Basic Program - Buddhism From A-Z (28 March 2008)

0:00 Thank you, Jesus. Thank Report an error in the passage at 0:00 Highlight the passage at 0:00

0:06 you, Jesus. be cheaper at the bottom. Report an error in the passage at 0:06 Highlight the passage at 0:06

· · · silence, 1 minute

0:34 Overwhelmed by their suffering, you whose dragon thunder-like proclamation of Dharma arises us from the stupor of our delusions and frees us from the iron chains of our karma, who wields the sword of wisdom, keeping down suffering wherever its spreads appear, clearing away the darkness of ignorance, you whose princely body is adorned with 112 monks of a Buddha. Report an error in the passage at 0:34 Highlight the passage at 0:34

0:57 Who has completed the stages, achieving the highest perfection of a bodhisattva. Who has been pure from the beginning, I bow down to you, O Manjushri. Obey essence to my Guru in protecting Manjushri, who holds to his heart a scriptural text, symbolic of his seeing all things as they are. Whose intelligence shines forth as the sun, unclawed by delusions of traces of ignorance. Who teaches in sixty ways with the loving compassion of the Father for His only Son. Report an error in the passage at 0:57 Highlight the passage at 0:57

1:25 All creatures caught in the prison of simsara, confused in the darkness of their ignorance, overwhelmed by their suffering. You, whose dragon-thunder-like proclamation of Dharma arouses us from the stupor of our delusions and frees us from the iron chains of our karma. Who wields the sort of wisdom healing down suffering wherever its sprouts appear, clearing away the darkness of ignorance. You, whose princely body is adored with the 112 marks of a Buddha, who has completed the stages achieving the highest perfection of a bodhisattva, who has been pure from the beginning, I bow down to you, O Manjushri. Report an error in the passage at 1:25 Highlight the passage at 1:25

2:01 Obey essence to my guru, Protector Manjushri, who holds to his heart his scriptural texts, symbolic of his seeing all things as they are. Whose intelligence shines forth as the sun, unclouded by delusions or traces of ignorance. With the loving compassion of the Father for His only Son, all creatures caught in the prison of saṃsāra, confused in the darkness of their ignorance, overwhelmed by their suffering. Report an error in the passage at 2:01 Highlight the passage at 2:01

2:27 You, whose dragon-thunder-like proclamation of Dharma arouses us from the stupor of our delusions and frees us from the iron chains of our karma. Who wields the sword of wisdom hewing down suffering wherever its sprouts appear, clearing away the darkness of ignorance. You whose princely body is adorned with the 112 marks of a Buddha, who has completed the stages achieving the highest perfection of the bodhisattva, who has been clear from the beginning of our dark to the one jushri. Report an error in the passage at 2:27 Highlight the passage at 2:27

3:19 With your wisdom, O compassionate one, illuminate the darkness in closing my mind. I know my intelligence and wisdom so that I may gain insight into Buddha's words and the texts that explain them. Report an error in the passage at 3:19 Highlight the passage at 3:19

3:44 Until I am enlightened to the Buddha, the Dharma and the Supreme Assembly, by the merits I create through listening to the Dharma, may I become a Buddha in order to benefit all sentient beings. I go for refuge until I am enlightened to the Buddha, the Dharma and the Supreme Assembly. By the merits I create through listening to the Dharma, may I become a Buddha in order to benefit all sentient beings. Report an error in the passage at 3:44 Highlight the passage at 3:44

4:09 I go for refuge until I am enlightened to the Buddha, the Dharma and the Supreme Assembly. By the merits I create through listening to the Dharma, may I become a Buddha in order to benefit all sentient beings. Report an error in the passage at 4:09 Highlight the passage at 4:09

4:33 don't know Manjushri, it's the date here. The deity of wisdom. So we pray to Manjushi to help us understand the Dharma and get realization for the Dharma. And in the monasteries, the monks, you hear the monks reciting this mantra over and over again. So they do that very loudly because they memorize a lot of texts in the monasteries. Report an error in the passage at 4:33 Highlight the passage at 4:33

5:14 So I think this class was advertised as Buddhism from A to Z. So basically it's a class on the long rim, the graduated path. And I think most of you have been exposed to the long rim in the past, right? Okay. Report an error in the passage at 5:14 Highlight the passage at 5:14

5:38 So the long rim contains the essence of all the teachings of the Buddha. It contains... The way, our path to enlightenment, all we have to do is practice it. Report an error in the passage at 5:38 Highlight the passage at 5:38

5:56 So it's teaching not something that we just listen to and understand intellectually. The main thing is to practice. Report an error in the passage at 5:56 Highlight the passage at 5:56

6:11 Get to think about the teachings, meditate on the teachings and apply them to our lives. So in the lamrim contains all of the antidotes to all of our mental afflictions. Report an error in the passage at 6:11 Highlight the passage at 6:11

6:25 Our anger, our attachment, our jealousy, our pride, all of that, we can find the solutions in Lama. Report an error in the passage at 6:25 Highlight the passage at 6:25

6:39 You know, so the Buddha, Buddha Shakyamuni taught for almost 50 years. And so he taught many, many different subjects and we can listen to the Dharma for many years without really understanding how everything fits together. Report an error in the passage at 6:39 Highlight the passage at 6:39

6:58 so long rim was actually organized by Atisha, Lama Atisha. Lama Atisha was a great master in India who was invited many, many times to come to Tibet. Report an error in the passage at 6:58 Highlight the passage at 6:58

7:14 So when he finally accepted, the king asked him to compose a text that included all the teachings of the Buddha. That presented the whole path very clearly on how one should practice. So, Atisha did that. Report an error in the passage at 7:14 Highlight the passage at 7:14

7:39 Lama Zopa Rinpoche says, Through Lama Atisha's kindness and writing Lamp on the Path to Enlightenment, those of us who have met the lamrim do not have any confusion now about where to begin the graduated path to enlightenment. Those who haven't met the lamrim don't know where to begin. Report an error in the passage at 7:39 Highlight the passage at 7:39

8:01 Even though a person may have studied many sutras and other texts, if you ask them how to begin the path, they don't know how to answer it. Report an error in the passage at 8:01 Highlight the passage at 8:01

8:16 And then he continues saying, we are extremely fortunate that Lama Atisha integrated the entire sūtra and tantra paths of Buddha, Hinayana, Sutrayana and Tantrayana, setting up a whole path as a graduated practice by which one can achieve enlightenment. From the side of the teachings, everything is very clear. Report an error in the passage at 8:16 Highlight the passage at 8:16

8:38 The only problem is that we don't practice. At Report an error in the passage at 8:38 Highlight the passage at 8:38

8:54 the end of the many years of study that I did in Emily, Lama Zopa Rinpoche's advice was, now you meditate on the lamrim. He wanted us all to do a one-year retreat meditating on the lamrim. That was what the practice was all about. All about the lamrim. It's not about obtaining a lot of intellectual knowledge, it's about practicing the lamrim. So Rinpoche emphasizes the lamrim. Report an error in the passage at 8:54 Highlight the passage at 8:54

9:24 So in this class I'm hoping to include some meditation in it so it's not just intellectual knowledge for us, but we'll do some meditation as well. Otherwise it's very dry, there's a lot of lists in the long run and we can look at those lists and work as well. That's bad and that's bad and that's bad. But it won't actually change our minds unless we actually think about it in meditation. So that's the plan to do some meditation. Report an error in the passage at 9:24 Highlight the passage at 9:24

