BP: Engaging in the Bodhisattva Deeds (16 February 2015)

0:16 How is everybody? Can you hear me okay? Report an error in the passage at 0:16 Highlight the passage at 0:16

0:27 Anyone have anything you'd like to share? Report an error in the passage at 0:27 Highlight the passage at 0:27

0:51 Anything Report an error in the passage at 0:51 Highlight the passage at 0:51

1:05 else besides naked heads? Report an error in the passage at 1:05 Highlight the passage at 1:05

1:13 I know just before class, Sue mentioned, and I was thinking about this maybe today or yesterday, about these two young men in Indonesia, and I was interested to hear. Maybe, I imagine you all are familiar with the case where these two are going to be executed. What that brings up for you? How does that affect people? Anybody have any thoughts on it? Report an error in the passage at 1:13 Highlight the passage at 1:13

1:50 Pardon? Yeah. Report an error in the passage at 1:50 Highlight the passage at 1:50

1:55 Can you say a little bit more about how that... Any Report an error in the passage at 1:55 Highlight the passage at 1:55

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3:02 other thoughts? Please, Gary. Report an error in the passage at 3:02 Highlight the passage at 3:02

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3:37 Liz? Report an error in the passage at 3:37 Highlight the passage at 3:37

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4:10 Quite tragic, isn't it? Report an error in the passage at 4:10 Highlight the passage at 4:10

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8:15 Yeah, please. Report an error in the passage at 8:15 Highlight the passage at 8:15

8:29 I couldn't... I couldn't presume to get into the Dalai Lama's mind. I think, I mean, he's talked about his compassion for the Chinese. Report an error in the passage at 8:29 Highlight the passage at 8:29

8:45 I mean, he makes a distinction between the Chinese government and the Chinese people. First of all, he makes that distinction. And then for those who are committing the atrocities which have been committed and are still going on, he has compassion. Report an error in the passage at 8:45 Highlight the passage at 8:45

9:07 I think he gets, I mean, I would be projecting if I said anything more, but, yeah, I think he gets sad. Yeah, Report an error in the passage at 9:07 Highlight the passage at 9:07

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9:51 that's a good point. Report an error in the passage at 9:51 Highlight the passage at 9:51

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10:34 I mean, it does affect him emotionally. I mean, there have been a number of occasions. I think sometimes people think that, you know, someone who has equanimity or, you know, a certain perspective on... Report an error in the passage at 10:34 Highlight the passage at 10:34

10:56 I'm supposing that the Dalai Lama doesn't become emotional, but I don't think becoming a Buddha makes you into a robot. I've seen a number of occasions when he's shed tears in public, but it's always for the sake of, I don't think it's for himself and for others. So I think it upsets him when he sees the plight of the Tibetan people. Report an error in the passage at 10:56 Highlight the passage at 10:56

11:26 And the plight of the culture. And so he does what he can. Report an error in the passage at 11:26 Highlight the passage at 11:26

11:42 Yeah? Okay. Okay. Okay. Good. Report an error in the passage at 11:42 Highlight the passage at 11:42

11:53 Yes, we're Report an error in the passage at 11:53 Highlight the passage at 11:53

12:01 in a pretty good position, I think, in the sense of we're going to be meditating on something that we talked about last week in terms of what is generally referred to as a precious human life, but just the fact that we have... All these various freedoms and advantages which more than not we probably take for granted. And therefore life goes by without having really used these opportunities which are a blessing Report an error in the passage at 12:01 Highlight the passage at 12:01

12:44 in a real way. Here are these two fairly young men. They seem to want to do some good in their life, and they don't have that opportunity anymore, or they won't for very long. I find that very sad, but Report an error in the passage at 12:44 Highlight the passage at 12:44

13:08 we do, because we don't know how much longer we have either. So there's a limited similarity, but they just happen to know it's going to be soon, and we don't. Report an error in the passage at 13:08 Highlight the passage at 13:08

13:28 You know, there's one particular... Report an error in the passage at 13:28 Highlight the passage at 13:28

13:38 I've read this a number of times, but I think I haven't read it this year, so I find it quite meaningful to begin the year off. You know, it's something that I've mentioned a number of times, this autobiography in five parts. And it encapsulates the progression or the evolution of someone's... Perspective, the personal development in a very condensed form. I think it's very poignant. Report an error in the passage at 13:38 Highlight the passage at 13:38

14:18 So it's in five parts. The first part. I walk down the street. There is a deep hole in the sidewalk. I fall in. I am lost. It isn't my fault. It takes forever to find a way out. Part two. I walk down the same street. There is a deep hole in the sidewalk. I pretend I do not see it. I fall in again. I can't believe I'm in the same place, but it isn't my fault. Report an error in the passage at 14:18 Highlight the passage at 14:18

14:50 It still takes a long time Part 3. Part 4. I walk down the same street. There is a deep hole in the sidewalk. I walk around it. Part five. I walk down another street. Report an error in the passage at 14:50 Highlight the passage at 14:50

15:23 So, you know, I think it was Albert Einstein, you know, who might have said that insanity is repeating the same action, behavior and expecting a different result. Report an error in the passage at 15:23 Highlight the passage at 15:23

15:39 And this is very much what we call saṃsāra, which is... Keep walking down the same streets and falling into the same holes again and again. We can be pretty slow learners. It takes a lot for many of us. Unless we apply our intelligence. And then it doesn't take so much. We've all had the experiences, but we continually miss the lessons. Or having learned the lessons, we discount the lessons once learned and we forget them and we go back. Report an error in the passage at 15:39 Highlight the passage at 15:39

16:13 Very much the same modes of conduct, the same ways of thinking, which really haven't gotten us anywhere in the past. And that constitutes, you know, like saṃsāra, these repeated cycles of dissatisfactory existence more than not. So, you know, this is why we go for refuge. I don't know. Maybe the word refuge doesn't work so well. Report an error in the passage at 16:13 Highlight the passage at 16:13

16:40 I'm beginning to wonder. You know, just looking at the possibilities of walking down another street, alternatively. There are other options, and we have the freedom and the advantages to avail ourselves of those options. Report an error in the passage at 16:40 Highlight the passage at 16:40

16:56 You know, these two young men in prison don't have, to a large extent, the same options and advantages, the same advantages, you know, the freedoms that we have. But, you know, freedom is not just, you can't hear me very wrong. Report an error in the passage at 16:56 Highlight the passage at 16:56

17:29 Okay, yeah. Report an error in the passage at 17:29 Highlight the passage at 17:29

17:33 A slave can think they're free, as long as they don't try to move out of the prescribed boundaries, which have been either formally or informally prescribed, set for them. It's only when you begin to think, well, this... This isn't the kind of life I want to be living. I want to do something else. I want to exercise some options. Then you realize, then you come up against the boundaries, the prison walls. Report an error in the passage at 17:33 Highlight the passage at 17:33

18:07 Our prison is more than not simply a matter of habit. Our habits enslave us, keep us on the same tracks. And we can work with that. The situation is quite workable. Report an error in the passage at 18:07 Highlight the passage at 18:07

