Basic Program - Buddhism From A-Z (14 November 2008)

0:12 When I looked down there were two people in the gompa, when I looked up it's like all of a sudden people appeared. Report an error in the passage at 0:12 Highlight the passage at 0:12

0:35 Okay, let's meditate on our breath for a few minutes. See if we can focus our minds and not get lost in our thoughts. And Report an error in the passage at 0:35 Highlight the passage at 0:35

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2:49 sit our motivation for tonight. See Report an error in the passage at 2:49 Highlight the passage at 2:49

2:58 if we can develop a bodhicitta motivation. Report an error in the passage at 2:58 Highlight the passage at 2:58

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4:24 Heart Sūtra, page 79. I Report an error in the passage at 4:24 Highlight the passage at 4:24

4:44 prostrate to the Arya triple gem. Thus did I hear it one time. The Bhagavan was dwelling on Mass Vultures Mountain in Rajkriya, 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 of phenomena called profound perception. Report an error in the passage at 4:44 Highlight the passage at 4:44

5:05 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 5:05 Highlight the passage at 5:05

5:27 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 Venerable 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 5:27 Highlight the passage at 5:27

5:59 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 5:59 Highlight the passage at 5:59

6:27 Shariputra, 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 I element and so on, up to and including no mind element and no mental consciousness element. 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. Report an error in the passage at 6:27 Highlight the passage at 6:27

7:06 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. Having completely passed beyond error, they reach the end point of nirvāṇa. All the Buddhas who dwell in three times also manifestly completely awaken to unsurpassable, perfect, complete enlightenment in reliance on the perfection of wisdom. Report an error in the passage at 7:06 Highlight the passage at 7:06

7:44 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. The mantra of the perfection of wisdom is declared. Thayata om ghatte ghatte paraghatte parasam ghatte bodhisoha. Report an error in the passage at 7:44 Highlight the passage at 7:44

8:10 Shariputra, the Bodhisattva, Mahasattva should train in the profound perfection of wisdom like that. Then one rose from that concentration and commended the Bodhisattva, Mahasattva, Arya Avalokiteshvara, saying, Well said, well said, son of the lineage, it is like that. It is like that. One should practice the profound perfection of wisdom, just as you have indicated. Report an error in the passage at 8:10 Highlight the passage at 8:10

8:34 Even the Tathagatas rejoice. The Bhagavan having thus spoken, the venerable Sharivadiputra, the Bodhisattva, Mahasattva, Arya, Avalokitesvara, those 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 8:34 Highlight the passage at 8:34

8:57 Pray to the line, face Dakini. Report an error in the passage at 8:57 Highlight the passage at 8:57

9:03 I prostrate to the gathering of Dakinis in the three chakras, by an holy yoga of using space, by her powers of clairvoyance and magical emanation, look after practitioners like a mother her child. Aka, Samara, Shesha, Dara, Samara, Ape, Aka, Report an error in the passage at 9:03 Highlight the passage at 9:03

9:27 Akatsamara, Shashadhara, Samaraya, Pei, Tayata, Om, Gathe, Gathe, Paragathe, Parasamgathe, Bodhissoha. By the teachings of the three supreme jewels possessing the power of truth, 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. Report an error in the passage at 9:27 Highlight the passage at 9:27

9:56 May the host of 80,000 obstacles be pacified. May we be separated from problems and harmful conditions to Dharma. May all enjoyments be in accord with the Dharma. And may there be auspiciousness and perfect happiness here right now. And then the praise to Mancha Shri. Report an error in the passage at 9:56 Highlight the passage at 9:56

10:19 Obey sense to my guru and protector Manjushi, 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 a 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 10:19 Highlight the passage at 10:19

10:45 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 10:45 Highlight the passage at 10:45

11:06 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. And then the bottom of page 88, Refuge and Bodhicitta. Report an error in the passage at 11:06 Highlight the passage at 11:06

