation, we say, if you think about lunch during meditation, you're distracted. But in the Diamond Cutter Sutra, you're distracted if you're not staying aware that things are coming from your seats. The people you see, the situations that happen to you, the weather, the rocks, they're all coming from you.

OK? So keep that in mind is how we should think all day long. Throw emptiness into everything.

Your life will be so much easier. OK? Cool?

Then the Buddha doesn't answer right away. OK? He says, I will explain it if you listen.

OK? OK? He doesn't say, oh, here's the answer.

He says, I will explain it if you listen. And then subuddhi says what? Guess.

I promise I'll listen. OK? So before the answer comes, the Buddha extracts a promise from subuddhi.

He says, I'll explain it to you. The whole answer. But are you going to listen?

And then Kamalashila says, it's listen in the sense of obey. In English, we say, my kids don't listen to me. They hear you, but they don't do what you want.

You see? So in English, when you say, my kid doesn't listen to me, it means they don't do what I ask them to do. They don't obey.

And in Sanskrit, it's the same. You know, shruti. So Kamalashila says, when subuddhi answers and says, I will listen, he means I will obey.

I will follow what you say. OK? It doesn't mean I'll listen, and if I like it, I'll do it.

[Speaker 2]
OK?

[Speaker 1]
OK. Then Master Kamalashila says, if it were raining, and if you had three teacups, and if you wanted to catch some rainfall and catch that sweet rainwater, you would want to avoid three kinds of teacups. OK?

So apparently, the lam rim teaching about the three cups existed even in the time of Kamalashila. OK? And who can tell me any of those three?

[Speaker 2]
Only Kamalashila. Only Kamalashila.

[Speaker 1]
Yeah, for one thing, don't be like a teacup that's turned upside down. OK? You can't.

If the rain falls, it's not going to fill it up. OK? That means you're not available.

You're not open. You're like, well, you teach Geshe-la, and then you're texting on your phone the whole time. It's really bad now, because some people say, oh, I was taking notes, Geshe-la, on my phone.

I said, let me see your phone. Show me the notes. Oh, I was texting.

OK? So that means that you weren't even listening at all. You weren't open to it at all.

OK? That's the first problem. The second one, there shouldn't be something else in there already.

OK? I call it the tea and coffee. Did you ever have a cup of coffee, and then you made some tea, and you poured it in the half cup of coffee?

It's like the most terrible drink in the world. You're really thirsty. You don't have any more tea bags.

But it sucks. You can't drink tea mixed with coffee. It just doesn't, I don't know.

I never, it doesn't match. What's that mean? Oh, I heard something about emptiness from this guru in, you know, ba, ba, ba.

And I learned meditation about, you know, you should follow your thoughts. And then they go around like the clouds, and then they come back, and just let them go. You know, so don't mix this pure, fantastic lineage with other stuff that people made up last week.

OK? This is good stuff. This is the real thing.

And don't mix it up with some crap. OK? This stuff has been tried for 2,500 years.

It works. You know? And somebody wrote me.

They said, Geshe-la, unless you accept this psychologist, I will quit Buddhism. And I said, I don't even have to tell, I don't accept this psychologist, you know? Quit.

They quit. I said, OK. Another guy wrote me.

He says, if you keep doing down dogs, I will quit. I said, what? He says, I decided down dog is not good.

Then I said, down dog is done in every yoga studio in the world, and you want me to tell my students not to do down dog? He said, yes. And if you don't, I will quit.

I said, OK, quit. And he quit. He quit, you know?

It's just mix up some stupid thing. And I'm like, no, I don't want to mix up some other thing. I don't want to mix in some other stuff.

I respect it. You know? Veronica does a different path.

I'm like, I respect it. But I'm not going to mix up this one. If people want real Tsongkhapa hamburger, come here, you know?

And it's not going to be mixed with something else, you know? We don't do other stuff. I don't do other stuff.

I'm good at this. I'm not good at other stuff, you know? If you want Tsongkhapa, come here.

But don't ask me to mix it with something else, because it's like mixing French food and tacos or something. It doesn't work. I don't think it tastes good.

I like tacos. I don't make tacos. I make French food, classical French food, OK?

But maybe the tacos taste good. I don't know. People are always asking me, should I do tacos?

I'm like, I don't know. Well, they say, well, can you check it out and tell me? I said, no.

It takes me three weeks to check it out. I don't have time. I found Tsongkhapa.

I don't need tacos, you know? No, I mean, they asked me, is this teacher OK? And I said, I don't know.

And they said, well, can you check him? And I said, no, I don't have time. I already checked Tsongkhapa.

He's OK. OK? It doesn't mean the other teacher's bad.

I don't know if they're bad. I don't have time to, I don't want to spend the time. I'm in love with Tsongkhapa.

I have a crush on Tsongkhapa. Lifetime crush. I don't need the other stuff.

If you want to learn Tsongkhapa, come. If you want to do tacos, do tacos. I don't mind.

I don't care. Maybe it's good. Maybe it's not.

I don't know. I don't have time to check it out. There's 50,000 other things.

I don't have time to look them up on the internet and let you know if it's OK or not. Tsongkhapa's OK. I checked.

OK? That's the second teacup. What's the third one?

[Speaker 2]
Leaky cup.

[Speaker 1]
Yeah, leaky cup, cracked cup. Kelsey's got this dish. Oh my god, I'm so afraid I'm going to break it.

