BP: Engaging in the Bodhisattva Deeds (22 June 2015)

0:19 My name is Jampa, just in case. You remember me, don't you? So Report an error in the passage at 0:19 Highlight the passage at 0:19

0:44 I know I saw at least one person, Sue, at the Cairn. Happiness? No. Report an error in the passage at 0:44 Highlight the passage at 0:44

1:12 Oh, no. No, no, that's it. Report an error in the passage at 1:12 Highlight the passage at 1:12

1:28 How many else went? Happiness has caused Report an error in the passage at 1:28 Highlight the passage at 1:28

1:36 Lama Tsongkhapa's, did you? Yeah. Report an error in the passage at 1:36 Highlight the passage at 1:36

1:58 So, what was your takeaway on that? Happiness and cause? Yeah? Anything specifically? Report an error in the passage at 1:58 Highlight the passage at 1:58

2:33 Okay, good. Yeah? Report an error in the passage at 2:33 Highlight the passage at 2:33

2:55 Quite inspiring, wouldn't it? Yeah. So be, yeah? As usual. Yeah, yeah. So being kind to yourself and being kind to others. And Lama Zopa, any take home from that? Report an error in the passage at 2:55 Highlight the passage at 2:55

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3:49 Oh yeah, really. Okay. Report an error in the passage at 3:49 Highlight the passage at 3:49

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5:23 Anybody Report an error in the passage at 5:23 Highlight the passage at 5:23

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7:47 else have a, Report an error in the passage at 7:47 Highlight the passage at 7:47

7:54 would you like to share that? No, please. Report an error in the passage at 7:54 Highlight the passage at 7:54

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9:08 So according to Buddhist cosmology, there are four continents, we live in the southern continent. Just to get across the idea of the lifespan of the southern continent is not fixed, but in northern they live an extremely long time. So I think at one point Lama would refer to him as a... Aliens from the North, yeah? Okay. Report an error in the passage at 9:08 Highlight the passage at 9:08

9:43 There you go. Report an error in the passage at 9:43 Highlight the passage at 9:43

9:48 Anything else? It's been, what, almost three weeks? Anything you'd like to share? I Report an error in the passage at 9:48 Highlight the passage at 9:48

10:03 had a very busy time. Report an error in the passage at 10:03 Highlight the passage at 10:03

10:12 Tell me about that. Very cool. Okay. Anything other than, Report an error in the passage at 10:12 Highlight the passage at 10:12

10:29 is that his public talk? Yeah. Okay. Report an error in the passage at 10:29 Highlight the passage at 10:29

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11:09 He said that. Report an error in the passage at 11:09 Highlight the passage at 11:09

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11:42 Yeah, yeah, in Report an error in the passage at 11:42 Highlight the passage at 11:42

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12:25 the retreat. Report an error in the passage at 12:25 Highlight the passage at 12:25

12:32 Yeah? Report an error in the passage at 12:32 Highlight the passage at 12:32

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13:14 How many hours a day with him? Report an error in the passage at 13:14 Highlight the passage at 13:14

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14:17 There Report an error in the passage at 14:17 Highlight the passage at 14:17

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16:25 was some ruleru, and he seemed to be good. Report an error in the passage at 16:25 Highlight the passage at 16:25

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17:59 I think somehow he, you could be quite right. Somehow I get an impression he has a special interest in indigenous cultures, Report an error in the passage at 17:59 Highlight the passage at 17:59

18:10 the Eskimos. Report an error in the passage at 18:10 Highlight the passage at 18:10

18:29 So does anybody have something I'd like to share? It happened over the last couple of weeks. It doesn't have to be. Particularly spiritual. See any good movies? Report an error in the passage at 18:29 Highlight the passage at 18:29

18:46 Are you going to say something? Report an error in the passage at 18:46 Highlight the passage at 18:46

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19:32 I saw you were debating. You were exploring how we know whether they're of an apple or if in fact we do know. Yeah? And you decided that you really can't say? That's Report an error in the passage at 19:32 Highlight the passage at 19:32

20:13 great. That's good. Yeah. What about according to worldly convention? Red, Report an error in the passage at 20:13 Highlight the passage at 20:13

20:26 some of them are green, some Report an error in the passage at 20:26 Highlight the passage at 20:26

20:33 are brown. Report an error in the passage at 20:33 Highlight the passage at 20:33

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21:07 Dialect. Yeah, yeah, yeah. Report an error in the passage at 21:07 Highlight the passage at 21:07

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22:05 the first debates they give. Thank you. to little children. He's asking them if a white horse is white. Report an error in the passage at 22:05 Highlight the passage at 22:05

22:19 Yes, the white horse is Is the white horse a color? Report an error in the passage at 22:19 Highlight the passage at 22:19

22:25 a white horse is an animal. Then it's not white because it's not a color. Report an error in the passage at 22:25 Highlight the passage at 22:25

22:32 that's the way they use That's good. That's great. That analysis. As long as you don't get carried away with it. You make enemies and things. Report an error in the passage at 22:32 Highlight the passage at 22:32

22:44 People get it. Yeah. You know. They go home and eat their own apple. Report an error in the passage at 22:44 Highlight the passage at 22:44

22:56 Anything else like that? Anything else? Report an error in the passage at 22:56 Highlight the passage at 22:56

23:07 Yeah, I found the Dalai Lama especially, but I think many of the speakers at the Happiness Conference. It was quite inspiring. Report an error in the passage at 23:07 Highlight the passage at 23:07

23:18 know, people. overcoming some real traumas and difficulties in their lives. day was Report an error in the passage at 23:18 Highlight the passage at 23:18

23:38 of your unique situations and so forth, but in general, we're really fortunate. Report an error in the passage at 23:38 Highlight the passage at 23:38

23:58 journey in a very conscious way. I don't think we should take that for granted, but of the people in the world aren't particularly interested Report an error in the passage at 23:58 Highlight the passage at 23:58

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24:37 The Report an error in the passage at 24:37 Highlight the passage at 24:37

24:42 metaphor, the analogy that no matter how much you study medicine, it doesn't cure the... Report an error in the passage at 24:42 Highlight the passage at 24:42

24:50 Take it in. Report an error in the passage at 24:50 Highlight the passage at 24:50