11:38 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. 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 11:38 Highlight the passage at 11:38

12:04 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. Report an error in the passage at 12:04 Highlight the passage at 12:04

12:26 So I have a handout today. Report an error in the passage at 12:26 Highlight the passage at 12:26

12:42 You might call it to that. Report an error in the passage at 12:42 Highlight the passage at 12:42

12:51 So some of you just finished a Lama Rinpoche so you can teach this class now. Report an error in the passage at 12:51 Highlight the passage at 12:51

13:04 There was enough? Okay. So I thought that since we were talking about the three scopes, I would just, thank you, I put a visual together and this is kind of the outline for the entire course. Well, sort of. Very roughly. Report an error in the passage at 13:04 Highlight the passage at 13:04

13:29 Right, when we graduate from this class. Wouldn't that be nice? Report an error in the passage at 13:29 Highlight the passage at 13:29

13:42 You don't need a Hallmark. Report an error in the passage at 13:42 Highlight the passage at 13:42

13:52 We talked last time, where are we? On page 43 of the text, we Report an error in the passage at 13:52 Highlight the passage at 13:52

14:07 talked about the two objectives, high status and certain goodness, high status being a good rebirth, and certain goodness having two, the liberation. For oneself alone and then complete enlightenment for the welfare of all sentient beings. So the lamrim is divided up into these three scopes. The small scope, the intermediate scope and the great scope. So the small scope beings are focused on what? Report an error in the passage at 14:07 Highlight the passage at 14:07

14:42 What are they primarily focused on? Higher rebirth. Higher rebirth. Intermediate scope beings are focused primarily on? Self-liberation, right? And then great scope, Report an error in the passage at 14:42 Highlight the passage at 14:42

15:01 Buddhahood. Yeah, complete enlightenment for the welfare of all sentient beings, right? Exactly. Okay. So we talked last time about some of the paths of the small scope and the intermediate scope, right? So maybe we'll go through this chart a bit. So the two preliminary topics we've covered now, the relying on a spiritual teacher, which is the root of all good qualities. Report an error in the passage at 15:01 Highlight the passage at 15:01

15:30 So it's not possible to attain enlightenment without a guru, basically. And then precious human rebirth that kind of lights the fire under us, which helps us see how incredibly... How incredibly fortunate we are now and how rare it is to have these circumstances where we've met the Dharma and we've met qualified teachers and now we have the opportunity to really use it to get out of saṃsāra. Report an error in the passage at 15:30 Highlight the passage at 15:30

16:03 And then there's the small scope. small-scope beings are striving to... At least get a happy rebirth in future life. And you actually become a small scope being by letting go of your grasping to the happiness of this life. And so you let go of the grasping to happiness of this life through meditating primarily on these four subjects of the small scope. Report an error in the passage at 16:03 Highlight the passage at 16:03

16:38 Death and impermanence, remembering that we're all going to die. And it can happen now, it can happen in the future, but we're all going to die sooner or later and we're going to lose everything. Everything except the only two things that will help us at the time of death are the karma that we've created, the virtuous karma that we've created, let's say, and then our state of mind at the time of death, how much we've trained. Report an error in the passage at 16:38 Highlight the passage at 16:38

17:09 So all of the pleasures, the samsaric pleasures we've enjoyed throughout this life aren't going to help at all. Our friends and family aren't going to help. All of the good food that we've eaten in this life aren't going to help. Our house isn't going to help. All the exercise that we've done isn't going to help. Report an error in the passage at 17:09 Highlight the passage at 17:09

17:32 So at the end of the day, you know. Report an error in the passage at 17:32 Highlight the passage at 17:32

17:35 So just those two things will help us, right? The karma that we've created and our state of mind, our practice, right? Also, we meditate on the suffering of the lower realms, right? To be reminded of how much suffering can happen in saṃsāra. So we really, really try not to create the causes, right? To be reborn in the lower realms. And if we do create those causes, then we purify them, right? We purify them as quickly as possible. Report an error in the passage at 17:35 Highlight the passage at 17:35

