BP: Engaging in the Bodhisattva Deeds (2 March 2015)

0:00 Hello, Margaret. Does Report an error in the passage at 0:00 Highlight the passage at 0:00

0:07 anyone have anything you'd like to share? Something that came up over the week? Report an error in the passage at 0:07 Highlight the passage at 0:07

0:18 Now we have something. Report an error in the passage at 0:18 Highlight the passage at 0:18

0:22 The monk and the camera? The monk with the camera. How was that? Yeah. Report an error in the passage at 0:22 Highlight the passage at 0:22

0:51 Do you remember his name? Report an error in the passage at 0:51 Highlight the passage at 0:51

0:59 He was leading the debate when the Dalai Lama was initiated and he was sweating. He was so, you know, qualified. It was Report an error in the passage at 0:59 Highlight the passage at 0:59

1:34 very Report an error in the passage at 1:34 Highlight the passage at 1:34

1:45 funny also, you know, the Dalai Lama, they're sitting there, there's the old Rinpoche, you know, normal gear, you know, the monk which became an abbot now in the Dalai Lama, you know, doing this thing, and then he looks at the tune and cracks up large. Report an error in the passage at 1:45 Highlight the passage at 1:45

2:17 And he said, yes, but I'm free. Yeah, that's right. The squirrel. So you're not a monk anymore? No, I'm not a monk, but I'm free. Report an error in the passage at 2:17 Highlight the passage at 2:17

2:33 don't even mention the squirrel. squirrel. His favorite thing is to keep the squirrels in the park. There's like under a tree, there's a little Buddha statue. It's very nice and very lovely. And he's putting, he's placing peanuts around the statue. And then he has this cheeky grin on the thing and he puts the peanut on top of the Buddha statue's head and he's cracking up. Report an error in the passage at 2:33 Highlight the passage at 2:33

3:00 We just wanted to take him home. Report an error in the passage at 3:00 Highlight the passage at 3:00

3:13 The benefit was for the ratu. Report an error in the passage at 3:13 Highlight the passage at 3:13

3:18 Ratu. Monster, yeah. So maybe it was Gyeongla Rattu Rinpoche. Okay. Report an error in the passage at 3:18 Highlight the passage at 3:18

3:33 Yeah, yeah, yeah. He's quite a renowned scholar. He wrote some of the textbooks for some of the monasteries. It's Report an error in the passage at 3:33 Highlight the passage at 3:33

3:48 interesting, isn't it? There's hope for us yet. Report an error in the passage at 3:48 Highlight the passage at 3:48

3:56 Anything else? Report an error in the passage at 3:56 Highlight the passage at 3:56

4:12 do with Report an error in the passage at 4:12 Highlight the passage at 4:12

4:27 question or realisation is it's easy when you... Have someone who's quite close to you, someone that you like, talking about, it's not really a gossip, but talking about not so nice things about other people. It's easy to kind of bring myself down and be on their level and then be on their side rather than kind of express myself very well. Report an error in the passage at 4:27 Highlight the passage at 4:27

5:01 How do I stop myself? Yeah, it's not easy, is it? Because you don't want to, you Report an error in the passage at 5:01 Highlight the passage at 5:01

5:17 have to be very skillful, don't you? You don't want to. Does anybody have any suggestions? So, if I'm interpreting what you said correctly, someone is beginning to maybe gossip about a third person and you don't want to get caught up in it? Report an error in the passage at 5:17 Highlight the passage at 5:17

5:37 There's truth in Report an error in the passage at 5:37 Highlight the passage at 5:37

5:45 it. agreeing with what she's saying but I recognise that she's overdrawn Okay. Report an error in the passage at 5:45 Highlight the passage at 5:45

6:21 the issue for me is that not totally detached from her. I have a partial show of her pain. hard for me to be completely perfect. Report an error in the passage at 6:21 Highlight the passage at 6:21

6:40 half of seven and I'm half two more. Report an error in the passage at 6:40 Highlight the passage at 6:40

6:51 you know, or whatever. Report an error in the passage at 6:51 Highlight the passage at 6:51

6:55 more neutral, not inflating the situation, that you're not encouraging her. you're into boxing, but because you have a similar experience. but at the same time, you Report an error in the passage at 6:55 Highlight the passage at 6:55

7:19 be honest with you, I don't really like The thing is I don't know, I haven't been in his shoes so I can't talk about, I can't actually guess what he's like truly. He may be a nice person. Report an error in the passage at 7:19 Highlight the passage at 7:19

7:45 Would there have been any benefit? In the Eightfold Path, there's one of the segments of the path called right speech or appropriate speech. And it's usually qualified by one that's truthful or it's factual, one that's beneficial. So even if something is truthful, it may not be beneficial to talk about it. Report an error in the passage at 7:45 Highlight the passage at 7:45

8:17 And then it has to be done at the appropriate time and the appropriate place. Traditionally, that's what would constitute right speech. So, I don't know, you're in a difficult position, but questioning whether it's of any benefit to get involved. there's, let's. Report an error in the passage at 8:17 Highlight the passage at 8:17

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8:54 front of my boss, I feel that I'm... Report an error in the passage at 8:54 Highlight the passage at 8:54

9:02 doing a lot, but because I don't want to create anything. Report an error in the passage at 9:02 Highlight the passage at 9:02

9:09 Well, that's very caring. Report an error in the passage at 9:09 Highlight the passage at 9:09

9:20 That's a hard one. Report an error in the passage at 9:20 Highlight the passage at 9:20

9:27 You're trying to be very conscientious. That's quite something in itself, even if you don't quite know what to do with it. just trying to be beneficial to me or others. Report an error in the passage at 9:27 Highlight the passage at 9:27

9:45 That's a lot. Yeah, you have good intentions. Report an error in the passage at 9:45 Highlight the passage at 9:45

9:53 But you're right, it's hard to be skillful. Report an error in the passage at 9:53 Highlight the passage at 9:53

10:17 always did that. You know, when somebody talks bad about somebody that's not present, I always feel like I have to of, you know, sort of advocate the person. Do you know what I mean? Even if I don't like them or even they might have a point, but I just don't like being talked about in their absence. Do you know what I mean? If they have a problem, then we're going to say to talk to them. And for example, my My sister... sister-in-law is not very popular in my family. When I'm in the other part, they often gossip and whinge about her and all that sort of thing. Report an error in the passage at 10:17 Highlight the passage at 10:17

10:53 And I really don't like her. I really don't like her. But I always, I'm kind of I'm trying to make up excuses for her. So, you know, so I don't know why, but it just doesn't seem right to talk about other people when they're not there, you know, in a bad way. In a bad way. Yeah, no, that's good. Report an error in the passage at 10:53 Highlight the passage at 10:53

11:27 I consider the situation, I went back to the boss, and... Report an error in the passage at 11:27 Highlight the passage at 11:27

11:54 give it, save me easy. I know in that situation I'm just allowed to say something. I know it's not going to be finished. Report an error in the passage at 11:54 Highlight the passage at 11:54

12:22 What to do. And suddenly I don't know what it's up. But I know what it's up. Bigger conversations turn and something Report an error in the passage at 12:22 Highlight the passage at 12:22

12:35 different. Report an error in the passage at 12:35 Highlight the passage at 12:35

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13:17 Things Report an error in the passage at 13:17 Highlight the passage at 13:17

13:29 not to do. And one of them was to ignore. Report an error in the passage at 13:29 Highlight the passage at 13:29

13:37 And yeah, that's kind of related to Report an error in the passage at 13:37 Highlight the passage at 13:37