10:01 So the main text we're going to use is a text that's not published. It's called The Middle Length Lamrim by Lama Tsongkhapa. So Lama Tsongkhapa was a great, great, great saint in Tibet. Perhaps one of the greatest saints. States, ever. Report an error in the passage at 10:01 Highlight the passage at 10:01

10:25 And he composed many, many texts, 18 volumes of texts. And one of them was the Lamrim Chen Mill, the Great Exposition of the Stages of the Passion. So I thought about covering, you know, basing this class on the Lamrim Chen Mill, the great Lamrim that he composed. Which is now translated into English and published in three volumes. This is one of the volumes. All of the volumes are of the same size. Report an error in the passage at 10:25 Highlight the passage at 10:25

11:04 So if we studied this in detail, then it would take us many, many, many years. And so we might not have that time. So he also composed a middling long-rim text, which is the one that we're going to base this class on. So it's shorter. But basically it contains all of the essential information of the moral summary. Report an error in the passage at 11:04 Highlight the passage at 11:04

11:38 So I have sent out that text electronically to a lot of people and if people want a hard copy then we'll get a count at the end of class and then we'll try to get those done before next week. Report an error in the passage at 11:38 Highlight the passage at 11:38

11:56 Is that a hard copy that we're going to make here with double-sided, or is it a hard copy like in terms of a book? It's not published. It's not a published book. It's the same thing that we sent out, but it'll be on two sides? Yeah, we'll definitely do two-sided, and then we'll bind it. So, okay, so at the end of class, if you don't like that, we'll get a hiccup. Report an error in the passage at 11:56 Highlight the passage at 11:56

12:23 Also, we'll have some homework in this class, and my plan is to cover the homework at the end of class. So from the previous week, we'll go over the whole month. Okay, Report an error in the passage at 12:23 Highlight the passage at 12:23

12:48 then how long this class will take. Report an error in the passage at 12:48 Highlight the passage at 12:48

12:53 I think it was advertised to last at least through this year. So this is a long subject. It's not like a six-week class or something. It has all of the essential teachings of the Buddha. So it will last at least through this year, and I would say next year as well. So it's wonderful if people can come to everything, but if you can't, then it's good to at least finish a subject. Report an error in the passage at 12:53 Highlight the passage at 12:53

13:21 So if we're doing karma to finish, or if we're doing death and impermanence to at least finish death and impermanence or something like that. Are Report an error in the passage at 13:21 Highlight the passage at 13:21

13:45 you going to do exams if it's going to be that long? Are you going to do it at the end of each section? That's what I'm thinking at this point. So for people who want to take the exam, maybe one at the end of small scope. Do we want to be in a medium scope? We want to be in a great scope. Otherwise it will be too much material at the end. We don't want to have too many exams because that just makes it heavy for everybody. Report an error in the passage at 13:45 Highlight the passage at 13:45

14:15 So that's what I'm thinking, if you have ideas on that. Report an error in the passage at 14:15 Highlight the passage at 14:15

14:25 I don't think so this time. We'll see. We'll see how it goes. There's just so much information in the text, I'm thinking that we'll follow the text. So if everybody can bring their copy of the text to each class, then that's the way we'll probably do it. But we'll see how that goes. I know that having a visual up there can really help people. Maybe I'll just project them. Report an error in the passage at 14:25 Highlight the passage at 14:25

15:00 So the beginning of the text really talks a lot about who a Tisha is and why this is a valid teaching, etc. So I want to talk a little bit about who Atisha is and who Tsongkhapa is. So Atisha is one of the most significant teachers that ever came to Tibet. So he was widely known as a great, great scholar in India. And the Dharma had come to Tibet before Atisha through Pamasambhava, but it had degenerated. Report an error in the passage at 15:00 Highlight the passage at 15:00

15:42 Over time, and people weren't sure how to practice or people were thinking that sūtra and tantra were not compatible. So they didn't have an integrated path. They didn't understand how to really practice the Dharma. And so Atisha was urged to come by the king, as I said, and then he wrote this lamp to the path to enlightenment. Report an error in the passage at 15:42 Highlight the passage at 15:42

16:07 Then later on Tsongkhapa was born. He was born in Tibet. And he was asked to write a commentary on his Lamp to the Path to the Moon. Because Atisha's Lamp to the Path is only six pages long. So it's a very abbreviated version of the entire path. So then Lama Tsongkhapa wrote very extensively on exactly how to practice this path. Report an error in the passage at 16:07 Highlight the passage at 16:07

16:39 Then we'll get more into Atisha as we get into the text, because there's a lot of detail about that. And then about Tsongkhapa, he was an extraordinary being. So he was born in 1357. Report an error in the passage at 16:39 Highlight the passage at 16:39

17:00 At the age of three, he took the lay vows. So all of us were crawling around. He was taking the vows to not kill and not kill and not lie. Report an error in the passage at 17:00 Highlight the passage at 17:00

17:19 your intoxicants, cetera. And then before the age of seven, he was receiving Tantric initiations and teaching. And then at the age of seven, he became ordained. And then he took the ordination named Losam Drakpa. So many people will see in prayers, Losam Drakpa, like in the Miksema. It refers to Lama Tsongkhapa, so that's where that name comes from. Oh, and the Tsongkhapa's name came from the name of the region where he was born. Report an error in the passage at 17:19 Highlight the passage at 17:19

17:59 So he was born in Amdo in a province called Onion Valley, which is Tsongkhapa in Tibetan. Report an error in the passage at 17:59 Highlight the passage at 17:59

18:15 So then once he reached the age of seven, then he... you very much. Report an error in the passage at 18:15 Highlight the passage at 18:15

18:23 Yet he became ordained and then he studied very, very hard. So he studied every text that he could get his hands on. He memorized the text. There was one, something I was reading today where he would note, it said that this one text he would memorize the equivalent of 34 pages per day. Report an error in the passage at 18:23 Highlight the passage at 18:23

18:46 So he memorized thousands and thousands and thousands of pages of text and he wrote very extensively. And he gave very extensive teachings. And he would always teach from memory. He never had to refer to a text. He had it all memorized in his mind. So that just kind of gives you a little idea of how incredibly extraordinary his mind was. Report an error in the passage at 18:46 Highlight the passage at 18:46

19:14 And he was said to be an emanation of Manjushri. So he wasn't an ordinary being, obviously, when he was born. He was an emanation. Report an error in the passage at 19:14 Highlight the passage at 19:14

19:28 And then he had a lot of direct experiences of the deities. So he would get teachings of emptiness directly from Manjushri and all of that. Because at the time that he was alive, there was a lot of confusion about the correct view of emptiness. So he really expounded on the correct view of emptiness. Report an error in the passage at 19:28 Highlight the passage at 19:28

19:52 He really understood it in his mind and wrote, very extensively on that, and so in the long room in general... He has a very extensive, amazing section on special insight on emptiness. We'll get into that at the end of this test. Report an error in the passage at 19:52 Highlight the passage at 19:52