24:54 Nonetheless, the studies that we're undertaking together and your consistency and application. And I think what I see, having the little that I do know of, Report an error in the passage at 24:54 Highlight the passage at 24:54

25:29 it's very humbling to be on this side, to Report an error in the passage at 25:29 Highlight the passage at 25:29

25:36 see a Report an error in the passage at 25:36 Highlight the passage at 25:36

25:45 lot of responsibilities, both in the home and outside the home. You have work and family. Report an error in the passage at 25:45 Highlight the passage at 25:45

25:52 Lots of demands being made on your time and energy, but nonetheless, coming here in the ways that you do, but also going to other teachings, your own personal practices, some of you have shared with me. It's very inspiring for me. It makes me want to work harder on myself. Report an error in the passage at 25:52 Highlight the passage at 25:52

26:24 I think, you know, over and above the words that we use and the formulas that we recite together in the verse of Going for Refuge, that this in itself is. What refuge is all about, actually. Walking the walk, which I see you doing so well. I don't think a lot needs to be said. I Report an error in the passage at 26:24 Highlight the passage at 26:24

27:04 go for refuge until I'm awakened to the Buddha, Dharma and Saṅgha. Through the collections of merit and wisdom created out of generosity and the other practices, may I become a Buddha for the sake of all sentient beings. I go for refuge until I'm awakened. 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. Report an error in the passage at 27:04 Highlight the passage at 27:04

27:33 go for refuge until I'm awakened to the Buddha, Dharma, and Saṅgha, the collections of merit and wisdom created out of generosity and 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 27:33 Highlight the passage at 27:33

28:01 May all sentient beings abide in equanimity, free from attachment for some and aversion toward others. Report an error in the passage at 28:01 Highlight the passage at 28:01

28:16 Stand and stretch and then we'll sit together. Report an error in the passage at 28:16 Highlight the passage at 28:16

28:36 So you're welcome to make yourself as comfortable as you wish, as you can, sitting either on a cushion or if you want to lie down, you're welcome to do that. Report an error in the passage at 28:36 Highlight the passage at 28:36

28:50 Bill Report an error in the passage at 28:50 Highlight the passage at 28:50

29:03 has shrunk. Report an error in the passage at 29:03 Highlight the passage at 29:03

29:08 He got wet. So Report an error in the passage at 29:08 Highlight the passage at 29:08

29:18 taking a comfortable, firm posture. Report an error in the passage at 29:18 Highlight the passage at 29:18

29:36 And we'll begin by getting in touch and relaxing the body. So I invite you to bring your awareness to the crown of your head, your scalp. Start by imagining or actually feeling the wrinkles between your brows and your forehead smoothing out. Your Report an error in the passage at 29:36 Highlight the passage at 29:36

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30:29 tongue is soft and Report an error in the passage at 30:29 Highlight the passage at 30:29

30:39 bringing your awareness to the back of your neck. Turning your head to each side a few times, very gently loosening, stretching the muscles of the back of the neck. Report an error in the passage at 30:39 Highlight the passage at 30:39

30:58 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 30:58 Highlight the passage at 30:58

31:17 Rotating your shoulders, Report an error in the passage at 31:17 Highlight the passage at 31:17

31:30 returning your shoulders back up toward your ears, just allowing them to drop comfortably to the sides. 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. Report an error in the passage at 31:30 Highlight the passage at 31:30

31:50 As if some burden has just been lifted from your shoulders, a feeling of relief. Report an error in the passage at 31:50 Highlight the passage at 31:50

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35:31 Scanning through the body once again, from the crown down through the central porcelain, Report an error in the passage at 35:31 Highlight the passage at 35:31

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38:22 down in the relax, and Report an error in the passage at 38:22 Highlight the passage at 38:22

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45:59 lift your attention to the sensation of the body other than that. Report an error in the passage at 45:59 Highlight the passage at 45:59

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57:24 We're looking at the, have I got their sweeties? We're looking at the fifth chapter. There's ten chapters in there. Bodhisattvas to eat all together. The remaining chapters that we're looking at have set out the six core practices of the bodhisattva, so we've all become bodhisattvas. What are we going to do? So we're going to practice the six transcendent practices of the six perfections. Report an error in the passage at 57:24 Highlight the passage at 57:24

57:58 The fifth chapter is, though it's named, entitled, Guarding Introspection. This introspection is meant to help us to take a look at what it is we're actually doing in terms of our body, speech and mind. That is to say, it mainly sets out the subject matter of ethics, how we be in this world. Report an error in the passage at 57:58 Highlight the passage at 57:58

58:34 Ethics is quite a profound subject, a very diverse subject. We can talk about ethics in terms of how Shantideva is. It assumes ethics under three types. The ethics of restraining from negative actions, negative states. The ethics of cultivating and maintaining positive states. Report an error in the passage at 58:34 Highlight the passage at 58:34

59:04 And then the ethics of benefiting others. And in terms of how we're looking at that, we're looking in terms of what is called conduct. Meditation and view. And conduct is, we can set out the conduct of ethics in terms of, for example, the ten abandoning or restraining from the ten unskillful actions, which we've talked about in the past. Report an error in the passage at 59:04 Highlight the passage at 59:04

59:43 Three of body, four of speech. Three Report an error in the passage at 59:43 Highlight the passage at 59:43

1:00:06 unskillful actions of body. Report an error in the passage at 1:00:06 Highlight the passage at 1:00:06

1:00:13 What were you going to say? Okay. Okay. And then, okay, sexual misconduct. Report an error in the passage at 1:00:13 Highlight the passage at 1:00:13

1:00:24 It's not even on your radar. And the fourth speech and Report an error in the passage at 1:00:24 Highlight the passage at 1:00:24

1:00:43 senseless speech. Report an error in the passage at 1:00:43 Highlight the passage at 1:00:43

1:00:48 Idle speech, idle gossip. Report an error in the passage at 1:00:48 Highlight the passage at 1:00:48

1:00:52 Okay. Report an error in the passage at 1:00:52 Highlight the passage at 1:00:52

1:00:56 And three of mine. Report an error in the passage at 1:00:56 Highlight the passage at 1:00:56

1:01:22 Wrong view. Okay. And the middle one there. One more. Oh, yeah, census speech, what were you gonna say? it. Report an error in the passage at 1:01:22 Highlight the passage at 1:01:22

