BP: Engaging in the Bodhisattva Deeds (27 April 2015)

0:20 Okay. No, we're not. Oh, yes, we are. Okay. We're okay. Good. The Report an error in the passage at 0:20 Highlight the passage at 0:20

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1:34 emails ask us to dedicate our Report an error in the passage at 1:34 Highlight the passage at 1:34

1:42 merit toward suffering Report an error in the passage at 1:42 Highlight the passage at 1:42

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

2:03 How does it feel to be needed? Report an error in the passage at 2:03 Highlight the passage at 2:03

2:19 Even if you couldn't do that, we'd still need you. Report an error in the passage at 2:19 Highlight the passage at 2:19

2:42 There's nothing there. Report an error in the passage at 2:42 Highlight the passage at 2:42

3:09 So, Report an error in the passage at 3:09 Highlight the passage at 3:09

3:14 adjusting our motivation, getting back in touch. Maybe you never get out of touch, but I know for myself, I lose sight of what's important, real Report an error in the passage at 3:14 Highlight the passage at 3:14

3:31 benefit in my life, Report an error in the passage at 3:31 Highlight the passage at 3:31

3:37 attraction I'd like to see in my life. Report an error in the passage at 3:37 Highlight the passage at 3:37

3:44 Is that loud enough? Can you hear me? Report an error in the passage at 3:44 Highlight the passage at 3:44

4:00 I'll speak louder, okay? Yeah? I know there's a catch. So if you'd like to recite the verse of refuge together. Report an error in the passage at 4:00 Highlight the passage at 4:00

4:23 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 am 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. Report an error in the passage at 4:23 Highlight the passage at 4:23

4:52 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 the other practices, may I become a Buddha for the sake of all sentient beings. May all sentient beings have happiness in the causes of happiness. May all sentient beings be free from suffering in the causes of suffering. Report an error in the passage at 4:52 Highlight the passage at 4:52

5:15 May all sentient beings be inseparable from the joy that is without sorrow. May all sentient beings abide in equanimity, free from attachment for some. Report an error in the passage at 5:15 Highlight the passage at 5:15

5:26 And Report an error in the passage at 5:26 Highlight the passage at 5:26

5:38 then Report an error in the passage at 5:38 Highlight the passage at 5:38

5:42 in this present chapter, chapter 4, it also talks about Creating various positive actions and so forth and working with our afflictive emotions and to appreciate the fact that we have this opportunity. We have what's traditionally termed a precious human life. Report an error in the passage at 5:42 Highlight the passage at 5:42

6:35 And moreover, there's some urgency involved in the sense that death is definite and time of death is undefinite. So I thought we would... Take the time to meditate on death. And I'll lead you through that. Report an error in the passage at 6:35 Highlight the passage at 6:35

6:58 You know, it's not, you know, discussing terminal issues, you know, talking about meditating on death is not to bring us down, not meant to bring us down, but to kind of to sober us up, if you like. And the more that we're mindful of death, the paradoxically... Report an error in the passage at 6:58 Highlight the passage at 6:58

7:22 Proportionally, there are more that we're mindful that we're still living and to make use of our life, however each of us finds it most worthwhile, but nonetheless, however you might see it, to lead a fulfilling life. There's an African saying, which is, when death comes for you, may it find you alive. Report an error in the passage at 7:22 Highlight the passage at 7:22

7:47 To make sure that when we do die, we can look back and say, I lived my life. However each of us uniquely finds meaning and purpose in our lives, to live that kind of life for ourselves. So we're going to meditate on death. And there are various methods. There's a nine-round death meditation. But I think I'd just like to ask you to put a few questions to yourselves. Report an error in the passage at 7:47 Highlight the passage at 7:47

8:20 Since my death is definite and the time of my death is uncertain, how should I live my life? What am I going to do with this life that is someday going to stop? Report an error in the passage at 8:20 Highlight the passage at 8:20

8:39 What should I do? Report an error in the passage at 8:39 Highlight the passage at 8:39

8:44 To see if this question resonates in your body. Does it trigger some nonverbal mood, some kind of feeling tone? Don't turn the question into a... this isn't. Report an error in the passage at 8:44 Highlight the passage at 8:44

8:57 A kind of intellectual exercise, kind of formulating some kind of to-do list. Well, you know, it may come up. That's fine if it does. But it's more the not trying to find an answer, but living, being with that question. Report an error in the passage at 8:57 Highlight the passage at 8:57

9:16 It's definite that I'm going to die and the time of my death is answered. What should I do? And just let that kind of resonate. Give more attention to the bodily tone it evokes within us. Report an error in the passage at 9:16 Highlight the passage at 9:16

9:27 Rather than the thoughts or the ideas it might generate. And if such a tone rises, then silently rest in that. So the aim of the meditation is to awaken a felt sense of what it means to live a life that is going to stop. All of our lives are someday going to stop and rest in the significance of that question. Report an error in the passage at 9:27 Highlight the passage at 9:27

9:56 And then I'll ask you to put two other questions to yourself. So it's more the feeling tone rather than an intellectual exercise while making a to-do list of what I should do before I die. We're not here to make a bucket list in a way, but just to feel what that means for oneself at a deep level of one's being. Report an error in the passage at 9:56 Highlight the passage at 9:56

10:19 So if you'd like to stand up and stretch before we sit, you're welcome to do that. Report an error in the passage at 10:19 Highlight the passage at 10:19