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14:17 individual quote that he was beating up the garbage bit. He was really angry. And I looked at him and I thought, now that's how you've been all day. It's always been somebody else's fault, like the garbage bin. I'm like, thank you. Now look at the garbage bin. Report an error in the passage at 14:17 Highlight the passage at 14:17

14:38 Who Report an error in the passage at 14:38 Highlight the passage at 14:38

14:54 are angry? Report an error in the passage at 14:54 Highlight the passage at 14:54

15:09 Yeah. I think people who are angry are suffering. Report an error in the passage at 15:09 Highlight the passage at 15:09

15:18 But that's hard to keep that in mind because usually we revert to... It's hard to maintain presence of mind in the face of aggression. Usually we revert to our childhood patterns or become defensive or we want to strike back. Report an error in the passage at 15:18 Highlight the passage at 15:18

15:44 So I think it takes a lot of practice and Report an error in the passage at 15:44 Highlight the passage at 15:44

15:55 a lot of... Report an error in the passage at 15:55 Highlight the passage at 15:55

15:59 What do you say? Determination not to return harm for harm and not to become aggressive in the face of aggression. To practice patience. In our text, I think it's the sixth chapter, we'll go into patience. And Shantideva said it's the greatest, what he calls the greatest asceticism, or it's one of the most difficult practices. Report an error in the passage at 15:59 Highlight the passage at 15:59

16:32 The skill around patience is simply not to ignore. I mean, I think that's a good advice, but maybe there are different levels of practice or antidotes. But patience is to be able to reframe the situation in such a way that our minds don't get agitated. Report an error in the passage at 16:32 Highlight the passage at 16:32

17:00 There's a certain degree of wisdom involved. So it goes beyond simply this. Simply ignoring or holding back or keeping our anger or whatever we're feeling bottled up. But it's actually trying to reframe the situation in such a way that we don't want to, we don't develop the wish to retaliate or to get angry ourselves. Report an error in the passage at 17:00 Highlight the passage at 17:00

17:30 But I think, for me, personally, I don't know if this has anything to do with what you're... I always... Maybe I was fortunate in a way, but maybe I have my own neuroses and so forth. But somehow I always saw that anger never really worked. I don't know if we're talking about anger here. Maybe we aren't so much, are we? Report an error in the passage at 17:30 Highlight the passage at 17:30

18:06 To this person. Report an error in the passage at 18:06 Highlight the passage at 18:06

18:13 I think one of the first ways is there's usually some kind of hurt underneath anger. So you drop down a level. You don't address their anger. I mean, if you can. People are different and situations are different. But if you can address their hurt, their sadness, oh, that must hurt. And it does. And anger is the only way that we can protect ourselves from feeling the pain. Report an error in the passage at 18:13 Highlight the passage at 18:13

18:46 So I think that's usually, I think, a pretty good... I mean, if you're fairly close to this person, maybe. If you're not, maybe that won't work. You might have to try something else. But in general, this person is hurt. This person is sad or suffering in some way. And they're reacting with anger, striking out, trying to hurt back in some way. So I think taking Report an error in the passage at 18:46 Highlight the passage at 18:46

19:16 that kind of perspective, they must be hurting. And, you know, just, and... Report an error in the passage at 19:16 Highlight the passage at 19:16

19:26 And then allowing your own intuition to kind of guide you from there. How would you, if you knew somebody was hurting, so you're addressing their hurt, not their anger, and trusting yourself that you'll be able to respond in a skillful way. I don't think there's any, you know, I think we can discuss these things and I think there are some ways of addressing them, but there's no formula that we can automatically plug into every situation. Report an error in the passage at 19:26 Highlight the passage at 19:26

19:57 As if this is always going to work. Report an error in the passage at 19:57 Highlight the passage at 19:57

20:02 But I think having a variety of... I mean, first off, the very fact that you're aware and that you're conscientious and that you have a positive intention around that, I think that's 90 % of the battle. Report an error in the passage at 20:02 Highlight the passage at 20:02

20:34 Neutralizing what? I think. So. Report an error in the passage at 20:34 Highlight the passage at 20:34

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20:49 understanding of the pain that Report an error in the passage at 20:49 Highlight the passage at 20:49

20:54 Compassion? Yeah, I think that would be a really skillful response, a way of interacting. Maybe it would work, maybe it wouldn't. Maybe you could kind of tentatively see how, you know, I'm sorry, you really sound like you're hurting. Report an error in the passage at 20:54 Highlight the passage at 20:54

21:15 I'm really sorry. And see where it goes. Just kind of test the water. Report an error in the passage at 21:15 Highlight the passage at 21:15

21:24 I don't know. Report an error in the passage at 21:24 Highlight the passage at 21:24

21:29 But I think you're doing very well in just what you're doing now. Report an error in the passage at 21:29 Highlight the passage at 21:29

· · · silence, 1 minute

22:07 I always find it very humbling when people sincerely want to do the best they can in a situation, be as positive, get the most positive outcome. And so they're kind of searching a method with techniques. Report an error in the passage at 22:07 Highlight the passage at 22:07

22:31 But in a way, I think we can train. That's what we're doing. And we're thinking about these things. And we're cultivating them. But in the present situation, it's more who we are as a person rather than applying some particular technique. So we're trusting that you've done some homework. And this is where the exam takes place. And you can be there in some skillful way. Not maybe as skillful as you might like. Report an error in the passage at 22:31 Highlight the passage at 22:31

23:10 As somebody else might be, but nonetheless that you have something to offer to the situation to improve it, to help this person out. Report an error in the passage at 23:10 Highlight the passage at 23:10

23:20 And just kind of having confidence in that. I think if we become overly conscious, we can become rather artificial. And the other person, we aren't. The other person, we're not quite being authentic. I think the other person, we're not really communicating. Report an error in the passage at 23:20 Highlight the passage at 23:20

23:43 And I think that's really important. Report an error in the passage at 23:43 Highlight the passage at 23:43

23:48 I don't know what I'm saying, if that makes any sense. Report an error in the passage at 23:48 Highlight the passage at 23:48

23:57 If you can keep a fairly positive attitude where you'd like this to go and just communicate with this person and just be there with them and try to be sensitive to what there is underneath, what's going on, I think you can trust that. You have a lot of skills. Report an error in the passage at 23:57 Highlight the passage at 23:57

24:27 I don't know if that makes any sense. I appreciate, you know, you're trying, you know, and maybe I'm just trying to avoid the fact that I can't give you a pat answer. I don't know. But, is there a bill for that? I don't think there is. It would be nice if there was, you know, we could just go through, memorize a list and say, oh, this is... Report an error in the passage at 24:27 Highlight the passage at 24:27

24:55 Situation B 74-6. Ah, yes. Then we can just apply this antidote. Ah, yes. I don't think life is quite like that. I don't think the Dharma is meant to be applied like that. I have a feeling. I think we can, you know, it's all of what we're doing, I think, in talking about developing an awakened heart and so forth. Report an error in the passage at 24:55 Highlight the passage at 24:55

25:28 The more we are, the more we have to give. Just our being there and just being authentic and communicating and sharing can be the optimum way of method that we can offer in a particular situation without having to be particularly conscious or applying some formula or some prescription. Report an error in the passage at 25:28 Highlight the passage at 25:28

26:01 I don't know. That could be just right. Report an error in the passage at 26:01 Highlight the passage at 26:01

26:24 No, Report an error in the passage at 26:24 Highlight the passage at 26:24

26:52 no, that's good. I don't know if this might apply in some indirect way, but they did some research into the effectiveness of various psychotherapists. Report an error in the passage at 26:52 Highlight the passage at 26:52