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1:01:29 No will. Good. Yeah, right. Good will. Good will. Report an error in the passage at 1:01:29 Highlight the passage at 1:01:29

1:01:36 Okay. So it is through, you know, restraining in our conduct. In taming the mind, or taming our mind, we're concerned with our outward expression of these negative states of mind. So in terms of restraining, we can restrain, though we might develop. Ill will, or might develop covetousness or something, or jealousy and so forth. We don't necessarily have to express them. That is to say, we don't have to act them out. Report an error in the passage at 1:01:36 Highlight the passage at 1:01:36

1:02:06 So there's a restraint in terms of the first seven of the ten unskillable actions, the three of body and the four of speech. Then another way of looking at the mind aspect, aside from the acting out in terms of our body and speech. It's the mind itself in terms of its negative and positive state. There are three, what are generally termed poisons, three fundamental emotions, afflictive emotions, which all the other emotions are derivatives of. Report an error in the passage at 1:02:06 Highlight the passage at 1:02:06

1:02:45 All the other negative emotions are derivative of. What are the three poisons? Report an error in the passage at 1:02:45 Highlight the passage at 1:02:45

1:03:03 These are the basis of all negative emotions. That's why it's so central in the development of liberating the mind. If we can remove ignorance, then we remove all negative states. But until we achieve that, we can, as a remedial measure, work with the other two, which are based upon ignorance. And these are hatred and attachment. Report an error in the passage at 1:03:03 Highlight the passage at 1:03:03

1:03:43 All the other said to be 84,000 derivatives are in the families of either attachment or hatred. Report an error in the passage at 1:03:43 Highlight the passage at 1:03:43

1:03:58 So we're looking at these negative emotions, hatred and attachment. We began to look at them in terms of meditation. Meditation as it's generally thought of in the West is... Report an error in the passage at 1:03:58 Highlight the passage at 1:03:58

1:04:18 It's probably seen a little bit differently in its traditional Eastern presentation. And even the terms in Sanskrit, bhavana, in Tibetan it's gom. And bhavana means to cultivate, to develop, whereas gom means to familiarize, to, if you like, acquaint, accustomed, habituate. So when we talk about meditating on these various, we're talking about... Report an error in the passage at 1:04:18 Highlight the passage at 1:04:18

1:04:49 Developing, cultivating the corrective measures, the antidotes to, for example, hatred, which would be non-hatred, a family of attitudes such as generosity and kindness and forgiveness and so forth would all be in a family of non-hatred. And then there's the family of the cultivating or becoming familiar with, accustoming our minds to the antidotes to the corrective to attachment. Report an error in the passage at 1:04:49 Highlight the passage at 1:04:49

1:05:19 It's like a family, you know, renunciation. It's Report an error in the passage at 1:05:19 Highlight the passage at 1:05:19

1:05:30 a family of non-attachment. So we're looking at it in terms of meditation. And last, if you remember three weeks ago, we began to look at some of the, you know, we generally refer to it as antidotes, but we call them corrective measures, ways of working with our anger, our attachment, the hostility, aversion and so forth. Report an error in the passage at 1:05:30 Highlight the passage at 1:05:30

1:05:53 They're all basically more or less the... There are nuanced differences, but more or less the same family of emotions. Here we're going to look at the family of looking at attachment and how we can work with our attachment. Report an error in the passage at 1:05:53 Highlight the passage at 1:05:53

1:06:20 Just as in the case of ignorance, in the case of hatred, both attachment and hatred are wrong consciousnesses. They're based upon a distorted perception. They project an exaggerated, in the case of, for example, an attachment, it projects an exaggerated attractiveness upon its object. It could be a person, it could be a thing, a possession, it could be an idea. Report an error in the passage at 1:06:20 Highlight the passage at 1:06:20

1:07:00 It's something much over and above its actual status in terms of its agreeableness, its attractiveness. It's pleasurability, the positive qualities that we attribute to it. And moreover, we filter out, we overlook any flaws, any negative aspects. So this is the job of attachment. This is the way attachment is. This is how attachment or desire is functioning. Report an error in the passage at 1:07:00 Highlight the passage at 1:07:00

1:07:31 So the mind is imbalanced. It's not seeing the object for what it really is. The objects of our hatred and our attachment do not exist the way they appear to us, though we grasp them as if they did exist in that way. The objects of our attachment, it appears to be unchanging, it appears to be flawless, and it appears to be self-existing. Report an error in the passage at 1:07:31 Highlight the passage at 1:07:31

1:08:06 Unchanging, flawless, and self-existing. That is the object's attractiveness. is very... Report an error in the passage at 1:08:06 Highlight the passage at 1:08:06

1:08:12 What we're saying, when we say something is beautiful or something that's pleasurable or delicious, we say it's able to bring us pleasure. And this ability to bring us pleasure is seen as unchanging with regard to the nature. And there's no drawbacks. That pleasure is reliable. And it's in the very nature. Report an error in the passage at 1:08:12 Highlight the passage at 1:08:12

1:08:38 It's self-existing. It's in the very nature of the object. I can own you. Report an error in the passage at 1:08:38 Highlight the passage at 1:08:38

1:08:46 Gain, keep and keep and hold on to that object. I can partake of that intrinsic nature of the ability to bring its pleasure to me. It will bring me complete satisfaction. That's the internal logic of attachment. That's why it's so attractive. It sounds pretty good. I'll take some of that. The object of our attachment is exaggerated in terms of its appealing quality. Report an error in the passage at 1:08:46 Highlight the passage at 1:08:46

1:09:16 And its ability to bring its pleasure and moreover this appealing quality, its unappealing qualities, its drawbacks, its flaws. Report an error in the passage at 1:09:16 Highlight the passage at 1:09:16

1:09:26 The afflictive emotions, they aren't nuanced. Let's face it, most things are a shade of gray. Most people have positive qualities and negative qualities. Most objects that we deal with in the world have both pleasurable aspects to them. They, know, you know. Report an error in the passage at 1:09:26 Highlight the passage at 1:09:26

1:09:47 Unpleasurable aspects to them. And we sort of fluctuate between these two. Anybody who's in a relationship would know that. It's not always pleasurable. Report an error in the passage at 1:09:47 Highlight the passage at 1:09:47

