Entering the Bodhisattva Path with Geshe Thubten Soepa: Public Talk and Retreat (part 2)

0:00 Yeah, three chapters, I don't know, quite long, but we try. Important meanings here, important, you know. Yeah, first we do that same, what you tell. Yeah, we do together, yeah. If you take out the sheet that has the prayers, starting with taking the three refuges, we can recite together. together. 'am, Sharan 'am, Gacchami, Dham 'am, Sharan 'am, Gacchami, Sharan 'am, Gacchami. Report an error in the passage at 0:00 Highlight the passage at 0:00

0:53 Satsang with Mooji Satsang with Mooji Satsang with Mooji Report an error in the passage at 0:53 Highlight the passage at 0:53

1:10 [chanting]

1:35 Duthiyampi means second time. Duthiyampi means third time. But meaning, yesterday I already said, good doctor, good medicine, good nurse. Look like Buddha, Lama Tsongkhapa, good guide, good education or good example that everybody need. Report an error in the passage at 1:35 Highlight the passage at 1:35

2:08 Yes, now that is really come from Bodhisattvachaya Avatara, that refuge. food usually we Report an error in the passage at 2:08 Highlight the passage at 2:08

2:22 Tibetan using Sanje Chodan Sochi Chonam La, that is Lama Atisha composer, very good one, mayana, you know, Buddha Dharma Saṅgha and they have bodhicitta, generate bodhicitta. This Shantideva's mayana repute, Saṅgha is Bodhisattva Saṅgha repute, you know, mayana. Report an error in the passage at 2:22 Highlight the passage at 2:22

2:51 Hinayana, repujya, what difference? Vajrayana, what difference? Report an error in the passage at 2:51 Highlight the passage at 2:51

3:02 Like motivation, different. But Buddha, Dhamma, Saṅgha, same. Buddha, Dhamma, Saṅgha, same. But why go repujya? Why to follow? Report an error in the passage at 3:02 Highlight the passage at 3:02

3:19 Hinayana Report an error in the passage at 3:19 Highlight the passage at 3:19

3:24 I became free from saṃsāra, free from suffering. I became liberation, individual liberation. Therefore, I go refuge Buddha, Dharma, Saṅgha. Even between Buddhist help, you know, Bodhisattva and solitary... Solitary realizer. Yeah, solitary, realize it, and shabaka, listener, hearing. That is, non-Mong all include this. Report an error in the passage at 3:24 Highlight the passage at 3:24

4:15 What say, hearing? The hearers, hearers. Hero, no, hearing, hearing. Yeah, yeah, yeah. Shabaka or something say. Shabaka. And Tathika or solitary. That is Buddha not come, Buddha Dharma nothing, that time coming. But till Buddhist, but he don't know Buddhist. He's himself understanding. He have previous life big prayer and energy. Report an error in the passage at 4:15 Highlight the passage at 4:15

4:54 He go in hospital, he go in cemetery and he see some dead bodies born and thinking how this come from, how problem come from? Ignorant, he understanding. Ignorant which antidote. He understand himself became arhat, no teacher. No guru, no teacher, himself understanding. That is solitary means no friend. No teacher, no companion, himself recognize Podnavaturu. Report an error in the passage at 4:54 Highlight the passage at 4:54

5:42 Podnavaturu, that's dual limbs, what's that? Dual limbs, understanding. understanding that is a solitary you know much teaching but say His teaching always showing like magic similar. That helping other beings. That is salutary. At the moment we have no salutary because still have Buddha Dharma. But completely finished salutary coming. Report an error in the passage at 5:42 Highlight the passage at 5:42

6:25 Sultry, that helping, but not really big helping, little bit helping. Bodhisattva, very big helping, you know. And hurting is look like Buddha time, time of Buddha, that is monk and nun and bhikshuni, bhikshu or something say, that is hurting. hurting, this This also need Buddha Dharma Saṅgha. Saṅgha is Rana Saṅgha or Arya Saṅgha. Report an error in the passage at 6:25 Highlight the passage at 6:25

7:02 Rana, Jewel Saṅgha. Jewel Saṅgha means some have quality. Jewel Saṅgha, Arya Saṅgha, they need add quality. That is Buddha Dharma Saṅgha include Saṅgha. But normal monk, non-bhikshu, The representation of Saṅgha but not really qualified Saṅgha. Sometimes they drink alcohol. Report an error in the passage at 7:02 Highlight the passage at 7:02

7:35 In Bodh Gaya, India, poor old men became monks. They find many donations and go to alcohol. Not all, some happen, human beings. Report an error in the passage at 7:35 Highlight the passage at 7:35

7:56 Then Saṅgha, how Saṅgha look like? Saṅgha means, Buddha Dharma Saṅgha means Saṅgha is have something, add quality or some Aryak Saṅgha, very good. Buddha also Saṅgha, but Buddha is also Buddha. Saṅgha is no Buddha. Some guru also include Saṅgha. Some guru include Report an error in the passage at 7:56 Highlight the passage at 7:56

8:26 Buddha. Some gurus, no three include. Still quality nothing. No Saṅgha, no Buddha. Still beneficial. Report an error in the passage at 8:26 Highlight the passage at 8:26

8:43 Realization not enough, you know. Guru is many type guru. Highest guru like pressure Report an error in the passage at 8:43 Highlight the passage at 8:43

8:52 like Report an error in the passage at 8:52 Highlight the passage at 8:52

8:56 Sambhogakaya Guru. That we can't see. If you become Arya Bodhisattva, then you can have opportunity. Report an error in the passage at 8:56 Highlight the passage at 8:56

9:11 Sambhogakaya teacher. But good merit, good luck or you need realization, accumulation part. opportunity. Report an error in the passage at 9:11 Highlight the passage at 9:11

9:26 You know, five parts. Accumulation part, bodhisattva. Then you can see Nirmanakaya Buddha. Nirmanakaya Buddha can see. But otherwise, difficult to see Nirmanakaya Buddha. Report an error in the passage at 9:26 Highlight the passage at 9:26

9:48 Nirmanakaya Buddha, accumulation part. If you realize... Five parts, accumulation, preparation, directly seeing, meditation, non-moer learn, something say, you understanding. Accumulation part, also three types. Second one, then you become tape recorder, similar. Tape recorder. Like a tape recorder, similar to tape recorder. Report an error in the passage at 9:48 Highlight the passage at 9:48

10:16 Everything remember, everything remember. Whatever you heard, remember. No problem. That quality like that. Also the quality can see Sambhogakaya. No. Nirmanakaya. Nirmanakaya Buddha. They directly see. They can listen. We not see. We can't see. Report an error in the passage at 10:16 Highlight the passage at 10:16

10:45 Sambhogakaya no, but Nirmanakaya also no. Difficult to see. Yeah, yeah. see is you know Report an error in the passage at 10:45 Highlight the passage at 10:45

10:53 Anyway, like Saṅgha means like, yeah, yes, sometimes guru devotion they have, sometimes need very be careful that explanation, guru devotion, some tantra part and Hindu also have guru devotion too much. Sometimes make big problem, misunderstanding. Oh yes, Buddha, Dhamma, Saṅgha, Hinayana say I became individually liberated. Report an error in the passage at 10:53 Highlight the passage at 10:53

11:45 Yes, but Hinayana most important Saṅgha, Buddha, Dhamma, Saṅgha, Saṅgha more important. misunderstanding. Report an error in the passage at 11:45 Highlight the passage at 11:45

11:58 Saṅgha, Arhat Saṅgha, that is their highest, because they wanted to become Arhat, therefore go refuge, Arhat, you know, Saṅgha, Arhat includes Saṅgha. Solitary, solitary, no teacher, then himself understanding, he more important, Dharma, then no Buddha, no Saṅgha. He more important Gorya Pujya Dharma and Bodhisattva more important Buddha became. Report an error in the passage at 11:58 Highlight the passage at 11:58

12:35 Buddha means maximum skill and maximum he can make ammunition, maximum idea on helping you know. Bodhisattva one bhumi can make hundred people. 100 people can work. 100, same time 100 people, 100 teach, 100 listen, 100 doing. Two Bumi, 1,000. But three Bumi more, 10, 5, 6, more, more, more. 10 Bumi, a lot, emanation, he doing. Not only this world, other world, other world, limitless world they have. Report an error in the passage at 12:35 Highlight the passage at 12:35

13:28 Me and America, me and Canada, me and me and... That is Buddhist, Buddha say, Buddha say, cosmology. Cosmology, yes. Buddha, he's understanding. He say, if you can go over there, over there have different country, different country, different. Spanish say, otro mundo. Report an error in the passage at 13:28 Highlight the passage at 13:28

13:59 Otro mundo. Otro mundo. Mucho. That is a different world, different world. They have never finished job. Yes, many ammunition, that is Buddha. Report an error in the passage at 13:59 Highlight the passage at 13:59

14:26 Why Buddha high? Why Buddha means no sleeping? Buddha means big quality. Buddha can see everything and also can see emptiness. Report an error in the passage at 14:26 Highlight the passage at 14:26

14:47 Same time. But before Buddha, Bodhisattva, if they meditate emptiness, They can't see conventional truth. They see conventional truth, they can't see ultimate truth. Same time never see. If Buddha, same time see ultimate truth, conventional truth. Each things have conventional truth, ultimate truth. True truth, true truth. If you become Buddha, Sam Tam, one subject, one mind can see two objects. But we see ultimate, then conventional can't see. Report an error in the passage at 14:47 Highlight the passage at 14:47

15:41 If we see conventional, no ultimate. Even Ten Bumi. Until Ten Bumi, no. Ten Bumi, then Elephant Bumi, Buddha, then can see Sam Tam. Report an error in the passage at 15:41 Highlight the passage at 15:41

15:58 Can see outside, also can see wall, this wall. Yeah, because they have, yeah, you know, grasping give up, also appearance give up. Report an error in the passage at 15:58 Highlight the passage at 15:58

16:18 Appearance, appearance, oh, too much. I think what I telling, that Buddha Dhamma Saṅgha, Buddha means like that. Buddha is, Bodhisattva more important Buddha, solitary more important Dhamma, nuns, monks more important Arhat, became Arhat. Bodhisattva more became Buddha, because needed so many organizations, so many helping, you know, that need so many intelligent, that therefore must. Report an error in the passage at 16:18 Highlight the passage at 16:18

16:59 Intention or aim, different aim, different aim. Solitary dharma, dharma also like cessation and cessation is dharma. Without sija, become arahat. That is dharma. Dharma means also part and cessation. Part and cessation, that is dharma. Dhamma, telling Dhamma. Report an error in the passage at 16:59 Highlight the passage at 16:59

17:33 Buddha, Dhamma, Saṅgha are like that. Saṅgha means Bodhisattva Saṅgha. Saṅgha means Bodhisattva Saṅgha. Buddha means many, thousand Buddha. that with the supper said y 'all Report an error in the passage at 17:33 Highlight the passage at 17:33

17:49 Buddha only Buddha on Shakyamuni Buddha one Buddha Report an error in the passage at 17:49 Highlight the passage at 17:49

17:58 Buddha Buddha Buddha Buddha Buddha Buddha Buddha Buddha Buddha Buddha Buddha Buddha Buddha Buddha Buddha Buddha Buddha Buddha Buddha Buddha Buddha Buddha Buddha Buddha Buddha Buddha Buddha Buddha Otherwise, people, you know, what say, capacity different, different capacity, different capacity. They need Hinayana teaching, they need Mayan, they need Christian, they need Hindu, they need whatever they wanted, what they benefit at the moment. Report an error in the passage at 17:58 Highlight the passage at 17:58