27:16 And these, you know, they're generating some kind of positive outcomes. You know, they had some kind of criteria which they used. And they found that the effectiveness of the therapist was not directly correlated to the method of therapy that they used. You know, some of them used, were Jungian and Analysts, some of them were Freudian, some of them were Rogerian, some of them. Report an error in the passage at 27:16 Highlight the passage at 27:16

27:47 All different varieties. But there was no correlation between one particular type of therapy and the effectiveness. It was the therapist, the person. Report an error in the passage at 27:47 Highlight the passage at 27:47

28:00 Whatever method they were using, it came down to the person. And I think, so, I don't know. That's maybe what I'm sort of getting at in a way. Report an error in the passage at 28:00 Highlight the passage at 28:00

28:15 Can Report an error in the passage at 28:15 Highlight the passage at 28:15

28:22 I listen to other people Report an error in the passage at 28:22 Highlight the passage at 28:22

28:27 absorbing their pain? Okay. know it's to my tone man, I feel like I'm taking everyone's plans. Report an error in the passage at 28:27 Highlight the passage at 28:27

28:40 feel like I'm on the pain know how to release some of my friends who are psychotherapists, they're always, like, sighing. They take them out, like, all their patients' pain. Report an error in the passage at 28:40 Highlight the passage at 28:40

28:58 Like, I guess, probably, like, practicing commonality. Report an error in the passage at 28:58 Highlight the passage at 28:58

29:05 Yeah, Report an error in the passage at 29:05 Highlight the passage at 29:05

29:13 yeah, that's good. Report an error in the passage at 29:13 Highlight the passage at 29:13

29:19 get your reaction to it. Report an error in the passage at 29:19 Highlight the passage at 29:19

29:24 that's also what's getting in the way of difficulty with your boss in terms of dealing with the emotional content that that is. Report an error in the passage at 29:24 Highlight the passage at 29:24

29:34 not so much finding a path through to it than looking at your own reaction. That's where I've always put myself up. My own reaction all forever getting in the way. And I know when I think of burdens, emotional burdens, especially when it comes Report an error in the passage at 29:34 Highlight the passage at 29:34

29:53 I struggle with that, it's obviously a reaction I'm having than actually pain, I mean, I don't deal with pain. Report an error in the passage at 29:53 Highlight the passage at 29:53

30:17 I'm wanting to problems for other people to So that kind of suits me. Report an error in the passage at 30:17 Highlight the passage at 30:17

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31:36 Thank you. It generated a lot of good thinking, I think. Report an error in the passage at 31:36 Highlight the passage at 31:36

31:50 So I think, you know, this is what we call going for refuge, isn't it? Trying to find a more skillful way of being in this world. Report an error in the passage at 31:50 Highlight the passage at 31:50

31:59 And in order to do that, developing ourselves, looking at other options, alternatives. So Report an error in the passage at 31:59 Highlight the passage at 31:59

32:21 we aren't quite awake yet, but we're Report an error in the passage at 32:21 Highlight the passage at 32:21

32:29 aspiring to that. I go for refuge until I am awakened to the Buddha, Dharma and Saṅgha. Through the collections of 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 am awakened. to the Buddha, Dharma, and Saṅgha, through the collections of merit and wisdom created out of generosity and any other practices. Report an error in the passage at 32:29 Highlight the passage at 32:29

32:56 May I become a Buddha for the sake of all sentient beings. I go for refuge in time 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. 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 32:56 Highlight the passage at 32:56

33:29 May all sentient beings abide in equanimity, free from attachment for some and aversion toward others. Report an error in the passage at 33:29 Highlight the passage at 33:29

33:41 So if you'd like to stand and stretch and then we'll sit together. So we're going to, toward the end of our sit, Report an error in the passage at 33:41 Highlight the passage at 33:41

33:54 I'd like to ask you to contemplate, to reflect upon two questions. I haven't written them down, so this is a challenge. Report an error in the passage at 33:54 Highlight the passage at 33:54

34:12 The first of these, I'm going to ask you to, you know, importantly, to look to your own experience of the disadvantages or the drawbacks, if they are. Perhaps there are advantages, maybe you can look at that. challenge. Report an error in the passage at 34:12 Highlight the passage at 34:12

34:31 Of self-centeredness, self-cherishing, selfishness, narcissism, egoism, whatever term. This is kind of me first, I'm number one attitude that we quite often bring to our relationships, our interaction with others. What this can entail is looking to see if you can trace back many of our, especially our interpersonal problems. Report an error in the passage at 34:31 Highlight the passage at 34:31

34:59 But maybe even problems beyond that. If we can trace them back to a real primary source and see if we can come up with, if you can see how somehow it's a self-absorption, completely wrapped up in ourselves. Report an error in the passage at 34:59 Highlight the passage at 34:59

35:19 I'm not asking you to validate that. I'm just trying to ask you to experiment, to look within your own experience and see if, in a way, what is the primary source of many of your... Especially interpersonal difficulties on the one hand. And then on the other, looking, you know, reviewing some of your life history and where were some of the great joys of my life? Report an error in the passage at 35:19 Highlight the passage at 35:19

35:43 The really meaningful, deep felt moments, quality moments of my life. Especially those, they may lead to that, in fact, but especially in terms of interpersonal relationships, you know. Can we see that? Love and compassion might be a real source of the finest moments of our lives. So I'm just asking to look to your own experience and reflect upon these two areas. Report an error in the passage at 35:43 Highlight the passage at 35:43

36:14 And I'll remind you in the course of our meditation. But it's not a theory. We're not trying to validate some proposition. We're trying to actually look to our own experience, which is a challenge because we often don't do that. We just kind of take things for granted or from the outside, but see if, in fact, where does our difficulties in life come from? Report an error in the passage at 36:14 Highlight the passage at 36:14

36:42 Where do our greatest happiness in life come from? In terms of, in view of, these facts of self-centeredness on the one hand and love and compassion on the other. See if we can see if there's any real cause and effect relationship. Okay, so if you'd like to take a comfortable posture. Report an error in the passage at 36:42 Highlight the passage at 36:42

37:17 So we'll begin by bringing our awareness to the crown of our head, our scalp, and start by imagining or actually feeling the wrinkles in your brow, in your forehead, smoothing out. Report an error in the passage at 37:17 Highlight the passage at 37:17

37:43 The pressure in and around your eyes diminishing, Report an error in the passage at 37:43 Highlight the passage at 37:43

37:55 muscles of the face softening, relaxing. Report an error in the passage at 37:55 Highlight the passage at 37:55

38:11 Your tongue is soft and jaw relaxed, Report an error in the passage at 38:11 Highlight the passage at 38:11

38:23 bringing your head... Bringing your awareness to the back of your neck and perhaps gently turning your head to each side a few times, loosening, stretching the muscles of the back of the neck and Report an error in the passage at 38:23 Highlight the passage at 38:23

38:48 bringing your awareness to your upper back and shoulders and perhaps drawing your shoulders up toward your ears, circling them to the back and down and to the front, just rotating your shoulders a few times. Report an error in the passage at 38:48 Highlight the passage at 38:48

39:16 And eventually returning your shoulders back up toward your ears, 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 unknowingly been carrying around on your back over the course of the day, moving down and through your body into the ground. Report an error in the passage at 39:16 Highlight the passage at 39:16

39:37 A feeling of relief, as if some burden's just been lifted from your shoulders. Report an error in the passage at 39:37 Highlight the passage at 39:37