1:09:58 But according to attachment, that's the way they should be. So it's unrealistic. It's rationally unwarranted. There's nothing rational about it. It's kind of crazy. Report an error in the passage at 1:09:58 Highlight the passage at 1:09:58

1:10:18 You know, these are these. These are mental distortions. It's like almost a mental illness. I don't mean to belittle mental illness. The thing about mental illness is that there's a distorted perspective. Report an error in the passage at 1:10:18 Highlight the passage at 1:10:18

1:10:37 We're seeing things and there's something wrong with the way that we're perceiving things. We always aren't aware of that and we take this for reality and we don't relate with the world appropriately. Report an error in the passage at 1:10:37 Highlight the passage at 1:10:37

1:11:01 There's a family. We're talking about a family of emotions, attachment. We use different terms, craving, greed, clinging, thirst, hunger. Report an error in the passage at 1:11:01 Highlight the passage at 1:11:01

1:11:16 The Buddha used a great number of synonyms, but more or less we're always getting at the same. They evoke the sense of the mind's temporary obsession, trying to get and hold on to something, whether it be a person or money or possession or sex or power. power position. Report an error in the passage at 1:11:16 Highlight the passage at 1:11:16

1:11:37 So sometimes, and this can be the case, sometimes Westerners are a bit confused about, they assume that Buddhism in advising us to give up our attachment, our Report an error in the passage at 1:11:37 Highlight the passage at 1:11:37

1:12:03 craving and our clinging and so forth, it's advocating that we should abandon all wanting or all wishes. All desiring. We shouldn't have any desires. All motivated actions, activities, all together. Report an error in the passage at 1:12:03 Highlight the passage at 1:12:03

1:12:23 Maybe that's kind of a misconception, a misunderstanding, taking the teachings in a wrong way. The Buddhist teachings aren't suggesting that we are to give up all wanting or desire. Report an error in the passage at 1:12:23 Highlight the passage at 1:12:23

1:12:41 The basis of Buddhism is our innate desire for happiness. So, you know, and… Report an error in the passage at 1:12:41 Highlight the passage at 1:12:41

1:12:46 And to remove suffering. I mean, that's innate. That's almost what we mean by a sentient being, this approach and avoidance. So we wouldn't quite be a sentient being if we didn't have that motivating action toward, this is what's probably beneath a lot of, most of our, beneath this, this is what, behind the spiritual path in general, at least. Report an error in the passage at 1:12:46 Highlight the passage at 1:12:46

1:13:20 So it's Report an error in the passage at 1:13:20 Highlight the passage at 1:13:20

1:13:28 both beneficial and rationally warranted to pursue the goal of happiness. So the distinction has to be made between rationally warranted desire and afflicted or distorted desire. So we have to begin to make that kind of discrimination. And here by distorted... Report an error in the passage at 1:13:28 Highlight the passage at 1:13:28

1:13:53 Irrational, it's when overestimating the ability and the nature of the object in terms of its pleasure. Report an error in the passage at 1:13:53 Highlight the passage at 1:13:53

1:14:08 We're trying to give up, you know, we're trying to give up in talking about abandoning attachment and so forth, abandoning fixated adhesion or some kind of unreflected clinging to people or it could be to a thing, it could be even to an idea. Report an error in the passage at 1:14:08 Highlight the passage at 1:14:08

1:14:31 Almost anything. So Buddhism is encouraging us to diminish our driven, obsessive, stuck forms of wanting. Report an error in the passage at 1:14:31 Highlight the passage at 1:14:31

1:14:43 Actually, you know, we could say it. It's saying, let's give up our addictions. If we ever hope to be free, then we can't be held under the power of art. Report an error in the passage at 1:14:43 Highlight the passage at 1:14:43

1:15:00 So it's quite difficult for us sometimes to imagine what kind of a Teflon non-stick attitude is. of wanting and how to go through this world in a more balanced way. I think it shows how immersed we are in attachment. It's the flow of our – I don't want to get into politics, but the capitalist system. I don't know. My partner really gets upset. They're having council cleanup right now in our area. Report an error in the passage at 1:15:00 Highlight the passage at 1:15:00

1:15:42 And we drive down the street and there's all this waste. And it's a really, I mean, she gets upset. I mean, it's a bit, anyway. It's all built on desire and consumerism, wanting. Report an error in the passage at 1:15:42 Highlight the passage at 1:15:42

1:16:03 The latest is going to bring you the happiness that you're looking for. So all the advertising is simply helping us, is there to generate. I, I, I... Report an error in the passage at 1:16:03 Highlight the passage at 1:16:03

1:16:14 Help us to generate this exaggerated sense of desire. So it's almost considered normality to want bigger, better, more, bigger, better, more. It's the mantra of the world. Report an error in the passage at 1:16:14 Highlight the passage at 1:16:14

1:16:30 It goes unquestioned to some degree. I don't know. I don't know. I mean, if people didn't stop, if they stopped throwing away, if they started repairing things, if things were made to last. Then we'd have to change the whole employment system so people would be out of jobs. It's Report an error in the passage at 1:16:30 Highlight the passage at 1:16:30

1:16:56 a tragic 22 in a way that we've created for ourselves in the capitalist system. Report an error in the passage at 1:16:56 Highlight the passage at 1:16:56

1:17:05 So the corrective, the overall corrective is non-attachment. So this is one of the three root virtues, non-hatred, non-attachment, non-ignorance. Non-attachment is the corrective to attachment. And it's a value of not being stuck or not being fixated. Report an error in the passage at 1:17:05 Highlight the passage at 1:17:05

1:17:25 It could be an ideology. As an approach to practice, it refers to reducing our clinging to people and things, but also even to our own opinions. Report an error in the passage at 1:17:25 Highlight the passage at 1:17:25

1:17:49 As a result of practice, it's an aspect of internal freedom. If we are controlled by our compulsive pursuit of pleasure and our compulsive pursuit of... Avoidance of pain or compulsive pursuit of success or avoidance of failure and so forth. Then we have lost our ability to make real choices. Report an error in the passage at 1:17:49 Highlight the passage at 1:17:49

1:18:18 We aren't free. Report an error in the passage at 1:18:18 Highlight the passage at 1:18:18