10:37 So taking a comfortable but firm posture, and we'll begin with the process of getting in touch and relaxing our bodies. Report an error in the passage at 10:37 Highlight the passage at 10:37

10:53 I invite you to bring your awareness to the crown of your head, your scalp, and begin by imagining or actually feeling the wrinkles between your brow and your forehead smoothing out. Report an error in the passage at 10:53 Highlight the passage at 10:53

11:12 The pressure in and around your eyes diminishing. Your Report an error in the passage at 11:12 Highlight the passage at 11:12

11:39 tongue is soft, Report an error in the passage at 11:39 Highlight the passage at 11:39

11:52 bringing your awareness to the back of your neck. Perhaps gently turning your head to each side a few times, loosening, stretching the muscles of the back of the neck. Report an error in the passage at 11:52 Highlight the passage at 11:52

12:12 Bringing your awareness to your upper back and shoulders and perhaps drawing your shoulders up toward your ears and circling them to the back. Report an error in the passage at 12:12 Highlight the passage at 12:12

12:41 And eventually just returning your shoulders back up toward your ears and allowing them to drop comfortably to the sides. And with that, you're feeling 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 through your body into the ground as if some burden has just been lifted from your shoulders, a feeling of relief. Report an error in the passage at 12:41 Highlight the passage at 12:41

13:16 Awareness, way down to your hands. Your hands are soft and loose, Report an error in the passage at 13:16 Highlight the passage at 13:16

13:26 relaxing your lower arms. Report an error in the passage at 13:26 Highlight the passage at 13:26

13:42 Your chest is at ease throughout Report an error in the passage at 13:42 Highlight the passage at 13:42

13:56 the central space of the chest, the heart area, Report an error in the passage at 13:56 Highlight the passage at 13:56

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14:31 the inner stomach muscles, just allowing the belly to go soft. Report an error in the passage at 14:31 Highlight the passage at 14:31

14:57 Your rectus, your lower back. Report an error in the passage at 14:57 Highlight the passage at 14:57

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16:29 The body once again from the ground downward through the central portion of the body. Attention to any tightnesses and tensions. Report an error in the passage at 16:29 Highlight the passage at 16:29

16:40 Breathing into those areas and out from those areas. With that out, Report an error in the passage at 16:40 Highlight the passage at 16:40

16:52 the tightness loops again and again. Breathing in, breathing out, releasing the tensions. Report an error in the passage at 16:52 Highlight the passage at 16:52

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17:54 There's an overall sense of, with each yad breath, the body sinks deeper and deeper into a state of relaxation, of ease, of calm. Report an error in the passage at 17:54 Highlight the passage at 17:54

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18:45 Staying with your body for a short while. Report an error in the passage at 18:45 Highlight the passage at 18:45

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19:49 I invite you to become aware that you're breathing and to lightly rest your attention, focus your awareness on that sensation of the body which is indicating to you. We're Report an error in the passage at 19:49 Highlight the passage at 19:49

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28:48 going to meditate on death. We're going to begin by to ourselves. Since my death is definite and the time of my death is uncertain, what should I do with my life? How should I live my life? Report an error in the passage at 28:48 Highlight the passage at 28:48

29:12 This life of the body is going to stop. I Report an error in the passage at 29:12 Highlight the passage at 29:12

29:21 invite Report an error in the passage at 29:21 Highlight the passage at 29:21

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31:24 you Report an error in the passage at 31:24 Highlight the passage at 31:24

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32:11 to put another question to yourself. If you could somehow listen in on your own funeral, and many people that you most care about in the world, that they're all there, what sort of things would you like to hear them say about you? What would you like them to think about the role that you played in their life, the impact you had on them? Report an error in the passage at 32:11 Highlight the passage at 32:11

32:42 So you're there listening in on your own funeral. We Report an error in the passage at 32:42 Highlight the passage at 32:42

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34:48 put one final question to ourselves. If you knew you had only one year left to live, how would you like to be as a person during the course of that year, the quality of the life, kind of life that you'd like to live? So it's not making a bucket list of the things that you want to do before you die, but the kind of person that you'd like to be during that year. Report an error in the passage at 34:48 Highlight the passage at 34:48

35:17 The quality, the way of life that you'd like to lead the year of your life, the person you'd like to be. Report an error in the passage at 35:17 Highlight the passage at 35:17

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40:20 The two groups of four. How's that? And just discuss what came up for you. Maybe nothing came up, but you can also discuss that as well. How you experienced the meditation. Okay. Report an error in the passage at 40:20 Highlight the passage at 40:20

40:51 Maybe you'd like to introduce each other. Report an error in the passage at 40:51 Highlight the passage at 40:51

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42:46 So the first part of the meditation was... Since death is certain, the time of death is uncertain, what should I do? The second was at your funeral. So Report an error in the passage at 42:46 Highlight the passage at 42:46

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53:46 we'll take a few more minutes. Report an error in the passage at 53:46 Highlight the passage at 53:46

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56:12 Would anyone like to share with the larger group what came up for them? Report an error in the passage at 56:12 Highlight the passage at 56:12

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56:56 So it's kind of... Report an error in the passage at 56:56 Highlight the passage at 56:56

57:07 Just Report an error in the passage at 57:07 Highlight the passage at 57:07

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58:51 be what? Just be what? Report an error in the passage at 58:51 Highlight the passage at 58:51

