Basic Program - Buddhism From A-Z (31 October 2008)

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0:56 All right, 79, you think I know by now. Report an error in the passage at 0:56 Highlight the passage at 0:56

1:14 Prostrate to the Arya Triple Gem. Thus did I hear at one time, the Bhagavan was dwelling on Massive Ultra's mountain in Rajgriya, together with a great community of monks and a great community of bodhisattvas. At that time, the Bhagavan was absorbed in the concentration on the categories phenomena called profound perception. Report an error in the passage at 1:14 Highlight the passage at 1:14

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

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1:36 Also at that time, the Bodhisattva Mahasattva Arya Avalokiteshvara looked upon the very practice of the profound perfection of wisdom and beheld those five aggregates also as empty of inherent nature. Then through the power of Buddha, the venerable Shariputra said this to the Bodhisattva Mahasattva Arya Avalokiteshvara. Report an error in the passage at 1:36 Highlight the passage at 1:36

1:57 How should any son of the lineage train who wishes to practice the activity of the profound perfection of wisdom? He said that, and the Bodhisattva Mahasattva Arya Avalokiteshvara said this to the Venable Sharivadiputra. Shariputra, any son of the lineage or daughter of the lineage who wishes to practice the activity of the profound perfection of wisdom should look upon it like this, correctly and repeatedly beholding those five aggregates also as empty of inherent nature. Report an error in the passage at 1:57 Highlight the passage at 1:57

2:28 Form is empty, emptiness is form. Emptiness is not other than form. Form is also not other than emptiness. In the same way, feeling, discrimination, compositional factors and consciousness are empty. Shariputra, likewise, all phenomena are emptiness, without characteristic, unproduced, unceased, stainless, not without stain, not deficient, not fulfilled. Report an error in the passage at 2:28 Highlight the passage at 2:28

2:55 Therefore in emptiness there is no form, no feeling, no discrimination, no compositional factors, no consciousness, no eye, no ear, no nose, no tongue, no body, no mind, no visual form, no sound, no odor, no taste, no object of touch and no phenomenon. There is no eye element and so on up to and including no mind element and no mental consciousness element. Report an error in the passage at 2:55 Highlight the passage at 2:55

3:24 There is no ignorance, no extinction of ignorance and so on up to and including no aging and death and no extinction of aging and death. Similarly, there is no suffering, origination, cessation and path. There is no exalted wisdom, no attainment and also no non-attainment. Shariputra, therefore, because there is no attainment, bodhisattvas rely on and dwell in the perfection of wisdom, the mind without obscuration and without fear. Report an error in the passage at 3:24 Highlight the passage at 3:24

3:53 Having completely passed beyond error, they reach the endpoint of Nirvāṇa. All the Buddhas who dwell in the three times also manifestly completely awaken to unsurpassable, perfect, complete enlightenment in reliance on the perfection of wisdom. Therefore, the mantra of the perfection of wisdom, the mantra of great knowledge, the unsurpassed mantra, the mantra equal to the unequaled, the mantra that thoroughly pacifies all suffering, should be known as truth since it is not false. Report an error in the passage at 3:53 Highlight the passage at 3:53

4:24 The mantra of the perfection of wisdom is declared. Thayata Om Gathe Gathe Paragathe Parasam Gathe Bodhi Soha Shariputra, the Bodhisattva, Mahasattva, should train in the profound perfection of wisdom like that. Then the Bhagavan arose from that concentration and commended the Bodhisattva, Mahasattva, Arya Avalokiteshvara, saying, Well said, well said, son of the lineage. Report an error in the passage at 4:24 Highlight the passage at 4:24

4:50 It is like that. It is like that. One should practice the profound perfection of wisdom just as you have indicated. Even the Tathagatas rejoice. The Bhagavan having thus spoken, the venerable Sharivadiputra, the Bodhisattva, Mahasattva, Arya, Avalokiteshvara, the surrounding in their entirety along with the world of gods, humans, asuras and Gandharvas were overjoyed and highly praised that spoken by the Bhagavan. Report an error in the passage at 4:50 Highlight the passage at 4:50

5:22 I prostrate to the gathering of dakinis in the three chakras who abide in the holy yoga of using space. By your powers of clairvoyance and magical emanation, look after practitioners like a mother her child. Aka Samara Shashadorah Samaraya Pe Report an error in the passage at 5:22 Highlight the passage at 5:22

5:48 Samara Shashadara Samaraya Pe the teachings of the three supreme jewels possessing the power of May inner and outer hindrances be transformed. May they be dispelled. May they be pacified. May they be completely pacified. May all negative forces opposed to Dharma be completely pacified. May the host of 80,000 obstacles be pacified. May we be separated from problems and harmful conditions to Dharma. Report an error in the passage at 5:48 Highlight the passage at 5:48

6:24 May all enjoyments be in accord with the Dharma. And may there be auspiciousness and perfect happiness here right now. Then I praise to Manjushri. Report an error in the passage at 6:24 Highlight the passage at 6:24

6:37 Obeisance to my guru and protector Manjushri, who holds to his heart a scriptural text symbolic of his saying all things as they are. Whose understanding shines forth as the sun, unclouded by defilements or traces of ignorance, who teaches in sixty ways with the patient love of a 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 6:37 Highlight the passage at 6:37

7:03 You, whose dragon thunder proclamation of Dharma arouses us from the stupor of our delusions and freezes us from the iron chains of our karma. Whose powerful sword of wisdom hues down suffering wherever its sprouts appear, clearing away the darkness of all ignorance. Whose princely body is adorned with the 112 marks of a Buddha. Report an error in the passage at 7:03 Highlight the passage at 7:03

7:23 Who has completed the ten stages, achieving the highest perfection of a bodhisattva. Who has been pure from the beginning. O Manjushri, All-Loving One. With the brilliance of your wisdom, illuminate the darkness in closing my mind. Enlighten 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 7:23 Highlight the passage at 7:23

7:45 And then Refuge and Bodhicitta on the bottom of page 88. Report an error in the passage at 7:45 Highlight the passage at 7:45

7:56 I go for refuge until I'm 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 7:56 Highlight the passage at 7:56

8:21 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 8:21 Highlight the passage at 8:21

8:44 So we're on the subject of perfect human rebirth or precious human rebirth. Which I think we'll finish today just zooming right along through this text. So we're on page 41. Report an error in the passage at 8:44 Highlight the passage at 8:44

9:09 Yeah, 41. The outline, reasons why it is difficult to find. So at the end of class, last time we talked about how the number of beings who Report an error in the passage at 9:09 Highlight the passage at 9:09