1:18:22 If we consciously choose at all, we're choosing what addiction to follow and to what degree to follow next. But we've lost sight of our own values. What do I really value? What are my priorities? Rather than following our addictions or being controlled. So this idea, this sense, and it's a family of attitudes or emotions, this idea of non-attachment, is moving through life with a balanced, not Report an error in the passage at 1:18:22 Highlight the passage at 1:18:22

1:19:01 feeling an internal pressure to be one way or another, to have something or not to have something, to avoid or to hold on to. There's a certain fluidity and openness. Spaciousness of non-attachment. Report an error in the passage at 1:19:01 Highlight the passage at 1:19:01

1:19:27 I guess it would be important to say that the opposite of attachment is, as was just said, non-attachment. It's not detachment. I think some people, maybe in the beginning, but maybe not so much in the beginning as well. Report an error in the passage at 1:19:27 Highlight the passage at 1:19:27

1:19:51 We're always hearing what we want to hear, what fits in with our preconceptions. doesn't... Report an error in the passage at 1:19:51 Highlight the passage at 1:19:51

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1:19:56 Our agendas, our neurosis to a large degree. Even when we try our best to be open, it can't be helped to some degree. So when people hear this idea of attachment or non-attachment, it's not, I'm just making a distinction here, maybe it's just the words, but I like to emphasize the meaning behind the word. Report an error in the passage at 1:19:56 Highlight the passage at 1:19:56

1:20:19 It's not detachment. Non-attachment entails a relinquishment of fixation. A fluid and open way of relating. Detachment is characterized by emotional distance and an absence of commitment. There's a big difference between non-attachment and detachment. Am I communicating? So when we talk about non-attachment, some people, it would be a mistake to confuse engaged non-attachment with defensive. Report an error in the passage at 1:20:19 Highlight the passage at 1:20:19

1:21:00 Detachment. By defensive detachment, an individual is disengaged and may lack any strong desires whatsoever toward anything. It's called inui or apathy. They don't know. They're emotionally a blank slate. There's a distance and there's a lack of initiative. That's not non-attachment. It can be mistaken for non-attachment. Report an error in the passage at 1:21:00 Highlight the passage at 1:21:00

1:21:44 I think that's an aspect of it. Yeah, for sure. Non-attachment. There's that sense of balance, presence, spaciousness, openness, fluidity. Yeah. Freedom. Yeah. So the detachment is, the person may be, in fact, unable to make a commitment or to engage. And some people take that and say, oh, I must be spiritually advanced. Report an error in the passage at 1:21:44 Highlight the passage at 1:21:44

1:22:11 I don't care about people. Report an error in the passage at 1:22:11 Highlight the passage at 1:22:11

1:22:16 Really? Whereas they couldn't. That's not the point. They don't have strong feelings about anything. Report an error in the passage at 1:22:16 Highlight the passage at 1:22:16

1:22:29 I think that's fixation, Report an error in the passage at 1:22:29 Highlight the passage at 1:22:29

1:22:37 obsession. The mind has been myopic. It's like looking down at two. It only sees Report an error in the passage at 1:22:37 Highlight the passage at 1:22:37

1:22:58 black and white. So I'm working with attachment. As we did with anger, there are two allied approaches. I think it's useful to think about these, just in anything, in our practice, in our daily life. Report an error in the passage at 1:22:58 Highlight the passage at 1:22:58

1:23:15 The first was listing the presumed advantages. This is the same holds for everything. We talked about it previously when we talked about anger or hatred. The same holds true here. Report an error in the passage at 1:23:15 Highlight the passage at 1:23:15

1:23:32 The presumed advantages, benefits of attachment, desire and so forth. And then can we dispute them? And this is very personal. Report an error in the passage at 1:23:32 Highlight the passage at 1:23:32

1:23:53 I have some written down here and I can share some of these with you. These are the ones that I've come up with. But for you it's going to be something very personal, unique. This is very inerated. Report an error in the passage at 1:23:53 Highlight the passage at 1:23:53

1:24:05 And you might think, you can't just dismiss attachment and say, oh, I should be non-attached, I should be non-attached. You are attached, and it's an adaptation. You wouldn't be attached if there wasn't some payoff for you, or a presumed payoff for you. Report an error in the passage at 1:24:05 Highlight the passage at 1:24:05

1:24:29 All our mental repertoire of feelings and emotions, attitudes. They're there for some reason. They don't come from nowhere. Report an error in the passage at 1:24:29 Highlight the passage at 1:24:29

1:24:46 Some may be innate, but some are learned, we've acquired, and they've been reinforced. At some point, they were experienced as useful or advantageous to our well-being. well, they're probably, um... Report an error in the passage at 1:24:46 Highlight the passage at 1:24:46

1:24:44 we've, we've, they have been. Report an error in the passage at 1:24:44 Highlight the passage at 1:24:44

1:25:03 They may have lived their use-by date. They may, in fact, no longer be useful to ourselves. They may be, in fact, disadvantageous to ourselves. But we may be operating on a belief system which is completely out of date. And what is supporting these attitudes? Report an error in the passage at 1:25:03 Highlight the passage at 1:25:03

1:25:27 It's probably, to a large extent, beneath the threshold of our present awareness. We're not even aware that we hold all these beliefs. Report an error in the passage at 1:25:27 Highlight the passage at 1:25:27

1:25:36 For example, attachment. I'm just going to ask you, what are some of the advantages of attachment? Report an error in the passage at 1:25:36 Highlight the passage at 1:25:36

1:25:57 He doesn't even know. Report an error in the passage at 1:25:57 Highlight the passage at 1:25:57

1:26:07 You want him to cultivate attachment to food? Report an error in the passage at 1:26:07 Highlight the passage at 1:26:07

1:26:13 Okay. Report an error in the passage at 1:26:13 Highlight the passage at 1:26:13

1:26:18 What can you see as the advantages of attachment? So your son wouldn't eat if he wasn't attached to food. Don't you think he gets so hungry at some time? Report an error in the passage at 1:26:18 Highlight the passage at 1:26:18

1:26:38 So attachment is exaggerating the positive aspect of the object and filtering out the negative. I mean, you know, I think they run, I don't know, you know, Report an error in the passage at 1:26:38 Highlight the passage at 1:26:38

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1:28:03 usually that's what Report an error in the passage at 1:28:03 Highlight the passage at 1:28:03