It's cracked two thirds of the way through. The dish goes like this. I said to Veronica, I said, she's probably had this dish like 20 years.

It's probably for her grandmother. I said, yeah, I'm going to be the one to break it. You know that.

You know, and it leaks. You know, you put doll on it, and it leaks. It's like a cup, like a teacup, like that.

What's it mean? Yeah, try to retain it. Don't let it go like, you know.

What did Geshe-la teach today? I don't know. It was really nice.

Could you teach me what Geshe-la taught you during the Kamalashila retreat? Yeah. By the way, Jigme's making, obviously there's a video recording, Jigme's making an audio recording.

You're welcome to the audio recording afterwards. She already has the recordings from last week all finished. So if you have a, she says if you bring a flash drive, she'll put it on.

And that's very appropriate this week, if you want to listen to what happened last week, because you don't want to be a leaky cup. You can do that, OK? And they'll be up on the Knowledge Base eventually.

There's 5,000 teachings on the Knowledge Base, and 5,000 more going on up, 10,000, OK? All right. So Subuddhi says, I will listen, OK?

I promise to listen. I won't be like the three cups. So that's your next meditation.

Am I being a bad cup? Am I leaky? Am I upside down?

Do I have cold, old coffee in me already? Tacos stuff, OK? And I don't mind if you're a teacher here, or you're a, I don't mind if you study other stuff.

That's your business. It's a free country. It's a wonderful country.

Everyone can do what they want. That is so cool. That is so beautiful.

But don't mix it in when you teach here. Don't mix it with what you teach here, OK? Mix it when you go out to teach somewhere else.

It's OK. But if you're teaching for DCI or teaching for ACI, teach DCI or teach ACI. Don't mix other stuff here.

Later, then whatever you want to do, that's fine. It's such a wonderful country we have here. Anybody can do any stupid thing.

And nobody stops you. It's so cool. As long as you don't hurt anybody.

That's the rule here. In this country, if you don't hurt anybody, you can follow any strange religion you want. And that's why we're free to be here right now.

And I like it. It's a great system. And you want to study something else, God bless you.

But don't mix it in with this. When you cook French food, cook French food. OK.

What happens next? Oh, yeah. Now the Buddha goes off on a really difficult thing.

You ready? We're going to go till 10 probably. I'm sorry.

I'm not sorry. I always wanted to teach the whole diamond cutter. So he says, you want to know what you should do with your life?

Get people to nirvana. Get people to nirvana. The Buddha makes up a new verb.

When Stanley was translating into Chinese, he wrote me an email. He says, Geshe-la, I couldn't find this verb in the dictionary. I said, it's not there.

What was it? Nirvana-sized them. Nyang-en le da-war.

Nyang-en le da-war. Nirvana-sized people. OK?

So Buddha, you want to know how to spend your life? Nirvana-sized people. Then the Buddha's like, what do you mean?

He says, then Buddha says, oh, you mean by the word people? Of course, he doesn't mean that. But Buddha says, oh, you want to know what I mean by people?

I mean anyone who was born from warmth and moisture, spontaneous generation in English, in the old days in Europe. Insects were thought to be born from warmth and moisture. In Buddhism, things are the same, because they couldn't see the eggs.

The eggs are too small. So it looks like flies, mosquitoes, other bugs. When it's warm, when it's wet, they seem to pop out.

So in Buddhism, we say born from warmth and moisture. Tushir le kyewa. Or gong-la le kyewa.

Born from an egg, like chickens. OK? Or born from a mother's womb, nyal kye.

OK? Or born in the middle of a lotus, like Padmasambhava. Or born in their mother's offering of anjali.

Yeah, patanjali, in the yoga sutra. So born miraculously. How many people did those four ways of birth cover?

Four. Everybody. Everybody's either born from warmth and moisture, or they're born from an egg, or they're born from a mom, or they're born miraculously.

OK, that covers everybody. How many people should you nirvanasize? Everyone.

Everybody. Then the Buddha won't let it go. He says, by the way, also anybody in a form realm or a formless realm.

OK? And Kamalai Sridhar has a very beautiful commentary. He says, form realm here means body realm.

Body realm. So we think of form as visual form. He says, no, no.

It means people born with exquisite bodies. It's the form realm. So there's those guys like Indra and Brahma and people like that on a high.

These are called form realm. They are living in a very beautiful temporary paradise called the form realm. Or the formless realm.

That means when you die, you are reborn right there without a body, just a mind. That mind's thoughts are riding on prana, chi. So there is a subtle chi to that body.

It's not true it's not physical. It has a subtle chi. But when you die, you're just born right there.

There's no realm. You don't go anywhere. You're just hanging in the sky there, your mind.

And you live your whole life like that. It's like some very pleasant, spaced out life, like you just had a bottle of wine or something. OK?

It's just like that. You spend your whole life like that, thousands of years, just without a real body. So he says, whether they were born those four ways, which is mostly desire realm, or whether they were born in a form realm, or whether they were born in a formless realm, you have to nirvanasize them.

OK? Then he says, by the way, whether they have discrimination, or whether they have no discrimination, or whether they have discrimination and don't have discrimination, you should help them. So he goes off on some strange thing.

He says, so what does discrimination mean? It's part of a human. It's one of the five skandhas.

It's one of the five parts of a human. It means, I like this food. I don't like this food.

This guy is tall. This lady is short. I like her.

I don't like him. It's cold. It's hot.