20:28 Lama Tsongkhapa was a great scholar, but then he was also a great yogi. At one point he was urged to go into retreat, to stop teaching and go into retreat. And at that point he did the preliminary practices and he did 3.5 million full length prostrations. So the prostrations to the 35 buddhas, he did 100,000 of them to each of the buddhas, 35 buddhas. Report an error in the passage at 20:28 Highlight the passage at 20:28

20:56 He did 1.8 million Vandana offerings. So he rubbed the flesh off of his hand and his forearm. And it's said that where he did those 3.5 million frustrations, there's indentation in the ground where he did that, where you can still see that. Report an error in the passage at 20:56 Highlight the passage at 20:56

21:18 And also he was known for having perfect ethics, perfect morality, keeping his vows perfectly. Because before he came, a lot of people were saying, oh, we don't need to follow proper ethics. I think of that. Report an error in the passage at 21:18 Highlight the passage at 21:18

21:35 So he really serves an example of how important it is to follow ethics as the basis of the entire path. It's not just about studying, not just about meditating. It's really about, you really need to be kind to others and consider others and keep our ethics. Report an error in the passage at 21:35 Highlight the passage at 21:35

22:03 And then, so the Lamrim teachings can be subsumed into the three principles of the path. So everybody's already familiar with all these three principle aspects of the path. So first of all, renunciation. Second of all, bodhicitta. And third of all, wisdom. So first of all, we need to realize renunciation. Report an error in the passage at 22:03 Highlight the passage at 22:03

22:33 So renunciation is renouncing attachment to saṃsāra, renouncing attachment to the happiness within saṃsāra. Or when you stop believing that. Report an error in the passage at 22:33 Highlight the passage at 22:33

22:56 So for most of us, we're constantly... Running after some stark pleasures, right, our objects of attachment. Believing that they'll bring us some form of happiness. So food, we're constantly running after food and spending a lot of time thinking about food, shopping for food, cooking food, cleaning up, etc. Report an error in the passage at 22:56 Highlight the passage at 22:56

23:21 And then we eat the food and then we go back and start the cycle over and over again. Report an error in the passage at 23:21 Highlight the passage at 23:21

23:29 Clothing, Report an error in the passage at 23:29 Highlight the passage at 23:29

23:35 etc. We work hard at our jobs so that we can have... all of these objects have attached here. So there's a certain level that we need things, right? We need these necessities. But it's constantly running after these saṃsāra pleasures. Is this the best way to live our lives? Or should we let live a more simple life and allow ourselves to have more time to practice the Dalai Lama? Report an error in the passage at 23:35 Highlight the passage at 23:35

24:06 So through the teachings of the Long Room, To develop renunciation, stop believing in the ability of saṃsāra to bring this happen. Report an error in the passage at 24:06 Highlight the passage at 24:06

24:22 So there are the teachings of death, including in renunciation. We also contemplate the suffering of lower realms, which will be fun to cover. Refuge, karma, the Four Noble Truths, etc. So the idea is... To develop renunciation. Report an error in the passage at 24:22 Highlight the passage at 24:22

24:51 Because basically we do experience some level of happiness in saṃsāra, but it will always end. As long as we're in saṃsāra, our happiness can't last. Report an error in the passage at 24:51 Highlight the passage at 24:51

25:05 We're all going to die. We're all going to lose everything that we have. And the only thing that will go from this life to the next life, the only thing that will help is the karma that we've created. Our state of mind at the time of death and the karma that we've created in this life. You know, all of our possessions won't help us. Our friends won't help us. So we'll cover that a lot in the section on death. Report an error in the passage at 25:05 Highlight the passage at 25:05

25:39 And then secondly, so with renunciation, what we're striving, what we're striving to attain, liberation from Shantideva. And then secondly, the second principle aspect of the path is bodhicitta. So this is where you realize that other beings are just like ourselves and wanting to be happy. And experiencing suffering again and again. And we stop this whole self-cherishing attitude. Report an error in the passage at 25:39 Highlight the passage at 25:39

26:09 We overcome this self-cherishing attitude, always thinking about us first. Our own happiness, our own success, our own comfort. Report an error in the passage at 26:09 Highlight the passage at 26:09

26:20 And start looking more and more for the wealth of other sentient beings. So bodhicitta is based on great compassion and wishing that all sentient beings be free from suffering and love. Wishing that all sentient beings have happy. And Report an error in the passage at 26:20 Highlight the passage at 26:20

26:46 then finally the wisdom realizing emptiness. So we can't get out of saṃsāra. We'll never end. We'll be able to remove our mental afflictions from the root without realizing emptiness. We'll never be able to get out of saṃsāra without realizing emptiness. Report an error in the passage at 26:46 Highlight the passage at 26:46

27:07 Alright. Okay, I'm sorry I don't have a hard copy of the text. Report an error in the passage at 27:07 Highlight the passage at 27:07

27:18 So we'll just have to go... Well, I mean, I don't have a copy. Report an error in the passage at 27:18 Highlight the passage at 27:18

27:27 we'll just have to listen to my voice this night having anything to look at. Can you just run down to make a couple copies of a few papers for you? Report an error in the passage at 27:27 Highlight the passage at 27:27

27:40 I thought that we have the projector tonight, so at least I could project it up onto the wall. Report an error in the passage at 27:40 Highlight the passage at 27:40

27:58 if they're looking for orders. Report an error in the passage at 27:58 Highlight the passage at 27:58

28:19 Okay, so what else can I talk about while it shows down there? Report an error in the passage at 28:19 Highlight the passage at 28:19

28:37 Is Tsongkhapa also known as Sumatikirti? Report an error in the passage at 28:37 Highlight the passage at 28:37

28:44 Sumatikirti, it's in the prayer. Report an error in the passage at 28:44 Highlight the passage at 28:44

28:49 Which prayer is that in? I'm not familiar with that one. I thought it was in the Gema. Make the same one? Report an error in the passage at 28:49 Highlight the passage at 28:49

29:03 Yeah, I don't know. Okay. Report an error in the passage at 29:03 Highlight the passage at 29:03

29:18 I just wanted to get just straight the timeline. Tsongkhapa and Atisha. What is the difference in terms of the time that they taught? Okay, let's see. Tsongkhapa taught, well, he was born in 1357, so he taught in the late 1300s and early 1400s. Atisha, I want to say around, he was born in around 800. So Tsongkhapa? Report an error in the passage at 29:18 Highlight the passage at 29:18

29:49 Yeah, Report an error in the passage at 29:49 Highlight the passage at 29:49

29:56 do you have a... Is he born after another year? Oh yeah, you're right. It was 982 A.D. that Atisha was born. Report an error in the passage at 29:56 Highlight the passage at 29:56

30:13 Any other questions to fill up the time? Oh, I'll fill this in the microphone. This isn't really a microphone type question. It's about the text. Report an error in the passage at 30:13 Highlight the passage at 30:13

30:30 I didn't get a chance to compare the text to one that Deshaun used. Report an error in the passage at 30:30 Highlight the passage at 30:30

30:42 Yeah, so the text, the version that we're going to use is a brand new translation, so it would be different from the one you used with Geshe-la. The one used from Geshe-la, I don't know who translated that. So Report an error in the passage at 30:42 Highlight the passage at 30:42