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1:29:15 protects Report an error in the passage at 1:29:15 Highlight the passage at 1:29:15

1:29:41 you. I just thought of this. Report an error in the passage at 1:29:41 Highlight the passage at 1:29:41

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1:30:27 It's unchanging. Report an error in the passage at 1:30:27 Highlight the passage at 1:30:27

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1:32:15 Do you think non-attachment implies no value? Report an error in the passage at 1:32:15 Highlight the passage at 1:32:15

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1:35:31 Okay. Report an error in the passage at 1:35:31 Highlight the passage at 1:35:31

1:35:59 There could be practical value in having a PhD. Report an error in the passage at 1:35:59 Highlight the passage at 1:35:59

1:36:06 Over and above the exaggerated view of it. Report an error in the passage at 1:36:06 Highlight the passage at 1:36:06

1:36:34 How's that? Report an error in the passage at 1:36:34 Highlight the passage at 1:36:34

1:36:46 Oh, yeah, yeah, yeah. Report an error in the passage at 1:36:46 Highlight the passage at 1:36:46

1:36:50 Well, that's one. Report an error in the passage at 1:36:50 Highlight the passage at 1:36:50

1:37:21 Most basically. Yeah, it's an exaggeration of the value of Report an error in the passage at 1:37:21 Highlight the passage at 1:37:21

1:37:37 hatred. Report an error in the passage at 1:37:37 Highlight the passage at 1:37:37

1:37:55 Yeah, I mean, it's like a tree. So, you know, you can spend your time. It's like a noxious tree, a noxious weed or something. Spend your time picking off the leaves and stems. But what you ultimately want to do is cut the root. But having said that, if you waited to cut the root, it might take over. So we should have a two-pronged approach. One is remedial, working with each of the various predominant negativities. Report an error in the passage at 1:37:55 Highlight the passage at 1:37:55

1:38:28 And the other is, at the same time, trying to work with ignorance. At the same time. Report an error in the passage at 1:38:28 Highlight the passage at 1:38:28

1:38:38 But you're right. If you cut the root, then the leaves wither by themselves. They can't arise any longer. Their main cause has been eliminated. Report an error in the passage at 1:38:38 Highlight the passage at 1:38:38

1:39:05 But doesn't that, on the contrary, doesn't that introduce fear? Anything that interrupts with that routine which you're attached to has to be avoided. And you're paranoid. Report an error in the passage at 1:39:05 Highlight the passage at 1:39:05

1:39:22 Why? A baby's not afraid. Report an error in the passage at 1:39:22 Highlight the passage at 1:39:22

1:39:29 When they experience pain, they cry. But not imagine. Report an error in the passage at 1:39:29 Highlight the passage at 1:39:29

1:39:53 Okay. Anyway, that's great. So looking at, you know, there's some... How in your daily life does greed, does miserliness, does grasping, desirous attachment, how are they operating? And then what's holding them in place? There must be some beliefs which are supporting them. Report an error in the passage at 1:39:53 Highlight the passage at 1:39:53

1:40:28 And then can I achieve these same ends without being attached? You know, it's like, you know, sometimes if I want to be at Olympic sports, do I have to be? Some people say, well, you have to be attached to winning a gold medal, or you wouldn't put yourself through that. Well, could you frame it in another way and have another perspective whereby you could actually achieve in sports or achieve without attachment? Report an error in the passage at 1:40:28 Highlight the passage at 1:40:28

1:41:03 And in fact, would that serve you better in achieving that end? Can you look at some of your attachments and can they be, you know, does it serve an overall view of life that you have as opposed to temporary immediate gratifications, having a bigger picture? And what are the disadvantages of attachment and greed? Report an error in the passage at 1:41:03 Highlight the passage at 1:41:03

1:41:39 miserliness, and so forth. So we're recalibrating the mind. We're getting in touch with some of the supportive beliefs, trying to refute them and looking at the disadvantages. So this is what we did with anger. And then there are the various antidotes or corrective measures which are more specific. Report an error in the passage at 1:41:39 Highlight the passage at 1:41:39

1:42:02 So that's the platform we work with. Then we apply the corrective measures. We apply them in terms of anger, mindfulness, reality check, reframing, and so forth. But more specifically to anger, to attachment itself. For example, Report an error in the passage at 1:42:02 Highlight the passage at 1:42:02

1:42:30 in general, turn your mind to a negative aspect of the object. That is say, you know. Can we see the object in a more balanced way, some aspect of it? Can we recalling its impermanence so it's not going to last? You know, it's not to say that you ought to enjoy it. I wish I had that verse by Blake, which I can never remember, but it always comes up in my mind. Report an error in the passage at 1:42:30 Highlight the passage at 1:42:30

1:43:07 He who kisses the joy as it flies lives in eternity sunrise. Anyway, I'll bring it. Whatever it is, it's going to change. So it's not to say that we are to enjoy it and make use of it, partake of it, but if we're attached to it, we're going to set ourselves up for pain. That's all. Report an error in the passage at 1:43:07 Highlight the passage at 1:43:07

1:44:01 In the long way, Report an error in the passage at 1:44:01 Highlight the passage at 1:44:01

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1:44:33 how it affects others. I mean, your attachment does affect others, even in terms of relations. You don't want people to change. You want them to be... it. Report an error in the passage at 1:44:33 Highlight the passage at 1:44:33

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1:44:44 That lovable person that's always there for you and so forth and so on. And so some people feel, you know, it's quite often the case in couples coming to a place like Virajiana Institute, they feel a bit apprehensive if one of them becomes interested in self-development or they become threatening. Report an error in the passage at 1:44:44 Highlight the passage at 1:44:44

1:45:10 Our relationship's going to change, and it will. And maybe there'll be some distancing. So all these imaginations begin to work. It's all based upon attachment. So it does affect others. Report an error in the passage at 1:45:10 Highlight the passage at 1:45:10

1:45:35 Correctives to attachment in general. Remember death. That's a big one. People talk about mindfulness, mindfulness, mindfulness. it's a, uh... Report an error in the passage at 1:45:35 Highlight the passage at 1:45:35

1:45:45 Until the cows come home. But the Buddha said that the most important mindfulness that you can maintain is that of being mindful of death. It cuts a lot of the bullshit out of your life. A lot of the attachments. Report an error in the passage at 1:45:45 Highlight the passage at 1:45:45