18:24 Begin to pay attention, focus attention, begin to recognize the holes in our life and begin to reflect on them. There's another part to this, which I think is in keeping with the overall direction that we're looking at in terms of our text, engaging in the Bodhisattva deeds. It's really trying to help us to develop a greater vision, a big mind, not just other possibilities, But trying to show us real alternatives and how we could be in this world with others. And so, you know, and I've mentioned this before, this isn't included in it. Report an error in the passage at 18:24 Highlight the passage at 18:24

19:10 I mean, it's my own fantasy around this fellow who's walking this biography in five parts. It's kind of something which I've added on. So take it or leave it as you wish. But okay, here's this fellow down in the hole. And he's fallen in this hole so many times. And he's crying out for help. And there are all these people walking by, hardly paying attention. Report an error in the passage at 19:10 Highlight the passage at 19:10

19:54 But after some time, a doctor. Medical doctor walks by and hears him crying out for help. And he walks over to the edge of the hole and he peers down and the man yells, help, help, help me out. And the doctor takes out his prescription pad and writes out a prescription for antidepressants, folds it up and throws it down in the hole and walks off. Report an error in the passage at 19:54 Highlight the passage at 19:54

20:25 And then the man is still down in the hole. Maybe he's not as anxious about the hole, but nonetheless he's still in his hole. And after some time, and I hope I'm not being politically incorrect, but anyway, Report an error in the passage at 20:25 Highlight the passage at 20:25

20:44 a clergy person, a clergyman comes along and here's the man yelling out for help. And he walks up to the edge of the hole and he peers down and the man says, help, help, help me out. And the clergyman or clergy person. That's more politically correct. Takes out a printed plastic prayer and tosses it down in the hole. So the guy's got something to do. Report an error in the passage at 20:44 Highlight the passage at 20:44

21:11 He can recite this prayer, but he's still in the hole. And then after some time, another individual comes along. And here's the man crying out for help. And again, he goes to the edge of the hole and he peers down. And again, the man cries out for help. Help, help, help me out. And this time, this individual... Report an error in the passage at 21:11 Highlight the passage at 21:11

21:31 And spontaneously, instantaneously jumps down in the hole with the man. And the man's quite startled initially. And he said, I really appreciate your intention in jumping down in this hole with me. But now we're both in the same place. And the man says, the individual who jumped down in the hole says to the other, but I've been here before and I know a way out. Report an error in the passage at 21:31 Highlight the passage at 21:31

21:58 So, you know, this can be... This is kind of a deeper progression, evolution in our self-development in this biography of simply not just walking down another street. Report an error in the passage at 21:58 Highlight the passage at 21:58

22:18 Okay, I'm okay. But we can begin to have a sense that the more I am, the more I have to give. It can be, I can help, what I'm doing here. Coming on Monday night and the meditations that I'm doing and the readings and the study, my reflections, my thoughtfulness, can not only be a way of helping myself, but can be, if only at present indirectly, a way of benefiting others. Report an error in the passage at 22:18 Highlight the passage at 22:18

22:51 Maybe it won't be of direct benefit. I think it will, but maybe in ways that you... aren't aware of it present or that you don't foresee But nonetheless, I think it will. But nonetheless, we can always have the sense that by getting my own act together, Report an error in the passage at 22:51 Highlight the passage at 22:51

23:09 a little more caring, a little more understanding, a little more with some kind of inner strength, I can be of a little more benefit to those people, perhaps those people immediate about you, your family, your work associates. Your friends. Maybe not the world. Maybe that's a cosmic vision. But we can at least begin to think of those about us. Report an error in the passage at 23:09 Highlight the passage at 23:09

23:38 You know, there's a notion of a systems theory, which is a basis for family therapy. That an individual, we just aren't isolated individuals who don't impact upon others around us. Report an error in the passage at 23:38 Highlight the passage at 23:38

23:57 However we are, the state of our mind, the way that we behave is going to have either direct or indirect effect on those around us. It has a ripple effect. We're embedded in a system. We're being affected by others and we're affecting others. And many of the ways that we affect others, we're not even aware of. Report an error in the passage at 23:57 Highlight the passage at 23:57

24:20 That's why just being here has an effect on others, on your fellow Saṅgha members. Those people about you. What to say of the way that you talk and the way that you behave. But also your thinking as well. Report an error in the passage at 24:20 Highlight the passage at 24:20

24:39 So, you know, we can begin to orient in some small way. And it becomes, you know, we're talking about a lifestyle. And not a particular thought pattern. But the way that we begin to be in this world. That we begin to become aware of. How our effect on others and wanting that effect to be in some way positive, useful, beneficial, skillful if possible. And so it becomes incumbent upon us to more and more develop ourselves so that we can have a beneficial effect, if not on the world, our family. Report an error in the passage at 24:39 Highlight the passage at 24:39

25:24 We care about them, don't we? Report an error in the passage at 25:24 Highlight the passage at 25:24

25:29 We want the best for them. Report an error in the passage at 25:29 Highlight the passage at 25:29

25:34 And that begins maybe with... Beginning becoming the best person you can become yourself. Maybe that's the best offering, the greatest use you can be for others. Report an error in the passage at 25:34 Highlight the passage at 25:34

25:51 We can't have it all figured out. The future only exists in probabilities. We don't know what's going to happen. But we can have a sense of the more I am, the better things will be, both for myself and others. Report an error in the passage at 25:51 Highlight the passage at 25:51

26:09 The more caring, the more understanding, the greater my inner strength. And trying to translate these in some small ways into being there for others in a skillful fashion. And making that a kind of a style of life. Report an error in the passage at 26:09 Highlight the passage at 26:09

26:31 So this inner focus becomes a Buddha. But the Buddha, not so much outside of ourselves, but ourselves as Buddha. Something of which we are the final transformation. Report an error in the passage at 26:31 Highlight the passage at 26:31

26:48 you know, we... Report an error in the passage at 26:48 Highlight the passage at 26:48

26:54 There's a momentum of the past. Our minds are conditioned. And there's a tendency for these habits to keep repeating. So some intervention is necessary to begin to redirect the mind toward more beneficial alternatives. That requires some effort. We have to do something. And that doing of something is the Dharma. Report an error in the passage at 26:54 Highlight the passage at 26:54

27:21 We have some, you know, we have some, we don't have to reinvent the wheel. We have some guidelines. We have some ways of beginning to change how we might see things, our perspective, and changing that, changing our minds for the better. And then this occurs within the context of us all here. You know, a lot of, I was talking to someone. Report an error in the passage at 27:21 Highlight the passage at 27:21

27:54 A lot of what we do, a lot of Buddhism has to do with normalizing, normalizing suffering, normalizing love. And these issues, these profound and deeply meaningful issues, we need to talk about them. We need to see that we aren't alone in our experiences or our aspirations, who we are and what we're trying to become. Report an error in the passage at 27:54 Highlight the passage at 27:54

28:25 There's a tremendous commonality amongst ourselves. Report an error in the passage at 28:25 Highlight the passage at 28:25

28:34 So we normalize. I'm not okay and you're not okay. But that's okay. The situation is workable. That's okay. Not to be okay. Not to be okay is normal. There's nothing unique about any of us. There's nothing wrong with any of us. It's the human condition. It's the human dilemma which we all share. you know. Report an error in the passage at 28:34 Highlight the passage at 28:34