That mind makes divisions. OK? That's called discrimination.

It's one of the five skandhas. OK? It's discrimination.

Now, in the beginning stages of meditation, you still have discrimination. You can still say, I like this. I don't like that.

It's like general awareness of an object and its distinctions. You still have this state of mind. I like to compare it to listening to music.

OK? So in the beginning, you know, when somebody puts on some music and you're cooking or something, you hear it, but you're not listening to the details. OK?

So that's like a general awareness that the music is going on. But you're not listening to the details. If somebody says, what were the words of that song?

You're like, I don't know. It's just, it's OK. I was cooking.

I wasn't listening to the details. That's the beginning levels of meditation are like that. OK?

OK? If you go deeper, you lose, in certain situations of meditation, you lose the capacity to discriminate. Rough discrimination is no longer there.

You know? It's like you're lost in the music. You're deep in the music.

And you're just like, wow, that's so cool. Jimi Hendrix, you know? You just kind of wash, the music's washing over you.

And you're not, you're into it. You're deep into the music. OK?

That's called loss of gross discrimination. OK? You are deep into the music.

OK? It's just washing over you. OK?

Then if you take an LSD pill or something, marijuana, although I'm sure no one's done that in this room, then you get sort of like, you lose even subtle discrimination. You're just like that. When I used to play sitar when I was really good, in the old days, I would forget to close my mouth.

And then there'd be just, there'd be a slobber going all over the stage. And if you're really into it, you don't notice it. It's just coming out.

You forget to close your mouth. And that's called lack of even subtle discrimination. So there's three choices.

You are discriminating, normally, roughly. Then you shut down your rough discrimination, and you're like spaced out. And then you shut down fine discrimination, and you're like just one with the music.

OK? You're not aware of yourself. You're just one with the music.

OK? Those are three choices. In Tibetan, they're called meditation with discrimination, meditation without rough discrimination, and du she me, du she me min.

OK, du she me, du she me min. No discrimination and not no discrimination. OK?

Now, each of those kinds of states of minds have karmic effects. OK? To be listening to music and sort of observing it lightly has a karmic effect, that the state of concentration you're in makes its own karmic seeds.

If you're really into the music, totally into the music, like linked into the music, the state of concentration, not the music, the level of concentration has its own karmic seeds. It creates karmic seeds. OK?

And then if you're so into the music you forget yourself, that has its own karmic seeds. That makes karmic seeds. So three levels of concentration on something like music.

The fact of the concentration has its own karmic results. OK? Independent of what you're concentrating on.

It could be emptiness. It could be Jimi Hendrix. OK?

The state of concentration has its own karmic results. And those are the form realm and the formless realm. OK, got it?

Those are the form realm and the formless realm. OK. So in Buddhism, they teach us to be careful not to go into certain states of concentration without content, because they will create these temporary paradises and you waste time.

OK, like just focusing on, like musicians or professional athletes, soccer players, they have intense focus. A really good concert musician or a really good professional soccer player, they have intense focus. But it's dangerous, because the result of that focus is a temporary paradise, form realm or formless realm.

So the Buddha, when he's telling Subuddhi how many people he has to take to nirvana, he says, take to nirvana anyone who's born from warmth and moisture. Take to nirvana anyone who's born from an egg. Take to nirvana anyone born from a womb.

Take to nirvana anyone born from miraculous birth. Take to nirvana anyone in the form realm who already got there by accident, because they were focusing on the football too much. Or take anyone who got into the formless realm.

And don't forget to take anyone who has a first level concentration, or a second level concentration, or a concentration beyond that, without content, without Buddhist content. What's the highest Buddhist content? What's the very first meditation object every Buddha should do?

The Samadhi Raja says that. Kamala Shila says that. Tsongkhapa says that.

Pabongka says that. What's your first meditation object? Your teacher.

Your teacher's face. Lord Buddha's face. Or your teacher's eyes, or something like that.

Why? The content will override the karmic effects of the focus. So you don't just go to some spaced out land.

OK? Disneyland numbered. Super Disneyland.

OK? Because the focus itself, just focusing, just learning to focus is, without content, is dangerous. It takes you.

That's why Buddha's talking about form realm. That's why Buddha talks about formless realm. That's why Buddha says, with discrimination, without discrimination, and neither with nor without.

When he says neither with nor without, he means neither with rough concentration nor without subtle concentration, like that. OK? He's dividing the kinds of concentration.

The karmic result of the concentration without concentration is the fourth form realm. Do you know what it's called? Meant of me?

Formless realm, sorry.

[Speaker 2]
Sitsay.

[Speaker 1]
It's called Sitsay. It's called the peak of samsara. Peak of samsara.

Namkhatthai, Namshetthai, Chiyangme, Sitsay. These are the four rebirths you take. Sorry, these are the four kinds of concentration that will take you to a formless realm rebirth.

OK? They have their own names. The four form realm concentrations are just called Dhyana number one, Dhyana number two, Dhyana number three, Dhyana number four.

They have 17 results. They have 17 results. Three, three, three, and eight.

OK? Nine plus eight, 17. OK.

So it's dangerous to just practice focusing your mind. Like the breath meditation we're doing has no actual content. So if you stop there and you spend the rest of your life doing breath meditation, you will just end up in one of those form realm or formless realm for a long time.

Waste your time. It's like going to Disneyland for 10,000 years.

[Speaker 2]
OK?