59:13 Thank you for that. Anybody else want to share? Report an error in the passage at 59:13 Highlight the passage at 59:13

59:27 What was that? Report an error in the passage at 59:27 Highlight the passage at 59:27

59:31 No. Report an error in the passage at 59:31 Highlight the passage at 59:31

59:54 Okay. Report an error in the passage at 59:54 Highlight the passage at 59:54

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1:03:19 Anybody else? Do you have any reaction? Report an error in the passage at 1:03:19 Highlight the passage at 1:03:19

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1:04:19 you know, I kind of just pictured my family and friends, and, know, I was trying Report an error in the passage at 1:04:19 Highlight the passage at 1:04:19

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1:04:56 of brings you to the third question, you know, if you die in a year, you know, again, that sense of urgency. Report an error in the passage at 1:04:56 Highlight the passage at 1:04:56

1:05:12 something Report an error in the passage at 1:05:12 Highlight the passage at 1:05:12

1:05:37 I left from Germany it was a bit like dying and I had to say goodbye to new friends. I didn't really know if I'd see them again. Thank you. I ever wanted to tell. Okay, yeah, yeah. So don't hold back, just kind of, you know, clear your place, you know, clean up, sort of, kind of, because you might regret it, you know, somebody might die. Report an error in the passage at 1:05:37 Highlight the passage at 1:05:37

1:06:09 come into No, come in. Report an error in the passage at 1:06:09 Highlight the passage at 1:06:09

1:06:16 Thank you. Report an error in the passage at 1:06:16 Highlight the passage at 1:06:16

1:06:26 Anybody else? Report an error in the passage at 1:06:26 Highlight the passage at 1:06:26

1:06:30 I found it a slight difference between the first question and the last Report an error in the passage at 1:06:30 Highlight the passage at 1:06:30

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1:14:01 they used to, you know, spend time with patients and they often got, know, they're wiping around and the patients would Report an error in the passage at 1:14:01 Highlight the passage at 1:14:01

1:14:21 wonderful, he talked to people, he treated his life here and there. got in trouble for it too. He was beautiful, but yeah, call him Dr. Report an error in the passage at 1:14:21 Highlight the passage at 1:14:21

1:14:39 boundaries about what you just told us about yourself. Report an error in the passage at 1:14:39 Highlight the passage at 1:14:39

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1:16:07 So, I think that was good. Report an error in the passage at 1:16:07 Highlight the passage at 1:16:07

1:16:17 We're going to discuss the fourth chapter. We've looked at the first three. The first chapter was mainly concerned the focus was on the benefits of the awakened heart, bodhicitta, inclining our minds toward its development. And the second chapter was how to accumulate merit and to purify. The obstacles to its development, removing inhibitory conditions and promoting conducive conditions. The third was the actual way to adopt it. Report an error in the passage at 1:16:17 Highlight the passage at 1:16:17

1:16:58 And then here in the fourth chapter, having once adopted it, made some kind of commitment to this quality of mind, the awakened heart. How are we going to protect it? How are we going to guard it and commit ourselves? Report an error in the passage at 1:16:58 Highlight the passage at 1:16:58

1:17:19 How Report an error in the passage at 1:17:19 Highlight the passage at 1:17:19

1:17:23 are we going to keep it from deteriorating? I think that's a legitimate concern. We all, from time to time, have really noble aspirations, but they're easily lost. How do we keep these values and these principles alive in our life, throughout the ups and downs of our life? Report an error in the passage at 1:17:23 Highlight the passage at 1:17:23

1:17:51 We all have potential to awaken. But we have some forces in our mind which are taking us in the opposite direction, at least temporarily. Temporarily we're obscured by a belief in an independently existing self ignorance, self-centeredness. We have all types of various negative emotions, attachment and hatred and so forth. So all of these, there's different currents working within our mind. Report an error in the passage at 1:17:51 Highlight the passage at 1:17:51

1:18:27 And moving in different directions. And how are we going to, when we have this little bit of a light that's in this candle, that's in this breeze, how are we going to protect it from going out? How are we going to keep it alive in our life? So this is what concerns ourselves here in this fourth chapter. It's which Shantideva entitles conscientiousness. Report an error in the passage at 1:18:27 Highlight the passage at 1:18:27

1:18:57 So there's, I don't know, it's kind of a very, it's a good word. I guess we don't use it all that often, I guess. The other possible translations that I have found were heedfulness, which isn't sounds of a good, carefulness, that sounds good, attentiveness, attending, I think Alan Wallace uses attending to. Report an error in the passage at 1:18:57 Highlight the passage at 1:18:57

1:19:29 Attending to the... Attending to... Keeping a watchful eye out, paying attention, if you like. All of this has to do with conscientiousness. Report an error in the passage at 1:19:29 Highlight the passage at 1:19:29

1:19:46 I'll give you, there's our Galsubjai, who wrote the commentary which we're making use of. He has a definition on page two of chapter four, but I'd like to read you an explanation of what this is by. Report an error in the passage at 1:19:46 Highlight the passage at 1:19:46

1:20:07 Mind and its Functions by Geshe Rapton. Report an error in the passage at 1:20:07 Highlight the passage at 1:20:07

1:20:12 Geshe Report an error in the passage at 1:20:12 Highlight the passage at 1:20:12