31:04 the translation we're going to use, it was, it's maybe the fourth edition, and there was a version of the text, and then the people at Lama Tsongkhapa Institute in Italy studied that text in detail and then offered suggestions to the translation. And so this is an update of that translation based on those suggestions. Report an error in the passage at 31:04 Highlight the passage at 31:04

31:29 So it should be a pretty good translation. But the terminology may not be the same as the one in this. Report an error in the passage at 31:29 Highlight the passage at 31:29

31:40 So some of the... Did you study that when you were at the... No, but the other text. Did you study the other text? No, I didn't study that one. Report an error in the passage at 31:40 Highlight the passage at 31:40

32:08 the one Report an error in the passage at 32:08 Highlight the passage at 32:08

· · · silence, 1 minute

32:45 So the text starts with an introduction, and then it says, respectfully I crossrate at the feet of the venerable saints who are full of compassion. Report an error in the passage at 32:45 Highlight the passage at 32:45

32:57 Let me also make a note. So the text itself was written by Lama Tsongkhapa. And then you'll notice within the text that there are these outlines, these small little letters. So the outlines... I mean, typically in the Tibetan commentaries or Tibetan texts, there's a structure added to them in their particular outlines that show the structure of the text. Report an error in the passage at 32:57 Highlight the passage at 32:57

33:23 So the outlines here were added later. They weren't actually Lama Tsongkhapa's outlines. They were added later by Tree John Ricochet, who was the junior tutor to His Holiness the Dalai Lama, the current Dalai Lama. Report an error in the passage at 33:23 Highlight the passage at 33:23

33:38 So here in the tiny, tiny letters, it says, This here is the middling of the three lamrim texts, a great, a middle length and a small one, which the gentle protector, Dharmaraja Tsongkhapa composed. It is also widely known as the small lamrim. Its source text has three sections. One, the introductory elements of the explanation. Report an error in the passage at 33:38 Highlight the passage at 33:38

34:04 Two, the composition of the explanations themselves. And three, their completion. Report an error in the passage at 34:04 Highlight the passage at 34:04

34:13 So here, this respectfully I prostrate at the feet of the venerable saints who are full of compassion. This is where Lama Tsongkhapa is showing veneration to the saints and humbling himself at the beginning of the text. So all of the texts are written with a kind of a prostration and homage. Report an error in the passage at 34:13 Highlight the passage at 34:13

34:39 Then here, It's Trejoan Rinpoche that's mentioning that this is the middling of the three lamrim texts. So Tsongkhapa wrote three lamrim texts, and this is the middle length one, which the gentle protector of Dharma Raja, which means Dharma king. Report an error in the passage at 34:39 Highlight the passage at 34:39

34:58 So Lama Tsongkhapa the Dharma king composed. And it's also widely known as the small lamrim. So even though it was the middling lamrim, often they call it the small lamrim. Report an error in the passage at 34:58 Highlight the passage at 34:58

35:13 So we'll go into great detail on the lamrim in this text. And if people haven't done the Discovering Buddhism and haven't done the, had exposure to the lamrim before, this amount of detail might be a little bit too much. So you think about it. And Discovering Buddhism, if you find that the detail is too much in this class. Report an error in the passage at 35:13 Highlight the passage at 35:13

35:44 And discovering that Buddhism might be a better fit. I just want to say that up front. Report an error in the passage at 35:44 Highlight the passage at 35:44

35:54 Because we're going to go through every model of the text. Because this is the basic program. This is the intermediate level of study. So by definition we go through the text. Report an error in the passage at 35:54 Highlight the passage at 35:54

36:11 So next is the expression of veneration. So Bhagavan, lord of this world system of forbearance. Jina's regent, Jamgon, lord of the Dharma. Manjugosha, single father of all the Siddhartha. Nagarjuna and Asanga, portaled by Nagarjuna, bowing to you with respect. Report an error in the passage at 36:11 Highlight the passage at 36:11

36:34 So Bhagavan is referring to Shakyamuni Buddha, lord of this world system of forbearance. Jina's regent, so Jina also refers to Shakyamuni Buddha. Report an error in the passage at 36:34 Highlight the passage at 36:34

36:49 Jamgon, Jamgon, not sure how it came out of that. Chamgon probably is referring to Maitreya, the Buddha Maitreya, who is the king of Tishikapir land, lord of the Dharma. Report an error in the passage at 36:49 Highlight the passage at 36:49

37:09 Manjugosha refers to Manjushri, single father of all the Sugatas. So Sugata refers to the Buddha, or to a Buddha. And then Nagarjuna and Asanga. Report an error in the passage at 37:09 Highlight the passage at 37:09

37:25 were foretold by Buddha, to you with respect. Lama Tsongkhapa is bowing down basically to Shakyamuni Buddha, to Maitreya, to Manjushri, to Nagarjuna and Asanda. Report an error in the passage at 37:25 Highlight the passage at 37:25

37:45 In general, the teachings of the Buddha can be divided into method and wisdom. so... Maitreya is usually depicted as the lineage holder of the method side. So the method side includes all of the practices of patience, generosity, etc., compassion. Report an error in the passage at 37:45 Highlight the passage at 37:45

38:12 And then the wisdom side is represented by Lama Jushri. Report an error in the passage at 38:12 Highlight the passage at 38:12

38:23 And then Nagarjuna and Asanga came later. And they are also the lineage holders, Nagarjuna of the wisdom side and the Saṅgha of the method side. Report an error in the passage at 38:23 Highlight the passage at 38:23

38:44 So Nagarjuna is the great clarifier of emptiness before Lama Tsongkhapa. He wrote many texts on emptiness. So he's the great lineage holder of the profound or the wisdom side. And the Saṅgha wrote... Report an error in the passage at 38:44 Highlight the passage at 38:44

39:06 Well, a Saṅgha, the story of a Saṅgha is he meditated in a cave for 12 years. Every three years he would come out frustrated because he hadn't made any progress. And then he'd come out and there'd be a sign that he should go back into retreat. You know, maybe it was somebody who was... Gosh, I don't remember the story exactly. Somebody who was... The Report an error in the passage at 39:06 Highlight the passage at 39:06

39:35 one about this... Yeah, somebody was... brushing the rock with a feather the rock a saṅgha. I thought, oh, well, if this guy has patience to do that, it's such a meaningless activity, then I could at least have the patience to practice the So each time he came out, he ran into something like that, right? So every few years he would come out. Report an error in the passage at 39:35 Highlight the passage at 39:35

40:07 So after 12 years, finally he was frustrated. He came out and he ran into a horribly suffering dog. He was covered with maggots. And so he generated such incredible compassion for this dog. And so he was about to pick the maggots off, the dog with his fingers, and then thought, no, I'm going to, if I pick them up with my fingers, then I'm going to hurt them. Report an error in the passage at 40:07 Highlight the passage at 40:07

40:37 So he decided to pick them up with his tongue. So he closed his eyes and he stuck his tongue out and he reached out toward the dog and he never encountered the dog. And then he opened his eyes and Maitreya appeared. So for 12 years he had been trying to get a vision of Maitreya and he hadn't had a success until now. Report an error in the passage at 40:37 Highlight the passage at 40:37

41:04 So he rebukes Maitreya, saying, where have you been? I've been practicing, I've been looking for you, and where have you been? And Maitreya says, I've always been there. I can prove it to you when you spit. See this bit of spit on my robe, this is your spit. I was always there, but it was your obscuration. Report an error in the passage at 41:04 Highlight the passage at 41:04