18:51 So many schools need. Yeah, bodhisattvas learn. Every language, every philosophy, every religion, otherwise can't help them. Only Buddhists not help. Therefore, everything try positive way. No negative way, never teach. Positive way teach them. Saṅgha means also many bodhisattva. They like that. Yeah, Vajrayana also they have qualified guru and perfect yidam. Report an error in the passage at 18:51 Highlight the passage at 18:51

19:43 Yidam means Shakyamuni Buddha, he recommended, he have name, he said that, that, that. That yidam, that vision is okay. or also matsida is guru their vision is okay new vision new vision till we don't access Some Lama have different vision, some Lama have different vision, which I mentioned yesterday. Vision is also perfect vision, demigod vision, demon vision, then they're telling wrong. Report an error in the passage at 19:43 Highlight the passage at 19:43

20:26 And people just believe they're doing wrong. But perfect vision, 84 Mahasiddha, they have perfect vision. That we doing Tantra practice, you know. Yeah, yeah. Yeah, Buddha, Dharma, Saṅgha, not easy that topic. Please, I think don't need to translate. I don't know. Understand, maybe summary. Would you like me to repeat? Yeah? Yeah. A little bit? Yeah. Report an error in the passage at 20:26 Highlight the passage at 20:26

21:02 So Geshe-la was explaining again Buddha, Dharma and Saṅgha which are the objects of refuge, you know, the perfect guide or the perfect doctor which is Buddha and then Dharma as the perfect experience, the perfect method or the perfect medicine and then the Saṅgha as the perfect examples or the perfect nurses. Report an error in the passage at 21:02 Highlight the passage at 21:02

21:24 And Geshe Thubten was explaining that all Buddhists, you know, no matter if they're Hinayana or Mahāyāna or Vajrayana, they have the same three objects of refuge, the Buddha is the same Buddha, the Dharma is the same Dharma and so forth. But then Geshe Thubten was explaining how there's three levels of practitioner. There's the Shravakas, which are the listeners. Report an error in the passage at 21:24 Highlight the passage at 21:24

21:46 Then there's the Pratyeka Buddhas, who are the solitary realizers. And then there's the Bodhisattvas. who are the bodhisattvas, the ones aspiring to become Buddhas within the Mahāyāna. And the listeners is mostly referring to the monks and nuns to that tradition. And this is something that is especially prominent at a time when the Buddha is in the world teaching. And then the solitary realizers are people who... Report an error in the passage at 21:46 Highlight the passage at 21:46

22:28 and so these practitioners have to rely on uh almost as if it were like the momentum from their previous lives practice you know from the strong aspirations they made the strong wishes they made that left imprints in their mind so that for For example, if they're in a hospital or in a cemetery and they see a bone and they think about death, they think, well, what is the cause of this? And from within themselves, from within the imprints and the strong aspirations that they made to remember, they can start to remember, oh, you know, the causes of death. Report an error in the passage at 22:28 Highlight the passage at 22:28

22:59 They start to analyze and by themselves, without a teacher, without companions, they figure out that the cause of suffering is ignorance and they become liberated on their own in that way. Report an error in the passage at 22:59 Highlight the passage at 22:59

23:16 The difficulty with that level of practitioners is that they can't teach very much. They're not able to teach explicitly very much. So all that they can do really is to give teachings through their example, through their behavior and through manifestations, which is limited. Then the next level is the bodhisattvas who are trying to practice to become Buddhas themselves. Report an error in the passage at 23:16 Highlight the passage at 23:16

23:41 And they are able to do a whole lot more benefit for others than either the hearers who are striving for their own liberation only or the solitary realizers who are trying to help others but are very limited in their capacity to do this. Report an error in the passage at 23:41 Highlight the passage at 23:41

23:59 Geshe was saying that for each of these levels of practitioner, even though they have the same three jewels, Each one of the three jewels is going to be more relevant to them, more important to their practice. So for the hearers, the Saṅgha is the most central object of refuge because the Saṅgha includes Arhats, which are liberated beings, and that is what they're trying to emulate. Report an error in the passage at 23:59 Highlight the passage at 23:59

24:26 They're not trying to emulate Buddha and become Buddha. They're trying to emulate the Arhats who followed the Buddha's teaching and become Arhats themselves. themselves. the solitary realizers, the jewel that's going to be the most central is the Dharma because they don't live at a time when they have living examples, which is the Saṅgha, and they don't live at a time when the Buddhist teaching is alive. Report an error in the passage at 24:26 Highlight the passage at 24:26

24:49 So all they have is to fit. And then for the Mahāyāna practitioners, for the Bodhisattvas, the most central jewel becomes the Buddha, because that is what they're trying to emulate. That is what they're trying to become. So Geshe Thubten is explaining the meaning of Saṅgha. When we're talking about the Saṅgha from the perspective of the three jewels, the Saṅgha jewel, then we're talking very specifically about beings who have eight qualities. Report an error in the passage at 24:49 Highlight the passage at 24:49

25:22 You can also refer to those beings as the Arya Saṅgha, the noble Saṅgha. So whoever is a Buddha is necessarily part of the Saṅgha. Because necessarily they have those eight qualities. But whoever is part of the Saṅgha is not necessarily a Buddha. You can be Saṅgha without being Buddha. So Geshe-la was saying, you know, some gurus that we might have, they might be Buddha and therefore also Saṅgha. Report an error in the passage at 25:22 Highlight the passage at 25:22

25:51 They might be Saṅgha but not be Buddha. Or they might not really be either of those. They might not be any of those three. Still, it's very important and very helpful. and we have guru devotion, but it's important to recognize this, and it's important to understand the teachings on guru devotion, because otherwise, if we have a very, if we have any misunderstanding about guru devotion, and it can become very extreme, that The qualities of the Buddha are completely limitless. Report an error in the passage at 25:51 Highlight the passage at 25:51

26:24 So when you become a bodhisattva on the first level, the first bhumi, the first stage of the bodhisattva path, that point can up to 100 bodies acting simultaneously, helping others simultaneously, learning simultaneously. Shantideva, His Holiness the Dalai Lama an immense number of bodies, but still there's a limit. It's only when you become a Buddha, then there's no limit. Report an error in the passage at 26:24 Highlight the passage at 26:24

27:04 Buddha taught that there are many, many worlds with living beings in them and all in need of help. So it's almost like the job is never done. You know, there's a lot to be done. And it's also when you become a Buddha that you can manifest in many, many worlds. Simultaneously see emptiness and conventional truth at the same time. Until that point... Report an error in the passage at 27:04 Highlight the passage at 27:04

27:39 You have to alternate. When you're seeing emptiness, then you're not seeing conventional truth. When you're seeing conventional truth, then you're not seeing emptiness. All the way up through the very last stage before Buddhahood. Then when you become a Buddha, a single subject, a single mind can have those two objects. And so in fact, it sounds similar. They say that the Buddha can see through a wall and see the wall at the same time. Report an error in the passage at 27:39 Highlight the passage at 27:39

28:08 Another thing that Geshe-la was saying is that the way that we can perceive the Buddha, Geshe-la was saying the best guru to have would be a Sambhogakaya emanation, which is translated often as the body of enjoyment, which is a body with many signs and many special qualities. But to be able to see that, You have to be an Arya being yourself. You have to be part of the Saṅgha yourself to even be able to see that. Then another level of Buddha that people can interact with is Nirmanakaya, which is the body of manifestations. Report an error in the passage at 28:08 Highlight the passage at 28:08

28:52 I guess it's often translated a body of more coarse form. But even to be able to see that, you need to be on the first of the five paths to enlightenment. You need to be on the path of accumulation, which is the first of five stages to enlightenment. So before we're at that stage, then we can't even see the Nirmanakaya directly. Report an error in the passage at 28:52 Highlight the passage at 28:52

29:20 That is, yeah, my analysis is like, Go repugn why I wanted helping sentient beings, all sentient beings, therefore I go repugn until become enlightened. Yeah, that different motivation, also little different, you know. Anyway, now we did repugn, but now better, I think we have. Big topic today, tomorrow. I have on this, Bodhisattva Chaya Avatar, but I don't know, translation, same or not same? Report an error in the passage at 29:20 Highlight the passage at 29:20

30:13 I don't know. Report an error in the passage at 30:13 Highlight the passage at 30:13

30:18 Please read first chapter together. So, if we turn to... know. But. Report an error in the passage at 30:18 Highlight the passage at 30:18

30:30 page one. Report an error in the passage at 30:30 Highlight the passage at 30:30

30:44 -huh. Report an error in the passage at 30:44 Highlight the passage at 30:44

30:49 pages? Four pages. So, So let's recite together. We start with the title. Engaging in the Deeds of a Bodhisattva by Shantideva. Chapter 1. Explanation of the Benefits of the Mind of Enlightenment. Homage to all the Buddhas and Bodhisattvas. Respectfully, I pay homage to the Sugatas who are endowed with the Dhammakaya. Report an error in the passage at 30:49 Highlight the passage at 30:49

31:14 Lama Tsongkhapa For the time being increase because of these. If, however, these are seen by others, equal and fortunate to myself, it will be meaningful. Leisures and endowments are very hard to find, since they accomplish the purposes of beings. If I do not accomplish benefit upon this, how will I acquire this in the future? Report an error in the passage at 31:14 Highlight the passage at 31:14

32:06 Just as a flash of light being brightly illuminates for an instant within the clouds of the dark night, Likewise, in this world, through the might of the Buddha, merit and intelligence occasionally occur for once. Hence, virtue is perpetually feeble and great power and activity is horrible. Except for a mind of complete enlightenment, by what other virtue will it be overcome? All the lords of subduers who have contemplated for many eons have seen it to be beneficial, provided the immeasurable masses of beings. Report an error in the passage at 32:06 Highlight the passage at 32:06

32:46 who wish to destroy the multitudes of sufferings of existence, those who wish to dispel the unhappiness of sentient beings, and those who wish to enjoy multitudes of happiness, should never forsake the mind of enlightenment. Report an error in the passage at 32:46 Highlight the passage at 32:46

33:00 the mind of enlightenment is generated, in that moment those wretched ones, fettered in the jail of cyclic existence, will be called child of the Subhātas and will become objects of reverence by by the the humans human mind. and gods of the world, like the supreme gold-making elixir, it takes the unclean body and transforms it a priceless jewel, a victor's body, and therefore firmly sees the so-called light of enlightenment. Report an error in the passage at 33:00 Highlight the passage at 33:00

33:27 Since the soul helps men of migrating beings, the limitless mind has upon it Lama Tsongkhapa All beings wishing to be free from the abodes of migration firmly seize this precious mind of enlightenment. All other virtues are like the paitain tree, for after bearing fruit they will be exhausted. The tree of the mind of enlightenment will constantly bear fruit, whereby it is inexhaustible and flourishes more and more. Report an error in the passage at 33:27 Highlight the passage at 33:27

33:58 I, depending on it here, am greatly afraid, even if I may have committed very terrible negativities. I shall be swiftly liberated in dependence upon it. Why then do those who have the imprints not depend on it? Just like the fire at the end of time, in an instant it certainly burns up the great negativities. Report an error in the passage at 33:58 Highlight the passage at 33:58