[Speaker 1]
Because when you come out, you go to the hell realms. You always go to the hell realms after that. OK?

So that's how many people you have to nirvanasize. So we'll go one more piece, OK? There's one more piece.

Oh, wait. Kamalashila asked a question. And this is really deep.

He jumped in right away. And that's why the photo I chose is people from every different country. If you look carefully, there's Chinese, there's Indians, there's Africans, there's Americans, there's Europeans, there's Mexicans.

OK? He chose, what he's saying is, you have to help every different country's people, every different kind of people, every religion's people. You have to help all of them.

And Kamalashila asked a question. Who made those divisions? Yeah.

Who made Mexicans and Chinese different? Who made Americans different from Germans? You know, who made that?

You did. OK? And Kamalashila says something deeper.

You will never have enough love to bring all of them to nirvana if you think those divisions didn't come from you. OK, if you see a Mexican who's different from an American who's different from a Chinese, and you don't understand that you made it that way, you will never love them equally. Forget it.

Forget it. You see a person that's black, you see a person that's brown, you see a person that's yellow, you see a person that's white, you're already in trouble. You can never treat them equally.

It's not possible until you realize you made those divisions. OK? You cannot.

Whatever the American Constitution says, forget it. You know? If you're not mainstream, if you're something other, you'll always be treated that way, to some extent.

To some extent. No matter how big a heart a person has, they will say, you have brown hair, she has blonde hair, she has red hair. And you will make some kind of division.

And you will treat them differently. That's human nature. Until you understand you created them.

And then you can treat everybody equally. OK? So Kamalashila is very cool.

He says, where did these divisions come from? Eskimos see 17 kinds of snow colors. They say, bok bok bok.

It means snow with a little bit of yellow and some blue. And then, bok bok bok means, you know, white, white snow with a little bit of red in it. And when we look at the snow, it all looks the same.

You know? So we don't have the karma to see 17 kinds of snow. But we have the karma to see different colored people.

But maybe we don't have to have that karma. Maybe someday we lose that karma. And we don't see different.

OK? That's the goal. Because as long as you see a difference, you will treat people differently.

You can't help it. Forget equality. You have to understand it's coming from you.

Then you can really love everybody equally, OK? If you understand the differences are coming. You made the differences.

And they don't have to be there. There's 25 other differences that you don't notice, because you don't have the karma, OK? Some people have bigger left ear than right ear, OK?

Everybody has different sized ears, OK? Everybody. I'm sorry.

And there's probably a society where people with a bigger left ear are higher class. And people with a bigger right ear are lower class. There definitely is a place like that.

But we don't notice. We don't have the karma, OK? But we notice these different realms.

And you see? So he says, right away, Kamalashila jumps into the emptiness of it. He says, those differences between people that Lord Buddha mentioned are coming from you.

And until you understand that, you will never love everybody equally. It's not possible, OK? You will see some difference, OK?

OK, last thing. Then Buddha says, you have to nirvanicize all of them. Nyangen le dawa.

He makes a verb. You have to nirvanicize all of them. And then Master Kamalashila says, are you type A or are you type B?

Are you a type A nirvanicizer or are you a type B nirvanicizer? OK, what's the difference? OK, what's the difference?

What's the photo? It's a little girl with her pet rabbit, OK? The pet rabbit is us.

The little girl is Lord Buddha, OK? Like, she's trying to nirvanicize the rabbit, OK? What's that mean?

She makes a commitment to take care of the rabbit. There's two levels of commitment. Here's number one.

You ready? I'll do the best I can. Geshe-la, I'll do the best I can.

I'll get that orange juice thing. I'll just do the best I can, you know? By the way, there's two kinds.

One's a huge box, and they're really expensive, and the hand comes out like they have in Orange Julius or something. I would like, you ask Chaz, OK? Ask Chaz.

The other approach is the decentralized approach, where you have 20 of those little squeezers, and you have 20 people. No, I don't care. Either one is fine.

I'll commit to pay for either one, OK? But ask Chaz, which is smarter for us. The big ones take a lot of cleaning.

Constant cleaning, anyway. OK, then what do you think the second level is? I'll do it.

I'll do it. I don't give a damn what happens. I don't care what anybody says.

I'm going to get it done. I don't care. I'm not going to do my best.

I'm going to do it, OK? Which one's better? Yeah, the second one.

I'll do it. I'll do it, Geshe-la. I don't care.

I'll die, or I'll get it done, OK? And that's called haksam namda, right? I'll do it.

So Kamalashila is very strong on the difference. He says, I don't want to see people doing their best. I don't want to hear you're going to do your best, OK?

I want to see you do it. And it's a kind of state of mind, right? Someone gives you a job, and you say, OK, I'll do my best.

What you're really saying is, I might not do it. What you're really saying is, I might not do it. But if the mama says, can you do this?

You say, yeah, I'll do it. I asked them the other day. Last year, I asked the organizers in China.

Somebody black marketed my book 10 years ago. They sold a million copies. I could be a millionaire.

And I figured out this way to outfox the black marketer, which was to buy the translation. It's a long story. So I needed some money.

I said, will you guys raise it? I need it tomorrow. I asked Jasmine, Vivian, and Jessica, and I forget, Xiamen, and they just looked at me and said, yeah, OK.

You have it tomorrow. OK? It's like that.

They're not like, oh, we'll do our best. It wasn't a lot of money. It was like $2,000.