9:27 Who are reborn in the lower realms are like the number of dust particles of the entire earth. And then the number of beings who are born into a good rebirth in the happy realms are like the dust particles on the tip of a fingernail. Report an error in the passage at 9:27 Highlight the passage at 9:27

9:46 So an illustration of how fortunate and rare it is. And if we think about it, the number of human beings. There's far fewer human beings than animals, if we include all insects and all the fish. There's far more animals than human beings. Report an error in the passage at 9:46 Highlight the passage at 9:46

10:10 I think I gave you that little factoid about ants, right? That my friend found on the internet that the weight of all the ants in the world exceeds the weight of the human beings. And that's just ants. Report an error in the passage at 10:10 Highlight the passage at 10:10

10:27 And then the hungry ghosts, it's said to be even more hungry ghosts than animals. And then hell realm beings, even more hell realm beings than that. So kind of the lower you go, the more beings there are. So not to depress us, but to use that as a motivation to really use this life as best as we can. Report an error in the passage at 10:27 Highlight the passage at 10:27

10:56 So then the outline, the reasons why it is difficult to find. So Lama Tsongkhapa says, if you ask just why, Report an error in the passage at 10:56 Highlight the passage at 10:56

11:12 okay sometimes the translation is a little, the English isn't quite edited. If you ask why, just why they are so difficult to find, let's say, it is, it says in the 400, for the most part people fix on the side that is unholy. Consequently, common beings most surely go to the bad realms. So, you know, so we notice this, right, with our own minds, with our own actions, that it's easier to get annoyed when somebody, you know, when somebody criticizes us than it is to have patience and love and compassion for that person. Report an error in the passage at 11:12 Highlight the passage at 11:12

11:52 It's easier to have attachment and grasping than it is to have unconditional love for somebody. So it's just much easier in general to create non-virtue than it is to generate the virtuous minds. So just naturally, if we don't practice, if we don't train our minds, then naturally we create a lot of non-virtue. Report an error in the passage at 11:52 Highlight the passage at 11:52

12:17 And then the result of that is rebirth in the lower realms. So Lama Tsongkhapa. Continues and he says, Accordingly, there are many humans and other beings who mostly fix on the side of the ten non-virtues, and that is also why, consequently, they go to the bad realms. Furthermore, if, for each moment of anger and the like towards the bodhisattva, you have to spend one eon in the Avicii hell of incessant torment, The negativities accumulated over many lifetimes which have not come to fruition nor have been overcome by antidotes and which are present in your own continuum will doubtlessly cause you to spend many eons in bad realms. Report an error in the passage at 12:17 Highlight the passage at 12:17

13:06 So this is a common teaching, right? Shantideva talks about it, right? Just one moment of anger will cause a rebirth. Well, anger toward a bodhisattva will cause a rebirth in the lowest of each hell. For eons, right? So, right, really important to try to avoid getting angry because we never know who's a bodhisattva. Report an error in the passage at 13:06 Highlight the passage at 13:06

13:32 And then if we do get angry, at least to purify it. So it's not that we can ever, Lama Zopa Rinpoche once said, you know, you can take a vacation, but you can't, when we shouldn't take a vacation from working on our minds. Because if we just take a vacation and just let the mental afflictions just go crazy when we're on vacation, we create a lot of negative karma. Report an error in the passage at 13:32 Highlight the passage at 13:32

14:04 So we still need to work on our minds all the time. So anyway, so that's why it's hard to get a perfect human rebirth or a precious human rebirth because it's just much easier to... To practice non-virtue. So do people believe that? Do people agree with that? That it's easier to practice non-virtue? We've noticed that. Report an error in the passage at 14:04 Highlight the passage at 14:04

14:37 Okay. All right. Okay. Then next, the rarity of those obtaining the causes of leisure and endowments. Although if you thus made sure to clear away and purify the causes of bad migrations accumulated earlier and closed the door to new engagement in them, happy migrations would not be rare. As it is, they are very rare indeed. So here he's saying, you know, if we actually took time to purify those negative actions that we've done in the past, then it's not that difficult to attain a happy rebirth. Report an error in the passage at 14:37 Highlight the passage at 14:37

15:21 So a rebirth in human gods or demigod realm. But the problem is we don't purify, right? Report an error in the passage at 15:21 Highlight the passage at 15:21

15:36 So even if we lived our whole lives being really virtuous and creating very little non-virtue, that still doesn't guarantee that we have a happy rebirth because we have this huge store of negative karma from previous lives. So we need to purify it. And I think it would be such a shame if your next life, you were born. Report an error in the passage at 15:36 Highlight the passage at 15:36

16:02 In a really miserable life, you know, with a lot of poverty and, you know, abuse and violence, just because we didn't bother to purify, you know, just because we were too lazy to purify. So it's just really, really, really important. I mean, because we know that we can prevent it, right? We can prevent these lower rebirths just by doing some purification practice. Report an error in the passage at 16:02 Highlight the passage at 16:02

16:30 There's this one, well there's this really intense purification practice, right, called nyungne. And I've heard different stories, but some people say that if you do eight nyungnes in a row, then you've closed the door to the lower realms. So you're not going to be born in the lower realms if you do eight nyungnes. And then apparently Lama Lundrup at Kopan, he said, no, you just have to do one nyungne to close the door to the... Report an error in the passage at 16:30 Highlight the passage at 16:30

17:01 Lower realms. So, yeah, so one of the students down in the South Bay, she says, oh, it's a no-brainer, you know, just to do the new days, you know, just, not that a new day is easy, but if you think about, you know, if you're preventing lower realm rebirth by doing a new day or eight new days, it's, you know, it's two days out of your life or 16 days out of your life, you know, to prevent, you know. Report an error in the passage at 17:01 Highlight the passage at 17:01

17:30 Eons of suffering in the future. Or doing Vajrasattva. Very good. Report an error in the passage at 17:30 Highlight the passage at 17:30

17:42 Or just purifying at the end of every day. Report an error in the passage at 17:42 Highlight the passage at 17:42

17:54 I was at a teaching the other day by Denmalocho Rinpoche. He's a great Galupa Lama. And he said, Vajrasattva, that is the most important practice. Purification, that's the most important practice. Even if we don't do anything else, you need to purify. And he said that with so much clarity. So I know at least, I mean I don't know about you guys, but I know for myself I can be really lazy about purification. Report an error in the passage at 17:54 Highlight the passage at 17:54

18:28 And then I think it's really stupid. For me to be lazy about purifying. Yeah, Anna. Yeah, I wanted to clarify a little bit about purification because there seem to be many methods and sometimes you do hear, okay, you get this blessing or this purification and all your major, I Report an error in the passage at 18:28 Highlight the passage at 18:28