18:05 And then taking refuge in the three jewels, understanding what the ultimate refuge is. Our refuge for getting lasting happiness is not good food and houses and cars and all of these things. And then meditating on karma to help us understand that we want to create. More and more virtuous karma and abandon non-virtuous karma because we want happiness. So that was the small scope. Report an error in the passage at 18:05 Highlight the passage at 18:05

18:41 And in the intermediate scope, you meditate on these... Well, primarily these three things, true sufferings, true origins and the 12 lengths of dependent origination to help us gain renunciation from saṃsāra. Because just a happy rebirth in the next life, that's right, just a temporary state. You're still in saṃsāra, you'll still experience suffering again and again. Report an error in the passage at 18:41 Highlight the passage at 18:41

19:10 So with the intermediate scope, we are realizing that It doesn't matter if we have a good rebirth or a bad rebirth. It's still in saṃsāra. We're still going to experience suffering. So through the intermediate scope, we are developing this renunciation, kind of letting go of our belief that saṃsāra will make us happy. Report an error in the passage at 19:10 Highlight the passage at 19:10

19:34 So then we strive to get out of saṃsāra. So we get renunciation through meditating on true sufferings, realizing that all Right, all saṃsāra. Well, saṃsāra is in the nature of suffering. Like fire is in the nature of heat, right? Like water is the nature of being wet. Saṃsāra is the nature of suffering in its very nature. It's suffering, right? Report an error in the passage at 19:34 Highlight the passage at 19:34

20:08 So it doesn't matter if it's gross sufferings of pain and sickness and all of that. It doesn't matter if it's even the pleasures of saṃsāra are suffering. Report an error in the passage at 20:08 Highlight the passage at 20:08

20:20 And then there's the pervasive compounded suffering, which is helping us see that no matter where we are in saṃsāra, it's still suffering because we're under the control of karma and mental afflictions. Report an error in the passage at 20:20 Highlight the passage at 20:20

20:36 Then there's true origins where we see that the origins of our suffering are those exact two things, karma and mental afflictions. Report an error in the passage at 20:36 Highlight the passage at 20:36

20:49 So we experience suffering again and again because of the... Non-virtuous karma we've created in the past and because of our mental afflictions, right? Because of our anger, because of our ignorance, because of our jealousy, because of our pride, because of our miserliness, all of these things. Those are the true origins of our suffering. Report an error in the passage at 20:49 Highlight the passage at 20:49

21:23 we meditate on the 12 links. Report an error in the passage at 21:23 Highlight the passage at 21:23

21:29 to see deeply mired we are constantly becoming. With every moment of ignorance, we're creating karma that's imprinted on our consciousness, which can later ripen into a bad rebirth. Report an error in the passage at 21:29 Highlight the passage at 21:29

21:54 So we meditate on the 12 links. So we talked about those two scopes last time, and then we started to talk about the great scope. Report an error in the passage at 21:54 Highlight the passage at 21:54

22:07 So the great scope is focused on complete enlightenment for the welfare of all sentient beings. Report an error in the passage at 22:07 Highlight the passage at 22:07

22:15 So the text says, Report an error in the passage at 22:15 Highlight the passage at 22:15

22:23 the top of page 44, under how great beings attain omniscience. Report an error in the passage at 22:23 Highlight the passage at 22:23

22:36 There are two means of attaining omniscience, the great vehicles of secret mantra and of the perfections. These two are contained in the cycle of teachings of great beings. Since great beings are under the power of great compassion, they have made enlightenment their object of attainment in order to bring all the sufferings of sentient beings to an end and train in the six perfections, the two stages, etc. Report an error in the passage at 22:36 Highlight the passage at 22:36

23:06 So we become a great being by generating bodhicitta. Report an error in the passage at 23:06 Highlight the passage at 23:06