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29:02 So that's one of the major roles I think a song can play, is to make us feel a part of it, that we aren't alone, that we aren't particularly dysfunctional or unique in our problems and what we're dealing with in our life. Maybe your specific circumstances are unique, but it's just an expression of a common dilemma. Report an error in the passage at 29:02 Highlight the passage at 29:02

29:37 Just a different Report an error in the passage at 29:37 Highlight the passage at 29:37

29:44 configuration of the same problems. And we try to, you know, so this is our refuge, you know, our orientation, if you like. Report an error in the passage at 29:44 Highlight the passage at 29:44

29:59 And just like this fellow who jumped down in the hole, you know, we're going to talk a great deal about this. This is what engaging the bodhisattva deeds is all about, in fact. You know, being willing to take a risk. You know, what does it mean to take a risk? To take a risk means that you're willing to, that you're making yourself vulnerable. Report an error in the passage at 29:59 Highlight the passage at 29:59

30:20 There's a possibility that you could be hurt. That's what it means to take a risk. So we're willing to do that. Why? Because we see the benefits, the way in which this can make us a better person living in a better world, and Report an error in the passage at 30:20 Highlight the passage at 30:20

30:39 how we can be of greater benefit. So there's a little bit of a willingness to go beyond our present cocoons, this comfort zone, in some small ways. Report an error in the passage at 30:39 Highlight the passage at 30:39

30:55 That becomes our refuge in a way. So if you'd like to recite the verse of refuge together. Report an error in the passage at 30:55 Highlight the passage at 30:55

31:11 I go for refuge until I'm awakened to the Buddha, Dharma and Saṅgha through the collections of merit and wisdom created out of generosity and the other practices. May I become a Buddha for the sake of all sentient beings. I go for refuge until I'm awakened to the Buddha, Dharma and Saṅgha through the collections of merit and wisdom. Report an error in the passage at 31:11 Highlight the passage at 31:11

31:34 created out of generosity and the other practices. May I become a Buddha for the sake of all sentient beings. May I become a Buddha for the sake of all sentient beings. May all sentient beings have happiness and the causes of happiness. May all sentient beings be free from suffering and the causes of suffering. May all sentient beings be inseparable from the joy that is without sorrow. Report an error in the passage at 31:34 Highlight the passage at 31:34

32:11 May all sentient beings abide in equanimity, free from attachment for some and aversion toward others. So Report an error in the passage at 32:11 Highlight the passage at 32:11

32:25 if you'd like to stand up and stretch, and we're going to sit together. Report an error in the passage at 32:25 Highlight the passage at 32:25

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33:16 So in this session, we're going to, toward the end of the session, we're going to meditate on... Something of an adaptation of what we talked about last week. Last week in verse 4, it brought out the fact of the freedoms and advantages that we have. I think they call them freedoms and endowments. And it's worded in a rather traditional fashion, eight freedoms and ten endowments or ten advantages. Report an error in the passage at 33:16 Highlight the passage at 33:16

33:53 But what I'd like to do is just present them. And for us to meditate on perhaps a more relevant way, relevant fashion. Report an error in the passage at 33:53 Highlight the passage at 33:53

34:05 Just going through, you know, one of the things I think that prevents us from changing is that we don't, or that one of the things that helps us to change when putting it in a positive fashion is focusing our attention and reflecting. Focusing our attention and reflecting. And therefore, you know, the significance. Report an error in the passage at 34:05 Highlight the passage at 34:05

34:30 Of some fact, it becomes apparent to ourselves and makes a difference. It interrupts the pattern, which is the belief. So here we're going to go through a number of freedoms that everyone in this room enjoys and some of the advantages that everyone in this room enjoys. Report an error in the passage at 34:30 Highlight the passage at 34:30

34:58 It's like counting your blessings almost. simply to help so that Report an error in the passage at 34:58 Highlight the passage at 34:58

35:01 That means so we don't take that for granted. What would you do? What could you do to learn and develop your mind and to make use of this precious human life that we all possess? Report an error in the passage at 35:01 Highlight the passage at 35:01

35:23 What practically could you do? For example, if you were, and this is by ways of examples that we're going to work through, if you lived on the streets of Calcutta, if you were in... If... Report an error in the passage at 35:23 Highlight the passage at 35:23

35:36 Living in a war zone, maybe in Syria or Iraq. What can you do? How could you practice? How could your mind be occupied? I talked about this pyramid of hierarchy of needs. If you don't even have perhaps even enough food and water and shelter, what to say of safety and security? How could you concern yourself with self-development? Report an error in the passage at 35:36 Highlight the passage at 35:36

36:07 Which is almost a pinnacle. Practically you can't. You have a human life, but you can't. You don't have the space of mind to be able to dedicate to that. Report an error in the passage at 36:07 Highlight the passage at 36:07

36:22 What happens if you were seriously ill, in chronic pain, or intellectually impaired? So those are some of the freedoms that we all, this is presenting in terms of a negative fashion. Report an error in the passage at 36:22 Highlight the passage at 36:22

36:40 Negative possibilities that we could be bound by, which we're all free of. But then the advantages are seeing them in a positive way. You have a good mind. You generally have a kind heart. That's true of everyone in this room. Generally, you have a fairly healthy body. Maybe some of you are going through some difficulties. I'm well aware of that. But nonetheless. Report an error in the passage at 36:40 Highlight the passage at 36:40

37:12 You have all your material needs easily met. And living in a fluent society, prosperous. So beginning to pay attention to those and reflect on them. So you begin to see their significance and value them. And therefore, it makes a difference. Report an error in the passage at 37:12 Highlight the passage at 37:12

37:37 Some kind of act in valuing, we will act. So taking a comfortable, firm posture. So I'm going to go through these, just a few random here and there. And if one of them resonates for you, then hang in there. Just kind of pay attention to that and get a feeling, a sense. If I were living in northern Iraq right now or in a refugee camp, if I was on Manus Island, all the possibilities. Report an error in the passage at 37:37 Highlight the passage at 37:37

38:17 The millions of people, the billions of people who are going to go to sleep hungry tonight, Report an error in the passage at 38:17 Highlight the passage at 38:17

38:26 does that have any meaning for you? Or is it just another piece of information? Okay, so taking a comfortable, firm posture. I'll Report an error in the passage at 38:26 Highlight the passage at 38:26

38:42 begin by a process of getting in touch, relaxing our bodies. So I invite you to bring your awareness to the crown of your head, your scalp. Report an error in the passage at 38:42 Highlight the passage at 38:42

38:56 And begin by feeling or simply imagining the wrinkles in your brow. And your forehead smoothing out the Report an error in the passage at 38:56 Highlight the passage at 38:56

39:12 pressure in and around your eyes, diminishing the Report an error in the passage at 39:12 Highlight the passage at 39:12

39:28 muscles of the face, softening, relaxing. Report an error in the passage at 39:28 Highlight the passage at 39:28

39:42 Your tongue is soft, jaw relaxed. Report an error in the passage at 39:42 Highlight the passage at 39:42

39:56 And bringing your awareness to the back of your neck and perhaps gently turning your head to each side a few times. Very gently loosening, stretching the muscles of the back of the neck. Report an error in the passage at 39:56 Highlight the passage at 39:56