39:52 Bringing your awareness all the way down to your hands. Hands are soft. Report an error in the passage at 39:52 Highlight the passage at 39:52

40:10 Relaxing your lower arms, Report an error in the passage at 40:10 Highlight the passage at 40:10

40:21 your upper arms, Report an error in the passage at 40:21 Highlight the passage at 40:21

40:30 your chest is at ease, Report an error in the passage at 40:30 Highlight the passage at 40:30

40:42 relaxing throughout the heart area, the central space of the chest, middle Report an error in the passage at 40:42 Highlight the passage at 40:42

41:01 portion of the back, Report an error in the passage at 41:01 Highlight the passage at 41:01

41:17 and releasing the tension that we often hold in our stomach muscles, just allowing the belly to go soft Report an error in the passage at 41:17 Highlight the passage at 41:17

41:44 throughout the abdominal cavity and Report an error in the passage at 41:44 Highlight the passage at 41:44

42:04 keeping your trunk erect. Relax your lower back muscles. Report an error in the passage at 42:04 Highlight the passage at 42:04

42:26 And throughout the pelvic region. Report an error in the passage at 42:26 Highlight the passage at 42:26

· · · silence, 1 minute

43:21 And finally your feet, soft and loose. Report an error in the passage at 43:21 Highlight the passage at 43:21

43:36 So scanning again from the crown down through the central portion of the body, paying particular attention to any tightnesses or tensions in the body. Report an error in the passage at 43:36 Highlight the passage at 43:36

43:48 Breathing in through the nostrils and following that breath with awareness to wherever the tightness attention is being held, suffusing that area with a breath of awareness. Report an error in the passage at 43:48 Highlight the passage at 43:48

44:01 Then as if breathing out from that same area and with that out-breath, Report an error in the passage at 44:01 Highlight the passage at 44:01

44:08 imagining or actually feeling some kind of release, the tension loosens, the tightness diminishes. Report an error in the passage at 44:08 Highlight the passage at 44:08

44:19 Again and again breathing into the areas of tightness, of tension. Again and again breathing out from that same area. With Report an error in the passage at 44:19 Highlight the passage at 44:19

44:53 each out-breath, the body sinking deeper and deeper into a state of comfort, of relaxation, Report an error in the passage at 44:53 Highlight the passage at 44:53

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47:06 before a short while. Report an error in the passage at 47:06 Highlight the passage at 47:06

· · · silence, 1 minute

48:01 invite you to become aware of the fact that you're breathing. To note what was the bodily sensation that indicated to you that you were breathing in, that you're breathing out. Report an error in the passage at 48:01 Highlight the passage at 48:01

48:20 And just lightly rest your attention on that sensation, just focusing your awareness. And Report an error in the passage at 48:20 Highlight the passage at 48:20

48:29 if it's helpful, you're accompanying this focus on the breath with the counting of the breaths. Breathing in, breathing out, counting one, and two, and so forth. Report an error in the passage at 48:29 Highlight the passage at 48:29

· · · silence, 5 minutes

54:07 Mind back. Report an error in the passage at 54:07 Highlight the passage at 54:07

· · · silence, 3 minutes

57:15 So I'd like for you to reflect upon your own experience. experience, in terms of first. source of some of the problems that you've had in the course of your life, of pain and difficulty. Report an error in the passage at 57:15 Highlight the passage at 57:15

57:33 in terms of... Report an error in the passage at 57:33 Highlight the passage at 57:33

57:42 placing any blame or yourself. See if you can walk down through the layers of what brought about this situation, the element of one's own self-centeredness. The part that could have played in bringing about the difficulty, the situation, the hurt, the pain, being completely wrapped up in one's own point of view, using others at their expense, Report an error in the passage at 57:42 Highlight the passage at 57:42

58:19 interpreting, evaluating, responding in terms of what's in it for me, selfishness, egoism. I'd Report an error in the passage at 58:19 Highlight the passage at 58:19

· · · silence, 2 minutes

1:00:47 like for you to reflect upon some of the finest moments of your life, especially in terms of... Your relationships with others, Report an error in the passage at 1:00:47 Highlight the passage at 1:00:47

1:01:03 when there was a moment of perhaps self-forgetfulness, a matter of, can you trace it back to an other-centeredness of love, compassion, when you're really there, involved in the world, the life of another, forgetting about oneself, completely content, Report an error in the passage at 1:01:03 Highlight the passage at 1:01:03

1:01:32 looking at reviewing your life experiences, some of the finest moments such of experience, and see if you can... See within your own experience how they might involve a sense of other-centeredness, being there for another person, caring, love, compassion. Report an error in the passage at 1:01:32 Highlight the passage at 1:01:32

· · · silence, 2 minutes

1:04:21 Bring your mind back through the breath. Easy, gentle enough, love the natural. Report an error in the passage at 1:04:21 Highlight the passage at 1:04:21

· · · silence, 2 minutes

1:06:36 So we aren't going to, time is getting away from us, so we won't break up into small groups, but is there anything that anyone would like to share that came up? The course of their meditation. Report an error in the passage at 1:06:36 Highlight the passage at 1:06:36

· · · silence, 1 minute

1:07:34 So a compulsive kind of obsession, I mean using the criteria of pleasure, pain or praise or criticism as a criteria for your decision making, how you act in the world and so forth. Report an error in the passage at 1:07:34 Highlight the passage at 1:07:34

1:07:57 So what Report an error in the passage at 1:07:57 Highlight the passage at 1:07:57

1:08:05 do you mean by literally? How is this relating to your work? Report an error in the passage at 1:08:05 Highlight the passage at 1:08:05

1:08:35 Okay, yeah. So, I mean, you have some pressure from the outside, but also some pressure from the inside to perform well. Report an error in the passage at 1:08:35 Highlight the passage at 1:08:35

1:08:46 Yeah. Report an error in the passage at 1:08:46 Highlight the passage at 1:08:46

1:09:02 So you have the pressure to be preoccupied with the need for praise or fame. Report an error in the passage at 1:09:02 Highlight the passage at 1:09:02

1:09:26 I think there is a healthy... myself and do a really good job. Report an error in the passage at 1:09:26 Highlight the passage at 1:09:26

1:09:33 We can set a healthy bar for ourselves to do something well. Report an error in the passage at 1:09:33 Highlight the passage at 1:09:33

1:09:44 And I think we have a certain standard where we feel good about what we're doing and it's fulfilling and it's useful. But how do we determine when it goes over the edge, Report an error in the passage at 1:09:44 Highlight the passage at 1:09:44

1:10:04 when it becomes, as you're using, mixed in with the eight worldly concerns? That you're no longer looking for going beyond a healthy standard of wanting to do a good job. But some other elements are entering in which are kind of corrupting the process. Report an error in the passage at 1:10:04 Highlight the passage at 1:10:04

1:10:38 Yeah, sure, yeah. It's a big one, isn't it? Think Report an error in the passage at 1:10:38 Highlight the passage at 1:10:38

· · · silence, 1 minute

1:11:13 about it at night as well. Report an error in the passage at 1:11:13 Highlight the passage at 1:11:13

1:11:19 It's all going pretty well. I have this feeling that the wheel's going to fall off. It was only two weeks away and I'm having lots of challenges at work, getting the technology to work, getting people to get the technology to work, to do the work. Report an error in the passage at 1:11:19 Highlight the passage at 1:11:19

1:11:36 I'm getting a bit impatient with people. Report an error in the passage at 1:11:36 Highlight the passage at 1:11:36

1:11:44 I mean, it may not be particularly the eight worldly concerns. It may be just a fear. Report an error in the passage at 1:11:44 Highlight the passage at 1:11:44