34:19 Its unfathomable benefits were explained to Sudhana by the wise protector Maitreya. In brief, you should understand the mind of enlightenment to be of two types. The mind that wishes enlightenment. The mind that engages enlightenment, as is understood by the instances to go and go on, so the mind should understand respectively the distinction between these two. Report an error in the passage at 34:19 Highlight the passage at 34:19

34:46 Although great fruits will arise in cyclic existence, in the mind that wishes for enlightenment, an uninterrupted flow of merit will not arise, as in the case of the engaging mind. For one who has perfectly adopted this mind, With the thought never to turn away, for the sake of totally liberating the infinite realms of sentient beings, from that time onwards, even while asleep, lacking conscientiousness, a force of merit equal to the sky will continuously ensue. Report an error in the passage at 34:46 Highlight the passage at 34:46

35:19 For the sake of those inclined towards the lower, this is taught along with the correctness by the Tathāgata himself in the sūtra requested by Subahu. If even the thought to relieve sentient beings of merely a headache possesses the attitude to benefit and possesses boundless merit, then what need is there to mention the desire to dispel the boundless unhappiness of each sentient being and to accomplish boundless good qualities of every single one of them? Report an error in the passage at 35:19 Highlight the passage at 35:19

35:52 a futuristic intention is Do even fathers and mothers have it? Do the gods and sages? If those beings have not even dreamt before such an attitude for their own welfare and their dreams, how can they generate it for the welfare of others? Such a mind of welfare of sentient beings does not arise even for their own sake. An outstanding jewel of the mind, an unprecedented wonder is born. Report an error in the passage at 35:52 Highlight the passage at 35:52

36:22 How can I fathom the merits of this jewel of mind? Lama Tsongkhapa, Shantideva, His Holiness the Dalai Lama and Lama Zopa Rinpoche Unburdened with many sorrows, it satisfies them with all joys. Shantideva, Report an error in the passage at 36:22 Highlight the passage at 36:22

37:07 His Holiness the Dalai Lama and clears away confusion. Where is there a comparable virtue? Report an error in the passage at 37:07 Highlight the passage at 37:07

37:25 Lama Tsongkhapa said, The Buddha has said that someone who generates an evil thought Against such a benefactor as a child of the victors will remain in hell for as many eons as there were evil thoughts. But if one acts out of an attitude of faith, its fruits will multiply far more than that. Even in adversity, the children of the victors generate no negativity. Instead, their virtues naturally increase. I prostrate to the body of He in whom the sacred precious mind is born. Report an error in the passage at 37:25 Highlight the passage at 37:25

38:20 I seek refuge in that source of happiness who brings to happiness even those who harm him. Oh yeah, only one chapter. Very good. Translation, how about understanding? Meaning, understand, quite good. How to translate? Report an error in the passage at 38:20 Highlight the passage at 38:20

38:45 Yes, that's good. Report an error in the passage at 38:45 Highlight the passage at 38:45

38:52 Every day one chapter, one chapter read. I think good. Translation, I don't know. Good commitment. One chapter, some chapter I think quite long, then you can make half-half. Yeah, that's good. Report an error in the passage at 38:52 Highlight the passage at 38:52

39:15 Because Bodhisattva Chaya Avatar, yeah. Commitment. Report an error in the passage at 39:15 Highlight the passage at 39:15

39:22 Sometimes quite Buddhist, sometimes everybody okay, every religion, every people need that topic. Sometimes particular Buddhist, 8th chapter, 9th chapter, 8th chapter very important, 6th chapter very important, passion, 9th chapter difficult understanding. Emptiness also compare many Hindu philosophy together. Many compare. Report an error in the passage at 39:22 Highlight the passage at 39:22

40:02 Anyway, nine chapter you can read. And ten chapter very good. You have ten chapter? We have? Ah, good, good. Separate. All good. That we do everything. Even good, that is prayer, very good prayer. Report an error in the passage at 40:02 Highlight the passage at 40:02

40:28 Yes, sometime, yeah, that reading bhakti is also very good, holy text, reading bhakti is something understanding, reminded, if unhappy or some mind is like that. You can read one chapter of Bodhisattvachaya Avatar, maybe changing a little bit. Yeah, good. Now, Bodhisattvachaya Avatar, that is first chapter telling bodhicitta, what is bodhicitta and bodhicitta's beneficial, how beneficial bodhicitta. Report an error in the passage at 40:28 Highlight the passage at 40:28

41:23 How that mind is quality, that telling. Second one, then we wanted to generate bodhicitta and we need negative karma purification. Also, yeah, that need merit, negative karma and negative delusion. Report an error in the passage at 41:23 Highlight the passage at 41:23

41:54 Yeah, that both need clean. That most telling, you know, seven limbs. Seven limbs telling. Third one, then telling, you know, dedication and then how to take commitment or commitment or or inspire Report an error in the passage at 41:54 Highlight the passage at 41:54

42:27 Inspiring. Inspiration. Bodhicitta. Aspiring bodhicitta. Yeah. Wishing bodhicitta. Commitment bodhicitta. Both telling. And then every day take vow. Like vow or commitment. Something taking. Wishing also okay. Commitment also okay. Best. The three chapters like this, we have Changshu, Sancho, Rinpoche, Machepanam, Jejuji, Jebanyam. Report an error in the passage at 42:27 Highlight the passage at 42:27

43:04 What say? Oh yes. I don't think we have it written. Not in Tibetan. No, English need. Report an error in the passage at 43:04 Highlight the passage at 43:04

43:19 Yeah, that. need. Report an error in the passage at 43:19 Highlight the passage at 43:19

43:23 May the supreme jewel bodhicitta that has not arisen arise and grow and may that which has arisen not Report an error in the passage at 43:23 Highlight the passage at 43:23

43:39 diminish but increase more and more. not arising Report an error in the passage at 43:39 Highlight the passage at 43:39

43:57 Ten chapters, like first three chapters, not bodhicitta, how to arise. Then, if already have bodhicitta, then four chapters, five chapters, six chapters, how to keep continually. Then, eight chapters, nine chapters, how to increase. Increasing, or what to say? Grow. Grow. Grow. That is 8th chapter, 9th chapter, that telling. But 4, 5, 6, that chapter, you have bodhicitta, then you need passion, you need without lazy and you need morality or something, that telling. Report an error in the passage at 43:57 Highlight the passage at 43:57

44:56 generosity, that old telling, you know. five, six chapters, nine, developing We today doing first chapter, second chapter, third chapter, we have no bodhicitta. We must generate that chapter. First three chapters like this. Report an error in the passage at 44:56 Highlight the passage at 44:56

45:26 Yes, thank you. So Geshe-la was explaining the first chapter of this text is about the benefits of bodhicitta, what are the benefits, what are the qualities of that type of mind. Then the second chapter is about purifying the negativities, purifying both the negativities of the negative karma but also negative mental states like the delusions. Report an error in the passage at 45:26 Highlight the passage at 45:26

45:54 And then the third chapter, It is about explaining the difference between aspiring bodhicitta, which is like a wish, versus committed bodhicitta, like engaged bodhicitta, which is a commitment that we take on and there's a prayer or a passage that we should recite every day when we've taken on that commitment to kind of remind ourselves of that commitment again and again and again. Report an error in the passage at 45:54 Highlight the passage at 45:54

46:27 And then Geshe was explaining that, well, Geshe was first of all saying that it's very good to read one chapter of this text every day. You know, some of the chapters are a little long, so for those chapters we can read maybe half one day, half the next day. He said it's especially nice if when our minds are kind of disturbed, you know, when things just kind of aren't feeling right in our minds, then if we read a chapter... Report an error in the passage at 46:27 Highlight the passage at 46:27

46:54 of the Bodhisattva's way of life then, then it's possible that maybe that will change. And then he was explaining the way the text is organized by looking at the dedication prayer that we always used to close all our meetings, all our events at Shantideva, you know, may the supreme jewel bodhicitta that has not arisen arise and grow and may that which has arisen not diminish but increase more and more. Report an error in the passage at 46:54 Highlight the passage at 46:54

47:17 Geshe was explaining that the whole arc of the Bodhisattva's way of life So the first three chapters are teaching us how to make the supreme jewel bodhicitta that has not arisen arise. Then the chapters four through seven, I guess, are teaching us how to make sure that that bodhicitta which has arisen does not diminish. Report an error in the passage at 47:17 Highlight the passage at 47:17

47:44 And then chapters eight and nine are teaching us how to make that bodhicitta that has arisen and has not diminished increase more and more. So the text is patterned like that. Yes, thank you. That is like Janchu, Semcho, that is exactly buddhism, that teaching, summary or something. Yeah, like, yeah, that is, yeah, now we have to go that way. Report an error in the passage at 47:44 Highlight the passage at 47:44

48:23 Time is very fast. They Report an error in the passage at 48:23 Highlight the passage at 48:23

48:31 say Report an error in the passage at 48:31 Highlight the passage at 48:31

48:36 beginning into Indian language, Mudisatachaya, Avatara, into translate into Tibet. Report an error in the passage at 48:36 Highlight the passage at 48:36

48:54 Why Indian language? All Tibetans say many texts. Tibet Report an error in the passage at 48:54 Highlight the passage at 48:54

49:06 You know, from translate into Sanskrit or Pāli, from Sanskrit Pāli to translate into Tibet. Therefore, Indian language is must beginning put title. That means this text is very, very qualified. Not Tibetan opinion. Come from... India. India, why qualify? India, you know, Buddha text, of course, different. Report an error in the passage at 49:06 Highlight the passage at 49:06

49:47 But commentary, if you make commentary, not allowed to publish. 500 scholars check. They say, okay, okay, what say, right, right. Then allowed. to publish. five hundred to three men, pundits say, funny, don't agree, not allowed to publish. That is therefore very strict in India Buddhist texts. Nalanda has 500 pandits. But today we, Western and nowadays... Report an error in the passage at 49:47 Highlight the passage at 49:47

50:36 If something wrote immediately, you have money and publish. That is not okay. Need this big analytic group. Sometimes also have problem that check, 500 check. Sometimes also have mistake. Some very quality, but they say wrong. Then big mistake. Sometimes that happen. Anyway, India system like that. Therefore, that text comes from Nalanda and Buddhists. Report an error in the passage at 50:36 Highlight the passage at 50:36

51:19 They checked and therefore put this, who is translator. Name also put in the end. Translator that that, with together pendita that that, who is sponsor. King, some king or some minister, some sponsor, translate and after other pandita, other translator checked, three times checked, something happened in the end. Report an error in the passage at 51:19 Highlight the passage at 51:19

51:53 Therefore that why put beginning Indian language, that is that qualify, quality text, that means. Yeah, they always putting. Also other meaning, Buddhist kanju, Buddhist text, all title have India language into Tibet and Tibetan title. That is, they say, also we remember kind gratitude for translator and also this language. Report an error in the passage at 51:53 Highlight the passage at 51:53

52:33 language title we must try in Sanskrit or Pāli, that have blessing, they say. That all titles they have. Report an error in the passage at 52:33 Highlight the passage at 52:33

52:48 So Geshe-la is starting from the very top with the very title, and even though in the translation that we're using it's not notated this way, which is actually rare. Normally, when you read a translation of a Buddhist text, you'll find the title in the original language. In fact, if it's a translation from the Tibetan, then you would normally see the title in Sanskrit, then what the title was in Tibetan, and then the new title in English. Report an error in the passage at 52:48 Highlight the passage at 52:48