1:20:17 Rapton had a great deal of connection with Westerners. He eventually was the abbot of a monastery in Switzerland. He was one of the main teachers of, for example, Alan Wallace and many other Westerners. Report an error in the passage at 1:20:17 Highlight the passage at 1:20:17

1:20:34 He's talking about conscientiousness. Do you have a sense what conscientiousness is? in case you reacted with that. Report an error in the passage at 1:20:34 Highlight the passage at 1:20:34

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1:20:44 Conscientiousness is a distinct mental factor that cherishes the accumulation of what is wholesome and guards the mind against that which gives rise to disturbing conceptions. It is a quality ascribed to a state of mind in which detachment, non-hatred, non-bewilderment and joyous effort are present. It performs the function of bringing fulfillment and forever maintaining all that is good, both within. Report an error in the passage at 1:20:44 Highlight the passage at 1:20:44

1:21:12 And beyond this world. So it maintains, you know, consciousness. It helps us. It sustains this aspiration. And it guards it and helps to foster it, to help its development. So we're working with this notion of conscientiousness. And in his very first verse, on page one of chapter four in our text, Shantideva. Report an error in the passage at 1:21:12 Highlight the passage at 1:21:12

1:21:43 Introduces the notion of conscientiousness as a way of, and he talks about it as protecting the awakened heart. And here, the awakened heart is my translation for the word bodhicitta. Report an error in the passage at 1:21:43 Highlight the passage at 1:21:43

1:21:56 But also the various trainings that we are kind of committing ourselves to undergoing. It's one thing simply to develop an aspiration, but then we want to put it into practice. We want to actualize it, translate it in some kind of practical reality. So we involve ourselves in developing the ability to do just that through the six transcendent practices of generosity and ethics and so forth. Report an error in the passage at 1:21:56 Highlight the passage at 1:21:56

1:22:23 But also you notice he mentions to not transgress the trainings. And Galsap Jay in his commentary goes into what the trainings are. Normally we talk about the Buddhist office trainings as the six transcendent practices, the six perfections if you like. But also, we haven't talked about, in Gauss of Jan, in the last paragraph on page one, the four ways of attracting, he calls it the four ways of attracting disciples, or another way of saying that the four means of cultivating the minds of your students. Report an error in the passage at 1:22:23 Highlight the passage at 1:22:23

1:22:59 So these are the, you know, if we were to summarize, what are the core practices of a bodhisattva? How do they go about, you know, what does a bodhisattva actually do in order to help them further their There are progress along the path. They practice the six transcendent practices, generosity, ethics, patience, joyous effort, meditative concentrations and wisdom and so forth. Report an error in the passage at 1:22:59 Highlight the passage at 1:22:59

1:23:26 But they also are working with students. And these are called the four means. Here it's called the four ways of attracting disciples and the four means of cultivating the minds of a student. So I just thought I'd list these for you. So the first of these four means is... Supplying their material needs. That's asking a lot, but this was very much the tradition that you actually helped them in practical ways so that they could get on with their practice, and I've seen that done by some of my teachers. Report an error in the passage at 1:23:26 Highlight the passage at 1:23:26

1:24:04 The second is speaking kindly and giving words of encouragement. It's very important that we... Have words of encouragement. We need to encourage each other, but especially when our teachers do so, in speaking with a gentle and kind demeanor, the way they relate with us. Report an error in the passage at 1:24:04 Highlight the passage at 1:24:04

1:24:29 And thirdly, is giving practical advice, or you might say personal advice, and teachings. So, you know, how to actually practice. But then talking to them in personal ways, you know, what's going on in their life, helping them to work out what difficulties they may be having. That's another part of a bodhisattva's work. So it's just not sitting on your cushion, obviously. And then fourth, probably, anyway, I won't comment on it. Report an error in the passage at 1:24:29 Highlight the passage at 1:24:29

1:25:09 Fourth is modeling what you teach. That is to say, In acting in accordance with what you say. You walk the talk. I think this is terribly important. I think this is one of the great difficulties we have in the West. We have so few models that we can look up to that inspire us. It's really tremendously harmful when a teacher betrays their student by acting in a way contrary to what they say. Report an error in the passage at 1:25:09 Highlight the passage at 1:25:09

1:25:46 The scandals that have happened in the West. Luckily, it hasn't occurred that I know of within the FPMT. They're very scrupulous in who they allow to teach and so forth. I'm not talking about myself. Report an error in the passage at 1:25:46 Highlight the passage at 1:25:46

1:26:15 Let's forget that. Erase that from the tape. Report an error in the passage at 1:26:15 Highlight the passage at 1:26:15

1:26:21 Because really, you... But yeah, no. Report an error in the passage at 1:26:21 Highlight the passage at 1:26:21

1:26:20 you know Report an error in the passage at 1:26:20 Highlight the passage at 1:26:20

1:26:35 you know, been some... Anyway, we won't go into that. But it's very painful for a person to lose their faith when they've been betrayed by their spiritual teacher. It can really harden their hearts and it takes a long time to recover from that betrayal. So it's important. So these are just some ways that we can consider helping people in any ways. Report an error in the passage at 1:26:35 Highlight the passage at 1:26:35

1:27:03 It doesn't have to be a formal relationship. You're going to talk with how you relate with some of the people that you come in contact with. We aren't saying they're your students, but nonetheless, you have a particular relationship, and it can be a very beneficial relationship. And this kind of gives us some guidelines to help them out in what ways you can, materially, physically, whatever, to speak with words of encouragement, conducive. Report an error in the passage at 1:27:03 Highlight the passage at 1:27:03