1:11:58 I think that lack of trust that things will go well if you're doing your best. There's no particular reason that things shouldn't work. I don't know. I mean, these are kind of what you have to look at for yourself. I mean, it might be more of an underlying theme rather than trying to explain it in terms of the eight worldly concerns. Report an error in the passage at 1:11:58 Highlight the passage at 1:11:58

1:12:32 I mean, I'm sure there is an element of that, I'm sure, but it might be. Something more fundamental than that. I don't know. My Report an error in the passage at 1:12:32 Highlight the passage at 1:12:32

1:13:04 wheel just fell off. I can't find my notebook. Now, I don't know. We can talk about it later if you like. I'm happy to do that. It might be something that might be better, more appropriate. Report an error in the passage at 1:13:04 Highlight the passage at 1:13:04

1:13:21 Does anybody share what came up in their meditation around what we looked at? Report an error in the passage at 1:13:21 Highlight the passage at 1:13:21

· · · silence, 3 minutes

1:16:10 It's fair. Report an error in the passage at 1:16:10 Highlight the passage at 1:16:10

· · · silence, 1 minute

1:17:25 perceive them, haven't really enough. Report an error in the passage at 1:17:25 Highlight the passage at 1:17:25

1:17:36 Anything Report an error in the passage at 1:17:36 Highlight the passage at 1:17:36

1:18:01 else I would like to share came up in your meditation around finding Report an error in the passage at 1:18:01 Highlight the passage at 1:18:01

1:18:11 it useful or not useful? Report an error in the passage at 1:18:11 Highlight the passage at 1:18:11

1:18:19 It's surprising, you know, thinking of all the good moments, the really beautiful moments in your life. And to my surprise, I found that it was almost always the quiet moment. Okay. Report an error in the passage at 1:18:19 Highlight the passage at 1:18:19

1:18:38 Okay. Report an error in the passage at 1:18:38 Highlight the passage at 1:18:38

1:19:04 Intention, gratitude, quiet moments. So Report an error in the passage at 1:19:04 Highlight the passage at 1:19:04

1:19:18 what's Report an error in the passage at 1:19:18 Highlight the passage at 1:19:18

1:19:33 that feel like? Report an error in the passage at 1:19:33 Highlight the passage at 1:19:33

1:19:38 The unconditional giving. Report an error in the passage at 1:19:38 Highlight the passage at 1:19:38

1:19:45 related to my questions before the meditation. Report an error in the passage at 1:19:45 Highlight the passage at 1:19:45

1:19:52 me it really helped, that whatever I've Report an error in the passage at 1:19:52 Highlight the passage at 1:19:52

1:20:00 the results are to the other person, I found my attitude could be quite narcissistic, but I felt that I was, fact that I was able to give freely without worrying about that might Anybody Report an error in the passage at 1:20:00 Highlight the passage at 1:20:00

1:20:33 else? Report an error in the passage at 1:20:33 Highlight the passage at 1:20:33

1:20:38 Thank you. Report an error in the passage at 1:20:38 Highlight the passage at 1:20:38

1:20:42 My wheel just fell off. I don't have my notebook here, so I'm going to have to wing it. Report an error in the passage at 1:20:42 Highlight the passage at 1:20:42

1:20:50 We're looking at the first chapter. The first chapter is concerned with the benefits of the awakened heart. Report an error in the passage at 1:20:50 Highlight the passage at 1:20:50

1:21:02 Last week we talked about the majority of the theme in the first chapter is the benefits of the awakened heart. um, Report an error in the passage at 1:21:02 Highlight the passage at 1:21:02

1:20:59 And we've... Report an error in the passage at 1:20:59 Highlight the passage at 1:20:59

1:21:12 The awakened heart. This was one of the four preparations for actually developing an awakened heart. You know, we have to look. It's really quite a useful rule of thumb. Any kinds of changes that you want to make, to look at the benefits. And the mind will begin to naturally incline in that direction. So it doesn't have to be intellectual. It has to be something more than intellectual or speculation. Report an error in the passage at 1:21:12 Highlight the passage at 1:21:12

1:21:44 Trying to get a felt experience in terms of this is really something that will be of use to my life, the quality of my life. Report an error in the passage at 1:21:44 Highlight the passage at 1:21:44

1:21:54 And then the second, then we go on to look at creating the conducive conditions, removing obstacles, creating accumulation of merit. And then we'll look at the actual method for cultivating a weakened heart, equalizing and exchanging self for others, which is part of the subject matter. the 8th chapter. Report an error in the passage at 1:21:54 Highlight the passage at 1:21:54

1:22:21 We're going to look at, beginning with verse 15 in the first chapter. So that's on page 20. Report an error in the passage at 1:22:21 Highlight the passage at 1:22:21

1:22:32 And we can look at, if you have note number three. Handout number three. Report an error in the passage at 1:22:32 Highlight the passage at 1:22:32

1:23:03 So note number three. So first, in... In looking at page 20, he gives us a definition of the awakened heart. And here it's called the Mahāyāna mind generation. So the Mahāyāna mind generation is just another code word, another epitaph for what we're talking about in terms of bodhicitta, the awakened heart. Report an error in the passage at 1:23:03 Highlight the passage at 1:23:03

1:23:33 And he defines it. The definition of the Mahāyāna mind generation, the mind that accompanies the aspiration to complete enlightenment for the purpose of others. The mind that accompanies the aspiration to complete enlightenment for the purpose of others. So I think perhaps the important point that needs to be brought out here is the awakened heart or bodhicitta has two aspirations, two causes. Report an error in the passage at 1:23:33 Highlight the passage at 1:23:33

1:24:06 One of them is... We want to become the best possible person that we can become. Let's say we want to become a Buddha. We want to develop ourselves as fully as we can. Report an error in the passage at 1:24:06 Highlight the passage at 1:24:06

1:24:22 That's the direction that we're aspiring to. Why do we want to do that? For the sake of others. We want to help others. We want to be as beneficial as possible. We talked about the more I am, the more I have to give. That's what we're doing. Report an error in the passage at 1:24:22 Highlight the passage at 1:24:22

1:24:39 So I really want to be there as fully as I can for others. How do I do that? By becoming a Buddha. So there's an interrelationship between these two. So just one or the other isn't bodhicitta, isn't the awakened heart. Even though you want to help others, that in itself is love or compassion. That's not bodhicitta. Even if you want to become a Buddha, and if it's not based in, you know, you want to become the best person that you can become. Report an error in the passage at 1:24:39 Highlight the passage at 1:24:39

1:25:06 Without that aspiration to do it for the sake of others, that's also not bodhicitta. So there are these two-fold aspirations to become the best possible person I can become for the sake of everybody, including ourselves. You were included in everybody. Then within that, as it says here in verse 15, the mind of enlightenment is summed up, should be known as two aspects, the mind wishing for enlightenment and one engaging in enlightenment. Report an error in the passage at 1:25:06 Highlight the passage at 1:25:06

1:25:38 And this is taken up in note number three. These two types of bodhicitta, the awakened heart. One is called the wishing heart and the other is the engaging heart. And then they're more or less defined here in note three. The wishing heart is simply, you know, it's a really strong wish, a really strong aspiration. Report an error in the passage at 1:25:38 Highlight the passage at 1:25:38

1:26:15 The wish to overcome our shortcomings and realize our full potential of Buddhahood in order to benefit others. So this is an aspiration, something that we want to become. It's like we're planning on going somewhere. We have the intention. I want to go to such and such a place. Report an error in the passage at 1:26:15 Highlight the passage at 1:26:15