40:19 And bringing your awareness to your upper back and shoulders, drawing your shoulders up toward your ears, circling them to the back and down and to the front. Report an error in the passage at 40:19 Highlight the passage at 40:19

40:37 Just rotating your shoulders a few times. Report an error in the passage at 40:37 Highlight the passage at 40:37

40:48 And eventually returning your shoulders back up toward your ears and then just allowing them to drop comfortably to the sides. And with that, the feeling of some kind of burden or weight that you may have. Report an error in the passage at 40:48 Highlight the passage at 40:48

41:03 Unknowingly been carrying around on your back over the course of the day, moving down and through your body into the ground. A feeling of relief, as if some burden's been lifted from your shoulders. Report an error in the passage at 41:03 Highlight the passage at 41:03

41:25 And bringing your awareness all the way down to your hands. Your hands are soft and loose. Report an error in the passage at 41:25 Highlight the passage at 41:25

41:36 And relaxing your lower arms Report an error in the passage at 41:36 Highlight the passage at 41:36

41:46 and your upper arms. Your Report an error in the passage at 41:46 Highlight the passage at 41:46

41:59 chest is at ease. Report an error in the passage at 41:59 Highlight the passage at 41:59

42:08 Relaxing throughout the heart area, the central space of the chest. Report an error in the passage at 42:08 Highlight the passage at 42:08

42:22 The middle portion of the back. Report an error in the passage at 42:22 Highlight the passage at 42:22

42:37 And releasing the tension that we often hold in our stomach muscles, just allowing the belly to go soft throughout Report an error in the passage at 42:37 Highlight the passage at 42:37

42:57 the abdominal cavity. And Report an error in the passage at 42:57 Highlight the passage at 42:57

43:08 keeping your trunk erect, relax your lower back muscles. Report an error in the passage at 43:08 Highlight the passage at 43:08

43:27 And throughout the pelvic region, Report an error in the passage at 43:27 Highlight the passage at 43:27

43:48 thighs, and Report an error in the passage at 43:48 Highlight the passage at 43:48

44:17 finally your feet soft and loose. Report an error in the passage at 44:17 Highlight the passage at 44:17

44:32 So once again, scanning through our body from the crown downward through the central portion of the body. As you move through, paying particular attention to any tightnesses or tension, Report an error in the passage at 44:32 Highlight the passage at 44:32

44:50 breathing into those various areas of tightness and tension, saturating those areas with a breath of awareness, as if breathing out from those same areas. And with that out-breath, imagining, feeling some kind of release, if only slightly. The tension diminishes a little bit. The tightness loosens, so again and again breathing into those areas and again and again breathing out from those areas. Report an error in the passage at 44:50 Highlight the passage at 44:50

45:33 With each out-breath the body becoming a little more comfortable, relaxed, at ease. It's a nice place to be in the body. Report an error in the passage at 45:33 Highlight the passage at 45:33

· · · silence, 3 minutes

48:37 I invite you to become aware of the fact that you're breathing and to take note, to notice just now when you became aware of your breath, where was your attention? What physical sensation of your body naturally indicated to you that you're breathing in, that you're breathing out? Just lightly rest your attention on that physical sensation. Focus your awareness there. And if it's helpful, you can combine that with accounting of the breath. Report an error in the passage at 48:37 Highlight the passage at 48:37

· · · silence, 6 minutes

55:05 Combine back to the breath. Report an error in the passage at 55:05 Highlight the passage at 55:05

· · · silence, 7 minutes

1:02:01 So now we're going to meditate on freedoms and advantages. Beginning with freedoms. So we're putting our... The question to ourselves, what could you do to learn and develop your mind, to practice? How much freedom do you have to explore other avenues to walk down? Report an error in the passage at 1:02:01 Highlight the passage at 1:02:01

1:02:28 We're just going to go through several examples, and as best you can, put yourself in these various scenarios, these various possibilities. Report an error in the passage at 1:02:28 Highlight the passage at 1:02:28

1:02:38 If you were a beggar on the street of Calcutta, Just a beggar in general. Maybe having to spend from morning until evening just to get enough to eat for that day. There are millions of people on this planet right now who are in that position. What could you do if you were in that kind of situation? Report an error in the passage at 1:02:38 Highlight the passage at 1:02:38

1:03:06 How much freedom do you have? Report an error in the passage at 1:03:06 Highlight the passage at 1:03:06

· · · silence, 1 minute

1:03:39 Or maybe living in a war zone. So there are many areas of conflict in the world right now as we speak. Syria and Iraq. But also Ukraine, various areas in the world where it's not safe. You're in danger. Nigeria, Sudan, millions and millions of people. Report an error in the passage at 1:03:39 Highlight the passage at 1:03:39

1:04:08 What could you do? Report an error in the passage at 1:04:08 Highlight the passage at 1:04:08

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1:05:00 If you were one of those billions of people whose energy is completely taken up and supplying the basic needs for their family for that day, all the peasants, So China, India, a great deal of South America, Africa, from Report an error in the passage at 1:05:00 Highlight the passage at 1:05:00

1:05:30 morning till night, just trying to feed their families. Report an error in the passage at 1:05:30 Highlight the passage at 1:05:30

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1:06:24 Or what could you do if you were in chronic pain, seriously ill, Report an error in the passage at 1:06:24 Highlight the passage at 1:06:24

1:06:33 your mind unclear, Report an error in the passage at 1:06:33 Highlight the passage at 1:06:33

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1:07:16 or if you were intellectually impaired, Report an error in the passage at 1:07:16 Highlight the passage at 1:07:16

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1:07:57 or you lived in a country where you weren't free, where you're not allowed to meet together, you're not allowed to... Receive teachings or discuss spiritual issues which weren't prescribed. Report an error in the passage at 1:07:57 Highlight the passage at 1:07:57

1:08:36 Now the fact is you're free of all those obstacles. Report an error in the passage at 1:08:36 Highlight the passage at 1:08:36

1:08:48 There are billions of people on the planet who aren't free. That's a fact. Report an error in the passage at 1:08:48 Highlight the passage at 1:08:48

1:09:10 Now we're going to look at it in terms of a positive fashion. Our advantages. It's more or less just counting our blessings, taking in the positive, all that we do have, our great fortune. Report an error in the passage at 1:09:10 Highlight the passage at 1:09:10

1:09:32 You have a good mind, and generally you're a kind-hearted person. That's true, isn't it? You have a pretty good mind. You might not be brilliant, a genius. You might not be the most loving, compassionate person in the world. But in general, you have a good mind, a kind person. In general, that's true, isn't it? Report an error in the passage at 1:09:32 Highlight the passage at 1:09:32

1:10:23 You have a relatively healthy body. I mean, you may be undergoing some difficulties at present, but generally your body's functioning okay. Good enough. Report an error in the passage at 1:10:23 Highlight the passage at 1:10:23

· · · silence, 1 minute

1:11:06 You have all your material needs easily met. Report an error in the passage at 1:11:06 Highlight the passage at 1:11:06

1:11:14 It doesn't take all that much to meet your material requirements. Food, shelter, clothing, transport. Report an error in the passage at 1:11:14 Highlight the passage at 1:11:14

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1:11:58 And you can easily pursue any interest that you may have. All the options that are open to you. Report an error in the passage at 1:11:58 Highlight the passage at 1:11:58