53:18 Geshe is explaining the reason for doing that in Tibet, where it was just one step from Sanskrit to Tibetan. Why would you keep the title in Sanskrit? It's because... It's an indication that this is not something that was kind of made up by a Tibetan scholar. It's not just a Tibetan invention or a Tibetan opinion. Report an error in the passage at 53:18 Highlight the passage at 53:18

53:39 It's a translation of a text that came from India. Why does it matter that it came from India if it's just a commentary? It's not being claimed that this is the word of the Buddha. So why does it matter that it came from India? Geshe-la is explaining that they had an extremely rigorous system of what we in the West would call peer review. Report an error in the passage at 53:39 Highlight the passage at 53:39

53:58 Even though in the West Pier Review it usually involves two or three scholars who don't have to be unanimous, in India, in ancient times apparently, before you could publish a commentary that you had written, you had to submit it to 500 scholars from the Buddhist university and it had to be a unanimous opinion that yes, this is fair to publish. Report an error in the passage at 53:58 Highlight the passage at 53:58

54:22 If even two or three said no, there's something a little off here, something a little funny, Then you couldn't publish it. Geshe was saying that there is also a downside to that system which is sometimes you would have a perfect text and because of a mistake in the understanding of one or two of the scholars, it wouldn't get published for that reason. Report an error in the passage at 54:22 Highlight the passage at 54:22

54:43 But that was the system they had so the Tibetans like to have the title in the original Sanskrit to show that this went through this vetting process. And then at the end of the text, You will have the title of the translator and the title of the pandit, you know, the scholar who worked with the translator to ensure that the text was right in the first place. Report an error in the passage at 54:43 Highlight the passage at 54:43

55:08 Then you would have the title of the sponsor who might be a minister or king or something like that, the name rather of the sponsor. And then you would have the name of a second pandit who had gone through the text two or three times again and again to check to make sure that the translation had no mistakes. Report an error in the passage at 55:08 Highlight the passage at 55:08

55:24 So it's important for those reasons to make sure that all that information is present so that readers can know that this is something that's not kind of a fly-by-night project, as it were. And then Geshe-la was adding that even in the sutras that are the actual words of the Buddha, it's the Tibetan tradition to keep the title in Sanskrit, even though... Report an error in the passage at 55:24 Highlight the passage at 55:24

55:49 There's not the element of it having been peer reviewed because it's coming straight from the Buddha. And in that case, the reason why we do that is because there is a belief, it's twofold. One is to kind of show respect for the translator by kind of reminding ourselves that it's a translation. And the other piece is that there is a belief that there is blessings involved in the very language, in the very words spoken by the Buddha in the original language that gives the title. Report an error in the passage at 55:49 Highlight the passage at 55:49

56:16 So for those reasons, we like to make sure that we keep the title in the original. Thank you. that they say buddhisattva chaya avatara india language chaya avatara yeah then language that say chanchu sampe chupa la chupa that he say means behavior avatara means we must Report an error in the passage at 56:16 Highlight the passage at 56:16

56:49 say, we bhakti-singho. Yeah, I didn't that much detail, then take time. Better now. Report an error in the passage at 56:49 Highlight the passage at 56:49

57:06 tradition, you know, Shantideva is a Nalanda bandit. stopped The story I think don't need maybe they know or he is practitioner, he is really practitioner of bodhicitta. Report an error in the passage at 57:06 Highlight the passage at 57:06

57:34 He is scholar and he, I think one day, you know, every monk like sometime, Report an error in the passage at 57:34 Highlight the passage at 57:34

57:54 Yeah, tomorrow you teach. Yeah, tomorrow you teach something coming. What say? Yeah, till this tradition also we Sera Depung doing. Because I also teach in Sera Monastery. All my teachers, all Seras downstairs. Me, normal people, you monk, yeah. One day I teach it because all abbots, all downstairs, because that is a tradition, Shantideva or Nalanda tradition. Report an error in the passage at 57:54 Highlight the passage at 57:54

58:36 How this tradition coming? You know, we have rosary. What say mala? Rosary? Rosary put one bag, one bag, one, what say, bag, bag. Report an error in the passage at 58:36 Highlight the passage at 58:36

58:53 About coming, about, you know, about come looking, one rosary take. Your next month celebration big, traditional. This rosary, whose rosary? Must teach. One day. Because I also, my rosary. I need good color. Report an error in the passage at 58:53 Highlight the passage at 58:53

59:25 I borrowed some good corot and also had. I have servant. So this day life drama. But monastery must do that. This Nalanda tradition. Similar Shantideva, he also in Nalanda, he must teach. They make, he must teach. Yes, then he teach this chapter. Report an error in the passage at 59:25 Highlight the passage at 59:25

1:00:09 Chapter 9, then he flying in emptiness. He flying. He gone in South India. Report an error in the passage at 1:00:09 Highlight the passage at 1:00:09

1:00:21 10, half 9 chapter, 10 chapter then fly in sky. teach. Report an error in the passage at 1:00:21 Highlight the passage at 1:00:21

1:00:28 He went to South India. He lived in South India from North, I don't know, East India. Yeah, it's like Bodhgaya, this area, Central India to South India. Yeah, that is, teaching comes from Shantideva and he's, but very good teaching that. Have hundred commentary. than 100 commentary, India commentary. Tibetans have many commentary. This also commentary, you Yeah, look like that, little bit or say story, how this teaching come from. Report an error in the passage at 1:00:28 Highlight the passage at 1:00:28

1:01:18 So Geshe-la is sharing the story behind where this text comes from and he's explaining that it all started when The very famous, very large Buddhist university in ancient times in India was Nalanda. And they had a tradition that monks would be selected and have to take turns and one day they would have to teach to the whole entire university. Report an error in the passage at 1:01:18 Highlight the passage at 1:01:18

1:01:44 And Geshe-la says, by the way, this tradition continues to this day at Sarajevo. When Geshe-la was a student, one time his mala was drawn out of a bag and they said, okay, next month you have to teach. And so he had to borrow some nicer clothes from a friend and borrow a hat, you know. And that day they gave him a servant, you know, and he sat on the throne and all the abbots, you know. Report an error in the passage at 1:01:44 Highlight the passage at 1:01:44

1:02:08 Just imagine like the chancellor of Harvard sitting on the floor and a student having to teach. Anyway, and he had to teach. And so even in ancient times they had the tradition. And so Shantideva was selected to teach one day. And so what he did, What he taught was this, were these words, was this text. He taught chapter after chapter after chapter. And the story says that when he got to the ninth chapter, he actually started levitating. Report an error in the passage at 1:02:08 Highlight the passage at 1:02:08

1:02:36 He started flying and he was going higher and higher. And by the time he got to the tenth chapter, which is the dedication, they couldn't even find him in the sky anymore. He had flown all the way to South India. Report an error in the passage at 1:02:36 Highlight the passage at 1:02:36

1:02:48 So that's the story of where this comes from. But at the same time, regardless of the story, this is a very, very good teaching. Report an error in the passage at 1:02:48 Highlight the passage at 1:02:48

1:02:57 There are more than 100 commentaries from India alone, let alone the countless commentaries from Tibet that came after. That tradition, very funny, you know. Monasteries, some have very crazy tradition. Report an error in the passage at 1:02:57 Highlight the passage at 1:02:57

1:03:15 This day I allowed this head, yellow head, only one day. Usually not allowed. Only Garden Tripa and Dalai Lama, Panchen Lama, also Shastra Pachuji, Shantzu Chuji, only four people allowed. But no allowed this head, you know, tall one. I am this day wearing, look like Tsongkhapa. Report an error in the passage at 1:03:15 Highlight the passage at 1:03:15

1:03:47 Tsongkhapa have big noise, but I must do. But Satcha also doing this, Satcha monastery, Satcha tradition. Some monks have this next month, he must teach, but he escape with other country. Very hard for him. I almost escape. Report an error in the passage at 1:03:47 Highlight the passage at 1:03:47

1:04:20 But yeah, that Shantideva also that happen. Yeah, anyway, monastery really funny. Report an error in the passage at 1:04:20 Highlight the passage at 1:04:20

1:04:37 Yes, yeah, Report an error in the passage at 1:04:37 Highlight the passage at 1:04:37

1:04:42 now first verse is here. Report an error in the passage at 1:04:42 Highlight the passage at 1:04:42

1:04:48 Respectfully I pay homage to the Sugatas who are endowed with the Dharmakaya as well as to their children and to all who are worthy of homage. Here I shall describe how to engage in the vows of the Sugata's children. would say? The first person. The first person. I don't want you to say the child's name. Report an error in the passage at 1:04:48 Highlight the passage at 1:04:48

1:05:01 The meaning of which I have summarized in accordance with the scriptures. Yeah, they say children, children. I don't understand it. That is Bodhisattva? That's, oftentimes that Bodhisattvas are called the Buddhist children. Ah, Buddhist children. Son and daughter. Ah, son or daughter. Yeah, yeah, yeah, yeah. Yes, that is a beginning tradition. They respect all. Report an error in the passage at 1:05:01 Highlight the passage at 1:05:01

1:05:29 the bodhisattva. Shantideva respect and possessing Dhammakaya and all Buddha's bodhisattva, I respect. Then I telling how bodhisattvas, how to practicing and not my opinion. And according quotations, Buddha's teaching according quotations. Also, not big detail, summary, he said. Yeah, that meaning look like. Then second, I telling not, what, how to call? Report an error in the passage at 1:05:29 Highlight the passage at 1:05:29

1:06:35 teaching is not completely new. Report an error in the passage at 1:06:35 Highlight the passage at 1:06:35

1:06:41 There is nothing here that has not appeared in the past, and I have no skill in the art of rhetoric. Therefore, not to enact the welfare of others, I compose this in order to appoint it to my mind. mind yeah is a he need familiar he's about this his positive mind familiar therefore he writing but not hope Shantideva is not telling a special one or new one, but also I have no good grammar and no good poem. Report an error in the passage at 1:06:41 Highlight the passage at 1:06:41

1:07:25 He usually teasing Shantideva is have no knowledge. Report an error in the passage at 1:07:25 Highlight the passage at 1:07:25

1:07:34 Nalanda, 500 pendants, he is more look like lazy one. He is sleeping and eating and cheating, no much learning, look like can't see but he very scholar, very very scholar, practitioner, lot sleeping, lot sleeping. I don't know his health, also little bit fat one. one. Report an error in the passage at 1:07:34 Highlight the passage at 1:07:34

1:08:03 He is fat because Lord sleeping. Lord sleeping also become fat. Also Lord eat. He eat lot also. Fat and eat. Before teasing, you know, Benito say, he have no knowledge. He very lazy. He, they looking down, you know. Then one day he come that, he must teach. Report an error in the passage at 1:08:03 Highlight the passage at 1:08:03

1:08:34 Then they listen what he say. Then he is teaching amazing, that is very amazing teaching. Therefore he say, I have no much knowledge, I have no much, what say, composer, look like that. Report an error in the passage at 1:08:34 Highlight the passage at 1:08:34

1:08:56 That is, he give up arrogant. That is always, when did this day. Beginning composer, they must control arrogance. That is respect, control arrogance and telling motivation. What you have, you have hope. He said, I have no hope. I said, only my, my virtues or my good minds, Amelia. Report an error in the passage at 1:08:56 Highlight the passage at 1:08:56

1:09:34 yeah, like... Report an error in the passage at 1:09:34 Highlight the passage at 1:09:34