18:58 guess, I don't know, for lack of a better word, maybe sins are purified. So it's like, I don't know what to believe. Can we believe that? I mean, or why are we doing 100,000 prostrations? I mean, that's really difficult. Why not just go for, you know, something a lot easier, like a blessing or, you know? Report an error in the passage at 18:58 Highlight the passage at 18:58

19:26 I guess I'm not sure why there's so many methods of purification. Yeah. And is one better than another? So, like, two of the methods of purifying that are very common are the Vajrasattva, right, and the prostrations and the confession to the 35 Buddhists. And so, Dhammo Rinpoche said the other day that Vajrasattva is better because it's Tantra and it's quicker, which I had never heard before. Report an error in the passage at 19:26 Highlight the passage at 19:26

20:11 But I personally find that they're both effective for me in different ways. Like especially prostrations are really, really good for humility, like purifying pride, right? Just the physical act of prostrating. I find that's actually very powerful for me. So I think it's good to do both. Report an error in the passage at 20:11 Highlight the passage at 20:11

20:34 And then the preliminary practices traditionally are to do 100,000 prostrations and 100,000 vajrasattvas. Yeah, and 100,000 water bowls. I mean, it's pretty extensive, right? So then are you saying that different purification practices are for different kinds of obscurations? I think so. I think different practices are, they all emphasize kind of different obscurations or different mental afflictions. Report an error in the passage at 20:34 Highlight the passage at 20:34

21:12 You know, like water bowls are good for purifying miserliness, right, and creating, you know, merit, you know, and practicing generosity. So things like that, prostrations for purifying pride. Arrogance and all of that. Nyungnes? Report an error in the passage at 21:12 Highlight the passage at 21:12

21:38 Definitely for pride. Definitely for attachment to food and drinks. Attachment to comfort. Because Nyungne, do you all know what Nyungne is? So Nyungne is a fasting retreat, whereas there's, I mean, you do the Chen Rizig practice, the Avalokiteshvara, the Buddha of Compassion practice. Report an error in the passage at 21:38 Highlight the passage at 21:38

22:05 Usually it's three sessions a day and you do the practice and you do prostrations. And then the first day of the practice you eat just the one meal a day, you take precepts. And then the second day, starting from the time you go to bed until... Report an error in the passage at 22:05 Highlight the passage at 22:05

22:28 Not the next day, but then the following day, so for like about 30 hours until like 5 in the morning or sunrise the next morning, you're doing the practice and you're not eating or drinking. So it's very intense. But it's so... Report an error in the passage at 22:28 Highlight the passage at 22:28

22:46 I remember when I first heard about that practice, I thought, no, that's crazy. You know, that's an extreme practice. But it's so beneficial, actually. It's so beneficial for generating compassion and, you know, particularly for beings in the lower realms because most of us have never experienced really extreme levels of physical suffering, right? Report an error in the passage at 22:46 Highlight the passage at 22:46

23:10 And so just experiencing that for the day can be really... Really strong for developing compassion. Report an error in the passage at 23:10 Highlight the passage at 23:10

23:22 And, you know, and I know people who, you know, just swear by that practice and just say that their lives changed, you know, after doing one Yung Nae. So, so they do it once in a while. They do it once a year usually at Vajrapani, the Yung Nae, if you want to do that. So, you know, particularly if you have a strong body, if you have a really weak body. Report an error in the passage at 23:22 Highlight the passage at 23:22

23:48 Then I think it's a bit intense. You know, if you're sick or something, it might be a bit too intense. But if you're wanting to do a really strong retreat and you only have two days, then it's a good one to do. Report an error in the passage at 23:48 Highlight the passage at 23:48

24:10 Zhang Chu, you know Zhang Chu, who's teaching upstairs tonight. Lama Zopa Rinpoche gave him, I want to say 3,000, 3,000 new days to do. Report an error in the passage at 24:10 Highlight the passage at 24:10

24:23 I shouldn't laugh. Report an error in the passage at 24:23 Highlight the passage at 24:23

24:31 Yeah, I'm hoping that I heard the number wrong. But I know Neung Nais. Well, he has to do water bowls too. I know one guy who did three years worth of Neung Nais. For three years, he just did Neung Nais continuously. And he was an amazing person. He was really amazing. Report an error in the passage at 24:31 Highlight the passage at 24:31

25:00 He was very skinny. Yeah. Yeah, yeah. So every other day you eat. Yeah. Report an error in the passage at 25:00 Highlight the passage at 25:00

25:13 Well, then you might as well do frustrations along with it. Report an error in the passage at 25:13 Highlight the passage at 25:13

25:19 Yeah. Yeah, and they say that your body adjusts. Like when you do eight in a row, I know quite a number of people have done eight in a row, and they said the first one you do is really hard, but then, you know, but as it progresses, it gets easier and easier. I think Janet's done eight in a row. Yeah, she's tough. Report an error in the passage at 25:19 Highlight the passage at 25:19

25:43 um... Report an error in the passage at 25:43 Highlight the passage at 25:43

25:56 Does it matter what you eat? On the day that you eat? Yeah, water and what kind of meal? I mean, what are we talking about? Usually a big one. Okay, so then maybe I really could do this. Yeah. Yeah, I mean, in general, because you're taking prostrations, you're staying away from black foods. So you're staying, which is meat. Report an error in the passage at 25:56 Highlight the passage at 25:56

26:24 onions, garlic, eggs. Okay. you can still eat chocolate and you can eat pasta and, you know, all sorts of other things. But just those specific foods, the meat, the eggs, garlic, onions. I think so. bet you could do it. guess I could. Report an error in the passage at 26:24 Highlight the passage at 26:24

26:49 So, um... That's a great practice. A student down at Gyoagatsu, she did a nyungne the other day, a couple of months ago, and she came back like this, completely raving about this practice. She was totally frightened to do it beforehand, and she's quite a skinny person. And she came back saying, I had no idea what I was doing, but something changed. Report an error in the passage at 26:49 Highlight the passage at 26:49

27:17 you know, as it's, and, uh, And she said, you know, suddenly she got all this inspiration and the teachings were going straight in and she was energized. And, you know, she just felt like her commitment to the Dharma went so much more, you know, deep after doing the new day after just two days. So, you know, not that everybody has that experience, but she was a believer, you know, after that. So, okay. Report an error in the passage at 27:17 Highlight the passage at 27:17

27:51 And has anybody else? Here, Danungnes, want to share their experience? Okay. All right. So purification. So if we actually purify the causes for the lower realms, then it's not so difficult to have a rebirth in a happy realm. Report an error in the passage at 27:51 Highlight the passage at 27:51

28:13 Then Lama Tsongkhapa says, if you fail to do so, you go to bad migrations. And once you've gone to bad migrations, you do not create virtue. Report an error in the passage at 28:13 Highlight the passage at 28:13