But I mean, it was instantaneous, OK? So you just decide, I'm going to do it, OK? She's not maybe going to take care of her rabbit.

She's going to take care of her rabbit. OK, got it? That's nirvana sex.

OK, so those are your meditations. I think there are six, if I'm correct. Is it six since yesterday?

You're going to do number five, which is respecting your teacher. You're going to do number six, which is three ways to guide people. You're going to do number seven, which is, am I asking that question about my own practice?

You're going to do number eight, the three teacups. Am I open to teachings? You're going to do number nine.

How many people will I help, and why do I see them different in the first place? And then, do I say I'll do my best, or do I say I'll do it? OK, OK, six meditations.

If you have free time, you can do the others from yesterday. And don't forget, you're breathing meditation. OK?

So today, your responsibility is one stillness meditation, like a rock. What's the focus? What's it?

Your body, your physical body. So normally, in meditation, you don't focus on your body. But in this case, you're going to focus on your body.

Then you're going to do the breath meditation, OK? Get used to that. And then you're going to do these six Kamalashila meditations, OK?

All right, question? This question was just about my plan of journals. Oh, yeah.

Subuddhi Artha. You've got this nice journal from Michael and Melissa. I got mine yesterday.

You know, start making a plan for after you come out of retreat, OK? Make notes to yourself. Keeping a journal in retreat is, in my opinion, one of the most important parts of retreat.

You can write down your dreams. You can write down ideas you have. Most of the great ideas I've had in my life, like starting ACIP, came out of a retreat.

So because you're not talking, and because you have time to yourself, and because you're away from your normal career and stuff, you'll start getting ideas. Write them down, OK? Because you will forget them the day you go back to work.

Immediately, you'll forget them, OK? Now, three days after you go back to work, when you read your journal, you say, start a project to save all the Buddhist monks in the world. Yeah, yeah.

I don't know. You have to realize something. Your mind is clearer in retreat than after retreat.

So trust it. Trust the ideas you have, OK? Like, you'll have great ideas about your work, like Thailand.

You'll have some great ideas. Then trust them afterwards, because your state of mind here is more clear than your state of mind afterwards, OK? So if you have some weird, cool ideas, do them.

But you've got to write them down, because later, you become a normal person again, and you don't remember, OK? So that's why we gave everybody a journal. So it's like, make some plans for your life.

The clarity of retreat allows you to see some solutions in your life that you won't even believe the day after retreat. So you have to write them down, OK? Then you have to believe them afterwards, OK?

So you make some decisions, like I'm going to go vegan or something. Then the day after, you're already at Taco Bell. And you're like, ah, this vegan stuff, that was just some kind of pipe dream.

But believe it. Try to follow what you, that's why we gave you a nice journal, OK? Other questions?

Yes, please. Vivian.

[Speaker 2]
Can you speak Chinese? OK. INTERPRETER 2 My question is, when we were doing meditation about concentration, the teacher said that when you're meditating, if you focus on a certain scene or a certain goal, it will actually come true.

I want to make sure that it's true. So when you're meditating, when you focus on a certain seed, it can come true in the real world. Is that what you mean?

I want to clarify something you said, which was during the teaching about concentration. You said that during meditation, if we focus our mind on a certain goal or a certain seed, will it make it happen or come true in daily life?

[Speaker 1]
Did you actually say that? It wasn't the main point today, but it is true that the more you focus on a goal, in pranic terms, the more prana is carried to that concept. And that seed is likely to open faster.

But it's not like this, what do you call that? The secret or something? There's a word for it.

It's not the law of attraction, OK? Lots of people want to be rich. Very few people get rich.

It doesn't work. Just wanting it, or just having that goal, doesn't make it happen. But if you've done some good karmas, and you focus on them and think about them in a healthy, non-prideful way, they will open faster.

Because prana will be carried to that seed. Mr. James. The issue today was so important about having content, and not just, for example, just focusing on breath.

I guess one of the biggest heartbreaks for me, coming out of retreat, is seeing how much breath meditation is sweeping the United States in particular. If I heard correctly today, that is just the causes to end up in the former. Yeah, that's true.

But I think it's our job to encourage people to build on it. So I don't think it's our job to destroy it. We don't say vipassana is a bad thing.

We say, do your vipassana, and then build on it. I know John had a strong Zen practice many, many years ago. And he leveraged it into a higher practice.

He used it as the basis of a higher practice. So I think we've got to teach people how to leverage it into something higher. I love that advice, and I love using that energy that way.

Is there any sort of references that you can think of in terms of, obviously, the Buddha did teach breath meditation to help you lower the distracted mind. But is there anything that's clear from Lord Buddha on you've got to move away from the breath and move to the powerful virtue? Yeah, I'll show you one tomorrow.

It's the definition by Lord Buddha of shamatha and vipassana. So I think it would be interesting for you to hear that even in the Buddha's time, in a sutra, he gives the definition of shamatha, and he gives the definition of vipassana. And he explains why one can't exist without the other.

So then you can quote a sutra. You can go straight to a sutra, because the Lord Buddha did define shamatha and vipassana in a sutra. I think it's a Lankavatara, if I'm not mistaken.

JB. Remind us and remind me of, when you experience a particular part of the form realm, I'm not quite sure which one, but experience of emptiness, do we need to get familiar with the form realm first, and then allow ourselves to get familiar with emptiness? Yeah, OK.