1:12:14 You can go anywhere and do most anything quite easily. Report an error in the passage at 1:12:14 Highlight the passage at 1:12:14

1:12:41 Privileged. Report an error in the passage at 1:12:41 Highlight the passage at 1:12:41

· · · silence, 1 minute

1:13:32 We can bring our minds back. To the breath, easy, gentle, in and outflow, the natural breath. Report an error in the passage at 1:13:32 Highlight the passage at 1:13:32

· · · silence, 2 minutes

1:15:50 I mentioned that this term, I'd like to force the breakup into small groups, but I'm going to have to be more mindful of time in the future. And so tonight we're going to break up into small groups. But does anybody want to share anything that may have come up for them in your meditation? Report an error in the passage at 1:15:50 Highlight the passage at 1:15:50

1:16:14 Any thoughts, feelings? Report an error in the passage at 1:16:14 Highlight the passage at 1:16:14

1:16:37 Pardon? Report an error in the passage at 1:16:37 Highlight the passage at 1:16:37

· · · silence, 1 minute

1:17:09 So we're working our way through the first chapter of the Shantidevas engaging in the bodhisattva deeds. Report an error in the passage at 1:17:09 Highlight the passage at 1:17:09

1:17:26 The first chapter concerns mainly with looking at the benefits of the development of an awakened heart or bodhicitta. And it's orientated in our mind to seeing this is really worthwhile. Report an error in the passage at 1:17:26 Highlight the passage at 1:17:26

1:17:48 therefore, the possibilities of... Our willingness to move in that direction, inclination, inclining our minds in that way. We looked, in terms of our text, so this is Galsop Jay's text. Report an error in the passage at 1:17:48 Highlight the passage at 1:17:48

1:18:06 We looked at verse 5 last week. We got that far. And I just want to talk a little bit about this next verse. So I'm looking on page 13 of our text. Verse 6. The first two lines are verse 6, 6AB. Report an error in the passage at 1:18:06 Highlight the passage at 1:18:06

1:18:42 This is something Report an error in the passage at 1:18:42 Highlight the passage at 1:18:42

1:18:48 which resonates with myself, even at present. Not even at, but at present as well. Hence, virtue is always meek and powerful negativity dreadful. Anyway, Report an error in the passage at 1:18:48 Highlight the passage at 1:18:48

1:19:05 I mentioned Abraham Maslow last week. You know, this pyramid of hierarchy of needs. He was quite interested in, rather than pathology, he was a psychologist who was interested rather than in pathology. He was interested in healthy people. I'd like to read a paragraph. You know, what this might mean for me. Report an error in the passage at 1:19:05 Highlight the passage at 1:19:05

1:19:34 Feeling that psychology had concerned it too much, had concentrated too much on human weaknesses. While neglecting strength, Abraham Maslow sought to round out the picture by studying emotionally healthy individuals. He regarded human nature as basically good, but saw the innate tendency toward growth and self-actualization as rather weak and fragile, easily overcome by social pressures. Report an error in the passage at 1:19:34 Highlight the passage at 1:19:34

1:20:10 Maslow distinguished between deficiency motivation, In which individuals seek to restore their physical or psychological equilibrium and growth motivation, in which individuals seek to go beyond what they have done in the past, people may welcome uncertainty and increase in tension and even pain if they see it as a route toward greater fulfillment and their human potential. Report an error in the passage at 1:20:10 Highlight the passage at 1:20:10

1:20:39 So, you know, it's... I know for myself, and this is why I said it was relevant to myself, but I think it's relevant for most of us. Most of us have come to the Dharma. Report an error in the passage at 1:20:39 Highlight the passage at 1:20:39

1:20:55 People quite often ask me, what got you involved in the Dharma? Why did you become a monk? And so forth and so on. And my glib answer, my clever answer is suffering. And it's not so glib or clever in a way. It's true. Report an error in the passage at 1:20:55 Highlight the passage at 1:20:55

1:21:17 My point is, and the point I want to make is, people come here to the center. People become involved in the Dharma through some difficulty in their life, more than not. Report an error in the passage at 1:21:17 Highlight the passage at 1:21:17

1:21:33 Their life has become unmanageable in some way. They're looking for alternatives. Their present options don't seem to be satisfactory in some fashion. They want some peace of mind. They're looking for something. And what more than happens, I would say, a great vast majority of the time, is that, like most things, this too will pass. Report an error in the passage at 1:21:33 Highlight the passage at 1:21:33

1:22:02 And the hard times will pass. That's the nature of samsai. They will pass. That's impermanence at work. Both good and bad. And when the hard times pass, they say, well, I don't need this anymore. Or they don't even think that. It's just of no significance to them anymore. They don't see any value. We have a certain... Report an error in the passage at 1:22:02 Highlight the passage at 1:22:02

1:22:28 Here he calls it deficiency motivation. I call it... We have a certain level that we're trying to... Survive. We want to be not as physically and emotionally just as well as everybody else, more or less. Report an error in the passage at 1:22:28 Highlight the passage at 1:22:28

1:22:55 We've got some comfort zone worked out for ourselves. We want to survive. And when we achieve that comfort zone, then there's no reason for continuing any longer involving ourselves in these processes and self-development. That's why he's saying virtue is always meek. Obviously, I'm interpreting what he's saying. But this tendency, this aspiration to become, to realize our potential, to actualize, to be healthy, to flourish, if you like, is very weak. Report an error in the passage at 1:22:55 Highlight the passage at 1:22:55

1:23:37 It doesn't take much to get it lowered. On our hierarchy of priorities. Everything's okay now. The momentum of our past habits begins to exert itself more and more. And we return very much to where we were before until life, this too, passes and we begin the same process over again. Report an error in the passage at 1:23:37 Highlight the passage at 1:23:37

1:24:04 So I think, I don't know if that's what Abraham Maslow was trying to get at, but I know this is... This is my own struggle, my own practice. When things are going well, what's the motivation for my self-development, to open my heart, to develop in my wisdom, to grow, to Report an error in the passage at 1:24:04 Highlight the passage at 1:24:04

1:24:38 flourish? So I think it's important that we kind of begin to look... What does it mean for each of us to flourish? What are we really looking for? Report an error in the passage at 1:24:38 Highlight the passage at 1:24:38

1:25:00 Otherwise, survival. I mentioned this a few times. Maslow mentions social pressures. I mentioned this last year. Sorry, I keep repeating myself. But this book by Jeanette Winterson, where she... You know, you mentioned... Report an error in the passage at 1:25:00 Highlight the passage at 1:25:00

1:25:26 You know, when she was leaving home at the age of 16, sitting at her own, and her mother spoke to her just as she was about to walk out the door. And she said, Jeanette, wouldn't you rather be normal than happy? There's a great, to me, there's a great deal of significance to that statement. Wouldn't you rather be normal? I think most of us would rather be normal than a Buddha. Report an error in the passage at 1:25:26 Highlight the passage at 1:25:26

1:25:58 And a Buddha seems like a lot of trouble, especially when times are good. I can't be bothered. It's too much trouble right now. I won't go to class on Monday night, or I won't meditate today, or I won't. It's only when we're miserable. Then we're only concerned with survival, not flourishing. So I think this tendency toward, I think the tendency is there in everyone. Report an error in the passage at 1:25:58 Highlight the passage at 1:25:58