1:27:32 to their, you know, that's the. Especially when people are going through difficult times. They need someone to give themselves solace, some kind of tenderness. Report an error in the passage at 1:27:32 Highlight the passage at 1:27:32

1:27:48 People need some TLC. They really do. Everybody. And then giving practical instructions, which is you need some experience, you need a bit of a study and so forth, so that you can... Talk in such a way that is going to be a benefit in giving some practical instructions and useful advice and so forth. Report an error in the passage at 1:27:48 Highlight the passage at 1:27:48

1:28:15 And then modeling what you say. So that's the four means of training or the means of cultivating the minds of students. Then verses on page three, verses two and three. So the idea here is that... So this is a manual of a bodhisattva, this text that we're making use of, the bodhisattva's deeds. So it may not be addressing ourselves immediately, but it may be of use in times to come. Report an error in the passage at 1:28:15 Highlight the passage at 1:28:15

1:28:58 Various parts of it may come to the fore. And really speak to us and we'll be able to adapt it and put it into practical practice. Other times it may not speak to where we're at right now. But it's an overall approach that we can come to and we can come back to. So here it's saying that we've considered the advantages and so forth, the benefits of... Report an error in the passage at 1:28:58 Highlight the passage at 1:28:58

1:29:33 The awakened heart. And we've considered all the reasons behind its benefits and its usefulness and the fact of not giving it up. So here it says, any action done in the spur of the moment or done without having considered carefully, although having already committed to them, is appropriate to analyze whether to act or to leave it. Report an error in the passage at 1:29:33 Highlight the passage at 1:29:33

1:30:03 But how can I discard That which has been analyzed. So this is saying for those who have really gone into it, really examined it, and come to some kind of determination in their mind, some kind of inner conclusion, I want this to be an integral part of how I be in this world, in my life. Report an error in the passage at 1:30:03 Highlight the passage at 1:30:03

1:30:27 How can we kind of give that up? We're denying part of ourselves a very deeply important value within ourselves. know, whenever, you know. Report an error in the passage at 1:30:27 Highlight the passage at 1:30:27

1:30:34 We can't kind of wall that off. But I think, but also there's something else being said here which I think is relevant to ourselves. And that is to say that in general we shouldn't unthinkingly jump in and take vows and initiations just because they're being given and everybody else is taking them and I might miss out on something. Report an error in the passage at 1:30:34 Highlight the passage at 1:30:34

1:31:02 So, you know, we... I think this is also saying that. We have to be careful about what we commit ourselves to, and once committed, we should be careful of keeping those commitments. But equally important, we should be cautious about taking commitments in the first place. There's no obligation. There's no pressure. Report an error in the passage at 1:31:02 Highlight the passage at 1:31:02

1:31:27 If there's pressure, it's an internal pressure. There's no one else. There's not pressure coming from the outside. And I've seen this repeatedly. I've seen people who have taken on so many commitments, and I'm talking about certain obligations to recite certain prayers each day or do certain meditations each day, that they really don't have time to meditate. Report an error in the passage at 1:31:27 Highlight the passage at 1:31:27

1:31:47 They don't have time to really reflect or to feel what they're doing. It becomes such a speedy mechanical process that they have to get through every day that the value is lost. I mean, maybe I'm being a bit cynical. Maybe I'm being a little bit... But this is what I've seen. So by all means, there's no pressure. Without even taking one vow, you can carry on a very profound practice. Report an error in the passage at 1:31:47 Highlight the passage at 1:31:47

1:32:16 I'm not saying not to take vows, but to consider it. There's no pressure to do so. Just to consider it well. Does that make any sense? Because there's nothing... Report an error in the passage at 1:32:16 Highlight the passage at 1:32:16

1:32:33 They are a psychological method Report an error in the passage at 1:32:33 Highlight the passage at 1:32:33

1:32:47 in order to benefit ourselves. But we're not trying to be good boys and girls by following some rigid system of discipline. Report an error in the passage at 1:32:47 Highlight the passage at 1:32:47

1:33:01 All the vows and commitments and so forth are there to help us to take what are... not... Report an error in the passage at 1:33:01 Highlight the passage at 1:33:01

1:33:09 Merely maybe an abstract ideal and to begin to integrate them into our everyday life to help us to learn about how we are actually experiencing our everyday life, to be more conscientious, in other words. Report an error in the passage at 1:33:09 Highlight the passage at 1:33:09

1:33:35 So, you know, I've perhaps been in this business a bit longer than some of you. And I've seen that this is the case where these... The commitments and the vows that people have taken have become huge burdens for people. And they have lost their function of benefit. And in certain respects they've become detriments. As I think I mentioned this last week, I don't know, this verse from the Vinaya, the area of teachings on discipline, where it says, for some vows. Report an error in the passage at 1:33:35 Highlight the passage at 1:33:35

1:34:17 They're a means of liberation. For others, they're a means of oppression. So it depends on how we make use of that. So sometimes people, this great Lama comes to town and is giving this exotic, mystical empowerment initiative. Report an error in the passage at 1:34:17 Highlight the passage at 1:34:17