When you talk about dhyana, the word dhyana, which became the word zen, it got corrupted into the word zen, which got corrupted into Chan, you've got to think causal and resulting. You've got to think causal and resulting. So causal means four dhyanas and four formless realm meditations.

But they are not the form realm, and they are not the formless realm. They are the cause of the form realm and the cause of the formless realm. So if you spend your whole life just watching your breath successfully, you are engaging in what are called the four dhyanas, the four deep meditations.

The karmic result of them is you're born in a place where it's Disneyland, temporary Disneyland. So it's very important when you talk about formal and formless realm. In your mind, you think meditations which are done in the desire realm, which after you die, create a birth in the form realm.

Or meditations that you do in the desire realm, that after you die, cause a birth in the formless realm. So you have to divide the form realm from the four states of meditation that cause it. And then you have to divide the formless realm from the four states of meditation that cause it.

So you can't be confused between the meditation which creates Disneyland and Disneyland. So form and formless realms are two kinds of Disneylands. And then meditation in this life, in the desire realm, on them, will create those two Disneylands after you die.

But in order to see emptiness directly, you have to be able to get to the first part of the first dhyana, nyerdo mitso me. Nyerdo means the first third. Mitso me is a specific part of that.

So if you didn't see emptiness with that state of meditation that you do in this world, in this life, you would be born in the Disneyland. But because you have vipasyana linked with it, it causes enlightenment instead of Disneyland. OK?

So just like taking a drug gets you into some kind of spaced out, some kinds of drug, just like that. And then the result of those is Disneyland. But you have to be able, at will, to go to the first dhyana to see emptiness directly.

You cannot see emptiness directly in a desire realm state of mind. But you must see it in a desire realm body. So in a desire realm body, which is the only one for seeing emptiness directly, when you see emptiness directly, the mind is on the level that would have caused the first Disneyland.

It's out of this world, meaning you're not focused on food and sex. OK? Your mind is elevated out of this world.

But it has content, which is emptiness. And then it takes you to nirvana, to Buddhahood and nirvana. So don't confuse it with the resulting desire realm.

So it's not like you're visiting the desire realm for half an hour while you have shamatha. It's that if you hadn't been thinking about emptiness, if you have shamatha without vipasyana, it will take you to Disneyland. Just deep breathing meditation without thinking about where things come from will take you to Disneyland.

So you have to be very careful about not overdoing it. Just exploring deep states of concentration with no content. Well, I have a question.

It's about number nine question. Number nine meditation. So you said there are four kinds of birth, three kinds of discrimination, and three kinds of realms.

Three kinds of what? Realms. Realms.

[Speaker 2]
Realms. Realms. Realms.

Yeah, OK.

[Speaker 1]
And then in that meditation, should I bring everyone to nirvana? If we go deeper into this different kinds of kinds, different kinds of discriminations, will we enhance our seeds of the different kinds of people? Yeah, good.

I'll give two answers. One is I think it's useful to do meditation number nine with all the different kinds of nations, all the different kinds of countries, people, all the different races of people. So you could do number nine just focusing on different races of people or different countries of people, Chinese, Americans, white, black.

You can do that. OK? That's very useful.

The point of number nine is who made them? Who made these divisions? And explore who.

When you're a little kid, you don't know the difference between a Chinese and an American and a black person. You don't even think about it. I don't know how old you are when you first start.

The bak chak sepa, the seed opens. And you start to say, oh, they're different than me. OK?

You start to say this color, this color. But little kids, it's so nice to see little kids because they don't know. And the seed hasn't opened yet.

The old karma hasn't opened yet. So it's important to know that the purpose of meditation number nine is I will help everyone in the world. And the differences I see between them are artificial.

They're coming from me. And they could have been anything else. Left nostril bigger than right nostril.

It could have been anything. One eye is always higher than the other. OK?

I'm sorry. It could have been that we hate people with low left eyes and we love people with higher. You know, it's just all artificial.

We made those things. In this world, we care about skin color or we care about geographical location. But there's no reason.

It's just the old karma. There's no basis for it. That's one answer.

Second answer, why do you think Lord Buddha is making such a big deal about dividing people according to their level of meditative concentration? When he says, bring these people to nirvana, whether they are in the Disneyland Meditation number two or Disneyland Meditation number one or in good old desire realm, go to a lower birth meditation, why do you think he says that? He's warning us.

He's warning us. Don't do shamatha without vipashyana. Don't do meditation with no content.

It's got to be focused on emptiness or you're going to go to Disneyland. So when he says, when he answers the Buddhist question, who should I help? Who should I take to nirvana?

And Buddha says, take to nirvana all the people doing these stupid meditations who are going to go to Disneyland. Why does he say that? He's warning us.

Don't have shamatha without vipashyana. The thing they call vipashyana is shamatha. It's not vipashyana.

It's not vipashyana, OK? Other questions? Yes?

Yesterday, one of the meditations was examining the five paths and trying to see where we were. Yeah, the vajra. And then the one right after that is about balancing your life between service and quiet time.

So I was thinking about, is there overlap between the first and second of the five paths? Because it seems like you're always accumulating virtue to understand emptiness. But even as you begin to understand emptiness, you still have to accumulate more virtue.

Yeah, I think so, yeah. There's a, what do you call, symbiotic relationship, yeah. And we've learned before that there's like a time in deep meditation when you traverse from one path to the next.

But it seems like you kind of have to be working the first two simultaneously.