1:26:31 You know, this is our Buddha nature. Report an error in the passage at 1:26:31 Highlight the passage at 1:26:31

1:26:36 We're all seeking something, something greater than ourselves at present. You know, wisdom seeking greater wisdom, if you like. Report an error in the passage at 1:26:36 Highlight the passage at 1:26:36

1:26:47 But that tendency is quite weak, and it can be quite easily overcome, the normalizing pressure of our society, in a way, in a way. Report an error in the passage at 1:26:47 Highlight the passage at 1:26:47

1:27:19 So as I said, we won't be going through each of these verses. I'm just mentioning a few as we go along. In verse 7, so the powerful able ones, so that's the epitaph of the Buddhas, who have contemplated this for eons, see that this alone is beneficial. Through the immeasurable number of beings, easily accomplish supreme happiness. So they're talking about the... Report an error in the passage at 1:27:19 Highlight the passage at 1:27:19

1:27:49 immeasurable If the Buddhists got together and had a meeting and they took a vote, what would be the most beneficial thing that we could do, that ordinary human beings could do? It would be to develop an awakened heart. So the question is, why is the awakened heart so powerful? Report an error in the passage at 1:27:49 Highlight the passage at 1:27:49

1:28:21 The Report an error in the passage at 1:28:21 Highlight the passage at 1:28:21

1:28:27 simplest answer, perhaps, is that it lifts us out of our self-centeredness. It's the ultimate antidote for exaggerated self-concern. Report an error in the passage at 1:28:27 Highlight the passage at 1:28:27

1:28:43 It gives us a chance to leave all of these dysfunctional habit patterns, this prison that we are bound up in. Report an error in the passage at 1:28:43 Highlight the passage at 1:28:43

1:29:00 Once we develop this... This aspiration, this heart, then whatever we come across, whatever adversity, and we talked about this in the seven-point mind training, it can be transformed into a path, whether it's good. Everything assists the bodhisattva, whether good or bad. I'd like to talk about this quality of overcoming. Report an error in the passage at 1:29:00 Highlight the passage at 1:29:00

1:29:34 Our self-centeredness. Report an error in the passage at 1:29:34 Highlight the passage at 1:29:34

1:29:40 We have to begin where we're at. And for most of us, I think, that's our own self-interest. And there's nothing wrong with that. We can't overlook that. We have to start where we are now. We can't try to be someone else. So we are selfish people to a large extent. Report an error in the passage at 1:29:40 Highlight the passage at 1:29:40

1:30:05 This self-centeredness. This ingrained tendency to, you Report an error in the passage at 1:30:05 Highlight the passage at 1:30:05

1:30:19 know, due to past ignorance, we all appear to each of ourselves to be separate from everything else. There's me over here and there's the rest of the world over there. And ignorance comes, so there's this appearance. This is the way it appears. I mean, we're going to talk a great deal about this. It comes up in the ninth chapter, the wisdom chapter. But ignorance comes along and accedes. Report an error in the passage at 1:30:19 Highlight the passage at 1:30:19

1:30:51 And they say, oh, that appearance is true. We are separate, independent beings. Eyes over here and the world out there, independent of myself. And ignorance grasps at this fault appearance to be true. So then self-centeredness comes along. Report an error in the passage at 1:30:51 Highlight the passage at 1:30:51

1:31:11 Goes on to make the now misconceived I the life-consuming project of me versus the world, with the welfare of me and mine given precedence over all the rest. I mean, in the simplest form, that's the project that we're all wrapped up in, involved in, in one way or another. Other beings and our surroundings are perceived, evaluated. Report an error in the passage at 1:31:11 Highlight the passage at 1:31:11

1:31:43 And reacted to, not as they exist in and of themselves, with intrinsic value in and of themselves, but how they exist for me, for my purposes. That's our initial frame of reference, our first port of call. How does this person, this situation, this event, whatever comes up, affect me and mine, my family? Report an error in the passage at 1:31:43 Highlight the passage at 1:31:43

1:32:14 Whatever, my neighborhood, my Dharma center, my community. Report an error in the passage at 1:32:14 Highlight the passage at 1:32:14

1:32:24 Everything and everyone are seen in terms of the constant demand for the gratification of what is in fact merely a fabricated self. Report an error in the passage at 1:32:24 Highlight the passage at 1:32:24

1:32:38 People are viewed as insentient objects. I don't know, maybe you can challenge me. You're welcome. Report an error in the passage at 1:32:38 Highlight the passage at 1:32:38

1:32:49 Maybe I'm going to an extreme here, perhaps. to... Report an error in the passage at 1:32:49 Highlight the passage at 1:32:49

1:32:55 Objects of our use and our environment, our personal collection of resources. And everyone and everything is sacrificed at the altar of our now cherished self. Report an error in the passage at 1:32:55 Highlight the passage at 1:32:55

1:33:12 And we take that perfectly for granted. That's almost normal. Under the control of self-centeredness, we all are taking advantages of someone else to profit only for ourselves. It's as if in the entire world I Report an error in the passage at 1:33:12 Highlight the passage at 1:33:12

1:33:35 alone seek happiness. I'm unique in this world in that I'm the only person who really needs to be happy and doesn't want to suffer. I don't know about you guys out there. I don't know what you're up to, but I know this about me. I think I'm unique in that way. I don't think you're quite like me. Report an error in the passage at 1:33:35 Highlight the passage at 1:33:35

1:33:59 It's interesting when you live in India. I lived in India about, I think, I don't know, 15 years or something like that. And what do you do? What do you do? What do you do when, you know, once in a while you go to the big city like New Delhi and you get an ice cream cone? It's a very rare treat, yeah? And you're sitting there on Carnot Circus eating your ice cream cone. Report an error in the passage at 1:33:59 Highlight the passage at 1:33:59

1:34:29 And this little, you know, you've been waiting, you've been fantasizing about this ice cream cone for weeks now because you're going to take this trip to Delhi, maybe for whatever reason. And you really want to relish this, savor this moment. And this, I won't use the word, this little poor beggar chalk comes up to you and starts pulling on your pants. Report an error in the passage at 1:34:29 Highlight the passage at 1:34:29

1:34:55 They're bringing you down. They're ruining this fantasy that you've been waiting. What do you do? It's like when poverty is in your face, need and want, people with missing limbs blind, when that's in your face, it's almost like you have to somehow... Almost, it seems, almost out of necessity to be able to stay in such an environment to desensitize yourself. How could you keep your heart open in such a situation? Report an error in the passage at 1:34:55 Highlight the passage at 1:34:55

1:35:36 And I think, so I'm taking, it's an extreme, extreme. But I think, you know, bringing that back to our level, our general level, to some degree we're all involved in that desensitizing, that numbing out, that we can't become involved too much. Report an error in the passage at 1:35:36 Highlight the passage at 1:35:36

1:35:57 We can't become overly concerned. We have to have some kind of reasonableness about ourselves. Report an error in the passage at 1:35:57 Highlight the passage at 1:35:57