28:23 Commit negativities and therefore do not even hear the name of happy realms for many eons, as it says in engaging in the bodhisattva behavior. Report an error in the passage at 28:23 Highlight the passage at 28:23

28:36 So we talked about this last time, right? Once we're reborn in the lower realms, very difficult to get out because the nature is to create negative karma, really. Like if we were born as a lion. Report an error in the passage at 28:36 Highlight the passage at 28:36

28:54 You know, just to survive, you have to kill all the time, right, just to eat. And also, you know, once you're born in the lower realms, you can't purify, right? You don't have the mental capacity to be able to purify. So, so important to do purification now when we have a human rebirth. Report an error in the passage at 28:54 Highlight the passage at 28:54

29:18 So then while we have, right, so while we have a precious human rebirth, there are three things that are important to do. Report an error in the passage at 29:18 Highlight the passage at 29:18

29:28 So to create virtuous actions, to stop creating non-virtuous actions and to purify the non-virtue that we've already created. So to create virtue, stop non-virtue and purify. Report an error in the passage at 29:28 Highlight the passage at 29:28

29:51 And then plus, once we've created a non-virtue, the expanding result of karma, the expanding nature of karma is that If we don't purify it today, if we've done it today, if we don't purify it, then tomorrow the non-virtue doubles. The next day it doubles again. The next day it doubles again, as it says in the Lamrim. Report an error in the passage at 29:51 Highlight the passage at 29:51

30:23 So we need to purify it soon, right? That's why it's emphasized to purify every day. And that's why Atisha... He used to get off his donkey and purify as soon as he had a bad thought and get down and do prostration. Okay, Report an error in the passage at 30:23 Highlight the passage at 30:23

30:46 then questions? Report an error in the passage at 30:46 Highlight the passage at 30:46

30:55 Then the result of sustaining those objectives. Patawa said, in the region of Pan, there was a solid fort by the name of Mai Chakar, which had been seized by an enemy. For a long time, the people had become poor servants. One old man used to be in anguish about this fort. And when one day he heard people saying that it had been won back, he grabbed his spear and not being able to walk, dragged himself along saying, if only the capture of my Chakar was not a dream. Report an error in the passage at 30:55 Highlight the passage at 30:55

31:30 Likewise, having won leisure and endowments, one should also derive such joy from it and practice Dharma. In accordance with the statement, you should meditate in order to gain this kind of attitude. Report an error in the passage at 31:30 Highlight the passage at 31:30

31:45 So this example of this old man who couldn't walk, but when he heard that this fort had been won, he was so overjoyed, he had to get over there. So similarly, having a precious human rebirth is so rare and so wonderful that we should be happy about it. Report an error in the passage at 31:45 Highlight the passage at 31:45

32:25 Then the next section. The method of meditation with four special features. Thus four thoughts regarding the Dharma are necessary for the generation of a fully qualified wish to take the essence of this basis of leisure. Report an error in the passage at 32:25 Highlight the passage at 32:25

32:42 So the need to accomplish the Dharma, actually I prefer the word practice. The need to practice the Dharma because all sentient beings only want happiness and do not want suffering. And attaining happiness and eliminating suffering only depends on the holy Dharma. The second, the ability to practice the Dharma because you have the external condition, a spiritual teacher, and the internal condition, leisure and endowments. Report an error in the passage at 32:42 Highlight the passage at 32:42

33:11 Then third, the need also to practice the Dharma in this life because if you do not practice it within this life, it will be difficult to find leisure and endowments in many future rebirths. And then fourth, the need to practice the Dharma right now because the time of death is uncertain. Report an error in the passage at 33:11 Highlight the passage at 33:11

33:30 Okay. So to meditate on these four particular points, so the first one, the need to practice the Dharma, right? Because we all want, right? We all want happiness and we don't want suffering. And practicing the Dharma is, you know, the way to get happiness and to avoid suffering, right? To create positive karma, right? Virtuous karma and to purify negative karma and not commit. Report an error in the passage at 33:30 Highlight the passage at 33:30

33:59 Negative karma. So we work toward that. Not just for ourselves, but for all beings. Because we're on the same boat. And then secondly, the ability to practice the Dharma. And so we've talked about this because we have the internal as well as the external condition. The external condition being spiritual masters, teachers. Report an error in the passage at 33:59 Highlight the passage at 33:59

34:24 And then the internal condition, the leisures and endowments. So we have all the right circumstances now. to practice. So we're very fortunate. And then third, the need also to practice the Dharma in this life. Right. So we've been talking about that. If we don't practice in this life, then most likely we'll go to the lower realms and then we won't be able to to practice the Dharma for a very long time. Report an error in the passage at 34:24 Highlight the passage at 34:24

35:02 There is this one really high Lama called Tsong Rinpoche. And there's this famous teaching, I might have told you before, a famous teaching where he got up and there were, you know, hundreds of people there. And he was a very intense Lama, you know, with really intense eyes and a long gray beard. And he looked at everybody and he said, you're all going to hell in your next life, right? Which obviously shook people up. Report an error in the passage at 35:02 Highlight the passage at 35:02

35:33 But maybe we need to really entertain that possibility, right? So that it really motivates us to practice. Report an error in the passage at 35:33 Highlight the passage at 35:33

35:45 And then the fourth point is the need to practice the Dharma right now because the time of death is uncertain. So actually that will be the next topic. Report an error in the passage at 35:45 Highlight the passage at 35:45

36:01 And we talked about that already a bit, about how we can die any day, any moment. So it's good to not put off our Dharma practice. Report an error in the passage at 36:01 Highlight the passage at 36:01

36:20 You know, when you do the death meditation, it's very interesting because you can sit there and you think of all the different ways that you can die today, you know, an earthquake or a car accident. Or I remember when I was in a retreat, I was thinking, okay, well, how could I die? You know, I'm not going to get in a car accident or anything. But, you know, the roof might cave in or, you know, you can have a stroke or a heart attack. Report an error in the passage at 36:20 Highlight the passage at 36:20

36:44 You know, you just never know. Report an error in the passage at 36:44 Highlight the passage at 36:44

36:55 So it's very grounding. You get your priorities really clear when you realize that you can die any minute. Report an error in the passage at 36:55 Highlight the passage at 36:55

37:05 So then Lama Tsongkhapa says the third one of these, the need to accomplish dharma in this life, it counteracts the laziness of abandoning it, thinking I should practice the dharma in later lives or future lives. So that one counteracts the laziness of putting the dharma off until future lives. And then the fourth one, the need to practice the Dharma right now, counteracts the laziness of not engaging in it, thinking it needs to be accomplished in this life. Report an error in the passage at 37:05 Highlight the passage at 37:05