[Speaker 2]
Yeah, yeah.

[Speaker 1]
By the way, if you want to go deeper, on the second meditation, Kamalashila says, he starts quoting Dharmakirti. He starts quoting a logic book because he wrote a commentary on Dharmakirti. It still exists.

And the very first subject in the Pramanavartika is, what is rangdun punsok and shendun punsok? What's the difference between rangdun punsok and shendun punsok? It's the first great subject of the classical logical treatises, the five, seven, semadindu.

Is, what does it mean to perfect others' goals or what others need? And what does it mean to perfect what you need? And has the Buddha perfected what others need?

And has the Buddha perfected what the Buddha needs? And Kamalashila says, it's the garden and the crowd. In the garden, he's perfecting his own needs.

With the crowd, he's providing for others' needs. In the Dharma teaching, in the DCI crowd, he's showing off that he has perfected how to fulfill others' goals. And in the garden, he's showing off how he has perfected reaching his own goals, which is a big dichotomy in Buddhism.

So by teaching 1,250 monks and unknown number of bodhisattvas, he is showing that he has perfected the capacity to give others what they need. And in the garden by himself, in his own private meditations, in his Diamond Mountain retreat cottage, uniquely, he has shown that he's learned to perfect his own needs. Then, of course, there's a big argument.

If the Buddha has perfected other people's needs, how come they're still suffering people? Then the answer is obviously what? He has perfected the capacity to help others.

The fact that they haven't been helped yet is their problem. OK? Got it?

So just to finish the question, like in the Vajrayana Chenmo, when Je Tsongkhapa was praising Lord Atisha, he keeps talking about his teachers, and he's saying, this guy's amazing because he reached the path of preparation. So is there a point where, like, is it just that your understanding of emptiness becomes so good intellectually that you can say that, even though you're still accumulating merit, that that is finally the point, the path of preparation? Yeah, it's flipped from accumulation to preparation.

You're still accumulating during preparation, and the accumulation is preparation. OK? So yeah, I mean, the names are, there's a word in Tibetan, I forget, but the names are descriptive and not definitive.

They're not limiting. They're just descriptive. There's a distinction in Tibetan.

They're not meant to be, they're not meant, collection's not meant to disallow preparation, and preparation's not meant to disallow collection. OK? Yikes.

My breakfast is waiting for me, but I don't mind. Are you OK? You guys OK?

OK.

[Speaker 2]
You said that we need to do, like, the first stillness meditation, and then the breath meditation.

[Speaker 1]
Yeah.

[Speaker 2]
After we practice the breath meditation, shall we apply it to the follow meditation?

[Speaker 1]
You can do, yeah. But mainly, change your subject, object of meditation. Change it.

I mean, you're still, when you start the meditation, stillness for two minutes, then breath for five minutes. Then go to the subject. Go to the new subject, OK?

So yeah, every meditation builds on the two you have to do every time. Stillness, maybe three minutes, four minutes. Then breath for maybe five minutes.

Then start meditating on who made the differences between people that I'm going to take to nirvana, OK? Rony?

[Speaker 2]
I have another question.

[Speaker 1]
Go for it. I'm fine.

[Speaker 2]
So I was thinking to do, like, 30 minutes preparation, which is breath and stillness, like we did here. And then, is it OK?

[Speaker 1]
Yeah, great. What should you do before those two? What's the first thing we did today?

That was a long time ago, I know. But what's the first thing we did? We read the Bhagavad Gita.

Yeah, you get ready. You invite your teacher, praise them in your mind, make offerings to them, tell them what you did wrong yesterday, tell them what you did good yesterday, ask them to teach, ask them to stay. So that should actually, once a day you should do that.

Once a day you should do the real preparation.

[Speaker 2]
Not do any kind of concentration before the preliminaries? Yeah, no.

[Speaker 1]
Yeah, once a day, your first big meditation of the day, do your preliminaries. You don't have to do them every time, because then you won't have time to meditate.

[Speaker 2]
And the second one, can I find anywhere the teaching about the four stages of the preparation path?

[Speaker 1]
Yeah, Abhidharmakosha, in the Abhidharmakosha. But you want to know, basically, the fourth. I can teach you someday.

But the four parts of the path of preparation, the third of which, if you reach the third one, you don't go to hell anymore. So roughly, it's divided into two and two. So I'll just tell you that much, because I don't remember the rest.

But the first two are to understand the pen about outside things, about pens and cell phones and objects. Then these two are more subtle. Subjects, these are objects that are coming from me.

These are subjects that are coming from me. There are two kinds of subjects. One is other people, and one is my own mind.

When you understand that your own mind is like a pen, that's the level you have to get to not to go to hell. The pen by itself is not enough. Outer object is down here, first two parts of the path of preparation.

[Speaker 2]
I think I understand every subject intellectually. How do I know where I am on the preparation?

[Speaker 1]
If you pretty well understand that your own thoughts are coming out of karmic seeds, you're covered. You're close. When you see the karmic seeds open and luminous images coming out, you're up here.

You're at number four. And that's a few hours before seeing emptiness directly. That's the difference.

Here you are understanding that the thoughts you hear in your mind are coming out of karmic seeds. Then that protects you from going to hell. Yeah, strong intellectual understanding.

This is when you start to see the things actually coming out. Anybody else? Yes.