1:36:17 My teacher, one of my teachers in the back then, he used to carry a big bag full of, I think, 10 pesa. 10 pesa is nothing, but he would always give. It was just, you're not going to alleviate poverty. Nonetheless, you have the habit. You always are giving. You do that. Report an error in the passage at 1:36:17 Highlight the passage at 1:36:17

1:36:55 I'm sure I did. I'm sure I did. Yeah? Report an error in the passage at 1:36:55 Highlight the passage at 1:36:55

· · · silence, 1 minute

1:37:36 Yeah, that sounds great. Report an error in the passage at 1:37:36 Highlight the passage at 1:37:36

1:37:41 Yeah. That's very skillful. Report an error in the passage at 1:37:41 Highlight the passage at 1:37:41

1:38:15 And you are, yeah, I agree. And you are, there's something respectful. I'm recognizing that. I have more than you and you're in need. And there's some, in that interchange, there's at least some respect. And Mother Teresa once said, and she's an expert on the poor, so I can quote her, something to the sort, the poor, they don't want so much your money but your respect. Report an error in the passage at 1:38:15 Highlight the passage at 1:38:15

1:38:56 Because the Buddhists, You know, it said, you know, we talk about that, that they perfected the perfection of generosity. And there's still poverty in the world. So what does that mean? I mean, you're willing. You're willingness. It's an act of the mind. Not so much how much you give, but the way you give. Report an error in the passage at 1:38:56 Highlight the passage at 1:38:56

1:39:16 Oh, Report an error in the passage at 1:39:16 Highlight the passage at 1:39:16

1:39:42 that's nice. Report an error in the passage at 1:39:42 Highlight the passage at 1:39:42

1:39:53 Yeah, yeah. Or for him as well. Yeah, yeah, yeah. Yeah, that's wonderful. Yeah, that's beautiful. Report an error in the passage at 1:39:53 Highlight the passage at 1:39:53

1:40:08 um... The power of this awakening heart, overcoming our self-centeredness. I think we Report an error in the passage at 1:40:08 Highlight the passage at 1:40:08

1:40:22 take it, it's almost taken for granted, I'm number one center of the universe approach to the living of our lives. But here we're, in a way, it's an education in values. We're beginning to question many of our old beliefs. That perhaps we've never really examined before. I'm number one center of the universe. Approach to the living of our life. Report an error in the passage at 1:40:22 Highlight the passage at 1:40:22

1:40:53 Does it actually work? Generally we think, well, if I could do it well enough, it would. But at some point, if we're to lead our life intelligently, we have to say, well, I'm never going to find the fulfillment. I'm never going to flourish. Report an error in the passage at 1:40:53 Highlight the passage at 1:40:53

1:41:16 What to say of finding mundane happiness, even no matter how skillful I am at becoming number one in the world. It doesn't seem like it's a very reliable method, a way of approaching our life, a style of operating in the world. A life founded upon self-centeredness is a life essentially dedicated to one thing, me, above all else, my wants, my needs. Report an error in the passage at 1:41:16 Highlight the passage at 1:41:16

1:41:50 My agenda, no matter how it might appear to others and even to ourselves, it's you are going to make me happy to satisfy my supposedly unique needs. And in that process, I don't think we have noticed. Report an error in the passage at 1:41:50 Highlight the passage at 1:41:50

1:42:15 Over the course of relating in such a way, feeling beings are reduced to unfeeling things. We objectify them. We devalue them. We manipulate. We exploit them. And in the process, we objectify ourselves. We devalue ourselves. We manipulate ourselves. Inevitably, we are always alone, unable to love. We can't trust others. We Report an error in the passage at 1:42:15 Highlight the passage at 1:42:15

1:42:46 can't truly love. Basically, we live in fear. I think fear is the greatest driver of us all, the greatest motivating force in most of our lives, in some form or another, underneath it all. Report an error in the passage at 1:42:46 Highlight the passage at 1:42:46

1:43:00 And I think this is intimately associated with self-centeredness. I think altruism, the less that we're focused upon ourselves, the less our fear of being in this world with others. Report an error in the passage at 1:43:00 Highlight the passage at 1:43:00

1:43:23 The greater, the lesser our sorrow. I think there's some direct proportionality. One of our central problems is that we're so wrapped up in our own problems to the exclusion expense of others, and we live in fear. Report an error in the passage at 1:43:23 Highlight the passage at 1:43:23

1:43:46 Anyway, we're going to talk more about this. So I think when it says in this verse that the Buddhas, if they got together and had a... So, you know, the... Report an error in the passage at 1:43:46 Highlight the passage at 1:43:46

1:43:56 I had a meeting and they took a vote. What's the best thing that we could do for ourselves, ordinary people? To become a little less selfish, a little less self-centered, a little more caring. I'm not asking, I'm not saying, oh, to become bodhisattvas and so forth. That's down the track. We can direct ourselves in that way. Report an error in the passage at 1:43:56 Highlight the passage at 1:43:56

1:44:27 But more immediately, maybe let go a little bit more, a little less concern with ourselves. Take a little bit of a risk once in a while and be there for others. I think that's the greatest gift that we can give ourselves at present. Report an error in the passage at 1:44:27 Highlight the passage at 1:44:27

1:44:48 Okay. Report an error in the passage at 1:44:48 Highlight the passage at 1:44:48

1:44:59 Yeah. Report an error in the passage at 1:44:59 Highlight the passage at 1:44:59

· · · silence, 1 minute

1:45:36 In what? Self-interest? Report an error in the passage at 1:45:36 Highlight the passage at 1:45:36

1:45:56 Now we're getting somewhere. Report an error in the passage at 1:45:56 Highlight the passage at 1:45:56

1:46:21 So it becomes, you scratch my back and I'll scratch your back? Report an error in the passage at 1:46:21 Highlight the passage at 1:46:21

1:46:30 Okay. Report an error in the passage at 1:46:30 Highlight the passage at 1:46:30

1:46:42 There's nothing wrong with self-interest. Report an error in the passage at 1:46:42 Highlight the passage at 1:46:42

1:46:46 I mean, that's one of the motivating forces behind a bodhisattva's action. They know that the more that they are trying to be there for others, the more that they will be developing themselves, the greater happiness they will find for themselves. Report an error in the passage at 1:46:46 Highlight the passage at 1:46:46

1:47:37 Oh, please, yeah. Yeah, please. Report an error in the passage at 1:47:37 Highlight the passage at 1:47:37

1:47:56 Okay. Report an error in the passage at 1:47:56 Highlight the passage at 1:47:56

1:48:19 Okay, so he lied to you and you felt, Report an error in the passage at 1:48:19 Highlight the passage at 1:48:19

1:48:29 what did you feel before you yelled? Report an error in the passage at 1:48:29 Highlight the passage at 1:48:29

1:48:40 That he would what? That he would deceive you? That he would lie to you? Report an error in the passage at 1:48:40 Highlight the passage at 1:48:40

1:48:52 So you were disappointed? Were you sad? Report an error in the passage at 1:48:52 Highlight the passage at 1:48:52

1:49:12 So, you know, I don't think you should give yourself too hard of a, I mean, you just said you didn't feel so good about that, getting angry. Yeah. So, you know, I don't, it's a pretty natural reaction, isn't it? So, I mean, you know, the fact that you would rather not have done that, I think that says a lot for what you, you know, for yourself. Report an error in the passage at 1:49:12 Highlight the passage at 1:49:12