1:09:40 The third one. For due to acquaintance with virtue, the force of my faith will for the time being increase because of these. If, however, these are seen by others equal in fortune to myself, it will be meaningful. meaningful that is it said my Report an error in the passage at 1:09:40 Highlight the passage at 1:09:40

1:10:04 Virtue and devotion I wish increase and also similar my position people also there can see maybe little bit beneficial. He say hi people I have no need explanation. Report an error in the passage at 1:10:04 Highlight the passage at 1:10:04

1:11:00 you know. Yes, so Gishela is explaining that when a pandit, you know, when a great scholar is composing a text, they always start with three things. First, they pay respect. Second, they try to overcome any arrogance that they themselves have in writing this. And then third, they explain what their purpose is in writing, what their motivation, what their hope is. And so in the first verse here, Shantideva is paying homage, paying respect to the Buddhas and to the Bodhisattvas. Report an error in the passage at 1:11:00 Highlight the passage at 1:11:00

1:11:41 And he's explaining that what he's writing about is not something that he's making up himself, but he's going to be basing it, it's going to be a summary, not something in very great length, but a summary based on actual citations and quotations from the Buddha's teaching. And then in the second... Report an error in the passage at 1:11:41 Highlight the passage at 1:11:41

1:12:04 He is kind of minimizing his own potential arrogance by saying, you know, I'm not saying anything new. I'm not saying anything special. What I'm saying here has been said before. And on top of that, I don't have very good style. I don't have very good technique as a poet or as a rhetorician. Report an error in the passage at 1:12:04 Highlight the passage at 1:12:04

1:12:30 And that is also said in the context of Shantideva was considered by the other scholars in that university as very inferior. He was considered to be very lazy. All they ever saw him do was sleep, eat and go to the toilet. And he slept a lot. And they just didn't think that he had very good understanding. And it wasn't until he was kind of... Report an error in the passage at 1:12:30 Highlight the passage at 1:12:30

1:12:55 selected, drawn, you know, by Lot, as it were, to give the teaching that day, that they were just totally blown away by what he had to So I have no real hope of benefiting anybody else with this. I'm really only doing it for my own sake, to familiarize my own mind with this important topic. Having said that, he goes on to say in the third verse, Report an error in the passage at 1:12:55 Highlight the passage at 1:12:55

1:13:24 If there so happens to be somebody else who's at the same level as me and they read this, who knows it might have some benefit for them. But as for the high beings and as for the scholars, I have no hope of benefit. They don't need my help and I have no hope of being able to do that. For example, such a pendita composer, he said, I'm very scholar, I make very deep point. Report an error in the passage at 1:13:24 Highlight the passage at 1:13:24

1:13:51 Nobody understanding, therefore I make simple language, he said. Some scholar look like that, yeah, such a pendita. He is a Tibet pendita, only one, but this is such a pendita. Such a pendita is he, baby, two years old, speak different language. Mom is village woman. She don't know. She say, my baby very funny. What this good baby, bad baby, crazy baby. Report an error in the passage at 1:13:51 Highlight the passage at 1:13:51

1:14:31 Don't know. Very crazy. He talk lot me, but I don't understanding. Yeah, everybody don't understanding. He talk lot this baby. Then one day in such a monastery, one... India painted and translator came, teach, you know, India, from India to then translator Pari Lotzawa, he came. And uncle, old one, he said, wow, we must check our baby language, maybe, probably they may be understanding. Report an error in the passage at 1:14:31 Highlight the passage at 1:14:31

1:15:10 Then, yes, they go there. Baby not beginning talking, then talking. Yes, they say, perfect Sanskrit. His previous life is something, holy man, come from India, his Sanskrit very perfect, they say. But some babies' previous life talking, you know, two year, three year time, we must watch. Sometimes they have different vocabulary. Report an error in the passage at 1:15:10 Highlight the passage at 1:15:10

1:15:52 Yeah, yeah, Sanchal Pendita, then Lama say he became monk better. Then they advise he became monk very, very scholar, very scholar. He don't need to learn go India. He is automatically Sanskrit. And he wrote also Sanskrit, many composer. Yeah, yeah, Sanchal Pendita is a special one. Very scholar. He said like that. I am very scholar. If I tell very deep point, deep, nobody understanding, therefore I wanted simple language. Report an error in the passage at 1:15:52 Highlight the passage at 1:15:52

1:16:36 He said, yeah, yeah. He said also, if you have good motivation, very good intelligence or wisdom, All religions, no contradiction, beneficial way using, he said. That's amazing, his composer, you know, very good one. If you have Komsi Komsai, wisdom, then all contradiction. If you have good wisdom, good motivation, all religion can using beneficial way. Report an error in the passage at 1:16:36 Highlight the passage at 1:16:36

1:17:22 contradiction. He said, that I like very much. Yeah, I think don't need, not buddhisattvachaya. Maybe. Report an error in the passage at 1:17:22 Highlight the passage at 1:17:22

1:17:36 Now we jump better that, what say, number four. The leisures and endowments are very hard to find, since they accomplish the purposes of beings. If I do not accomplish benefit upon this, how will I acquire this in the future? Oh yes, that, oh yes, how to call? That, I think, little bit need explanation. Report an error in the passage at 1:17:36 Highlight the passage at 1:17:36

1:18:13 That's a human, human reborn and very, very flash. explanation Report an error in the passage at 1:18:13 Highlight the passage at 1:18:13

1:18:23 Precious human reborn. Why that telling? That telling, bodhicitta is conventional bodhicitta, ultimate bodhicitta. Bodhicitta have two bodhicitta. Precious human reborn. Report an error in the passage at 1:18:23 Highlight the passage at 1:18:23

1:18:51 This ten chapter telling, most conventional bodhicitta telling. Nine chapter telling ultimate bodhicitta. Ultimate bodhicitta means they realize emptiness and they realize it, their primordially pure mind, primordially pure emptiness. Report an error in the passage at 1:18:51 Highlight the passage at 1:18:51

1:19:20 Ultimate bodhicitta means like two, Chandra Kittis say bird or swine need two wings and like conventional bodhicitta like this, ultimate bodhicitta like this, then can fly in pure land or what say Buddha land or Buddha title, become Buddha. You know, only one can't fly, you know. Therefore, you need ultimate bodhicitta, you need conventional bodhicitta. Report an error in the passage at 1:19:20 Highlight the passage at 1:19:20

1:20:01 Ultimate bodhicitta means wisdom, relies on emptiness. Ultimate bodhicitta relies on mind emptiness. Also, mind has so many... Conceptual mind, also non-conceptual mind, also no beginning, no end mind, always natural pure mind. That can be used in emptiness. That is ultimate bodhicitta. Ultimate bodhicitta definition is quite deep. Yeah, that's enough, I think. Report an error in the passage at 1:20:01 Highlight the passage at 1:20:01

1:20:51 Conventional bodhicitta like to wish, to wish, wanted all sentient beings free from suffering. That is one wish. All sentient beings, not single or some exclude. All sentient beings I wanted became piriporam sabring. Piriporam sabring, very much, very strong wish, that wish, how to generate that wish, you know, wanted all sentient beings piriporam sabring. Report an error in the passage at 1:20:51 Highlight the passage at 1:20:51

1:21:50 don't wish. Report an error in the passage at 1:21:50 Highlight the passage at 1:21:50

1:21:53 Only my wish, but reality, my position, my skill, my energy can't do reality, that job, that responsibility, difficult. Therefore, my wish is meaningful wish or meaningless wish, just wish or really have hope. Report an error in the passage at 1:21:53 Highlight the passage at 1:21:53

1:22:25 They can see meaningful wish because all living beings have two wishes. They want happiness, they don't want suffering. Two wishes have they, all living beings have two wishes. That is a good sign. They say very good sign. Very good sign? Signed. Very good sign. Because if they don't want happiness, then very difficult. Report an error in the passage at 1:22:25 Highlight the passage at 1:22:25

1:23:07 They wanted happiness. They don't want suffering. All insects or ants, all they wanted happy. Human. But unfortunately, which happy is perfect, they don't know. Report an error in the passage at 1:23:07 Highlight the passage at 1:23:07

1:23:26 How to get Triparam Sabring, they don't know. But two wishes very strong. All living beings have that two wishes. This wish, where come from? Never go in school, but, you know, bird and ants, they have no school. Insects, no school. Gods, goddesses also. Report an error in the passage at 1:23:26 Highlight the passage at 1:23:26

1:23:58 All wanted happiness and all wanted something that was automatically innate or naturally coming, inherently or naturally coming. That where come from? Look, they have permedially. They call Tathagatagarbha, they say. They say nature arhat or nature Buddha or nature pure, nature good quality. They have all living being, even hell being they have. That is quality Buddha's. Report an error in the passage at 1:23:58 Highlight the passage at 1:23:58

1:25:01 Paramedically pure mind, hell being insect or elephant or human, same quality. No some bigger, some smaller, some taller, some shorter, no, same quality. Same wish coming, want it happy, don't want it sad. Same wish, same desire, you know, same want it. Report an error in the passage at 1:25:01 Highlight the passage at 1:25:01

1:25:34 You are wanted happy, my wanted happy, no different, same strong coming. Yeah, that makes have, hopefully, possible, become top quality happiness. They will get, everybody, every being, every sentient being. Otherwise, this wish not coming. Report an error in the passage at 1:25:34 Highlight the passage at 1:25:34

1:26:04 That which makes possible, hopefully, become Buddha or become top quality happiness, maximum top quality happiness. Every sentient being will get. Why not get? But they have so many ignorance, so many deluded, deceptive mind. How deceptive mind, deluded mind, delusion? That is all temporary. They have opposite perfect remedy. Report an error in the passage at 1:26:04 Highlight the passage at 1:26:04

1:26:43 Remedy. Remedy, yeah. They have perfect remedy or antidote. Therefore, possible. Possible. Every sentient being, don't worry, have something quality, you never disappear. No beginning, no end, never disappear, these good qualities. Therefore, Bodhisattvas have hope. I wanted all living beings helping, they will become free-form sovereign, that my wish is no wrong wish, hopefully wrong, hopefully wish. Report an error in the passage at 1:26:43 Highlight the passage at 1:26:43

1:27:32 That wish is hopefully meaningful wish. But how I can help them, for me, impossible. If I help two, three people, but then other people can't. If this earth, other earth can't help, I need high level, become Buddha. Report an error in the passage at 1:27:32 Highlight the passage at 1:27:32

1:28:04 They can go everywhere, therefore they wanted helping, wanted skill, wisdom, concentration, motivation, courage, all developed need. That possible, impossible, checking, possible, need, effort, possible, need, effort. Report an error in the passage at 1:28:04 Highlight the passage at 1:28:04

1:28:36 I need your diligence. Yeah, possible. Therefore, there are two wishes. You know, wanted helping all living beings, all sentient beings. Therefore, I need top quality skill, top quality emanation, magic or I don't know, that all they need top quality. His Holiness the Dalai Lama and His Holiness the Dalai Lama and His Holiness the Dalai Lama Self also can see. That emptiness part, you know, the ultimate bodhicitta, conventional bodhicitta. Report an error in the passage at 1:28:36 Highlight the passage at 1:28:36

1:29:51 Ultimate bodhicitta meditate right now, we try, when you get ultimate bodhicitta, seeing part. You become bodhisattva, seeing part, then you get ultimate bodhicitta. Otherwise, Before, no, just you meditate, meditate, getting better, better, better. But when you get that same part, conventional bodhicitta, accumulation part, first part, there you will get conventional bodhicitta pool. Report an error in the passage at 1:29:51 Highlight the passage at 1:29:51