1:34:36 There's nothing magical. Maybe I shouldn't be talking because maybe there is something magical. But maybe my experience is quite limited. Maybe I have. Maybe there's something deficient about me. But it's how you make use of these practices. That the initiations are doorways into a practice. Report an error in the passage at 1:34:36 Highlight the passage at 1:34:36

1:35:04 And so the main thing is to develop one's mind. And how are you going to go about doing that? And to use your discriminating wisdom to exercise some kind of good judgment. How are you going to carry on a lifetime of practice? There's a bigger vision. Report an error in the passage at 1:35:04 Highlight the passage at 1:35:04

1:35:25 there's nothing that has to be done today, even though there was some urgency in terms of death. Report an error in the passage at 1:35:25 Highlight the passage at 1:35:25

1:35:35 Okay, I don't know, just blah, blah, blah. Report an error in the passage at 1:35:35 Highlight the passage at 1:35:35

1:35:44 was I? Okay. Report an error in the passage at 1:35:44 Highlight the passage at 1:35:44

1:35:50 A certain amount of commitment is probably essential element in almost anything that's of value. Anything that takes time and effort. Anything that takes effort over time requires commitment. That's what we mean. Making effort over time. Report an error in the passage at 1:35:50 Highlight the passage at 1:35:50

1:36:14 So we have to be committed. And that's probably, we can say, anything of real value. It isn't necessary of anything of real value. So whatever we do, we're going to expect lapses or failures. Report an error in the passage at 1:36:14 Highlight the passage at 1:36:14

1:36:32 So we shouldn't... We shouldn't shy away from making commitments if we see it as a means to help us to grow. So commitment Report an error in the passage at 1:36:32 Highlight the passage at 1:36:32

1:36:48 is a way of saying that a certain way of life deserves our support, even though we might find it difficult. So just because it's difficult doesn't mean that we should not do it. We might find it difficult to live up to that, but still it's worth my commitment. Report an error in the passage at 1:36:48 Highlight the passage at 1:36:48

1:37:08 Here the commitment is to a bodhisattva's way of life. The way a bodhisattva feels and interacts in the world. And this is done through committing ourselves to the six transcendent practices of generosity and ethics. So we can always do that in these four ways of cultivating the minds of your students. Report an error in the passage at 1:37:08 Highlight the passage at 1:37:08

1:37:35 So then in verses 4 through 11. So beginning on the bottom of page 3 and extending through pages 4 through 6. Report an error in the passage at 1:37:35 Highlight the passage at 1:37:35

1:37:53 You know, we sort of, this is almost like a carrot and a stick. I don't know if you know what I mean. In the first chapter, we talked about the benefits of the awakened heart. That's kind of the carrot. I don't mean to demean it. Okay, this is an analogy. Here is, well, if you've made a commitment, if you're really going to stick with it. Report an error in the passage at 1:37:53 Highlight the passage at 1:37:53

1:38:17 There comes the stick. Explain some of the many drawbacks of abandoning your commitment. Report an error in the passage at 1:38:17 Highlight the passage at 1:38:17

1:38:31 You know, it would be an interesting subject to talk about some evening. The idea, I'd be interested to hear what you have to say about the idea of, for example, marriage. Marriage used to be a commitment, didn't it? It was a lifetime commitment. And somehow you made it work. Hopefully you made it work. Maybe sometimes you didn't. I think the mind which thinks, this isn't, you know, maybe if I like it, I'll stay with it. Report an error in the passage at 1:38:31 Highlight the passage at 1:38:31

1:39:08 If I don't, I can always get a divorce. But there's a mind that says, I'm going to make this work. And I think that mind is going to be able to, is going to access some of our resources, some of our wisdom. And our compassion, our caring, our patience, all of it takes to stay in a relationship. And it's going to help us to be able to work through it. Report an error in the passage at 1:39:08 Highlight the passage at 1:39:08

1:39:36 But if you think, well, if I like it, I'll stay with it. I can always get a divorce. That mind in itself, I think, is contrary to the notion of drawing on your inner resource. I don't know what... What do you think about that? Because I think nowadays people don't expect to stay in a relationship, do they? Maybe that's more realistic. I don't know. Maybe that's not a good analogy. Report an error in the passage at 1:39:36 Highlight the passage at 1:39:36

1:40:15 Anyway, okay. How am I going to start? I made this commitment to myself, to my inner Buddha, if you like, to some quality within myself. How am I going to... Report an error in the passage at 1:40:15 Highlight the passage at 1:40:15

1:40:29 Stay with it. This is not something that you easily get divorced from. Report an error in the passage at 1:40:29 Highlight the passage at 1:40:29

· · · silence, 3 minutes

1:44:03 Yeah, that's quite right. Report an error in the passage at 1:44:03 Highlight the passage at 1:44:03

1:44:10 So we're making this idea of commitment. We're going to make it work. So Shantideva said, well, okay, what are some of the drawbacks if you don't, if you withdraw from this commitment? Report an error in the passage at 1:44:10 Highlight the passage at 1:44:10

1:44:25 And here he talks about the fact of... Deceiving all others leads to the lower realms. So this is the stick. Why did you change your mind? Where have you gone? How have you lost this inspiration, this aspiration? Probably because you come under the long-term dominance of maybe attachment and hatred and so forth. Report an error in the passage at 1:44:25 Highlight the passage at 1:44:25

1:44:51 And these become the dominant things. He goes on to say it weakens our ability to benefit others. Report an error in the passage at 1:44:51 Highlight the passage at 1:44:51