41:17 you it's, Report an error in the passage at 41:17 Highlight the passage at 41:17

41:32 That prevented you from being able to see me. So now because you've generated this incredible compassion towards this dog, you've removed the obscurations and now you're able to see me. Report an error in the passage at 41:32 Highlight the passage at 41:32

41:45 And so Saṅgha didn't quite believe this and so he stepped Maitreya on his shoulder and ran around town to see if other people could see me and nobody could see Maitreya at all except for one little old lady who saw. Report an error in the passage at 41:45 Highlight the passage at 41:45

42:01 A maggot-filled dog on his shoulder. So that's the story of Asanga. And then at that point, Maitreya took Asanga to tissue in heaven and taught five great texts. Report an error in the passage at 42:01 Highlight the passage at 42:01

42:21 Asanga was the scribe. So Asanga brought these texts to the world. And one of them was the Ornament for Clear Realization. So that's the text that Geshe Duff has. The teaching on Monday nights, Report an error in the passage at 42:21 Highlight the passage at 42:21

42:43 and it's very difficult, and it's the basis, actually, for the long run. It's considered the root test for the long run, the ornament of queer realizations by machine. Report an error in the passage at 42:43 Highlight the passage at 42:43

43:02 So remember, Juna is the, okay, so then vow of composition, I shall once more give explanations here in a summary fashion of the gradual path of the most profound view and vast conduct, making it easy to access. Report an error in the passage at 43:02 Highlight the passage at 43:02

43:22 So here Lama Tsongkhapa wrote the middle length version of the lamrim after he wrote the lamrim channel, the great lamrim. So he wrote this in a summary fashion. So this is a summary as opposed to the great lamrim. The gradual path of the most profound view and a vast conduct. So another way to divide up the teachings are into the profound versus the vast. So the profound is the view of emptiness and the vast is basically all the paths and grounds. Report an error in the passage at 43:22 Highlight the passage at 43:22

43:59 So the profound Nagarjuna holds the lineage and the vast is the Saṅgha. Report an error in the passage at 43:59 Highlight the passage at 43:59

44:11 And then we have general introductory explanation of the instructions being taught here. Identification of the Dharma to be explained in the context of what the title means. Report an error in the passage at 44:11 Highlight the passage at 44:11

44:25 So the Dharma to be explained here consists in how the fortunate are led to the level of Buddhahood through the stages of the path to enlightenment. It summarizes all the points of the genus' excellent speech, following the tradition of the two great trailblazers, Nagarjuna and Asanda. It constitutes the Dharma system of supreme beings progressing to the state of omniscience, and contains all the stages without omniscience that the three types of beings need to practice. Report an error in the passage at 44:25 Highlight the passage at 44:25

44:58 So here it talks about how these are the instructions of how we fortunate beings have encountered the Dharma. or lend to Buddha. It Report an error in the passage at 44:58 Highlight the passage at 44:58

45:11 summarizes all the points of the Buddha's excellent speech and then it follows the tradition of the great trailblazers Nagarjuna and Asambhalaya. So they clarified the teachings of the Buddha. Report an error in the passage at 45:11 Highlight the passage at 45:11

45:27 It constitutes the Dharma system of supreme beings progressing to the state of omniscience and contains all the stages of omniscience that the three types of beings need to practice. So the three types of beings are the beings of... Report an error in the passage at 45:27 Highlight the passage at 45:27

45:42 The small scope or small capacity of medium capacity and the great capacity. So beings of small capacity are those beings who either are only concerned with the pleasures and the happiness of this life or if you're a special small being then the... Report an error in the passage at 45:42 Highlight the passage at 45:42

46:12 At least concerned about the happiness of future lives. Sometimes in teachings it says if you're a small being, if you're concerned about the happiness of future lives, if you're not concerned about happiness of this life. I guess your jumping gap also gave a text, a teaching, which says that small beings can be divided into two. Ordinary small beings, which is, you know, like animals, most human beings, etc. Report an error in the passage at 46:12 Highlight the passage at 46:12

46:39 Or don't even look beyond this life. And then special small beings who are at least concerned about the happiness of future lives. Report an error in the passage at 46:39 Highlight the passage at 46:39

46:53 So the Report an error in the passage at 46:53 Highlight the passage at 46:53

46:59 teachings of death and rebirth, lower realms, karma, refuge, etc. Those are teachings for the small beings, beings of small capacity. We're at least concerned about the happiness of life. So we're looking for the happiness of the future. Report an error in the passage at 46:59 Highlight the passage at 46:59

47:17 future lives, not just looking for the happiness of this life. Report an error in the passage at 47:17 Highlight the passage at 47:17

47:24 Zohar Rinpoche says that we're not even practicing the Dharma, we're only focused on the happiness of this life. at least we should focus on creating the causes for happiness in the future. Report an error in the passage at 47:24 Highlight the passage at 47:24

47:39 And then there's Report an error in the passage at 47:39 Highlight the passage at 47:39

47:48 the middling capacity beings who are not only concerned about happiness and meaning. the next life or in future lives, but realizing that there is no happiness to be found, lasting happiness to be found in saṃsāra at all. And the only way to avoid suffering is to get out of saṃsāra altogether. So that's the middling beings who are renounced from saṃsāra and want to attain liberation for themselves alone. Report an error in the passage at 47:48 Highlight the passage at 47:48

48:23 So then teachings like the Twelve Links. And the sufferings of saṃsāra, etc. Report an error in the passage at 48:23 Highlight the passage at 48:23

48:31 And then the beings of great scope, who are not just striving for their own liberation, but for a complete inline of saṃsāra, the wealth of all sentient beings. Report an error in the passage at 48:31 Highlight the passage at 48:31

48:44 And then there's the teachings of bodhicitta, emptiness. Why Report an error in the passage at 48:44 Highlight the passage at 48:44

48:52 don't we take a break for now and we'll continue on with the text. I mean, this is one of the greatest... Report an error in the passage at 48:52 Highlight the passage at 48:52

49:06 if there's a CD wrong for a video Report an error in the passage at 49:06 Highlight the passage at 49:06

49:11 check, yeah. Report an error in the passage at 49:11 Highlight the passage at 49:11

49:16 would be a really long one, but it's very... So the text that we're using, the middle length Lama, doesn't go into that much detail on certain things and this text does. Report an error in the passage at 49:16 Highlight the passage at 49:16

49:47 Also, many of you may have liberation of the palm of your hand. That's very useful. And these teachings are primarily based on the . So this would be useful if you have it, to read along the section. So in the beginning, it talks about the life of Meticia. So that would be useful. Is anybody in, this is by Pobolka Rinpoche, if people aren't familiar. Report an error in the passage at 49:47 Highlight the passage at 49:47

50:18 there, he's great teacher of the tree, genre, cliche, and this is a real classic to commentaries on the doctrine. There's also a lot of humor, the way he expresses the teachings. Yeah, and a lot of stories and things like that. I use it as a reference book. Like if I'm reading something, then I'll go back to look. Report an error in the passage at 50:18 Highlight the passage at 50:18

50:42 Thank you. This is Path to Enlightenment by Isha Moulton. It's only in hardcovers and it's extremely expensive on this channel. Report an error in the passage at 50:42 Highlight the passage at 50:42