1:26:37 Then we actually develop some kind of real courage, real determination, and we involve ourselves in the means of actually getting to that place. And that's the engaging heart. So that combines this wish to go with actively engaging in the various practices. And here by practices we mean specifically the six perfections or the six transcendent practices of ethics and generosity, ethics, effort, patience, meditative concentration and wisdom. Report an error in the passage at 1:26:37 Highlight the passage at 1:26:37

1:27:19 So these are the main practices. These summarize the practices of a bodhicattva, someone who's awakened their heart. So we're developing this aspiration to become the best possible person for the sake of everybody. And then we say, well, wishing it is not sufficient. I actually have to do something. When we actually involve ourselves in the going of where we want to get to and taking up these practices, in fact, then... Report an error in the passage at 1:27:19 Highlight the passage at 1:27:19

1:27:48 And that transforms into engaging, awakened heart or engaging heart. Okay? So, you know, again, you can read this at your own leisure. The wishing heart has two stages. Simply this wish to become a Buddha. You know, we don't quite know what a Buddha is. Maybe you guys do. I don't know. I shouldn't project my own ignorance on you. Report an error in the passage at 1:27:48 Highlight the passage at 1:27:48

1:28:22 I know that maybe like some of our teachers, the Dalai Lama, the qualities that they seem to embody, that nature, that quality, where I like to be, Report an error in the passage at 1:28:22 Highlight the passage at 1:28:22

1:28:44 I like to emulate that in some way. I know it's going to be personalized. I'm going to be Jampa Buddha. I'm not going to be... Report an error in the passage at 1:28:44 Highlight the passage at 1:28:44

1:28:55 Margaret Buddha or Sue Buddha or whoever Buddha, Annie Buddha. But still, there are these qualities of love and compassion. We're going to talk about these. Love and compassion, wisdom and inner strength, skill, fearlessness. That I'm striving. I want to be the best possible person I can become. Just that aspiration. Report an error in the passage at 1:28:55 Highlight the passage at 1:28:55

1:29:25 And then I determined, so that's wishing to become that. May I become a Buddha for the sake of all sentient beings? And then we can actually commit ourselves to that. And this is the second level of the wishing heart. And you notice there are, how can we keep that alive? Report an error in the passage at 1:29:25 Highlight the passage at 1:29:25

1:29:44 As we talked about last week, there's this tendency toward becoming, towards growth. For most of us, very weak. There's a normalizing force at work. When everything's going okay, why bother? We don't feel like we have to do any more. It's like the pleasure-pain principle is what governs most of our lives. Report an error in the passage at 1:29:44 Highlight the passage at 1:29:44

1:30:24 Avoidance of pain, seeking pleasure. When we're experiencing pleasure, we feel more or less, I have enough. I want to be as well and as happy as the average person. Then we feel kind of satiated and we fall into some kind of apathy where we no longer are motivated to grow, to keep doing the work, to keep focused, fun. Report an error in the passage at 1:30:24 Highlight the passage at 1:30:24

1:30:57 Our own self-development. How can we keep re-inspiring? How can we keep this momentum going toward becoming a better person for growth? Here, it's set out in four precepts, one for this life and four precepts for future lives. But if we look at them, essentially all we're saying is to consistently remember the benefits. Report an error in the passage at 1:30:57 Highlight the passage at 1:30:57

1:31:31 Here, in this case, of the awakened heart. Just like we meditated just now. If we keep seeing that somehow, would Report an error in the passage at 1:31:31 Highlight the passage at 1:31:31

1:31:54 you rather be a Buddha than normal? Report an error in the passage at 1:31:54 Highlight the passage at 1:31:54

1:32:00 How can we keep this aspiration, ourselves motivated? Pure pain is pushing us. That's one of the motivating forces for all of us. But when the pain is there, not there any longer, what is there left? There's probably stagnation. We get stuck. We no longer... But there's another force which is drawing us. Pain pushes us. But this aspiration to become the best person draws us along to go beyond what I have been in the past. Report an error in the passage at 1:32:00 Highlight the passage at 1:32:00

1:32:44 If we keep reflecting... If we keep, here it says, recollecting frequently the benefits of the awakened heart. And I wonder what those moments of contentment, the beautiful moments of our lives, those quality moments of our lives. And if we keep bringing those to mind, then we can keep re-inspiring ourselves, keep some kind of momentum going. Report an error in the passage at 1:32:44 Highlight the passage at 1:32:44

1:33:19 Our hearts open and developing to grow. Report an error in the passage at 1:33:19 Highlight the passage at 1:33:19

1:33:26 So we want to develop this wishing. When Report an error in the passage at 1:33:26 Highlight the passage at 1:33:26

1:33:36 this wishing heart becomes stable, as it's mentioned here, when it becomes stable and we develop some real urge to implement, to go beyond simply the wish, but to begin to actualize it, then we can go on to take what are called the bodhisattva vows. And these will be talked about in the third chapter. And once we do that, then the wishing heart becomes, and we involve ourselves in the actual practices of a bodhisattva, then the wishing heart becomes what is called the engaging heart. Report an error in the passage at 1:33:36 Highlight the passage at 1:33:36

1:34:12 Okay? And we'll talk more about that when we come to the third chapter. Report an error in the passage at 1:34:12 Highlight the passage at 1:34:12

1:34:30 Okay, so would I like to move on to the second chapter? Report an error in the passage at 1:34:30 Highlight the passage at 1:34:30

1:34:44 The second chapter is the four preliminaries, the four preparation, laying the groundwork for the development of an awakened heart. Report an error in the passage at 1:34:44 Highlight the passage at 1:34:44

1:34:55 We said first we look, as we did in the first chapter, at the benefits of the awakened heart. Then we begin to create the conducive conditions, the ecology of mind, which is fosters, which nourishes this awakened heart. And this is... Report an error in the passage at 1:34:55 Highlight the passage at 1:34:55

1:35:15 There's two sides to this. One of them is removing the various obstacles to the development of awakened heart. And the other, which is the subject matter of the third chapter, is creating the conducive conditions which foster the awakened heart. So in the second chapter, the main emphasis is on purification. Here, the notion of purification, Report an error in the passage at 1:35:15 Highlight the passage at 1:35:15

1:35:49 beginning on page 6. The second chapter, where it says page three, free of the numbering system, which isn't very, second chapter, Report an error in the passage at 1:35:49 Highlight the passage at 1:35:49

1:36:03 purifying negativities. So, okay, there's not a consistent numbering going throughout. Each of the chapters begins a sequence of numbering over again. So here there are, the second and third chapter are based around What is called the seven limb prayer. And this is mentioned in note four. Report an error in the passage at 1:36:03 Highlight the passage at 1:36:03

1:36:35 So in order to develop an awakened heart, we have to create the conducive conditions. Everything arises independence. It arises independence upon a constellation of causes and conditions. Report an error in the passage at 1:36:35 Highlight the passage at 1:36:35

1:36:56 We're working with many of these conditions at present. In this second chapter, we're going to create We're going to remove inhibitory conditions, those things which obstruct our developing and awakened heart. So that's what we mean by purification. It doesn't mean we're becoming, I don't know, it's kind of a, I don't know, maybe it sounds like we're trying to be good boys and girls, I don't know, we're trying to be pure. Report an error in the passage at 1:36:56 Highlight the passage at 1:36:56

1:37:23 It doesn't quite mean that. It means removing of obstacles which are preventing us from development. So this is the main emphasis in the second chapter, and they're calling this purifying of negativities. Report an error in the passage at 1:37:23 Highlight the passage at 1:37:23