1:45:07 In verse, you know, I'm just kind of summarizing some of the notions he has, some of the detriments of withdrawing from this commitment to awakening our hearts, maintaining this aspiration. Report an error in the passage at 1:45:07 Highlight the passage at 1:45:07

1:45:26 Like in verse 11 where he says, those with heavy downfalls and with strong bodhicitta shiddhis. Should the further circle and cycle existence, shall be far away from attaining grounds. So we're talking about the various detriments, the drawbacks, the disadvantages of allowing this aspiration to deteriorate. Report an error in the passage at 1:45:26 Highlight the passage at 1:45:26

1:45:52 And one of them is that you use the word grounds, that you're far away from it, shall be far away from attaining a ground. A ground is simply a type of... So we also... Report an error in the passage at 1:45:52 Highlight the passage at 1:45:52

1:46:05 a type realization, okay? So after, there are five. The Mahāyāna Path is divided into five paths. The path of accumulation, the path of preparation, the path of seeing, the path of meditation, the path of no more learning. Report an error in the passage at 1:46:05 Highlight the passage at 1:46:05

1:46:25 You attain this third path, the path of seeing, when you directly realize emptiness. And then after that you begin work. There are ten grounds. In Sanskrit, ten bhumis. So these are realizations. So you're far away from these realizations. Essentially, you're creating the obstacles to yourself, to your own development in terms of your wisdom, your understanding, not only in your caring, in your heart qualities, but also in your cognitive realization qualities as well. Report an error in the passage at 1:46:25 Highlight the passage at 1:46:25

1:47:03 I don't know if you've been reading the text, there's a strange, in verse 7 on the bottom of page 4, whichever person who gave up bodhicitta, their striving for liberation is karmic beyond thought and only no to the omniscient. Report an error in the passage at 1:47:03 Highlight the passage at 1:47:03

1:47:29 I'm afraid that's not very understandable. But anyway. this… This has to do with, it's interesting from two points of view. That's the reason I thought I'd point it out. This is concerning one individual, Sherry Putra, who is to the right of the Buddha. He was Buddha's right-hand man, in a way. Report an error in the passage at 1:47:29 Highlight the passage at 1:47:29

1:47:55 There's a story, whether it's true or not, maybe it's not only important, but there's a story which is told about him. He was... and he... Report an error in the passage at 1:47:55 Highlight the passage at 1:47:55

1:48:04 He had developed the awakened heart. He was a bodhisattva. But he was asked by a beggar to please give his arm. It's interesting, this notion. It's almost unbelievable and unimaginable. When a bodhisattva hears the words, please give, it says it induces, it experiences bliss. Report an error in the passage at 1:48:04 Highlight the passage at 1:48:04

1:48:34 Some kind of, what would we call it? Endorphins or something like that, released in its endorphins, or at least the words, please give, releases a feeling of pleasure. You know, we feel pain. Or at least I do. Oh, what's this going to cost me? Anyway, in this particular situation, Sherry Putra, who was the right hand man, the bodhisattva had developed the awakened heart, bodhicitta, he was approached by a beggar and said, please give me. Report an error in the passage at 1:48:34 Highlight the passage at 1:48:34

1:49:09 I need your arm. Please give. And again, I qualify this. I think it's the ideal behind it, not the actual, whether it's literally true. It's questionable. So he cut off his right arm. Report an error in the passage at 1:49:09 Highlight the passage at 1:49:09

1:49:30 And in India, the left hand is considered impure. So he went to give his right arm to the beggar and he presented with his left hand. Report an error in the passage at 1:49:30 Highlight the passage at 1:49:30

1:49:46 How dare you to show such disrespect to me? How can you treat me that way? Don't you have it? And she freaked out. You know, here I just got off my right arm and you're telling me I'm disrespectful to you just because I give it to you. And, you know, with people like you in the world, how can I ever hope to liberate all of you? Report an error in the passage at 1:49:46 Highlight the passage at 1:49:46

1:50:09 I'm giving it up. So he deteriorated from his. He degenerated his awakened heart, his bodhicitta. Nonetheless, he went on to become an arhat. He achieved liberation from cyclic existence. He achieved a lesser vehicle, liberation. So that's what this is talking about here. And how he did that is only known by the admission consciousness. Report an error in the passage at 1:50:09 Highlight the passage at 1:50:09

1:50:33 Only a Buddha would understand how that works. Report an error in the passage at 1:50:33 Highlight the passage at 1:50:33

1:50:39 So I told him... me but Report an error in the passage at 1:50:39 Highlight the passage at 1:50:39

1:50:41 You know, what the background is here. And this is, Galsopje also explains it on page five. But there's also another message here, which maybe isn't as apparent, and I think it's useful to think about. These are little messages that I like to talk about, is that we can actually, is not to go beyond our present capacity. Report an error in the passage at 1:50:41 Highlight the passage at 1:50:41

1:51:08 I think we have to... We may have the best of intentions, and I think it's useful to step out of our comfort zones to some degree in benefiting others. It's to push the envelope somewhat, but if we push it too far, we may end up regretting it. So we not only have to have this caring heart, this wishful intention to benefit. Report an error in the passage at 1:51:08 Highlight the passage at 1:51:08

1:51:39 But we also have to mitigate it or have it under the influence of some discriminating awareness. What can I actually give where I would regret or that I would actually be hurting myself? And where I would feel, oh, I wish I hadn't done that in the end. That would probably be more detrimental to yourself than not giving it all. Report an error in the passage at 1:51:39 Highlight the passage at 1:51:39