1:49:41 What would have been a more skillful, do you think, response? Report an error in the passage at 1:49:41 Highlight the passage at 1:49:41

1:50:04 So you're feeling a bit upset with yourself. I mean, you have to have some compassion for yourself as well. I mean, your son can make mistakes and you can make mistakes. We're all ordinary. And I think the fact that you have some regret around this. Report an error in the passage at 1:50:04 Highlight the passage at 1:50:04

1:50:27 It will be slower to anger the next time. I don't know. You could talk it over with him. I could apologize. Report an error in the passage at 1:50:27 Highlight the passage at 1:50:27

1:50:44 I appreciate your conscientiousness in trying to be a good father. That's quite admirable. Report an error in the passage at 1:50:44 Highlight the passage at 1:50:44

1:50:55 Where were we? Oh, yeah. Report an error in the passage at 1:50:55 Highlight the passage at 1:50:55

1:51:09 Yeah, so, yeah. I mean, the Dalai Lama said the awakened heart. He didn't say the awakened heart particularly. Altruism is like being wisely selfish. Report an error in the passage at 1:51:09 Highlight the passage at 1:51:09

1:51:31 We don't have to fake it. Report an error in the passage at 1:51:31 Highlight the passage at 1:51:31

1:51:36 A bird only flies as high as its wings will support it. If you try to fake it, then that would cause some difficulty both for yourself and for the other person. But we are trying to cultivate something. Okay, so there's a... Report an error in the passage at 1:51:36 Highlight the passage at 1:51:36

· · · silence, 1 minute

1:51:59 And maybe push the envelope a little bit. Push the envelope out of our comfort zone a little bit. But, you know, if you're angry, okay, you've got to work with that. If you're not feeling spacious and open and caring, you've got to work with that and don't pretend that you're otherwise. Report an error in the passage at 1:51:59 Highlight the passage at 1:51:59

1:52:25 Yeah, please. Report an error in the passage at 1:52:25 Highlight the passage at 1:52:25

1:52:50 Yeah, Report an error in the passage at 1:52:50 Highlight the passage at 1:52:50

1:53:06 okay, yeah. day. Report an error in the passage at 1:53:06 Highlight the passage at 1:53:06

· · · silence, 1 minute

1:53:08 So, yeah, we're using this word self. It takes on different meanings in different contexts. And I agree with your points are quite well taken. Report an error in the passage at 1:53:08 Highlight the passage at 1:53:08

1:53:19 We'll talk a great deal about this later on, but the self of self-censoredness is this deeply ingrained self-referencing tendency where we keep referring back. Everything is referred back to central headquarters. Report an error in the passage at 1:53:19 Highlight the passage at 1:53:19

1:53:41 In terms of me and mine. Report an error in the passage at 1:53:41 Highlight the passage at 1:53:41

1:53:49 Narcissism, egoism, I Report an error in the passage at 1:53:49 Highlight the passage at 1:53:49

1:54:22 think very much the case. Report an error in the passage at 1:54:22 Highlight the passage at 1:54:22

1:54:35 Oh, I think it's almost instinctive. Almost instinctive. Report an error in the passage at 1:54:35 Highlight the passage at 1:54:35

1:54:44 Go Report an error in the passage at 1:54:44 Highlight the passage at 1:54:44

1:54:52 ahead carefully. Report an error in the passage at 1:54:52 Highlight the passage at 1:54:52

· · · silence, 1 minute

1:56:06 Maybe it's a win-win situation. Report an error in the passage at 1:56:06 Highlight the passage at 1:56:06

1:56:12 No, no. Report an error in the passage at 1:56:12 Highlight the passage at 1:56:12

1:56:26 Friends with benefits. Report an error in the passage at 1:56:26 Highlight the passage at 1:56:26

1:56:31 I think they say traditionally when a bodhisattva hears the words please give, their minds are filled with joy. And I don't think that's an exaggeration. I think their minds are conditioned that when they hear somebody please give, some dopamine is released in their brains. Their minds are conditioned and they actually experience pleasure. Report an error in the passage at 1:56:31 Highlight the passage at 1:56:31

1:56:59 you know. It's quite nice that way. Rather than withdrawing, feeling afraid, contracting, they actually experience pleasure. But I think that's a big question. It's a big question. There's a saying, I felt sorry for myself because I had no shoes until I met a man who had no feet. Report an error in the passage at 1:56:59 Highlight the passage at 1:56:59

1:57:28 And it does hurt to have no shoes. And something practically does need to be done. But what I think is being asked here is, within the context of finding your shoes, working toward that and alleviate your own suffering, being mindful that there are people out there with no feet. Report an error in the passage at 1:57:28 Highlight the passage at 1:57:28

1:57:53 So keeping a proportionality, some perspective, so you don't get completely lost in yourself. Something like that. If that makes sense. Report an error in the passage at 1:57:53 Highlight the passage at 1:57:53

1:58:13 Keeping that kind of a bigger mind, a bigger perspective, would be just the natural way that you are in the world. You don't see yourself in isolation. You see yourself as part of a larger whole, a system, even if it's your family. Report an error in the passage at 1:58:13 Highlight the passage at 1:58:13

1:58:33 Anyway, we can dedicate the... We're not getting very far, are we? you know, there's... Report an error in the passage at 1:58:33 Highlight the passage at 1:58:33

1:58:40 We'll dedicate the positive energy we've created this evening. Report an error in the passage at 1:58:40 Highlight the passage at 1:58:40

1:59:01 May all beings everywhere, plagued by sufferings of body and mind, attain an ocean of happiness and joy by virtue of my merits. May no living creature suffer, commit evil or fall ill. May no one be afraid or belittled with a mind weighed down by depression. May the blind see forms and the deaf hear sounds. May those whose bodies are worn with soil be stored on finding repose. Report an error in the passage at 1:59:01 Highlight the passage at 1:59:01

1:59:28 May the naked find clothing, the hungry find food. May the thirsty find water and delicious drink. May the poor find wealth, those weak with sorrow find joy. May the forlorn find hope, constant happiness and prosperity. May there be timely rains and bountiful harvests. May all medicines be effective and wholesome prayers bear fruit. Report an error in the passage at 1:59:28 Highlight the passage at 1:59:28

1:59:51 May all who are sick and ill quickly be freed from their ailments. Whatever diseases there are in the world, may they never occur again. May the frightened cease to be afraid and those bound to be freed. May the powerless find power and may people think of benefiting each other. For as long as space remains, for as long as sentient beings remain, until then may I too remain to dispel the miseries of the world. Report an error in the passage at 1:59:51 Highlight the passage at 1:59:51

2:00:18 Through these skillful actions may I quickly become an awakened spiritual master. and lead each and every living being to that awakened realm. May the supreme jewel of the awakened heart that has not arisen arise and grow, and may that which has arisen never decline, but increase more and more. Thank you. Report an error in the passage at 2:00:18 Highlight the passage at 2:00:18

2:00:40 You are the source of all happiness and well-being. Powerful Chenrizi Tenzin Gyatso, please remain to the end of psychic existence. Report an error in the passage at 2:00:40 Highlight the passage at 2:00:40