51:18 I've heard it from Amazon, but most of it's like Australia. Report an error in the passage at 51:18 Highlight the passage at 51:18

51:39 And I find it the most clear. Report an error in the passage at 51:39 Highlight the passage at 51:39

51:44 And I think Report an error in the passage at 51:44 Highlight the passage at 51:44

51:53 that the bookstore here, they were seeing it, but I would ask. Report an error in the passage at 51:53 Highlight the passage at 51:53

52:01 I thought you were going to say like $850. Report an error in the passage at 52:01 Highlight the passage at 52:01

52:13 There's Report an error in the passage at 52:13 Highlight the passage at 52:13

52:19 got to be some Report an error in the passage at 52:19 Highlight the passage at 52:19

52:29 copies in there, isn't there? If that's Report an error in the passage at 52:29 Highlight the passage at 52:29

52:43 good, I'd like that. $50. Report an error in the passage at 52:43 Highlight the passage at 52:43

52:06 Isn't that? You refer to it over and over. It's definitely worth it. mean, I bought this quite... Report an error in the passage at 52:06 Highlight the passage at 52:06

52:30 then they need to have those copies anyway. Report an error in the passage at 52:30 Highlight the passage at 52:30

52:46 So how many, this one is maybe, not true yet. Report an error in the passage at 52:46 Highlight the passage at 52:46

52:58 well, let me let me Report an error in the passage at 52:58 Highlight the passage at 52:58

53:02 I think they have to have a definite commitment on that one. Sure, no problem. Well, if they give us a price, then what I can do, like if it's $150, maybe I don't want it, if it's $75, yeah. Report an error in the passage at 53:02 Highlight the passage at 53:02

53:13 I'll just check with the bookstore if it's possible at all and then see if we can get a price and then I'll come back to you before we pay order it. Report an error in the passage at 53:13 Highlight the passage at 53:13

53:27 There Report an error in the passage at 53:27 Highlight the passage at 53:27

53:34 are other excellent books out there that I don't have, like Yangzi Rinpoche wrote one, both practicing the path. Report an error in the passage at 53:34 Highlight the passage at 53:34

53:48 One other Report an error in the passage at 53:48 Highlight the passage at 53:48

54:12 impressive fact that I Report an error in the passage at 54:12 Highlight the passage at 54:12

54:17 think is that the text, the ornament for clear realizations that I talked about earlier, that When I studied it, it took us two years, like 12 hours of teachings a week. Report an error in the passage at 54:17 Highlight the passage at 54:17

54:38 And Lama Tsongkhapa studied it and mastered it. Report an error in the passage at 54:38 Highlight the passage at 54:38

54:44 I love facts like that. And it was eight years old. Report an error in the passage at 54:44 Highlight the passage at 54:44

54:58 Yeah, there's a very nice of what's the copy of this Report an error in the passage at 54:58 Highlight the passage at 54:58

55:05 moats are a bit much. Report an error in the passage at 55:05 Highlight the passage at 55:05

55:33 I mean, it's just, just reading this biography. mean, it would almost get boring after a while to say, oh, and then he mastered that, and then he mastered that, and then he memorized this, and then he taught this, and then he goes, you know. I get the message. Report an error in the passage at 55:33 Highlight the passage at 55:33

55:54 Can't touch this. get the message. Report an error in the passage at 55:54 Highlight the passage at 55:54

55:59 I particularly love the lay vows at three years old. Report an error in the passage at 55:59 Highlight the passage at 55:59

56:11 What is the other book like, Emily? This one is the door to satisfaction. This is Lama Zopa Rinpoche's book. It's a wonderful book. And I just thought we're going to refer to this because there's a nice little biography of Lama Atisha in this book. Report an error in the passage at 56:11 Highlight the passage at 56:11

56:51 And then the whole top is in this book in Lama Zopa Rinpoche's written in this wonderful style of waking you up. Report an error in the passage at 56:51 Highlight the passage at 56:51

57:10 This is one of the first books in Tibetan Buddhism I ever read that completely sold me. Stop wasting my life. Report an error in the passage at 57:10 Highlight the passage at 57:10

57:30 All right. Report an error in the passage at 57:30 Highlight the passage at 57:30

57:45 I'm going to start with page two. Yeah, okay. So the next, on the top of page two, Lama Tsongkhapa says, the scholars of glorious Vikramashila Monastery, and I'm sorry, I don't know how to pronounce these names, considered it vital to start off with three pluminators, the greatness of the authors of these things. Report an error in the passage at 57:45 Highlight the passage at 57:45

58:08 The greatness of the teachings and the way to explain and listen to them. So this monastery, Vikramashila, was a great monastery that once existed in India, in Eastern India. So the scholars of this great monastery considered it vital to start off with these three things. Greatness of the author. So that's what we'll get into first. Report an error in the passage at 58:08 Highlight the passage at 58:08

58:34 The greatness of the author of the teachings, which is considered Atisha. So remember, Lama Tsongkhapa is writing this. So he's praising Neteisha, who is the author of The Long Room, basically. And then talking about the greatness of the teachings themselves, and then the way to explain and listen. So the way that both the students should listen to the teachings as well as the teacher should explain them. So the students shouldn't listen to the teachings just like they're listening to Report an error in the passage at 58:34 Highlight the passage at 58:34

59:13 There's an annual lecture or watching TV or something like that, right? But to take all of the teachings as instructions, right, for practice. Report an error in the passage at 59:13 Highlight the passage at 59:13

59:26 And then the way to explain the teachings so the teacher isn't supposed to be doing it for their own benefit, for their own fame or money or anything but for the benefit of others. And Report an error in the passage at 59:26 Highlight the passage at 59:26

59:43 then next, there's the actual explanations in accordance with that. So first, showing the greatness of the author in order to show that the teachings are venerable. Second, showing the greatness of the teachings in order to generate respect for the instructions. Report an error in the passage at 59:43 Highlight the passage at 59:43

1:00:03 Third, how the teachings, which are great in two ways, should be listened to and explained. Fourth, the stages by which a disciple should be guided by the actual instructions. Report an error in the passage at 1:00:03 Highlight the passage at 1:00:03

1:00:16 So Lama Tsongkhapa then says, in accordance with that, The guide to the stages of the path to enlightenment has four parts. So basically just those four. That's what we just said. Report an error in the passage at 1:00:16 Highlight the passage at 1:00:16

1:00:32 So first of all, showing the greatness of the author in order to make the teachings venerable. So this in turn is divided into two. The root and the actual author first and the greatness. So the root and the actual author says first the author. Generally speaking, the present instructions are the ones that the Venerable Protector Maitreya gives in his ornament for clear realization. In particular, they are based on the lamp on the path to enlightenment. Report an error in the passage at 1:00:32 Highlight the passage at 1:00:32

1:01:05 So that its author is also the author of the present text. Other than the name, then under the name of great master Deepamkara Sri Khyana, he is also widely known as the Glorious Atisha. So this is what we've been talking about. don't know how the, this. This Lama Tsongkhapa's text is based on Maitreya's Ornament for Clear Realizations, which is considered the root text for all of the long rim teachings. Report an error in the passage at 1:01:05 Highlight the passage at 1:01:05