1:46:01 You get down to the senses, the priorities in your life. What is important to you? What do you really value? Sometimes we get lost in the dramas. Report an error in the passage at 1:46:01 Highlight the passage at 1:46:01

1:46:17 What really isn't all that important in the bigger picture. So, you know, remembering death can really cut through attachment. Report an error in the passage at 1:46:17 Highlight the passage at 1:46:17

1:46:29 We can, you know, and this is going to, I mean, Shantideva talks a great deal about some of these in verses. Report an error in the passage at 1:46:29 Highlight the passage at 1:46:29

1:46:46 I Report an error in the passage at 1:46:46 Highlight the passage at 1:46:46

1:46:59 was talking about in 66 Report an error in the passage at 1:46:59 Highlight the passage at 1:46:59

1:47:15 CD, this human body is used. is only to be used. Report an error in the passage at 1:47:15 Highlight the passage at 1:47:15

1:47:25 Even if you, oh, yeah, about the Lord of death. He's talking about as a means of overcoming attachment and so forth, thinking about the fact that we're all going to die. Report an error in the passage at 1:47:25 Highlight the passage at 1:47:25

1:47:41 It's inevitable that we're going to die, but we don't know when, so we can think about death. And then in 62 and 63. He talks about the fact that we can, again, as an antidote to attachment, first peel off the sheath of skin if you attach to body with your awareness and then separate the flesh and the grid of bones. Report an error in the passage at 1:47:41 Highlight the passage at 1:47:41

1:48:08 I'm sorry. You can ruin a person's sex life this way. Report an error in the passage at 1:48:08 Highlight the passage at 1:48:08

1:48:31 Okay, so mentally dissecting the object to its parts, you know, whether it's an apple or a body. And Report an error in the passage at 1:48:31 Highlight the passage at 1:48:31

1:48:51 you can remember that beauty is in the eyes of the beholder. So the thing about, you know, we probably take that as a truism in a way, beauty is in the eyes of the beholder, but that's not the way we act. and the Report an error in the passage at 1:48:51 Highlight the passage at 1:48:51

1:49:10 Beauty is in the nature of the object. That ability to bring pleasure is in there, and I want it. It's not a projection of our mind or an interpretation of our mind. It's in the nature of the object. I guess it's most obvious. It becomes most obvious. One of the places it's obvious, at least, is in romantic love. Report an error in the passage at 1:49:10 Highlight the passage at 1:49:10

1:49:36 The Tibetans have an expression, a lover's cup is never dirty. And, you know, this is, you know... Report an error in the passage at 1:49:36 Highlight the passage at 1:49:36

1:49:44 Do you think one thinks of one's lover as pure, as perfect? Report an error in the passage at 1:49:44 Highlight the passage at 1:49:44

1:49:56 I've probably said this a number of times, how much projection is going on in the course of romantic love? And it's only six months into the relationship, and the one to the other said, you're not quite the person I thought you were. They never were. We get some estimate. know. Report an error in the passage at 1:49:56 Highlight the passage at 1:49:56

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1:50:22 How much projection was going on after the fact, but not during the experience. We're a bit crazy. There's a bit of mental illness, a little distortion going on there. There's a mental distortion, a distorted perspective, but we don't realize it at the time. And then if you're attached to, okay, these are just some, I'm just going to go through some, there's lots of different areas we could become attached to. One, if you're attached to, Report an error in the passage at 1:50:22 Highlight the passage at 1:50:22

1:50:55 Approval, praise, for example, being well thought of. Then some of the corrective measures that I suggested is that when some kind of praise is directed toward you, you think that they're talking to somebody behind you, or they're talking to you. One of the more traditional ways of responding to praise is that they're talking to your teacher at your heart. Report an error in the passage at 1:50:55 Highlight the passage at 1:50:55

1:51:24 They're not really talking to you. They're talking to your teacher if somebody praises you. Or that if somebody praises you, there's bound to be another person who's going to find fault with you. Report an error in the passage at 1:51:24 Highlight the passage at 1:51:24

1:51:38 It's for sure. There's this notion, there's this saying, if you live by the sword, you die by the sword. If you get puffed up, if you really take on praise, you're going to get flattened by criticism. That's going to happen. It's definitely going to happen that way. Report an error in the passage at 1:51:38 Highlight the passage at 1:51:38

1:52:03 I'm talking about my own life experience. When you're attached to people's approval, you lose your freedom. You lose touch with what it is that you really believe, what you really want, and you just are seeking approval from others. That becomes your measure. you know, it, and this is really a, I mean, Report an error in the passage at 1:52:03 Highlight the passage at 1:52:03

1:52:24 Of your own self-worth and so forth. And you lose sight of your own values, being attached to approval. That's how important that is to us. And it is to some degree to all of us. So we really aren't free anymore. And attachment, in a codependent, we don't even have to go to those extremes. But when you are attached to an object, Then you lose your freedom with regard to the people who control that object. Report an error in the passage at 1:52:24 Highlight the passage at 1:52:24

1:53:15 You give your freedom away when you're attached to an object, to those people who control that object. People are fickle. Report an error in the passage at 1:53:15 Highlight the passage at 1:53:15

1:53:27 If you really need praise, that praise can so easily change to criticism. ...who are... Report an error in the passage at 1:53:27 Highlight the passage at 1:53:27

1:53:36 And if somebody praises you, it doesn't mean that you really have the qualities they're praising. You really don't know why they're saying what they're saying. Report an error in the passage at 1:53:36 Highlight the passage at 1:53:36

1:53:50 And we lose our ability to make wise choices about what we choose at all. And then there's one big one who's, I don't know, I'm a bit older now, I'm afraid, but I remember when I used to be quite detached to sex. Report an error in the passage at 1:53:50 Highlight the passage at 1:53:50

1:54:13 And as we just looked at Shantideva's verse here, what are some of the disadvantages of sexual attachment? I'm not talking about inordinate. I'm talking about kind of an inordinate desire. Report an error in the passage at 1:54:13 Highlight the passage at 1:54:13