37:36 But although it was not accomplished in early years, months and days, it is enough to accomplish it much later on. So the laziness of putting it off. It is admissible to make them into three, subsuming those two under the need to accomplish it quickly. So number three and four can be assumed under one. Like that, remembering death may also be linked in here. Report an error in the passage at 37:36 Highlight the passage at 37:36

38:05 In any case, as this is a lengthy topic, it should be explained below. And Report an error in the passage at 38:05 Highlight the passage at 38:05

38:22 then the other thing about practicing now is that even if we don't die, you know, we start losing our mental faculties, right, when we get older. So we're not... You know, we lose the ability to concentrate. You know, we lose the ability to meditate. And it's actually said, but I think the prime age of being able to meditate is maybe in your 20s or something like that. Report an error in the passage at 38:22 Highlight the passage at 38:22

38:55 I know I'm past the prime. So the more we put it off, right, the less ability most likely that we'll have. To get calm abiding, for example. So, okay. Report an error in the passage at 38:55 Highlight the passage at 38:55

39:19 Then the next outline. Differentiated sustained mode of practice. How to accomplish from various points of view and how to contemplate from various points of view and how to contemplate in particular. Report an error in the passage at 39:19 Highlight the passage at 39:19

39:36 So how to contemplate from various points of view. As the mind is more significantly subdued, if you contemplate from various points of view, you should contemplate as explained above. If you cannot do that much, you should subsume them under three headings. What essence of leisure and endowments is, the manner in which they are greatly meaningful from a temporary and ultimate point of view, and how difficult they are to find from the point of view of cause and effect. Report an error in the passage at 39:36 Highlight the passage at 39:36

40:07 You should study each of the points explained above as appropriate and meditate. Okay, so we can meditate according to those four points that we just talked about. Also, we can meditate in these three categories, so these three being separate meditations. Report an error in the passage at 40:07 Highlight the passage at 40:07

40:31 So meditating on the essence of the leisures in endowments, so what the eight are and what the eight leisures and the ten are, similar to the way we meditated in class on those. Just understanding what those are and how fortunate it is to have those and rare. And then secondly, to meditate on how meaningful having this precious human rebirth is. Report an error in the passage at 40:31 Highlight the passage at 40:31

41:01 From both a temporary point of view as well as an ultimate point of view. So how much we can accomplish with these leisures and endowments. We can accomplish a good rebirth in the future, wealth in future lives, beauty, etc. Comfort. And then the ultimate point of view with this precious human rebirth we can actually get out of cyclic existence. Attain liberation and enlightenment. Report an error in the passage at 41:01 Highlight the passage at 41:01

41:34 And then thirdly, How they are difficult to find, or how the precious human rebirth is difficult to find from the point of view of cause and result, which we'll get into in the next outline. Report an error in the passage at 41:34 Highlight the passage at 41:34

41:48 Okay, so we Report an error in the passage at 41:48 Highlight the passage at 41:48

41:53 could go through, did people bring the lamrim outlines that I had given you before? Maybe we could just go through that so you know, Report an error in the passage at 41:53 Highlight the passage at 41:53

42:18 so you're familiar with this because I think this is a really good guideline. To meditate just on your own. Report an error in the passage at 42:18 Highlight the passage at 42:18

42:33 So these three ways of meditating are all outlined in the first couple of pages of this handout. Report an error in the passage at 42:33 Highlight the passage at 42:33

42:43 It's called Perfect Human Rebirth. Report an error in the passage at 42:43 Highlight the passage at 42:43

42:49 And if you don't have a copy of it, then I can give it to you. And so also, it might be good for you guys to create a notebook. Because I'm going to give you these meditations throughout the Lamrim. And so if you all put them... In a notebook where all the meditations are together, it's very useful for your meditation. Report an error in the passage at 42:49 Highlight the passage at 42:49

43:14 So we can meditate on the eight leisures and the ten endowments, just understanding what those are. Report an error in the passage at 43:14 Highlight the passage at 43:14

43:32 And I personally think it's really helpful to meditate on what our lives would be like. If we didn't have these leisures and endowments, just meditate very vividly on those. Report an error in the passage at 43:32 Highlight the passage at 43:32

43:50 And then the second meditation is the usefulness of having received a precious human rebirth. And Karen has that in three subheadings. For temporary goals and knowledges. Report an error in the passage at 43:50 Highlight the passage at 43:50

44:12 For ultimate realizations. Report an error in the passage at 44:12 Highlight the passage at 44:12

44:17 And then moment by moment. Report an error in the passage at 44:17 Highlight the passage at 44:17

44:24 Okay, so Lama Tsongkhapa doesn't really talk about this moment by moment business, but at least these for the temporary goals and knowledges and for ultimate realizations. And then the third meditation he's talking about is the difficulty of obtaining the perfect human rebirth or precious human rebirth from the point of view of the causes, from the point of view of examples. Report an error in the passage at 44:24 Highlight the passage at 44:24

44:52 The example such as the dust on the fingernail, right? Also, there's this other example that Lama Tsongkhapa doesn't get into, but it's a famous example of the turtle and the sea turtle and the yolk. And I personally don't like that example. And I'm kind of glad that Lama Tsongkhapa didn't get into it. But the way it goes, well, Report an error in the passage at 44:52 Highlight the passage at 44:52

45:23 I know, I know, I got myself into it. But there's this sea turtle that surfaces once every hundred years. And then there's this, I Report an error in the passage at 45:23 Highlight the passage at 45:23

45:43 call it a yoke or a golden yoke or some ring with a hole in the middle that's floating on the surface of the earth. And so when the sea turtle comes up, Every hundred years. The likelihood of him coming up through the center of that ring is similar to the likelihood of us getting a precious human rebirth. Report an error in the passage at 45:43 Highlight the passage at 45:43

46:12 So pretty minuscule. So you can meditate on that if it moves you from the point of view of examples and then from the point of view of numbers. Report an error in the passage at 46:12 Highlight the passage at 46:12

46:29 So it's really good, it's really good if you guys meditate on this subject on your own. Report an error in the passage at 46:29 Highlight the passage at 46:29

46:42 Alright, and then there's this longer meditation that you can try if you have some time. Report an error in the passage at 46:42 Highlight the passage at 46:42

47:04 So there's two more outlines, we can cover them and then take a break, or we can take a break and then cover them. Report an error in the passage at 47:04 Highlight the passage at 47:04

47:15 How many people want to take a break? One. How many people want to finish? Report an error in the passage at 47:15 Highlight the passage at 47:15

47:26 How many people want to wait to take a break after? Oh, look at that. We're tied. And three people didn't know. Report an error in the passage at 47:26 Highlight the passage at 47:26