1:01:40 So the ornament came before Atisha's lamp to the path to enlightenment, and then Atisha came along and wrote the lamp on the path to enlightenment. Report an error in the passage at 1:01:40 Highlight the passage at 1:01:40

1:01:50 So Atisha is also the author of this present text, is what Lama Tsongkhapa would say. And he's also called Great Master Dipankara Sri Janna. Report an error in the passage at 1:01:50 Highlight the passage at 1:01:50

1:02:08 Then Atisha's, Report an error in the passage at 1:02:08 Highlight the passage at 1:02:08

1:02:17 that's divided into three, how Atisha took birth in an excellent family, how Atisha achieved his good qualities on that basis, and having achieved them, how Atisha performed deeds for the sake of the teachings. Report an error in the passage at 1:02:17 Highlight the passage at 1:02:17

1:02:32 Lama Tsongkhapa says, His greatness is threefold, how he took birth in an excellent family, how he achieved his... Good qualities on that basis, and having achieved them, how he performed the deeds for the sake of the teachers. Okay, so first, how a teacher took birth in an excellent family. Report an error in the passage at 1:02:32 Highlight the passage at 1:02:32

1:02:51 So according to the translator's praise, due east in the excellent country of Sahur lies a city of great size, namely Vikramani Purpura. In its midst, the royal court, an extremely spacious palace, filled with one with golden banners. Its pleasures, might and wealth resemble those of King Kung Kung of China. King of that land is Kalyanagri and his queen is called Sri Prabha. Report an error in the passage at 1:02:51 Highlight the passage at 1:02:51

1:03:26 The royal couple have three sons, Padmagarbha, Chandagarbha and Sri Garbha they are called. Again, Prince Padmagarbha has five royal consorts and nine sons. Report an error in the passage at 1:03:26 Highlight the passage at 1:03:26

1:03:41 Named Shri Guna is a Mahapandita, widely known as Dhana Shri. His youngest brother, called Shri Garba, is Ikshu Virya Chandra. The middle one is Chandra Garba. He is our exalted guru. Okay. So basically, this is talking about Atisha's family. So Atisha was born in a royal family. He was born a prince. Actually, his... Report an error in the passage at 1:03:41 Highlight the passage at 1:03:41

1:04:12 The story resembles a bit of Shakyamuni Buddha's story in that he was a prince, he was brought up in this royal family, he was extremely interested in the Dharma, actually from a very young age, and his father, the king, was really concerned about this and tried to protect him from the outside world and tried to get him to practice the worldly life. Report an error in the passage at 1:04:12 Highlight the passage at 1:04:12

1:04:46 Atisha was very interested in the Dharma. So he was born in 982 A.D. in East Bengal, Bhikramani and Chura in East Bengal, India. And then it talks about here his father was King Kavya Nasri, his mother was Queen Sri Baba, and they had three children and Atisha was the middle children. children, little child, trying to guard. Report an error in the passage at 1:04:46 Highlight the passage at 1:04:46

1:05:20 So when he was born, there were many good omens. The great meditators in the area reported having really auspicious dreams and visions of him coming. Report an error in the passage at 1:05:20 Highlight the passage at 1:05:20

1:05:38 It was said that there was a general air of happiness among the people in East Banda and in many other things. And then when he was 18 months old, 18 months old, his parents took him to a temple. And so the people gathered around to catch a glimpse of him because they hadn't seen him before. And so Atisha, Chandragartha, asked his parents, who are these people? And his parents told him, they are your subjects. Report an error in the passage at 1:05:38 Highlight the passage at 1:05:38

1:06:14 So Atisha observed them with compassion and spontaneously said, may they be like me, with perfect parents. Abundant merit, born the prince of the powerful kings, may they all be sustained by the Holy Dharma. At 18 months old. Report an error in the passage at 1:06:14 Highlight the passage at 1:06:14

1:06:39 Now can I have a popsicle. Report an error in the passage at 1:06:39 Highlight the passage at 1:06:39

1:06:45 And then, he says, I have attained leisure and fortune, a supreme human body. You're going to have to play. Report an error in the passage at 1:06:45 Highlight the passage at 1:06:45

1:06:55 With defect-free senses I see the three jewels, ever holding them respectfully at the crown of my head. From this day may they be my refuge. I will never be bound by worldly activities, but remaining in the Dharma, acquire a wealth of Dharma. I will humbly make offerings to the three jewels. May I look on all living beings with compassion. So obviously the people around were a little surprised. Report an error in the passage at 1:06:55 Highlight the passage at 1:06:55

1:07:24 I'll just with a little 18-month-old baby. Okay, Report an error in the passage at 1:07:24 Highlight the passage at 1:07:24

1:07:37 then next, how Atisha achieved his good qualities on that basis, so on the basis of his good rebirth. And first, how he attained the positive qualities of comprehensive scriptural knowledge and how Atisha attained the realizational qualities of his correct accomplishment. Report an error in the passage at 1:07:37 Highlight the passage at 1:07:37

1:08:02 The same, how he attained his positive qualities has two parts. nothing. Okay. Report an error in the passage at 1:08:02 Highlight the passage at 1:08:02

· · · silence, 1 minute

1:08:06 How we attain the positive qualities of comprehensive spiritual knowledge, and how we attain the organizational qualities of his correct understanding. So first, how would Tisha attain the positive qualities of comprehensive spiritual knowledge? Report an error in the passage at 1:08:06 Highlight the passage at 1:08:06

1:08:23 How would Tisha learn myth, the areas of general knowledge? So first, by the age of 21, having studied the four areas of knowledge common to Buddhists and non-Buddhists, language, logic, crafts and medicine, He'd become an excellent scholar. In particular, the great Jorunpa relates how, at the age of 15, having heard the lines of reasoning just once, he debated with a non-Buddhist intellectual renown for his erudition and beat him, which spread his fame far and wide. Report an error in the passage at 1:08:23 Highlight the passage at 1:08:23

1:09:03 So by the age of 21, he was already a great scholar, having studied the four areas of knowledge. much. Buddhist and non-Buddhist knowledge that were common in India at that time. Language, logic, crafts, arts or crafts and medicine. Report an error in the passage at 1:09:03 Highlight the passage at 1:09:03

1:09:25 And then he was famous, he became very famous for when he was 15 years old. He heard this text written by Chandrakirti just once, lines of reasoning. Report an error in the passage at 1:09:25 Highlight the passage at 1:09:25

1:09:42 Debated a very famous non-Buddhist scholar at the age of 15. Report an error in the passage at 1:09:42 Highlight the passage at 1:09:42

1:10:03 It's also said that he always showed great love and compassion for all beings and was always very gentle and peaceful in his behavior. So he wasn't just a great scholar, he was also extremely compassionate and gentle and loving to others. Report an error in the passage at 1:10:03 Highlight the passage at 1:10:03

1:10:25 So from a very early age, Atisha meditated constantly. He never sought happiness and worldly pleasures. Report an error in the passage at 1:10:25 Highlight the passage at 1:10:25

1:10:38 This is what worried his father. Report an error in the passage at 1:10:38 Highlight the passage at 1:10:38

1:10:46 And so his father surrounded him with luxuries and beautiful women and Atisha just wasn't interested. He just studied and practiced more and more. Report an error in the passage at 1:10:46 Highlight the passage at 1:10:46