23:14 So with bodhicitta, we can't bear the suffering. Of sentient beings. Report an error in the passage at 23:14 Highlight the passage at 23:14

23:29 We'll talk about this a little bit later, but once we really understand the nature of saṃsāra is suffering, we really develop a lot of compassion for all sentient beings. Report an error in the passage at 23:29 Highlight the passage at 23:29

23:42 And all sentient beings without exception, right? So based on this equanimity of Report an error in the passage at 23:42 Highlight the passage at 23:42

23:54 no longer seeing people as friends, enemies and strangers, right? it's... Report an error in the passage at 23:54 Highlight the passage at 23:54

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24:00 Caring about the welfare of all sentient beings, developing this great compassion for all sentient beings. And based on that great compassion, then we develop this exceptional resolve, right? Deciding, oh, will I myself take the responsibility for freeing all sentient beings from suffering? And then based on that... Report an error in the passage at 24:00 Highlight the passage at 24:00

24:31 Understanding, okay, well, I can best help others if I attain omniscience, right? Because now I'm very limited in what I can do to help others. Report an error in the passage at 24:31 Highlight the passage at 24:31

24:43 I don't have the wisdom. I still have mental afflictions. I still have self-cherishing, right? So I actually need to attain omniscience, right? Complete enlightenment in order to benefit others in the best way. So we develop bodhicitta. Report an error in the passage at 24:43 Highlight the passage at 24:43

25:06 So we talked about that. And so once we become a Buddha, then we're able to, right, we have omniscience, the omniscient mind, and we're able to manifest in countless different forms to help countless beings simultaneously. Right now we're limited by having one body, you know, so if five people ask us to do something at the same time, we have to choose, right? Report an error in the passage at 25:06 Highlight the passage at 25:06

25:32 We can either go into retreat. Or can help with the happiness conference because we only have one body. We can't do both at the same time. But as a Buddha, you can manifest in countless forms. So you can manifest as 100 volunteers for the happiness conference or whatever. Report an error in the passage at 25:32 Highlight the passage at 25:32

25:58 Okay. Report an error in the passage at 25:58 Highlight the passage at 25:58

26:04 So then Lama Tsongkhapa talks about the two means of attaining. Omniscience or Buddhahood is through the perfection vehicle or the sūtra vehicle or the tantra vehicle. So he says you can attain enlightenment through the sūtra vehicle or the tantra vehicle. But actually, technically, you have to enter tantra to get enlightened. Through sūtra you can only... Report an error in the passage at 26:04 Highlight the passage at 26:04

26:38 reached the 10th bodhisattva ground so just that Report an error in the passage at 26:38 Highlight the passage at 26:38

26:46 So, pretty darn close, right? But you can't kind of go over that threshold. You can't actually attain Buddhahood unless you enter Tantra. Report an error in the passage at 26:46 Highlight the passage at 26:46

26:58 Once you get to the 10th Bodhisattva ground, then you can switch into the Tantra vehicle. But the thing is, with Tantra, we get enlightened much more quickly than in Sūtra. In Sūtra, three great countless eons. Report an error in the passage at 26:58 Highlight the passage at 26:58

27:18 In Tantra, in highest yoga Tantra, it's that you can do it in one lifetime. So a slight difference. So generally people... Practice both. But remember that we have to get the realizations of sūtra first before tantra will actually work. Report an error in the passage at 27:18 Highlight the passage at 27:18

27:47 Particularly the three principal aspects of the path, which are renunciation, bodhicitta and realization of emptiness. Report an error in the passage at 27:47 Highlight the passage at 27:47

27:59 Bodhicitta being the reason why you enter Tantra. If we enter Tantra because I want to get enlightened for myself as quickly as possible, it's not going to work. Bodhicitta is the reason why we enter Tantra because we can't bear the suffering of sentient beings anymore and we know how limited our ability is to help others now. Report an error in the passage at 27:59 Highlight the passage at 27:59