1:52:12 I wish I had you It's like Lama Yeshi once said. He said, you know, you run around, you give your coat away, and then you catch a cold, you get sick. What use are you to anybody? So it's useful to keep a coat. Not to go, not to be idealistic, I guess you would say, or romantic, and go beyond what you can practically do. Report an error in the passage at 1:52:12 Highlight the passage at 1:52:12

1:52:44 And it was workable. Still, nonetheless, pushing the envelope a little bit. You know, that's what Mother Tricia said. She said, give to what hurts a little bit. That's all. She said, give to what hurts just a little bit. Report an error in the passage at 1:52:44 Highlight the passage at 1:52:44

1:53:04 So I think that, so in, you know, who's to say? I don't know. It's Sherry Pooja and these great minds. But he gave a little bit further than. Report an error in the passage at 1:53:04 Highlight the passage at 1:53:04

1:53:16 Maybe he was capable. Gosh, we didn't get very far tonight. Maybe I'll just talk about one more verse. Verse 8. Report an error in the passage at 1:53:16 Highlight the passage at 1:53:16

1:53:42 These verses up through verse 11 are the detriments or the disadvantages of allowing you. because this is, um, so Report an error in the passage at 1:53:42 Highlight the passage at 1:53:42

1:53:57 Bodhicitta, your awakened heart to deteriorate. Here it says in verse 8, this is for the bodhisattva, the heavier of the downfalls. Therefore, if one receives it, one harms the purpose of all sentient beings. So one Report an error in the passage at 1:53:57 Highlight the passage at 1:53:57

1:54:15 of the mistakes that a bodhisattva can make, and one of the gravest mistakes that a bodhisattva can make, someone so weak in their heart, is turning away from the challenges of the world. Report an error in the passage at 1:54:15 Highlight the passage at 1:54:15

1:54:30 It's quite beautiful. Many of you are familiar with Khalil Gibran, who is a Lebanese mystic, Christian mystic, lived in the 19th century, I believe. Report an error in the passage at 1:54:30 Highlight the passage at 1:54:30

1:54:45 This is a verse by Khalil Gibran. It has this idea. You may have heard of the Blessed Mountain. It is the highest mountain in our world. Should you reach the summit, you would have only one desire. And that is to descend and be with those who dwell in the deepest valley. That is why it's called the Blessed Mountain. So, you know, it's really something quite precious to want to grow, to want to develop love and compassion and this aspiration. Report an error in the passage at 1:54:45 Highlight the passage at 1:54:45

1:55:24 And it would be, it's like, really, it's like a blessing. It's Report an error in the passage at 1:55:24 Highlight the passage at 1:55:24

1:55:39 a blessing. Report an error in the passage at 1:55:39 Highlight the passage at 1:55:39

1:55:44 Yeah. And it would be a great loss to lose that blessing. To lose that aspiration, to really want to become a more loving, compassionate person. That would be a great loss, to lose that blessing. Report an error in the passage at 1:55:44 Highlight the passage at 1:55:44

1:56:03 So we go back out into the world. Yeah, as you said, once you get to the top of the mountain, the reason that you want to return to the deepest valley to be with others, that's why it's called the Blessed Mount. Report an error in the passage at 1:56:03 Highlight the passage at 1:56:03

1:56:20 Okay, so those are some. Those are some of the drawbacks, the depriments. Then the next verses, 12 through the remaining verses, I think it's verse 36, point out the three areas that we are to be conscientious about in our behavior. And we'll talk about those next week. Okay. Report an error in the passage at 1:56:20 Highlight the passage at 1:56:20

1:56:53 That's why I think, you know, people like, you know. Minus. Having contact with the Dalai Lama or just hearing about them or reading about them, Lama Zopa and so forth, who keep re-inspiring our hearts. Otherwise, it becomes difficult to maintain this aspiration in the course of becoming normal, the normalizing forces of our society. Report an error in the passage at 1:56:53 Highlight the passage at 1:56:53

1:57:25 We Report an error in the passage at 1:57:25 Highlight the passage at 1:57:25

1:57:30 need models who inspire us. So we can dedicate to... as we normally do, but also keeping in mind the tragedy unfolding in Nepal. May all beings Report an error in the passage at 1:57:30 Highlight the passage at 1:57:30

1:57:51 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 toil be restored on finding repose. May the naked find clothing, the hungry find food, may the thirsty find water and delicious drink. Report an error in the passage at 1:57:51 Highlight the passage at 1:57:51

1:58:25 May the poor find wealth, those weak or sour 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. 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. Report an error in the passage at 1:58:25 Highlight the passage at 1:58:25

1:58:50 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. Through these skillful actions, may I quickly become an awakened spiritual master and lead each and every living being to that awakened realm. Report an error in the passage at 1:58:50 Highlight the passage at 1:58:50

1:59:19 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. Powerful Chenrizi, Tenshin Gyatso. Please remain until the end of cyclic existence. Report an error in the passage at 1:59:19 Highlight the passage at 1:59:19

1:59:50 So I was just thinking when I said that Dalai Lama and Lama Zopa as models, I think there are many models that we might come across in our everyday life. So, yeah. Report an error in the passage at 1:59:50 Highlight the passage at 1:59:50