1:30:36 Great compassion before bodhisattva, the great loving kindness, that is. You will get before bodhicitta. Great compassion is bodhicitta's seed. If you become bodhicitta, you first part, accumulation part. Conventional bodhicitta, now we meditate conventional bodhicitta, but we not yet conventional bodhicitta. Report an error in the passage at 1:30:36 Highlight the passage at 1:30:36

1:31:14 part then you get conventional buddhichitta I first better this So Geshe-la is explaining that There's two bodhicittas, there's two types of bodhicitta. There's conventional bodhicitta and there's ultimate bodhicitta. And ultimate bodhicitta is seeing the emptiness of our primordially pure mind. You know, Geshe Lama is explaining there's many different types of mind. Report an error in the passage at 1:31:14 Highlight the passage at 1:31:14

1:31:58 there's conceptual mind, there's non-conceptual Shantideva, His Holiness the Dalai Lama and Lama Zopa Rinpoche. So the first wish is a very, very strong, very sincere wish that all beings may be free from all suffering. Report an error in the passage at 1:31:58 Highlight the passage at 1:31:58

1:32:42 So that it's just at the level of an aspiration, just at the level of a wish. Then the second wish in conventional bodhicitta is coming from the perspective of looking at that first wish and thinking. Suffering. Report an error in the passage at 1:32:42 Highlight the passage at 1:32:42

1:32:57 Well, is that possible? It's a very nice wish. It's a very nice desire. But is there any realism to that? So first we analyze if it's possible for beings to be free from suffering to attain the best possible happiness in the first place. And Geshe Lama says that when we investigate that, we will find that the answer is yes, because beings have primordially pure mind, because they have Buddha nature. Report an error in the passage at 1:32:57 Highlight the passage at 1:32:57

1:33:27 Shantideva, His Holiness the Dalai Lama and Lama Zopa Rinpoche. And that doesn't require any training, any education, even animals feel this way, no matter what religion, everybody, every sentient being feels this way. So this is a very encouraging sign for a bodhisattva that there is hope that sentient beings will get to that because they want to strive for it in the first place. Report an error in the passage at 1:33:27 Highlight the passage at 1:33:27

1:34:10 And then the question comes, well what's stopping them from having it then? And that's because, unfortunately, because the mind is so covered over with ignorance and confusion, that even though sentient beings want happiness, they can't really quite discern, they can't tell what's the best type of happiness, what's the type of happiness that is the one I'm seeking for. Report an error in the passage at 1:34:10 Highlight the passage at 1:34:10

1:34:31 And they also can't tell how to avoid suffering. They desperately want to avoid suffering, but they're very confused about how to do that. So we need to remove those obscurations so that then those wishes can come to fruition. then the second part of this investigation looking at oneself and one's own powers and one's own limitations and saying okay i want to be able to help all beings but right now i'm very limited you know maybe i Shantideva, Shantideva, His Holiness the Dalai Lama Until I can achieve the maximum, maximum possible power, the maximum possible skill to bring about, to actually actualize that first wish of helping all beings. Report an error in the passage at 1:34:31 Highlight the passage at 1:34:31

1:35:27 So then the question becomes, now is that possible? And so then that's when we look at the teachings. We have to investigate if it is possible to achieve this. But then again, Once we investigate, we'll find that yes, this is something we can achieve. So on that basis, we know then that our wish to be of benefit to beings, it's a hopeful wish, it's not a hopeless wish. Report an error in the passage at 1:35:27 Highlight the passage at 1:35:27

1:35:55 There is hope that that can come about. And so the second wish then becomes to really attain the maximum skill to be able to help all beings. So conventional bodhicitta again is the wish... That all beings may be free from suffering, all beings everywhere from all types of suffering, combined with the wish that I myself may develop the highest possible skill, the highest possible lack of limitation, as it were, to be able to bring that about. Report an error in the passage at 1:35:55 Highlight the passage at 1:35:55

1:36:28 And then Geshe is saying that at the present time, you know, as beginners, we can practice both types of bodhicitta. We can practice conventional bodhicitta. We can practice Report an error in the passage at 1:36:28 Highlight the passage at 1:36:28

1:36:42 Ultimate bodhicitta, we can try to generate that. That's very important to do. But in actuality, we don't develop conventional bodhicitta until we enter the first path of the five paths, the path of accumulation. By definition, I believe, it is when we develop conventional bodhicitta, then we're in the first path, then we're bodhisattvas. Report an error in the passage at 1:36:42 Highlight the passage at 1:36:42

1:37:07 And likewise, Likewise, we don't, well, And before that, before we can develop conventional bodhicitta, we need to develop great compassion. So when we develop great compassion, we're not on the first path yet. The great compassion is the seed that leads to bodhicitta. And so it is only at that second instance when we develop conventional bodhicitta, then we are in the first path, the path of accumulation. Report an error in the passage at 1:37:07 Highlight the passage at 1:37:07

1:37:35 and then it is only when we enter the third path the path of direct seeing that's when we develop uh ultimate bodhicitta for the first time actually uh and before then again we're practicing we're we're uh increasing more and more getting better and better and better at at it until finally we get it Thank you. That is bodhicitta means like that. Bodhicitta, buddhi, buddhi means Buddha. Report an error in the passage at 1:37:35 Highlight the passage at 1:37:35

1:38:06 Chitta means mind, bodhicitta, Sanskrit language, you know, buddhi, Buddha means like that, yeah, bodhicitta. Oh yes, what say, that is like, what say, this... Human precious, precious human rebirth, why that telling? How to generate bodhicitta, that true type, ultimate bodhicitta, conventional bodhicitta? Report an error in the passage at 1:38:06 Highlight the passage at 1:38:06

1:38:52 Now we are human. Best opportunity, human... Precious human rebirth, that is easier because human have intelligence, human understanding, human have so many conditions, good. Therefore, reborn human, that... Oh, Precious Human Rebirth? Report an error in the passage at 1:38:52 Highlight the passage at 1:38:52

1:39:31 You don't lose that life. Don't waste. Don't waste. You must practice, try conventional bodhicitta, ultimate bodhicitta. You try. Report an error in the passage at 1:39:31 Highlight the passage at 1:39:31

1:39:53 Siksriyam, you know saṃsāra? Siksriyam, hell, hungry gods and animals. try. Report an error in the passage at 1:39:53 Highlight the passage at 1:39:53

1:40:02 Lama Tsongkhapa, Shantideva, His Holiness the Dalai Lama Where we reborn? We reborn God's goddess, we reborn hell, we reborn hungry ghost, we reborn animal, we reborn human. Which is more good practice time or opportunity? That is right now human is precious human reborn means like that. Much if you doing practice. Report an error in the passage at 1:40:02 Highlight the passage at 1:40:02

1:41:01 You're better than God. If God land you reborn in heaven, their previous lives too much uncontaminated virtues result. Rappen. Don't need job. Every day dancing, dancing, playing, playing, playing, playing, you know. Report an error in the passage at 1:41:01 Highlight the passage at 1:41:01

1:41:26 Quite long life. Some one eon, two eon, not die. Very happy. And also higher gods, goddess, they're not using five senses. Meditate, meditate, meditate. Very happy inside. But till saṃsāra, many eon. Have no opportunity, bodhicitta, compassion. Six paramitas, six perfection, bhaktis, no opportunity. In heaven have no sick people, no poor people, don't need hospital, don't need school, don't need factory, no job there, don't need heaven. Report an error in the passage at 1:41:26 Highlight the passage at 1:41:26

1:42:25 Therefore, we human, Report an error in the passage at 1:42:25 Highlight the passage at 1:42:25

1:42:32 Dharma practice more beneficial. You can do six perfection here. You can do generous practice. You can make hospital, medicine. You can teach school or you can six perfection practice object in here. Even bodhisattvas must go which country is more problem, they must go. There is more bhaktis. You know, they have many sick people, many need helping. Report an error in the passage at 1:42:32 Highlight the passage at 1:42:32

1:43:10 Therefore, good opportunity, human reborn. Precious human reborn. Precious human reborn means like best bodhicitta bhaktis time or realm. Report an error in the passage at 1:43:10 Highlight the passage at 1:43:10

1:43:31 Yeah, that is a quality telling 8, 18 or 10 or 8, something telling, but some we have no now. Some, most have now. Yeah, they're telling 18 quality. Yeah, that is too much detail telling. Yeah, anyway, why human realm more precious means, If you reborn animal, dog and cats and mouse, you very stupid. If you die, reborn human, then have opportunity. But that cat stamp, no. Report an error in the passage at 1:43:31 Highlight the passage at 1:43:31

1:44:17 Just cat's life is just cat's life, but can't do much opportunity. Yeah, how do you go? Lita intelligent, like human similar, hungry ghosts also have 300 different type of hungry ghosts. Some very intelligent, but unfortunately unhappy, always sobbing, sobbing, you know. Report an error in the passage at 1:44:17 Highlight the passage at 1:44:17

1:44:47 Hungry ghosts, little intelligent, they listen, teach and there's something doing. Hell, too much sobbing. Difficult opportunity. Bodhicitta is easy generate human time. This time we have good teacher, good tax, good condition, many poor people, many sick people, many you have opportunity. You can help them. Report an error in the passage at 1:44:47 Highlight the passage at 1:44:47

1:45:26 you must you can that you know therefore human reborn human is very very precious precious human reborn means like that telling you know Report an error in the passage at 1:45:26 Highlight the passage at 1:45:26

1:45:49 Buddha's teaching text telling that bodhicitta in helping also some help People get conventional bodhicitta. Animals also get conventional bodhicitta. Some Naga, you know, Naga is not, Naga also have some religion. Naga is include animal or animal realm. Naga have ritual, many practice Naga. Report an error in the passage at 1:45:49 Highlight the passage at 1:45:49

1:46:32 Some Naga get bodhicitta and also demigods also get some bodhicitta. Heaven also some get bodhicitta, very seldom, very rare, you know. Human is best place, best, what say, realm for two bodhicittas, six perfections, practice, more intelligent. Also we short life, not long life. If we have definite life, don't doing much. You know, then maybe end they doing, but beginning they don't want to. Report an error in the passage at 1:46:32 Highlight the passage at 1:46:32

1:47:15 But our life no definite, not sure, you know, what's that, no definite. No definite time span, yeah. Yeah, yeah. Therefore, that telling, telling uriyam telling is best our realm yeah yeah human realm that yes So the text here is talking about the perfect human rebirth and so Geshe-la is explaining why we're talking about the perfect human rebirth here. Report an error in the passage at 1:47:15 Highlight the passage at 1:47:15

1:47:52 And it's because given that the topic in this chapter is how to develop the two types of bodhicitta, conventional bodhicitta and ultimate bodhicitta. This is explaining how this human rebirth that we have now, which is called the perfect human rebirth, is the best opportunity we're ever going to have to practice this, to be able to attain bodhicitta. Report an error in the passage at 1:47:52 Highlight the passage at 1:47:52

1:48:17 So the perfect human rebirth, it's defined with 18 characteristics, but Geshe is saying it's a little too much to go into right now. Some of those characteristics we don't have right now, but most of them we do. But the important thing, what makes the human rebirth so precious, is just this fact that it's the one realm where the conditions are conducive to be able to practice bodhicitta really well. Report an error in the passage at 1:48:17 Highlight the passage at 1:48:17