47:42 Okay, or we could just zoom through and finish class early tonight and you can go home. Report an error in the passage at 47:42 Highlight the passage at 47:42

47:55 Okay. I know. So, yeah, I added this third option in there. Okay. So, so how many, so how many people, okay, want to skip the break and just zoom through and leave early? We've got, we've got the majority. Report an error in the passage at 47:55 Highlight the passage at 47:55

48:17 Okay. Yeah, Report an error in the passage at 48:17 Highlight the passage at 48:17

48:25 that's right. Yeah, you can go out and get in your Halloween costume and yeah. I've got to go I've got to walk through the Yeah. Report an error in the passage at 48:25 Highlight the passage at 48:25

48:37 With Halloween, I thought you should have really focused on the certainty of death and just done it like in a voice like this. It would have been perfect for Halloween. That would have been a good idea. Report an error in the passage at 48:37 Highlight the passage at 48:37

48:54 I'll let you do the honors next year. Oh, absolutely. I'll let you out. All right. Okay. So I think we can finish this pretty quickly. You guys probably won't ask any questions now because you want to get out of here. ya. Tonight. Report an error in the passage at 48:54 Highlight the passage at 48:54

49:08 year. Okay, so how to contemplate in particular the difficulty in finding leisure and endowments from the point of view of their cause. All right, so generally speaking, even for the attainment of a mere happy migration, it is necessary to perform one of the pure virtues such as discipline. So to attain a mere happy migration, right, which is human gods, demigods, Report an error in the passage at 49:08 Highlight the passage at 49:08

49:39 It is necessary to perform one of the pure virtues, such as discipline. So having pure ethical discipline, for example. In particular, for the attainment of complete leisure and endowments, you need a lot of roots of virtue, such as getting hold of a base through pure ethical conduct, reinforcing it through giving and the like, And making connections by means of stainless prayers. So here Lama Tsongkhapa is talking about the three causes for a precious human rebirth, right? Report an error in the passage at 49:39 Highlight the passage at 49:39

50:19 To have all 18 leisures and endowments. First of all, having the pure ethical conduct, right? So keeping all of our vows, staying away from the 10 non-virtues, practicing the 10 virtues. Report an error in the passage at 50:19 Highlight the passage at 50:19

50:37 Then the second cause is practicing generosity and the other perfections. Generosity, patience, etc. And then the third cause is making connections by means of stainless prayers. So praying for a precious human rebirth as well. It's like dedicating, like the dedication at the end of our practice. To make prayers to have a precious human rebirth. So we need all three. And Anikaran, she has that under her, the first point of difficulty of obtaining the precious human rebirth. Report an error in the passage at 50:37 Highlight the passage at 50:37

51:25 The pure ethical discipline, the generosity, and then the stainless prayers. Report an error in the passage at 51:25 Highlight the passage at 51:25

51:32 In that case, it becomes apparent that those who accomplish such causes are very few, which is why one should think that proportionately. The result, the general and specific base of happy migrations is difficult to find. Difficult to find just a good rebirth because we need pure virtue and then even more difficult to get a precious human rebirth because we need all three, Report an error in the passage at 51:32 Highlight the passage at 51:32

52:05 ethical discipline, generosity and prayers. right, Report an error in the passage at 52:05 Highlight the passage at 52:05

52:17 uh-huh. Report an error in the passage at 52:17 Highlight the passage at 52:17

52:28 So when it talks about, I guess my confusion is around, when it talks about the virtues, such as discipline, is this talking about the six perfections? Yeah, the six perfections, is that similar or the same? Yeah, you know what, I looked, I mean I was confused about... This statement myself where it says one of the pure virtues such is discipline. So I looked in the commentaries and none of the commentaries illuminated that point for me. Report an error in the passage at 52:28 Highlight the passage at 52:28

53:13 But in general, in other sources and other teachings that I've gotten, it's always said that a rebirth in a happy realm, the cause was pure ethical discipline. You know, ethics. Ethics is the cause of... Happy rebirth, which makes sense, right? Because bad ethics give you bad karma, right? But aren't the other five perfections as well as ethical discipline required to enter a happy rebirth? Report an error in the passage at 53:13 Highlight the passage at 53:13

53:43 No. No? No. Not for happy rebirth, but for precious human rebirth. Right, right. That's what I meant. Right, right. For the precious human rebirth with all the leisures and endowments, yeah, you need to practice. Report an error in the passage at 53:43 Highlight the passage at 53:43

53:58 At least generosity. And then he says, and the like. So it's kind of unclear if he's talking about all of the other perfections. But I think not. I mean, you don't have to practice concentration to get a precious human rebirth. Concentration being one of the six perfections. You don't have to have calm abiding to get a precious human rebirth. But generosity is... Report an error in the passage at 53:58 Highlight the passage at 53:58

53:59 velocity. Report an error in the passage at 53:59 Highlight the passage at 53:59

54:26 So you have enough resources, right? You have enough money to survive in a decent environment. Report an error in the passage at 54:26 Highlight the passage at 54:26

54:37 So yeah, I didn't find a source where it explained this in more detail. Report an error in the passage at 54:37 Highlight the passage at 54:37

54:47 But I think the main point to keep in mind is the pure ethical discipline. Practice virtue, don't practice non-virtue. Report an error in the passage at 54:47 Highlight the passage at 54:47

55:04 Pardon my somewhat light point here, but it strikes me as you were saying that. It might be a sign of, you know, especially Tibetan Buddhism sort of starting to take hold on you. Because when you first start to do this, it's like you're so exhausted by all the lists and stuff. And then it's nice to know the first time you come to a vague thing, you're like, what, what? Report an error in the passage at 55:04 Highlight the passage at 55:04

55:26 You know what I mean? Because I was thinking that too, and it's funny because it can be so exhausting to get so many points. But after a while, I think you start to expect the information to come that way. So that's really great. Yeah, because it's so specific. Tibetan Buddhism is so detailed and so specific that, you know, you're not kind of left with, what should I practice or how should I practice? Report an error in the passage at 55:26 Highlight the passage at 55:26

55:47 You know, is it okay to get angry? You know, no. No, you know, you hear again and again very specifically, no, under no circumstances, right, is it good to get angry? And yeah, it can be, you know, overwhelming sometimes, but. Report an error in the passage at 55:47 Highlight the passage at 55:47

56:07 know, in some... Anyway, I remember when I was practicing Zen, like before I came to Tibetan Buddhism, I remember thinking, I have no idea if I'm practicing correctly. I didn't feel like I had enough instructions to know. And so then I came to Tibetan Buddhism and then it's the opposite. You get overwhelmed by information. But I loved it. Report an error in the passage at 56:07 Highlight the passage at 56:07