1:37:55 In Report an error in the passage at 1:37:55 Highlight the passage at 1:37:55

1:38:07 the second chapter, the second and third chapter are built around what are called the seven limb prayer. So this is a condensed method for bringing about the necessary conditions of removing obstacles and accumulating positive conditions. And here specifically toward development of the awakened heart. So the very first of the seven nims which Shantideva is taking up is the need to make offerings. Report an error in the passage at 1:38:07 Highlight the passage at 1:38:07

1:38:43 So we're trying to create conditions. And he specifically mentions that we're making, the conditions that we're trying to create by making these offerings is to take this precious mind. Report an error in the passage at 1:38:43 Highlight the passage at 1:38:43

1:38:56 We're creating the conditions to develop. An awakened heart. And in order to do this, he's making offerings. Report an error in the passage at 1:38:56 Highlight the passage at 1:38:56

1:39:08 I think it was mentioned a couple weeks ago. Sometimes we have some problems around the notion of creating merit, don't we? Report an error in the passage at 1:39:08 Highlight the passage at 1:39:08

1:39:23 Sometimes it sounds as though we're like keeping an account book. Okay. Report an error in the passage at 1:39:23 Highlight the passage at 1:39:23

1:39:32 you know. Oh, I gave that. I'm going to write that in my notebook. Write that in my account book. I did that. I'm going to write that down in my account book. And I think there's some truth to that. Report an error in the passage at 1:39:32 Highlight the passage at 1:39:32

1:39:46 One thing we have to keep in mind is that there are a great many levels of practice. There are levels of practice which maybe particularly don't appeal to you, which aren't a way of, which don't really work for you. That's fine. There are many. There are as many practices or levels of practice, interpretations of practice as around individuals. For some people, and the system of keeping accounts, they're doing something positive. Report an error in the passage at 1:39:46 Highlight the passage at 1:39:46

1:40:23 But that way of doing things positive really doesn't perhaps appeal to ourselves. It doesn't feel quite right. You know, I mean, it was Report an error in the passage at 1:40:23 Highlight the passage at 1:40:23

1:40:34 I'm doing this so I can get something back. We have this notion in virtue is its own reward. Virtue is its own reward. And it's a very difficult notion to, I think, to develop a sense of that or a feeling for. But I think if you begin to look at your experience, generally when we talk about, for example, virtue, the definition of virtue, It is those actions which have a positive ripening result. So virtue is a type of action which brings about happiness. Report an error in the passage at 1:40:34 Highlight the passage at 1:40:34

1:41:17 So it's known by its result. Those actions which bring about non-virtue, which bring about a negative result. But that's one way of looking at it. And there is a cause and effect relationship. But there's also something much more subtle. Report an error in the passage at 1:41:17 Highlight the passage at 1:41:17

1:41:38 That a virtuous mind is in itself. Report an error in the passage at 1:41:38 Highlight the passage at 1:41:38

1:41:43 A negative mind, non-virtue, is in itself a level of suffering. And we can know the results instantaneously by the very quality of our own minds and what we're doing. The word ethic in Sanskrit is shila. Report an error in the passage at 1:41:43 Highlight the passage at 1:41:43

1:42:10 Shila literally means to cool, to cooling the, you know, that there's a sense of we're refreshed by a wholesome action. There's a sense of being nourished, of feeling whole. Report an error in the passage at 1:42:10 Highlight the passage at 1:42:10

1:42:34 But most of us are quite, again, maybe I'm projecting this on you, aren't sensitive enough to our inner being. To know when our minds are virtuous, when we're actually feeling content, whole, feeling refreshed. But can we do when our minds are in a gross condition? Then we have to put ourselves in some kind of ethical framework in that we follow certain precepts as a means to carry us through those times when we're not particularly sensitive to the inner state of our being. Report an error in the passage at 1:42:34 Highlight the passage at 1:42:34

1:43:18 But I think there are some people who just know intuitively whether what they're doing is right or wrong, whether it's nourishing, whether it's cooling the heat of their afflictions and so forth. Report an error in the passage at 1:43:18 Highlight the passage at 1:43:18

1:43:36 So in terms of merit, there's a slight difference between, most of the time there's no distinction between merit and virtue. But there is some subtle distinction. Report an error in the passage at 1:43:36 Highlight the passage at 1:43:36

1:43:55 What I like to bring out is this distinction and give you an idea of how I see merit. Report an error in the passage at 1:43:55 Highlight the passage at 1:43:55

1:44:05 Merit is like a certain positive potential, or it can be negative. We can have negative merit. We can have demerit, whatever you want to call it. It's like this notion of a boulder at the top of a mountain has a certain potential. Potential energy, due to its position, its mass. As it begins to roll down the side of a hill, that potential energy is converted to kinetic energy. Report an error in the passage at 1:44:05 Highlight the passage at 1:44:05

1:44:41 It begins to find expression. Now, in dependence upon that energy, you can imagine this boulder rolling down a hill. Report an error in the passage at 1:44:41 Highlight the passage at 1:44:41

1:44:54 If there are small little trees or little obstacles along its way, If it has a great deal of mass, a great deal of energy, it will be unobstructed. It'll just go through the bushes. It'll just move through the bushes. It'll just roll up. If it's very small, if it's a very small potential, it's a very small mass, not much energy, then a little twig could divert it off its track. Report an error in the passage at 1:44:54 Highlight the passage at 1:44:54

1:45:25 So this is, I think, what the notion that... It's behind. I mean, this is, this is about speculation, so you can leave it when you pick up your shoes. The notion of merit is that the more merit we have, the more that we're able to, the less prone we are to being deflected from the course of what we're trying to do. Report an error in the passage at 1:45:25 Highlight the passage at 1:45:25

1:45:57 What we're trying to achieve, the more merit, the more potential we have, the positive potential, we're not so easily diverted. There are fewer obstacles. We don't get off course. We're not moved off course as easily. Things are more effective in achieving our goals, what we're after. Report an error in the passage at 1:45:57 Highlight the passage at 1:45:57

1:46:24 Does that make any sense? Yeah? Right. Something like, you said it better than I did. So I think that's what the notion, because a Buddha has merit, but he doesn't have virtue. That might sound really strange, but I'm being technical. You know, virtue, he has merit. He has completed his collection of merit. That means he's extremely, his, a Buddha's, and again, whoever a Buddha is or whatever a Buddha is, they're very effective. Report an error in the passage at 1:46:24 Highlight the passage at 1:46:24

1:47:02 very In what they're trying to achieve. They can bring about, you know, a Buddha isn't omnipotent. They can't do anything. They cannot transcend the law of cause and effect. But given these conditions, they can bring about the optimum outcomes. Whatever they might be, according to the karmic disposition, the people they're working with. Report an error in the passage at 1:47:02 Highlight the passage at 1:47:02

1:47:27 Given all of that, what is there? They have the ability to bring about the best possible outcome. It may not be what everybody wants, but it's the best you can get until the karmic disposition changes. So that effectiveness is the result of their merit. So that's one reason we're making offerings, in order to not just get back things in the future. Report an error in the passage at 1:47:27 Highlight the passage at 1:47:27

1:48:02 Okay, that's one of the results. And that's part of a necessary result. The fact that we have this precious human rebirth and we have all our material needs easily met, for example, that would be the result of generosity in the past, making offerings, letting go, releasing. Report an error in the passage at 1:48:02 Highlight the passage at 1:48:02

1:48:47 Yeah, good. Report an error in the passage at 1:48:47 Highlight the passage at 1:48:47