1:48:42 So in Buddhism we talk about six realms where somebody can be reborn. You can be reborn, and three of them are considered lower realms, and three are considered higher realms. So the lowest realm is the hell realm, then the next one is the hungry ghost realm, then there's the animal realm. Those are the three lower realms, and the three higher realms are the human realm, and then above that the demigod realm, and then above that the god and goddesses realm, or the heavens. Report an error in the passage at 1:48:42 Highlight the passage at 1:48:42

1:49:09 If you're born as a god or goddess, if Lama Tsongkhapa There's never any need to work at all. There's never any struggle, there's never any strife and there's nobody around you suffering. So all you do is just have complete enjoyment and you have a very long life of eons and eons. And then even the highest levels of the gods They don't even use the five senses. They just stay in a state of perfect meditative bliss. So just experiencing internal happiness for eons and eons and eons. Report an error in the passage at 1:49:09 Highlight the passage at 1:49:09

1:49:42 It's still within saṃsāra, but it lasts for a very long time and it's perfectly blissful. So there's absolutely no occasion to develop great compassion, to develop bodhicitta, to be of help to others. Report an error in the passage at 1:49:42 Highlight the passage at 1:49:42

1:49:56 Then on the other hand, if we're born in one of the lower realms, if we're born as an animal, Report an error in the passage at 1:49:56 Highlight the passage at 1:49:56

1:50:03 Animals don't have the same level of intelligence that humans do. They don't have the same ability to learn these abstract concepts and these long-term things as humans have. Report an error in the passage at 1:50:03 Highlight the passage at 1:50:03

1:50:16 So a cat might have a good life, but from day to day it's just living its life as a cat and then it dies. In that time it didn't really have an opportunity to progress along the path to develop these qualities. Report an error in the passage at 1:50:16 Highlight the passage at 1:50:16

1:50:32 realm they have more intelligence kind of like humans they're very unhappy all the time very miserable all the time so they don't have the opportunity to pay attention to the dharma and then in the hell realms the suffering is just too intense it's just extremely intense and so it's it's not place conducive to to achieving bodhicitta now it is It possible is possible, it does happen. Report an error in the passage at 1:50:32 Highlight the passage at 1:50:32

1:51:01 will achieve bodhicitta for the first time in any one of these realms it's not impossible but it's very rare it's very rare the human realm is the place where you have a perfect balance of the one hand not being overwhelmed by suffering but on the other hand having enough opportunities to help those who are suffering so by working in hospitals by Report an error in the passage at 1:51:01 Highlight the passage at 1:51:01

1:51:26 You know, teaching in schools by, you know, there are those, there are others around us who need our help. So we have that balance. We also have the right level of intelligence and also our time, our lifespan is not definite like it is in some of the other realms because if we had a definite lifespan, then it would be very difficult to motivate ourselves to practice until we were coming very close to the end of it. Report an error in the passage at 1:51:26 Highlight the passage at 1:51:26

1:51:52 So a whole lot of, a whole portion of our lives would be wasted. in just procrastinating. But because our lifespan is completely uncertain, then we have the motivation to practice because we don't know how much time we have. So it's very important then that we use this opportunity to try, to just try our best in this life to achieve conventional bodhicitta and to achieve ultimate bodhicitta. Report an error in the passage at 1:51:52 Highlight the passage at 1:51:52

1:52:21 Precious means very expensive. Expensive, goat expensive or human more expensive? I think this case, if you do bhaktis, human more expensive. Usually goat life is more expensive, you know. So many birches need to be reborn over there. But if you do six perfections, bhaktis, beneficial compassion and these bhaktis, then you must go Africa. Report an error in the passage at 1:52:21 Highlight the passage at 1:52:21

1:52:55 They have a lot of jobs. Yeah, that is, we, precious means like that, expensive, we got, that you not loss. You don't waste. Waste, yeah. That meaning. Also, yeah, this case, that, this sentence, You can put at home some toilet and wherever you put, okay. Something remember, you know. Also you know this meaning. Usually we are not so expensive, but maybe animals more expensive. Report an error in the passage at 1:52:55 Highlight the passage at 1:52:55

1:53:45 I don't know. Precious, human precious means you have. remember, you know. Report an error in the passage at 1:53:45 Highlight the passage at 1:53:45

1:53:54 The best opportunity, six realms, best you have opportunity, you must using opportunity, that means like that. That put in house this, some, yeah, some monks they put this, this sentence. Similarly one Chandra Kittitaks have also very sharp one. Report an error in the passage at 1:53:54 Highlight the passage at 1:53:54

1:54:25 Yeah, that also putting in the world. Sometimes doesn't help, but sometimes help. You know, sentence, funny, young time help, but old time not help. Sometimes young time not help, old time help. We need very holy sentence, many holy sentence, you know, Mahatma Gandhi or something, you know. Buddha or something very, very popular, the sentence, you must give something, something. Report an error in the passage at 1:54:25 Highlight the passage at 1:54:25

1:55:04 Yeah. Anyway, this, like this, then what they say, we have not much time. Report an error in the passage at 1:55:04 Highlight the passage at 1:55:04

1:55:21 Oh. Report an error in the passage at 1:55:21 Highlight the passage at 1:55:21

1:55:28 For example, just as a flash of lightning brightly illuminates for an instant within the clouds on a dark night, likewise in this world, through the might of the Buddha, merit and intelligence occasionally occur for once. once. That means Report an error in the passage at 1:55:28 Highlight the passage at 1:55:28

1:55:53 generates buddhichitta. We need something virtual. Something need merit. Merit also like we have always negative, negative. Report an error in the passage at 1:55:53 Highlight the passage at 1:55:53

1:56:10 Good opportunity look like, like thunder, you know. Like thunder, like lightning. Light, very short time, good opportunity. Very Report an error in the passage at 1:56:10 Highlight the passage at 1:56:10

1:56:28 lucky, very opportunity this time. We thinking long but no long, very short, like tender similar, you know, that also mind quality telling. First one, realm quality, you know, human precious means bodhicitta, who practice, we need human realm, you human realm. Also, you mind quality, that telling. You know, good heart, very short term, always negative, rubbish thinking, rubbish thinking, but good thinking, like thunder, just you know, you know, rain coming, you know. Report an error in the passage at 1:56:28 Highlight the passage at 1:56:28

1:57:23 Lightning, lightning. Yeah, that, that, you must catch that, that you... Report an error in the passage at 1:57:23 Highlight the passage at 1:57:23

1:57:36 That time, then you became, you good heart, you don't give up. You have good heart, then you using that. That means mind politic telling, this sentence, five one. So, whereas the last verse was explaining how... amazing an opportunity, how precious an opportunity we have from the point of view of the realm that we're born in, the physical aspect of being human and having a human opportunity. Report an error in the passage at 1:57:36 Highlight the passage at 1:57:36

1:58:13 This verse is talking about how precious and brief an opportunity we have from the point of view of the qualities of our mind. Because in saṃsāra we spend so much of our time On negativity, you know, on mistaken thinking, on kind of rubbish thinking, that when, you know, when a thought of loving kindness or a thought of bodhicitta comes up, it's just a flash, it's a quick flash, like as if a flash of lightning in a dark night, you know, so if right now we have just that even though it feels to us like it takes it lasts a long time we feel like life this life is long or that the qualities we have right now have been there for long or might be there for long really in the big scheme of things it's such a brief moment it's such a brief opportunity Yes, yes. Report an error in the passage at 1:58:13 Highlight the passage at 1:58:13

1:59:11 it's very important not that we not let it go to waste, but that we kind of hold of it and we put it to use. So that's what makes it so precious. Report an error in the passage at 1:59:11 Highlight the passage at 1:59:11

1:59:25 Yes, yeah. Our good heart rejects really compassion and loving kindness like thunder, very short term, but you know, that is, you must catch it or you're using that. Yeah, now I think six, what to say, we must go, otherwise never finish. Hence, virtue is perpetually feeble. The great power of negativity is horrible. Except for a mind of complete enlightenment, by what other virtue will it be overcome? Report an error in the passage at 1:59:25 Highlight the passage at 1:59:25

2:00:04 overcome? yes. That is, we have so many obscurations, know, covering. Obscuration, obscuration, omniscience. Obscurations to omniscience. Yeah, obscuration of... liberation. To liberation and yeah, we have, we understanding we have ignorance. We have attachment, anger, jealousy jealousy. proud so many things we we know but that is really detailed counting Obscuration to omniscience. Report an error in the passage at 2:00:04 Highlight the passage at 2:00:04

2:00:55 4,000 they're counting, but still more. But Babashika philosophy, 80,000 counting. Also, Mayana, they're counting 84,000 more they're telling. You have that much ignorance. Ignorance, one time we're counting 800 ignorance, different. That all obsecuration covering our good mind, you know, that is all concept, conceptual mind, conceptualization, conceptual mind, all like opinion, not all deceptive mind, that all conceptual, all deceptive mind, till positive conceptual. Report an error in the passage at 2:00:55 Highlight the passage at 2:00:55

2:01:53 many positive conceptual, till deceptive, not perfect, not completely pure. It became Buddha conceptual mind. Buddha's mind without conceptual, without opinion. We have opinion, opinion. We don't believe our opinion. opinion. Report an error in the passage at 2:01:53 Highlight the passage at 2:01:53

2:02:28 Yeah, also negative deeds, that negative karma, also positive karma, uncontaminated positive karma, negative karma, also covering our good opportunity, good mind, develop life. Obscuration, obstacle, destruction or something, destruction? What say obstacle? It's an obscuration or an obstacle. Yeah, that is negative, that much negative, you know. Report an error in the passage at 2:02:28 Highlight the passage at 2:02:28

2:03:19 Positive, very weak at the moment. Positive mind is very weak. And negative mind very strong, very strong. Positive mind we have good mind but very weak, very weak, almost die. Very weak we have positive mind but never die. But positive mind you watch very little. Negative mind you watch very healthy. Report an error in the passage at 2:03:19 Highlight the passage at 2:03:19

2:03:55 They have a lot, you know, very scholar. Attachment, very scholar. Anger, very scholar. Jealousy, very scholar. Positive mind, compassion, loving kindness. They are quite stupid, but not much learning. Yeah, they have our insight, you know. Insight to have world, similar. Inside mundo. Inside world, world, yeah. Report an error in the passage at 2:03:55 Highlight the passage at 2:03:55

2:04:32 Yeah, anyway. Yeah, negative mind very strong, positive mind very weak. How to negative mind destroy or eliminate negative mind? That is Report an error in the passage at 2:04:32 Highlight the passage at 2:04:32

2:04:58 Bodhicitta is more stronger. If you generate bodhicitta, then one minute burn negative mind. That much strong one, bodhicitta's quality telling, beneficial, you know, bodhicitta and compassion. compassion, great compassion, then that much stone, you know, much stone, look like. Not yet fire, but little wait, then they say fire similar. And then it becomes a fire. Yeah, yeah. Report an error in the passage at 2:04:58 Highlight the passage at 2:04:58

2:05:47 Yeah, these six verses look like that. So, the six verses explaining how You know, at the present time, our mind is covered with so many, so many layers of obscurations, of negativities. Report an error in the passage at 2:05:47 Highlight the passage at 2:05:47