[Speaker 2]
For example, seeds cannot be cut or covered. The way to eliminate it is to eliminate its magnetic nature. Because cutting and covering will only make the seeds buy deeper or after a certain age, it will continue to spawn.

So it has to be the way to eliminate it so that you can eliminate the seeds. They would say that this method is a way of recycling and then using a counter-reactive method to make a positive-level depletion This is a more fundamental way to make these industries and our own Because all seeds are flowing in this time What is your question? Can this seed be cut off?

Or does it have to be cut off? Her question is Somebody said that you have to cut the seed or you have to bury the seed in order to make the seed disappear Some people also said that you have to make the... It's like a battery, you have to...

It's like a magnet Yeah, magnet You have to destroy the magnet thing in order to make the seed stop working So her core question is How can you destroy a seed? Do you have to cut it or bury it or demagnetize it?

[Speaker 1]
Okay, good. It's a good question The main way to destroy an old... If you want to destroy good seeds, just get angry, that's easy That's easy But if you want to destroy old bad seeds The main force is the shang dom Shak means admit it to somebody Even your lama in your mind If you're too embarrassed to tell somebody Tell your lama in your mind And then dom means control yourself in the future Make a decision to control yourself in the future And that kills the power of the old bad seeds Okay, I cheated three customers in my business I have this bad karma People are going to cheat me in the future How do I stop that seed? It's mainly the decision not to cheat any more customers And that destroys the old seed So it's mainly the decision not to do it again

[Speaker 2]
But somehow I realize Sometimes you do something, action It's not because you choose to do it You don't choose to do the bad things But somehow you just do it It means the seed is still there And somehow we do the actions Because the seed influences us So it's not disappearing Maybe it just shrinks But it's still there

[Speaker 1]
If you cannot control yourself There's two things you can do Set a ridiculous time limit I won't do it for six minutes Like that Or I won't do it for one week Set a time limit that you can control yourself And then the second thing is Hold out for just minutes Like you made a promise not to yell at your mother anymore Then your mother is like And you're like Then every second you can delay Every moment you can delay You are making good karma Very very strong good karma To control yourself in the future So people have addictions People cannot stop themselves We all have We all like that Then just delay You say, OK, I'll yell at mom But not till 10.34 OK, OK, you can yell at mom It's OK, don't worry Just yell at her Three more minutes You know Like just delay a little bit And then you start to get Second flower, right? You start to get the habit of delaying And then the next time You cannot yell for five minutes And the next time you cannot yell for six minutes OK, so Try to wait like 30 seconds Then decide in your mind I'm definitely going to yell at her in 30 seconds No, I'm not kidding I'm not kidding

[Speaker 2]
We are talking with other people Like our customer or other friends And something, we say something It's not real You know, like cheating You just come out

[Speaker 1]
Yeah, yeah

[Speaker 2]
It's hard to, you know, stop it Or after you say that You realize, oh, no, it's not true

[Speaker 1]
Yeah, so that 30 seconds later, some regret It helps a lot It helps a lot It helps to take away the power of the seed I know You just slip In the beginning You will yell at your mother You will go to the bathroom And five minutes later You realize you yelled at your mother You've made a promise not to yell at your mother You yell at her anyway Five minutes later, you're like Oh, my God, I yelled at my mother Then try to make it four minutes Then try to make it three minutes Try to make it shorter time That's all That's all OK I got a French toast waiting for me down there

[Speaker 2]
Is it OK to put future image or future plan As an object when I am doing meditation

[Speaker 1]
The picture of the book

[Speaker 2]
Future image or future plan

[Speaker 1]
Future plan For sure, great Yeah, great That can be a meditation object Yeah I want to start getting meditation accepted By the educational system Then how am I going to do that? You can meditate on that That's fine That's a good meditation How am I going to cheat my cousin Who borrowed the money from me You know, that's not a good meditation

[Speaker 2]
No, let the inhale take care of itself

[Speaker 1]
Like, don't count the inhale But if you want to go deeper Start one inch And then Two inches Six inches Eight inches You know, it's all just imagination Like, maybe you can go 12 inches 18 inches Then you are focused But don't hold your breath When you hold your breath, you get tight Yoga, the purpose of yoga And the purpose of pranayama Should be to get more loose Okay, if your yoga is like this Then you are actually hurting the yoga Everything gets tighter The muscles get tighter The mind gets tighter So the goal of yoga The goal of meditation is After the meditation You should feel more relaxed than before And after the yoga You should feel stretched and nice But if you do yoga like this Then you are actually hurting the yoga Okay

[Speaker 2]
But in the breath meditation preparation One month is still the same Or we were taught it should be even You should count your breath

[Speaker 1]
Yeah, you can do that, yeah For this one, try to make it longer But you are not really counting the in-breath Whatever your body wants to do, just do it But also don't overdo it Like Especially boys Boys get competitive Boys like to say Oh, I got 12 inches No, I got 14 inches I mean about the breath

[Speaker 2]
Anything? No, I am talking about

[Speaker 1]
The switch from a sanskara to a vasana Yeah, the switch from an immature karma To a mature karma Yeah, you can prevent a vasana Yeah, that's true It's a difference between The second link in the wheel of life And the Tenth Tenth, okay So second is still fresh enough To affect it Soft, we call it I like to call it wet cement And if you wait a day It's going to be hard cement Yeah So karma seeds are like cement If you regret while you wait It can wipe it out But if you regret 24 hours later It's already hard like cement

[Speaker 2]
Okay