56:36 Didn't used to be a detail-oriented person. That's what I mean. Neither was I. But then there's just one small little vagary of all of these things. What does that mean? You're like, well, what do I do? That's right. Yeah. That's the effect of the way the Dharma is organized. It starts to affect the way you expect to get information. I mean, that's important information, rather. Yeah. Yeah. Yeah. It's good. Report an error in the passage at 56:36 Highlight the passage at 56:36

56:50 Yeah, yeah. Report an error in the passage at 56:50 Highlight the passage at 56:50

57:05 You guys are paying attention. Report an error in the passage at 57:05 Highlight the passage at 57:05

57:16 All right. Then the last outline under this topic is the difficulty of finding leisure and endowments from the point of view of the result. So the previous one was from the point of view of the cause. Now it's from the point of view of the result. You meditate on the fact that from the point of view of beings in the bad migrations, different in rank from us, Even the mere happy realms seem hard to attain. Report an error in the passage at 57:16 Highlight the passage at 57:16

57:47 So actually, so the translation in the Lamrim Chenmo, the Great Lamrim, is a little bit different. And actually, I prefer that translation. So he's saying in Lamrim Chenmo, compared to the number of beings in the lower realms, beings who are not like us, right, because we're in the happy realms. Even a mere rebirth and a happy migration seems almost non-existent. So compared to the number of beings in the lower realms versus the number of beings in the happy realms. Report an error in the passage at 57:47 Highlight the passage at 57:47

58:24 A rebirth in the happy realms seems almost non-existent compared to the number of beings in the lower realms. So maybe like a needle in the haystack kind of thing. Very, very difficult to find. And then from the point of view of beings in the happy migrations of the same rank too, distinguished leisure is extremely rare. Report an error in the passage at 58:24 Highlight the passage at 58:24

58:53 So then even compared to the number of beings in the upper realms, the happy realms, beings like us who Report an error in the passage at 58:53 Highlight the passage at 58:53

59:05 have this precious human rebirth with the leisure and endowments is extremely rare. So even among the happy realm people, beings. You know, having a precious human rebirth where we have the Dharma, we have the ability to practice the Dharma, we have the teachings is extremely rare. And we can see that. Report an error in the passage at 59:05 Highlight the passage at 59:05

59:31 Then Geshe Dopa laid great emphasis on this. He said that all other teachings come about brought on by this. As it is like this, you should strive accordingly. So here this Geshe. right? Report an error in the passage at 59:31 Highlight the passage at 59:31

59:48 Dolpa or Dolwa. So he greatly valued this teaching on the precious human rebirth and the difficulty of getting one. And so he says that the practice of all the other teachings follows this one. Report an error in the passage at 59:48 Highlight the passage at 59:48

1:00:06 So this is true, right? So appreciating how valuable and rare it is to have this precious human rebirth, that really inspires us to practice. And so the rest of the lamrim follows. From this particular important topic. Report an error in the passage at 1:00:06 Highlight the passage at 1:00:06

1:00:34 Questions, comments? You ready to go? I'll give you the homework. And we do have homework to go over. So stay in your seats. Report an error in the passage at 1:00:34 Highlight the passage at 1:00:34

1:00:55 Plenty of copies. Report an error in the passage at 1:00:55 Highlight the passage at 1:00:55

1:01:00 So we need to go through homework 15, right? Did we go through 14 answers? Report an error in the passage at 1:01:00 Highlight the passage at 1:01:00

1:01:13 Yeah, I think we did go through. We did go through 14. Report an error in the passage at 1:01:13 Highlight the passage at 1:01:13

1:01:28 So homework 15. Does anybody need a homework 15? Report an error in the passage at 1:01:28 Highlight the passage at 1:01:28

1:01:35 Does that mean you didn't do your homework, Jay? No, whatever it is, it's done. Report an error in the passage at 1:01:35 Highlight the passage at 1:01:35

1:01:43 Okay. So the first question lists the eight leisures and why are they called such? Why are they called leisures? So what are the eight leisures? Or at least maybe you can just call them out. What's one of the eight leisures? right. Report an error in the passage at 1:01:43 Highlight the passage at 1:01:43

1:02:04 Freedom from being born in the hell realms. What's another one? Freedom. Okay, good. Freedom from being born a preta. Another one? Report an error in the passage at 1:02:04 Highlight the passage at 1:02:04

1:02:20 Freedom from being born in the animal realm. And then another one? Report an error in the passage at 1:02:20 Highlight the passage at 1:02:20

1:02:29 Is it demigods? Report an error in the passage at 1:02:29 Highlight the passage at 1:02:29

1:02:34 Yeah. So freedom from being born is a long life god. And what does that mean? Report an error in the passage at 1:02:34 Highlight the passage at 1:02:34

1:02:43 Does anybody remember what the long life gods meant? We had kind of a prolonged discussion about that. They have a fixed lifespan. Is that this kind of information you were looking for with your question or just what it means? What it means to the Dharma and you practicing the Dharma? No, but what constitutes these long life gods? Are they the demigods? Are they the gods of the desire realm? Report an error in the passage at 1:02:43 Highlight the passage at 1:02:43

1:03:11 Are they somebody else? Report an error in the passage at 1:03:11 Highlight the passage at 1:03:11

1:03:24 They're gods of the desire realm to answer that specifically. Yeah, so you're talking about the gods of the desire realm, right. Yeah, so they have a lot of pleasure, they don't have enough suffering, they can't generate renunciation, etc. Okay, so that was one of the types of the long life gods. There were two other ones. Does anybody remember? Report an error in the passage at 1:03:24 Highlight the passage at 1:03:24

1:03:53 It was kind of this esoteric presentation. Saki. Report an error in the passage at 1:03:53 Highlight the passage at 1:03:53

1:04:01 The form realm and formless realm? Yeah. So all of the form realm and formless realm beings, are they long life gods? No, just the, what the exact name is, it's like the one that's almost in the middle of the chart. Yeah, Report an error in the passage at 1:04:01 Highlight the passage at 1:04:01

1:04:29 I can't remember the name, but I remember distinctly what it looks like. They don't really know that they're born and then they don't really know that they die and there's lots of bliss. Yeah, good. They know when they're born and they know when they die and then the rest of their lives in between they're completely mindless basically. Report an error in the passage at 1:04:29 Highlight the passage at 1:04:29

1:04:53 Kind of like spaced out. So those are the specific beings in the fourth concentration in the great result of the fourth concentration in the form realm and then the formless realm beings. That are ordinary beings. You can be an aria or someone who's directly realized emptiness and be in formless realm. And that's good. But if you're an ordinary being in the formless realm, then you can't practice the Dharma. Report an error in the passage at 1:04:53 Highlight the passage at 1:04:53