2:06:07 In fact, you know, if you were to count how many negativities they are, the Vaibhashika school, which is the lower school of philosophy and Buddhism, counts 80,000. The Mahāyāna counts an extra 4,000, so it's 84,000. types of ignorance of negativity in the mind but in reality it's even more than that and Report an error in the passage at 2:06:07 Highlight the passage at 2:06:07

2:06:29 of those minds are conceptual they're all deceptive on some level they're deceptive you know some conceptual minds are beneficial some aren't but whether they're beneficial or not all conceptual minds are deceptive when you become a Buddha there's no conceptualization anymore anymore. there's There's only only direct perception. Report an error in the passage at 2:06:29 Highlight the passage at 2:06:29

2:06:51 Not only are there all these levels of ignorance, of affliction, of delusion in the mind, but then there's also all the karma that's left behind by all our deeds. There's negative karma, there's positive karma, and all of that is also hiding the pure nature of the mind, kind of covering that precious opportunity. Report an error in the passage at 2:06:51 Highlight the passage at 2:06:51

2:07:18 We have to have a good heart to have bodhicitta. And right now, our positive mind that's buried underneath all of this is very feeble, it's very weak, it's as if it were sick, it's as if it were dying, it never actually dies, but it's as if it were dying, it's as if it were very stupid, you know, very slow, whereas all the negativities are very strong, they're very powerful, they're very sharp, you know, they're very much on it like scholars, you know. Report an error in the passage at 2:07:18 Highlight the passage at 2:07:18

2:07:48 So from that perspective, it feels like, well, then what hope do we have? What hope is there to overcome? What could possibly help this tiny little thing to overcome all these extremely powerful opposing forces? And what's explained in the text is that the strongest possible weapon to overcome these negative forces and shrouding the mind is bodhicitta. Report an error in the passage at 2:07:48 Highlight the passage at 2:07:48

2:08:14 Bodhicitta is just so extremely powerful that if you have it for just one minute, it can completely obliterate all that negativity, can decimate all of that. At first it's not a fire, but once it's ignited, then it becomes a fire that consumes all that negativity and lets the purity of the mind shine through. Report an error in the passage at 2:08:14 Highlight the passage at 2:08:14

2:08:35 is a buddhichitta. Report an error in the passage at 2:08:35 Highlight the passage at 2:08:35

2:08:45 much power, big power. Then number seven, what say? All the lords of subduers, who have contemplated for many eons, have seen it to be beneficial. For by it, the immeasurable masses of beings will easily attain the supreme happiness. Report an error in the passage at 2:08:45 Highlight the passage at 2:08:45

2:09:09 yes, that is a... Report an error in the passage at 2:09:09 Highlight the passage at 2:09:09

2:09:17 Like meaning, all good hearted holy beings or Buddhas, Bodhisattvas checking which is more beneficial practice, which is more beneficial religion or practice. That is more beneficial is bodhicitta, conventional bodhicitta and great compassion. That makes many, many beneficial. Many sentient beings get beneficial. Report an error in the passage at 2:09:17 Highlight the passage at 2:09:17

2:10:01 That is how many eons checking, that is best religion or best practice is attrusting mind, attrusting mind or that bodhicitta. Report an error in the passage at 2:10:01 Highlight the passage at 2:10:01

2:10:21 is to what say that is mind of enlightenment yeah that is all holy beings agree holy beings believe that is most beneficial So what this verse is telling us is that all the beings with a good heart, all the enlightened beings, the Buddhas, no matter how many eons they search and they check, they always come to the same finding which is that the most powerful practice the most beneficial practice of all is bodhicitta is the altruistic mind it's it's Oh yes, Ed's chapter? Report an error in the passage at 2:10:21 Highlight the passage at 2:10:21

2:11:03 Those who wish to destroy the multitudes of sufferings of existence, those who wish to dispel the unhappiness of sentient beings, and those who wish to enjoy multitudes of happiness should never forsake the mind of enlightenment. Report an error in the passage at 2:11:03 Highlight the passage at 2:11:03

2:11:18 Yes, that is like, what say, if you have big beneficial mind, you have really good big organization or big intention, you never ever give up compassion and bodhicitta. So the meaning of this verse is that if you really have a very big intention, a very big vision of what you want to accomplish, then you never give up that compassion, that bodhicitta mind. Report an error in the passage at 2:11:18 Highlight the passage at 2:11:18

2:12:13 Yes, and number nine. When the mind of enlightenment is generated, in that moment, those wretched ones fettered in the jail of cyclic existence will be called child of the Sugatas and will become objects of reverence by the humans and gods of the world. Report an error in the passage at 2:12:13 Highlight the passage at 2:12:13

2:12:36 that is like if somebody can Report an error in the passage at 2:12:36 Highlight the passage at 2:12:36

2:12:43 completely great compassion, loving-kindness and completely buddhichitta. But even he is handicapped or he is ugly or he is a funny one, but he or she, you know, Buddha also posted him. Report an error in the passage at 2:12:43 Highlight the passage at 2:12:43

2:13:12 He has big organization, beneficial. If he need, what say, Wheelchair. Horse. Like a carriage? Yeah, horse car. Oh, okay. And you know India have human car, you know. Like a rickshaw. Rickshaw. Rickshaw. A person pulls. Yeah, person here have belt. Wheelchair. Report an error in the passage at 2:13:12 Highlight the passage at 2:13:12

2:13:52 And running, you know, rickshaw, two or three people bring, you know, just old men sometimes running in this. I can't go that, it feels not comfortable. Some, they need money, they're doing job, but old men, beer, now not much. You go Calcutta, you can see Calcutta. But that is come from India. But if you have bodhicitta, you have great organization, good heart. Report an error in the passage at 2:13:52 Highlight the passage at 2:13:52

2:14:39 Even Buddha coming, you are rickshaw, Buddha can running. Buddha pulls the rickshaw. That much you become precious. Precious. Wow. Yeah. Report an error in the passage at 2:14:39 Highlight the passage at 2:14:39

2:14:56 So what this verse is saying is that when you develop great compassion, when you develop great loving kindness, you become so precious that no matter if you're handicapped, no matter how ugly you may be, no matter if you're a little funny in some ways, the Buddhas themselves prostrate to you. and it's it's it's you're so precious that if you're They say it's as if you were sitting in a rickshaw and you needed a lift, the Buddha himself would come and would pull you because you have that quality of great compassion. Report an error in the passage at 2:14:56 Highlight the passage at 2:14:56

2:15:30 That much Buddha's emanation is limitless emanation. We don't know the Buddhist texts can read Buddhist emanation, bridge, Buddhist emanation, umbrella, Buddhist emanation, medicine, Buddhist emanation, stupid people, crazy people, so many. There's something have meaning, that much respect. For example, good heart people. Report an error in the passage at 2:15:30 Highlight the passage at 2:15:30

2:16:03 One today, we set a chair, one monk. He is not much study, he can't speak Hindi, he can't speak English. He seek go Dharamsala, he live in India, poor town, poor town because Chiba. But poor town he see many children go morning till evening beggar and find garbage food and they ill. He tried to share his food, but then he found some Chinese people and Japanese people or some Western people, he made donation. Report an error in the passage at 2:16:03 Highlight the passage at 2:16:03

2:16:58 And he made 10 children put in his school. And now he, 200 children he. School. And five people became engineers. Now all 12 classes or something finished. Report an error in the passage at 2:16:58 Highlight the passage at 2:16:58

2:17:25 He started, I think, 12, 13 years ago. Now he makes hospitals. He makes schools. Report an error in the passage at 2:17:25 Highlight the passage at 2:17:25

2:17:44 India girl, she say that Guruji is this similar we never find. Without that Guruji and my life morning till evening beggar, she say. Now I am doctor, medicine doctor. Also one boy he say, his life... looks like pox Report an error in the passage at 2:17:44 Highlight the passage at 2:17:44

2:18:17 Sometimes stealing, sometimes beggar. But now I'm engineer. Without Guruji, impossible. He said, Guruji, that monk is this similar, we never find. But he made now 200. Now he speak English also little bit. He speak Hindi. He can find many donation, still humble. Yeah, that similar. Now he is very popular. Report an error in the passage at 2:18:17 Highlight the passage at 2:18:17

2:19:14 Dalai Lama also hugging him, but usually he is normal, not monk. Similar, do beneficial job, that is this text telling, Bodhisattva text. Also Mother Tessa, beginning she say one man, two man, nobody interesting her. She teach in outside. She know Bengali letter. She doing two years. But they say this woman very bad. Report an error in the passage at 2:19:14 Highlight the passage at 2:19:14

2:19:53 They wanted missionary, our country, Christian religion. We don't respect them. They criticize. But mother say, no, I'm no missionary. I wanted helping, but I don't wanted religion reason. She said that, yeah, then slowly, slowly, beginning nobody interesting, you know, doing beneficial job, nobody interesting, immediately no popular. Report an error in the passage at 2:19:53 Highlight the passage at 2:19:53

2:20:27 Later, later, you know, Mother Tessa is, how much popular, the whole world they understanding. Otherwise, normal woman, you know. This similar, this. Like this sentence connection. To give an illustration of the idea behind this verse, Geshe-la is talking about this monk. In recent times, the monk was from Sera Geshe-la? The monk was from Sera Jei, the college where Geshe-la was. Report an error in the passage at 2:20:27 Highlight the passage at 2:20:27

2:21:07 was. And, uh, He wasn't a very good student. He didn't speak Hindi. He didn't really understand. All else being equal, he would have had a very ordinary life and been a very mediocre monk, as it were. But at one point, he had to move to a slum in India. And from where he was living, he could see all these children in the neighborhood. Report an error in the passage at 2:21:07 Highlight the passage at 2:21:07

2:21:36 Going out and begging day after day after day and finding things in the trash to eat and becoming sick from that and sometimes dying. And so he started trying to see if he could share his food. And in time he found sponsors. He found sponsors from China, Japan and from the West. And he started being able to send the children to school. And now he's been doing this for over 12 years. And he's sent more than 200. Report an error in the passage at 2:21:36 Highlight the passage at 2:21:36

2:22:05 children to school and this one Shantideva said that he had been praying from morning till night every day and now he is a doctor. And this other man, I said the same thing, you know, where would you find anybody like him? You know, before I met him in my life, I was living like a fox, you know, half the time I'm begging, half the time I'm stealing. Report an error in the passage at 2:22:05 Highlight the passage at 2:22:05

2:22:38 And now I've graduated from school and I'm an engineer. And, you know, he's become so precious because of his compassion that, you know, His Holiness the Dalai Lama goes to him, hugs him, you know, everybody just respects him, everybody just... And then of course there's the example of Mother Teresa who... Report an error in the passage at 2:22:38 Highlight the passage at 2:22:38

2:23:17 At first, you know, she was just an ordinary person, you know, nothing special about her. And when she first came to try to help people in India, people didn't want to have anything to do with her for the first few months because they criticized her and said, oh, you're only here to convert us, you know, as a missionary. Report an error in the passage at 2:23:17 Highlight the passage at 2:23:17

2:23:37 And she had to explain, no, you know, no, I really I want to help. It's not about talking about religion. I just want to help. And so even at first she was. consistently rejected her compassion was so strong that she she got through it and now everybody in the world knows about her but only because of the power of her compassion Yes, Report an error in the passage at 2:23:37 Highlight the passage at 2:23:37

2:24:02 thank you. Now I think we... Lunch? Lunch and yeah, yeah. I think, yeah, that's it. this is similar to what this verse is talking about. Yes. Report an error in the passage at 2:24:02 Highlight the passage at 2:24:02