28:28 We want to attain enlightenment as quickly as we can so we can benefit others as quickly as possible. So the bodhicitta motivation based on this great compassion that can't bear the suffering of others. Report an error in the passage at 28:28 Highlight the passage at 28:28

28:56 I think Report an error in the passage at 28:56 Highlight the passage at 28:56

29:00 it's really common, especially in this tradition, for Westerners to get enthralled with Tantra and really enter it before they're really ready. Can you address that a little bit? I Report an error in the passage at 29:00 Highlight the passage at 29:00

29:20 think that's hard to say. You know, that's really hard to say what people really are, what is most beneficial for others. I mean, I used to think there's this kind of friend of mine who was brand new to the Dharma and he was totally enthralled by Tantra. You know, that's all he wanted to practice. And his guru... Report an error in the passage at 29:20 Highlight the passage at 29:20

29:53 He encouraged him to practice tantra. That's where his real inspiration came. But then his guru encouraged him strongly to practice Lamrim as well. So I think that for him, it seems like based on the guru's advice, it was important to practice both at the same time. Because just practicing the Lamrim... Report an error in the passage at 29:53 Highlight the passage at 29:53

30:20 If we encourage new students only to practice the Lamrim and not Tantra, we may lose some of those students. The Lamrim may not be what kind of grabs them. And Lama Yeshe used to teach Tantra to brand new students all the time. So I think it's just really hard to say. I think you hit the nail on the head that he had a guru who guided him. People jump into Tantra without any guru, having had three classes and go to empowerments, thinking they're ready to do Guya Samaja. Report an error in the passage at 30:20 Highlight the passage at 30:20

30:54 I think that can be a little hasty. Traditionally, people are supposed to do all their Nundro before they even get Tantra teachings. We remember Milarepa's story. yeah yeah I mean traditionally Report an error in the passage at 30:54 Highlight the passage at 30:54

31:08 Where he had to build a bunch of towers and tear them down first before he got any teachings. So Tantra actually isn't going to work unless we have some understanding of emptiness, unless we have bodhicitta motivation, or at least some motivation to help others. It's not really going to work if it's for selfish reasons. And if we're holding on to things as being solid. Report an error in the passage at 31:08 Highlight the passage at 31:08

31:35 If we're just replacing my belief in this inherently existent me with a belief of me as being an inherently existent deity, it's just deluding ourselves, right? We can create more mental problems. Report an error in the passage at 31:35 Highlight the passage at 31:35

31:55 Yeah, so I think beginners when they just jump into Tantra right away and they don't want to do any Sūtra, it's good to encourage them to go to Sūtra classes. Report an error in the passage at 31:55 Highlight the passage at 31:55

32:07 But, you know, people will do what they want to do. Okay. I wrote my question. I said, since the small scope doesn't even begin until we have a spiritual teacher, so it's related to what you were saying, can we even achieve a good rebirth without one? Oh, okay. So it's not that the small scope can't begin without having a guru. It's just presented first in the Lamrim because that is the root of all good qualities. Report an error in the passage at 32:07 Highlight the passage at 32:07

32:43 So we can get a higher rebirth without a spiritual teacher. Basically be kind to others, practice virtue. a Report an error in the passage at 32:43 Highlight the passage at 32:43

32:56 Purify non-virtue, stop creating non-virtue as much as possible. Then we can get a good rebirth. And that's what most of the world religions are emphasizing, actually. If you think about Christianity, and if you think about actually most lay people in Tibet, they're really focused on getting a good rebirth in the future. Report an error in the passage at 32:56 Highlight the passage at 32:56

33:21 Not many of the kind of everyday people are... Meditating on emptiness, right? Which is what we need to get out of saṃsāra, right? So I think for the vast majority of the people, it's good to focus on getting higher rebirth, right? Being kind to others. Yeah, yeah. And then if we have the karma, right? The situation, you know, the perfect human rebirth to do more with. Report an error in the passage at 33:21 Highlight the passage at 33:21