1:11:17 So then at one point, the Buddha Tara appeared to Atisha and urged him, renounce his sleigh. She said, do not be attached. It is like an elephant stuck in a swamp. For a hero like you to be stuck in a swamp of desire, those closed in ethics do not sink. So here she was encouraging Atisha to not be attached. Report an error in the passage at 1:11:17 Highlight the passage at 1:11:17

1:11:56 And so this spurred him to Report an error in the passage at 1:11:56 Highlight the passage at 1:11:56

1:12:03 go seek a spiritual master. And wished to practice for the benefit of all sentient beings. Report an error in the passage at 1:12:03 Highlight the passage at 1:12:03

1:12:13 So he requested permission from his parents to leave the kingdom and to go and practice extensively, which they refused at first, and finally they consented. So then he left to practice. Report an error in the passage at 1:12:13 Highlight the passage at 1:12:13

1:12:34 And then there's a bunch of... Report an error in the passage at 1:12:34 Highlight the passage at 1:12:34

1:12:44 The next was how it teaches him mantra. So this is Tantra. Then he resisted complete empowerment from the master yogi of the main temple on Black Mountain, the glorious Rahulabhupta who had received direct visions of the Vajra and a prophecy from Vajra Dakini, receiving the secret name Jnana Puyavaja. Report an error in the passage at 1:12:44 Highlight the passage at 1:12:44

1:13:13 Up to the age of 29, he studied the Vajrayana under numerous highly realized gurus and thereby became knowledgeable in all texts and instructions. When the thought only I am knowledgeable in the secret mantra occurred to him, Dakini's pointed out in his dream several volumes of mantra he had not seen before. Report an error in the passage at 1:13:13 Highlight the passage at 1:13:13

1:13:32 That lowered his pride. So he left the palace and then he started getting a lot of teachings of Tantra. So this section talks about that here. And there was a point when he was 29 years old and had studied the Vajrayana or Tantra extensively where some pride came to him, realizing that nobody else understood Tantra as much as he did. Report an error in the passage at 1:13:32 Highlight the passage at 1:13:32

1:14:11 And then the bikinis appeared to him and subdued his pride by pointing out texts that he'd never heard before. Report an error in the passage at 1:14:11 Highlight the passage at 1:14:11

1:14:26 How Atisha was ordained and learned the collections of inner knowledge. Both in his dreams and directly, the gurus and protectors then made known to him that vast benefit would accrue for the teachings in many beings if he took monastic vows as appropriate. Upon their encouragement, he had himself ordained. The great upholder of monastic discipline, Shira Rakshita, an elder of the Maha Samhita tradition, Who had attained the concentration in which his single point in the enter, ultimate reality on the path of preparation, officiated as abbot. Report an error in the passage at 1:14:26 Highlight the passage at 1:14:26

1:15:06 Chanjagarbha received the name Sri Deepankara. Okay, so this is, this talks about how he attained, ordained, and Report an error in the passage at 1:15:06 Highlight the passage at 1:15:06

1:15:25 who ordained him as the Shilarakshita. So he was someone, someone who had attained the, up, her up. Report an error in the passage at 1:15:25 Highlight the passage at 1:15:25

1:15:36 Path of preparation. So people remember what it takes to enter the path of preparation. A realization of emptiness based on... Great compassion. Report an error in the passage at 1:15:36 Highlight the passage at 1:15:36

1:15:53 The union of personal body and special insight. I think that's just the one I got wrong on the test, too. I swear to God. Report an error in the passage at 1:15:53 Highlight the passage at 1:15:53

1:16:03 I didn't correct that. Okay. So this abbot who was officiating. At Atisha's ordination had attained a realization of emptiness, a conceptual realization of emptiness based on a union of calm abiding and specialness. Report an error in the passage at 1:16:03 Highlight the passage at 1:16:03

1:16:24 We'll talk more about what that means. Report an error in the passage at 1:16:24 Highlight the passage at 1:16:24

1:16:32 Then, afterwards, up to the age of 31, he studied the lower and upper divisions of inner philosophical knowledge. In particular, for 12 years, the great detailed explanation under Guru Dharmaraksita in Odan Starpuri. Yes, he was very well versed in the scriptures of the four original traditions, with an infallible grasp of the tiniest details and modes of behavior that should be cultivated, and rejected according to the various philosophical schools, like, for instance, the monastic rules concerning accepting gifts. Report an error in the passage at 1:16:32 Highlight the passage at 1:16:32

1:17:09 So, Etesha was well known for being extremely pure in his keeping of vows. And so, um... There's a story about how, well he was very well known for carrying around a statue of Buddha Shakyamuni Buddha, and whenever he had even the slightest transgression of one of his vows, he would immediately set the Buddha statue down and do frustrations to purify it. Report an error in the passage at 1:17:09 Highlight the passage at 1:17:09

1:17:40 And it said that even when he was traveling right on a horse, he would get off his horse and do frustrations whenever he had. A negative thought. So that's how pure he was. Report an error in the passage at 1:17:40 Highlight the passage at 1:17:40

1:17:55 And he had an infallible grasp of the tiniest details in Mojic behavior that should be cultivated and rejected according to the various philosophical schools. So this was an example which includes the monastic rules concerning accepting gifts when you can accept gifts under what conditions, etc. What kind of gifts. Report an error in the passage at 1:17:55 Highlight the passage at 1:17:55

1:18:22 Okay, I Report an error in the passage at 1:18:22 Highlight the passage at 1:18:22

1:18:33 think that's a good place for tonight. Report an error in the passage at 1:18:33 Highlight the passage at 1:18:33

1:18:48 Does everybody sign that piece of paper? Report an error in the passage at 1:18:48 Highlight the passage at 1:18:48

1:19:07 So we'll try to have the copy of the text next week. Report an error in the passage at 1:19:07 Highlight the passage at 1:19:07

1:19:14 And I'll also send it out to the people on this list who don't already have an electronic copy. So if you want to print it out yourself, you can do that. Report an error in the passage at 1:19:14 Highlight the passage at 1:19:14

1:19:25 I sent it to the AOL. Did you put your address on here? So Report an error in the passage at 1:19:25 Highlight the passage at 1:19:25

1:19:59 on page six, Report an error in the passage at 1:19:59 Highlight the passage at 1:19:59

1:20:05 we'll do... We do the first two dedication prayers and then the long life prayer for His Holiness the Dalai Lama. Report an error in the passage at 1:20:05 Highlight the passage at 1:20:05

1:20:17 Through the merits of these virtuous actions, may I quickly attain the state of a Guru Buddha and lead all living beings without exception into that of the land of the state. May the supreme jewel bodhicitta that has not arisen arise and grow and may that which has arisen not diminish but increase more and more. Report an error in the passage at 1:20:17 Highlight the passage at 1:20:17

1:20:37 In the land encircled by snow bones, You are the source of all happiness and good. All powerful chin-raising, ten-ten-gazzo, please remain until saṃsāra ends. Report an error in the passage at 1:20:37 Highlight the passage at 1:20:37

1:20:54 dedicated for... Report an error in the passage at 1:20:54 Highlight the passage at 1:20:54

1:21:08 to practice the dialogue. Report an error in the passage at 1:21:08 Highlight the passage at 1:21:08