1:49:04 Okay, good. Yeah, I think... Report an error in the passage at 1:49:04 Highlight the passage at 1:49:04

1:49:20 The more effective, yeah. Less obstacles. Report an error in the passage at 1:49:20 Highlight the passage at 1:49:20

1:49:33 Related to our realization of the actual experience of... Is that on the experiential level? That we realize that we're actually benefiting from it. Therefore, we keep repeating, accumulating... That would be a way of, that would reinforce. Report an error in the passage at 1:49:33 Highlight the passage at 1:49:33

1:50:02 Like, you know, what you're saying is maybe related to rejoicing, you know, and that's... And so you inspire yourself. Yeah, yeah. So that's a, that would be, that would be, yeah, it's like, it's all contributing to... force. Report an error in the passage at 1:50:02 Highlight the passage at 1:50:02

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1:50:34 To furthering that direction of our practice, to inspiring ourselves, to keeping on track, to not allowing ourselves to fall into apathy. Report an error in the passage at 1:50:34 Highlight the passage at 1:50:34

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

1:51:10 that would be very encouraging, wouldn't it? Report an error in the passage at 1:51:10 Highlight the passage at 1:51:10

1:51:31 So here Shantideva is, I want to develop this precious attitude of mind. That's what we're talking about. An attitude, a way of relating to the world in terms of our emotional quality about ourselves. To take this precious mind, I'm making offerings to the Tathagatas. So the Tathagatas, as we mentioned, is an epitaph of the Buddha to the Holy Dharma and the stainless steel for the Buddha's children, the Bodhisattvas. Report an error in the passage at 1:51:31 Highlight the passage at 1:51:31

1:52:16 I know there was something I was going to say about that. I really don't have my notebook here with me. Report an error in the passage at 1:52:16 Highlight the passage at 1:52:16

1:52:28 We're going to talk about what we mean by a Buddha when we come to the 26th verse, which is the verse of refuge. What do we go from refuge to? What do we mean by a Buddha in a more traditional sense? Here it says also the holy Dharma. um, I made it, um... Report an error in the passage at 1:52:28 Highlight the passage at 1:52:28

1:52:52 We're going to talk about the holy dharma. I think the Report an error in the passage at 1:52:52 Highlight the passage at 1:52:52

1:53:02 dharma consists of not just the scriptures and so forth, the teachings and so forth, but it's mainly explained in terms of the third and fourth noble truths, the truth of cessations and the truth of the path. So the path, but also... As you were just mentioning, in a way, the solutions to our problems. We actually develop some selves. We actually solve some of our problems at a more fundamental level. Report an error in the passage at 1:53:02 Highlight the passage at 1:53:02

1:53:34 Not just the stopgap measure, but we've actually removed some of the causes of our difficulty. We've progressed. So that becomes an object of offering of the Dharma and the Bodhisattvas. Report an error in the passage at 1:53:34 Highlight the passage at 1:53:34

1:53:56 I don't know. Report an error in the passage at 1:53:56 Highlight the passage at 1:53:56

1:54:23 Here it says on page one of note four. I'll just mention this and then we'll stop. So as I mentioned, chapters two and three are built around what's called the seven limb prayer, which is the means of accumulation of merit and so forth and the purification or the removing of negativities. Report an error in the passage at 1:54:23 Highlight the passage at 1:54:23

1:54:52 He says, I present clouds of every type of offering, those actually arranged and imagined. Report an error in the passage at 1:54:52 Highlight the passage at 1:54:52

1:55:03 So, you know, in verses, I don't have my notebook, I think it's verses 1 Report an error in the passage at 1:55:03 Highlight the passage at 1:55:03

1:55:21 through 22, we're going to go, or simply, here Shantideva is making offerings in various ways. He's making offerings of... there are Report an error in the passage at 1:55:21 Highlight the passage at 1:55:21

1:55:36 Things which are unowned. I think this is really quite beautiful in a way. And then he goes on to offer his own body. And he goes on to what are called mentally transformed offerings. So these three types, levels of offerings, which we'll talk about next week. But I think this idea of unowned offerings. Sometimes we feel... Report an error in the passage at 1:55:36 Highlight the passage at 1:55:36

1:56:05 An impoverishment about ourselves, you know, that we really don't have what it takes or there's something insufficient. And that our world, we don't really, you know, that there are a great many beautiful things in our world which are always there, which we may not own, but we can partake of, we can enjoy. Report an error in the passage at 1:56:05 Highlight the passage at 1:56:05

1:56:30 Like the universe is in some way supporting our well-being. And here Shantideva is, you know, he's listing all these, you know, you see a beautiful shape in the clouds. Report an error in the passage at 1:56:30 Highlight the passage at 1:56:30

1:56:46 You know, one of my teachers, when he first came to the West, you know, he saw this magnificent buildings and everything and he would just pause and he would offer these buildings to the Buddhas. You know, he was kind of, whatever, you know, he's just like, wow, this is fantastic. I'm going to give up. Report an error in the passage at 1:56:46 Highlight the passage at 1:56:46

1:57:06 So we forego our habitual tendency to want to hold on to, to grab it for ourselves. We Report an error in the passage at 1:57:06 Highlight the passage at 1:57:06

1:57:28 feel like we have an abundance of possibilities of what we could give. We begin to notice the beauties of the world in wanting to offer. Anyway, this is one of the type of offerings, the three types of offerings, which are mentioned throughout verses 1 through 22, where he mentions unowned, he mentions his body, but here we can think about more energy, time, giving yourself, some volunteer work that's offering your body. Report an error in the passage at 1:57:28 Highlight the passage at 1:57:28

1:58:04 It doesn't have to be necessarily your flesh. And then mentally transformed. We'll talk more about that. Okay, Report an error in the passage at 1:58:04 Highlight the passage at 1:58:04

1:58:17 so we can dedicate the Report an error in the passage at 1:58:17 Highlight the passage at 1:58:17

1:58:25 positive potential we've created. Report an error in the passage at 1:58:25 Highlight the passage at 1:58:25

1:58:42 May all beings everywhere, plagued by sufferings of body and mind, obtain 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 deaf hear sounds. Report an error in the passage at 1:58:42 Highlight the passage at 1:58:42

1:59:04 May those whose bodies are worn with toil be restored on finding repose. 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 1:59:04 Highlight the passage at 1:59:04

1:59:33 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 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 1:59:33 Highlight the passage at 1:59:33

2:00:00 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. In the land encircled by snow mountains, you are the source of all happiness and well-being. Report an error in the passage at 2:00:00 Highlight the passage at 2:00:00

2:00:25 Powerful Chenrizi Tenzin Gyatso. Please remain until the end of cycling existence. Report an error in the passage at 2:00:25 Highlight the passage at 2:00:25

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2:01:14 And he's going to be Claudia's replacement. Report an error in the passage at 2:01:14 Highlight the passage at 2:01:14

2:01:25 No, he'll be here. Just one announcement, a commercial. Report an error in the passage at 2:01:25 Highlight the passage at 2:01:25

2:01:35 This Saturday, giving a workshop on... commercial. Report an error in the passage at 2:01:35 Highlight the passage at 2:01:35

2:01:40 Taking and giving. 10 o 'clock? 10 o 'clock? Report an error in the passage at 2:01:40 Highlight the passage at 2:01:40

2:01:54 Saturday. 10 to 4.30. Okay? Report an error in the passage at 2:01:54 Highlight the passage at 2:01:54

2:02:05 So I'll take whatever you bring. o 'clock? Report an error in the passage at 2:02:05 Highlight the passage at 2:02:05