1:05:23 You can't listen to teachings. So it's not a good rebirth, even though you're blissed out. Okay. So those are four of the eight leisures. What are the other four? Report an error in the passage at 1:05:23 Highlight the passage at 1:05:23

1:05:44 Yeah. So being born in a time. Where there's no Buddha. Report an error in the passage at 1:05:44 Highlight the passage at 1:05:44

1:05:52 Right, Report an error in the passage at 1:05:52 Highlight the passage at 1:05:52

1:05:58 right. So freedom of being born without limbs or faculties. Right. Okay. Yeah, excellent. Holding wrong views. So what's a... We won't go there. So what is the... What's a wrong view? Report an error in the passage at 1:05:58 Highlight the passage at 1:05:58

1:06:33 Thinking that karma doesn't exist or the laws of karma don't apply and not believing in emptiness. Well, I think it's kind of okay to not believe in emptiness, but particularly not believing in karma, not believing in past and future lives. Or disbelieving, I should say disbelieving. Like if you just don't believe something, that doesn't make you have a bad rebirth. Report an error in the passage at 1:06:33 Highlight the passage at 1:06:33

1:07:02 But if you disbelieve, you know, actively disbelieve in these things, then you have an obstacle to practicing the Dharma. Disbelieving in emptiness would not be one of those wrong views? Report an error in the passage at 1:07:02 Highlight the passage at 1:07:02

1:07:16 Well, that wasn't one of the ones they mention. In general, when they mention wrong views, they're talking about past and future lives, karma, and then three jewels, disbelieving in their existence. So those particular three. Report an error in the passage at 1:07:16 Highlight the passage at 1:07:16

1:07:37 Okay. Next question is, of the ten endowments, there are five personal endowments and five endowments conditioned by others. So list and briefly describe each of those. So what are the five personal endowments? Report an error in the passage at 1:07:37 Highlight the passage at 1:07:37

1:07:56 Okay. Being born as a human being. Another one? Report an error in the passage at 1:07:56 Highlight the passage at 1:07:56

1:08:06 Born in a religious country. Yep. Right. Where there's Dharma. Right. Yeah. Yeah. Okay. Report an error in the passage at 1:08:06 Highlight the passage at 1:08:06

1:08:18 Whatever that means. Right, right, being of, right, complete faculties, right, mental, particularly mental faculties, but also, right, being able to hear and see and things like that. Report an error in the passage at 1:08:18 Highlight the passage at 1:08:18

1:08:34 Another one? Report an error in the passage at 1:08:34 Highlight the passage at 1:08:34

1:08:39 Right, not having committed one of the five actions of immediate retribution, which are? Report an error in the passage at 1:08:39 Highlight the passage at 1:08:39

1:09:05 Draw blood from a Buddha, kill a harhat, or mother or father. Yeah, good. Report an error in the passage at 1:09:05 Highlight the passage at 1:09:05

1:09:15 Okay, and then the last personal endowment? Report an error in the passage at 1:09:15 Highlight the passage at 1:09:15

1:09:21 Having faith in the Dharma. Okay. And then the five endowments conditioned by others? Report an error in the passage at 1:09:21 Highlight the passage at 1:09:21

1:09:34 Living in the time when a Buddha has appeared? Another one? Report an error in the passage at 1:09:34 Highlight the passage at 1:09:34

1:09:41 Living in time when the Dharma is being taught? Right. Okay. Report an error in the passage at 1:09:41 Highlight the passage at 1:09:41

1:09:50 Right. So there are practitioners. Report an error in the passage at 1:09:50 Highlight the passage at 1:09:50

1:09:55 Practitioners. Okay. Report an error in the passage at 1:09:55 Highlight the passage at 1:09:55

1:10:04 Yeah, there's... Yeah. Yeah, and that one's really specific to practitioners, but specifically peer practitioners, right? Not just any old practitioners, but... Okay, what's another one? Report an error in the passage at 1:10:04 Highlight the passage at 1:10:04

1:10:30 Yeah, right, okay. Others? And so there's one we missed. Right, right. Dharma exists or abides and flourishes. Okay. And then why is the life of the eight leisures and ten endowments so fortunate? If you Report an error in the passage at 1:10:30 Highlight the passage at 1:10:30

1:11:04 take advantage of the leisures and endowments, then you are like an animal living just for material rewards. Report an error in the passage at 1:11:04 Highlight the passage at 1:11:04

1:11:12 Good. Yeah. Okay. Okay. Anybody have anything else? Report an error in the passage at 1:11:12 Highlight the passage at 1:11:12

1:11:21 Okay. Yeah. Yeah. Okay. Let's Report an error in the passage at 1:11:21 Highlight the passage at 1:11:21

1:11:32 see. What else can we do? Just kidding. Okay. We'll dedicate. Report an error in the passage at 1:11:32 Highlight the passage at 1:11:32

1:11:42 We'll get home early. Report an error in the passage at 1:11:42 Highlight the passage at 1:11:42

1:11:47 we can do, since we have. These guys, page 6, we'll do the dedication prayers. Report an error in the passage at 1:11:47 Highlight the passage at 1:11:47

1:12:01 So let's do the first two and the last three on page 6. Report an error in the passage at 1:12:01 Highlight the passage at 1:12:01

1:12:14 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 enlightened state. of the bigger Report an error in the passage at 1:12:14 Highlight the passage at 1:12:14

1:12:25 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. In the land encircled by snow mountains, you are the source of all happiness and good. All-powerful Chinrezig, Tenzin Gyatso, please remain until saṃsāra ends. May my venerable Lama's life be firm, his white divine actions spread in the ten directions. May the torch of the teachings of Lo Tsong always remain, dispelling the darkness of all beings in the three realms. Report an error in the passage at 1:12:25 Highlight the passage at 1:12:25

1:13:01 I dedicate whatever virtues I have ever collected for the benefit of the teachings and of sentient beings, and in particular for the essential teachings of venerable Lo Tsongkhapa to shine forever. Report an error in the passage at 1:13:01 Highlight the passage at 1:13:01

1:13:20 Pray for the success of the Happiness Conference and the ongoing success of Sechenling and Report an error in the passage at 1:13:20 Highlight the passage at 1:13:20

1:13:58 peace, peace and happiness for all beings and Report an error in the passage at 1:13:58 Highlight the passage at 1:13:58

1:14:06 freedom in Tibet. Report an error in the passage at 1:14:06 Highlight the passage at 1:14:06

1:14:29 Thank you all for coming tonight and missing the big holiday. Report an error in the passage at 1:14:29 Highlight the passage at 1:14:29