1:54:45 Okay, thank you. So, you know, I remember when, you know, I mean, it's sex. My desire for sex would get in the way from getting actually to know the person as a person. It would turn her into a sexual object. That's what I was really interested in, not her as a person, for example. And you can easily, and I think this is quite often the case amongst young people, the desire of emotional Report an error in the passage at 1:54:45 Highlight the passage at 1:54:45

1:55:26 intimacy can be sidetracked by sexual intimacy. They really don't get to know each other. They slip around that and they move to some sexual level. Report an error in the passage at 1:55:26 Highlight the passage at 1:55:26

1:55:43 As some of the antidotes, these are conceptual, but thinking of, and this is traditional, thinking of an object of sexual desire or attachment as your mother or your father, your brother, your sister, your daughter, your son or something like that. As we mentioned here in Shantideva's text, mentally stripping away the skin and examining the inside and the organs and the skeleton and so forth, the various substances of the body, the excrements, the earwax, the mucus, whatever you're in. Report an error in the passage at 1:55:43 Highlight the passage at 1:55:43

1:56:28 I'm being serious here. Report an error in the passage at 1:56:28 Highlight the passage at 1:56:28

1:56:33 Anyway, okay. Report an error in the passage at 1:56:33 Highlight the passage at 1:56:33

1:56:39 We can be attached to anything, and there's lots of different antidotes for just about everything. If there's an attachment, there's an antidote to that attachment. So we looked at the three types of ethics. Essentially, the first two are in terms of taming our mind, beginning to resist the habitual... Report an error in the passage at 1:56:39 Highlight the passage at 1:56:39

1:57:14 Indulgence in negative states of mind and beginning to cultivate positive states of mind. And then we'll look at this third type of benefiting others, Shantideva outlines. Okay, so that's enough talk about sex. Let's talk about something. Let's dedicate. Report an error in the passage at 1:57:14 Highlight the passage at 1:57:14

1:57:45 In Buddhism, especially Tibetans, they're quite practical. and around sex, probably more so than Westerners are. They can talk about it quite easily. There's nothing wrong with sex as such. That's wrong with the body as such. It's our attachment. Report an error in the passage at 1:57:45 Highlight the passage at 1:57:45

1:58:05 obsession with it, which is problematic. That's all. Report an error in the passage at 1:58:05 Highlight the passage at 1:58:05

1:58:15 have a little short announcement, but first we'll dedicate. Report an error in the passage at 1:58:15 Highlight the passage at 1:58:15

1:58:21 positive energy we've created together. Male beings everywhere, plagued by sufferings of body and mind. Attain an ocean of happiness and joy by virtue of my merits. May no living creatures suffer, commit evil or fall ill. May no one be afraid or belittled with the mind weighed down by depression. May the blind see forms and deaf hear sounds. May those whose bodies are worn with toil be restored on finding repose. Report an error in the passage at 1:58:21 Highlight the passage at 1:58:21

1:58:52 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 in bountiful harvest. May all medicines be effective and wholesome prayers bear fruit. May all who are sick and ill quickly be freed from their ailments. Report an error in the passage at 1:58:52 Highlight the passage at 1:58:52

1:59:19 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 1:59:19 Highlight the passage at 1:59:19

1:59:42 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 risen never decline, but increase more and more. In the land encircled by the snow mountains, you are the source of all happiness and well-being. Report an error in the passage at 1:59:42 Highlight the passage at 1:59:42

2:00:07 Powerful Chenrizi, Tenzin Gyatso, please remain until the end of cyclic existence. Report an error in the passage at 2:00:07 Highlight the passage at 2:00:07

2:00:24 Before we had this last two-week break, I mentioned that next term we're going to take a look at what is called the tenets. And I thought we would... This is just my own idea, was that we might be best served by looking at not so much the tenets, but I think we can do that supplementarily, if there is such a word, but looking at a particular text which presents the four schools of Tibetan Buddhism in terms of the view, and especially the view of emptiness and selflessness, which we touched on. Report an error in the passage at 2:00:24 Highlight the passage at 2:00:24

2:01:03 I think that will... You'll find it more engaging and I think more useful. Some of the technicalities of the tenants really maybe aren't all that valuable. We can talk about them in passing, but I don't think it might be more useful for ourselves to look at how the four schools are, their views on the nature of reality. Report an error in the passage at 2:01:03 Highlight the passage at 2:01:03

2:01:34 I said that, didn't I? So as I mentioned, I was looking, there's a book, and I'll give you the title, which I thought is, it presents, it's not a dumbed down book, but it presents these four levels of schools of thought around the nature of reality in a very accessible fashion. And I thought it would be useful for us to go over it together. And I mentioned that I was trying to, I was investigating if we could do a bulk order. Report an error in the passage at 2:01:34 Highlight the passage at 2:01:34

2:02:06 It might be cheaper, but as it turns out, it's not practically possible to do a bulk order. So I'm going to ask you, if you would, and those who are interested, to order individually. And the name of the book that we'll be looking at, it's not necessary that you have the book, but I think it'll be useful for yourself. Report an error in the passage at 2:02:06 Highlight the passage at 2:02:06

2:02:29 We'll be looking at it quite often, and I think you'll find it valuable in your self-study. Contemplating Reality. So it's called Contemplating Reality. And the author, Contemplating Reality. And the author is Andy Carr. Andy Carr, K-A-R-R. K-A-R-R. And I did quite some checking on the web about where we could buy it and the best place to purchase it. Report an error in the passage at 2:02:29 Highlight the passage at 2:02:29

2:03:07 There's a site called Book Depository. That's usually a good place to buy books. Book Depository. And it's in England, but it's free shipping. And the book is $25.97 Australian. $25.97 Australian. Report an error in the passage at 2:03:07 Highlight the passage at 2:03:07

2:03:31 So they ship it free. Okay? So, you know, you're welcome. There is a Kindle edition you can get from Amazon, which is cheaper. Report an error in the passage at 2:03:31 Highlight the passage at 2:03:31

2:03:54 So you might find it useful to have your own copy, but it's not mandatory. But I thought it would be best if you could just all order your own copies. It will take, since the order goes to the United States and then probably goes back to England, it takes about four or five weeks. So if you would like to purchase the book to look at for the next term, you might do that quite soon. Report an error in the passage at 2:03:54 Highlight the passage at 2:03:54

2:04:26 Yeah, yeah. Report an error in the passage at 2:04:26 Highlight the passage at 2:04:26