33:51 With our lives and actually meditate on emptiness and get calm abiding, then that's, you know, that's great. That's, I won't say gravy, but it's, but it's very exceptional, right? Report an error in the passage at 33:51 Highlight the passage at 33:51

34:06 So, okay. Report an error in the passage at 34:06 Highlight the passage at 34:06

34:13 All right. So the great scope. So starts with bodhicitta and then. You practice the six perfections, right, the bodhisattva deeds, which are the six perfections and the four means of gathering disciples. Report an error in the passage at 34:13 Highlight the passage at 34:13

34:32 Calm abiding, special insight, specifically special insight, realizing emptiness, and then practicing tantra to get to Buddhahood. Report an error in the passage at 34:32 Highlight the passage at 34:32

34:45 Okay. Report an error in the passage at 34:45 Highlight the passage at 34:45

34:52 Emily, I do want to ask, are these on the grade scope, are these in order? Because I see that. Calm abiding and special insight, which are meditation, right? Seem to be after? Well, these are the order that they're presented in the Lamrim. Just the presentation of the study of them. Yeah. Yeah, I mean, it's not necessarily sequential in terms of you practice them in the sequential order. Report an error in the passage at 34:52 Highlight the passage at 34:52

35:20 This is the order of presentation. Yeah. So, you know, we can try to realize emptiness before we get... We realize bodhicitta, you know, depending on the person. Yeah. So this is just rough. I mean, I wouldn't grasp onto it. This is being kind of the final word on the lamrim. But just to give a rough overview. Report an error in the passage at 35:20 Highlight the passage at 35:20

35:48 I'm not familiar with the four means of gathering disciples. Yeah, and we'll get into them later. But does anybody know? Report an error in the passage at 35:48 Highlight the passage at 35:48

36:01 Yeah, the first one is giving, right? So giving, oh, exactly. So giving, right, giving to attract students, right? You give them material things. If you notice Lama Zopa Rinpoche, whenever he comes around, he gives people gifts. Report an error in the passage at 36:01 Highlight the passage at 36:01

36:20 Right, speaking pleasantly, teaching the Dharma and then practicing in accordance with the Dharma. Right. So you can be kind and you can, you know, you teach the Dharma, but if you're doing, if your actions are the opposite of the Dharma, then you're not going to really help others. Right. So much. Report an error in the passage at 36:20 Highlight the passage at 36:20

36:55 Then continuing in the text, it says in the lamp on the path, it says he whose mind is affected by suffering, who thus yearns to bring to an end all the suffering of others completely. Such a one is a superior being, or bodhisattva. As for the means of those beings attaining enlightenment, they are set forth under two headings, perfections and mantra. Report an error in the passage at 36:55 Highlight the passage at 36:55

37:28 Okay, so we've talked about that. So the next outline, elucidating the sources of the term three kinds of beings. The Three Beings is mentioned in many texts such as the Compendium of Ascertainments and the Commentary on the Treasury. So, Lama Tsongkhapa is just giving the source, right, his source text for these three scopes or the three kinds of beings. Report an error in the passage at 37:28 Highlight the passage at 37:28

37:55 So, this Compendium of Ascertainments is written by Asanga and the Commentary on the Treasury is Vasubandhu. Report an error in the passage at 37:55 Highlight the passage at 37:55

38:06 Alright, next outline is Clearing Up Doubt. Although, with regard to lesser beings, there are both those who devote themselves to this life and those who devote themselves to future lives, this is about the latter. One should consider them as engaging in the unmistaken means to high status. Okay, so technically speaking, we can divide the lesser beings or the small scope into two types of beings, the mere lesser beings and the special. Report an error in the passage at 38:06 Highlight the passage at 38:06

38:43 Lesser beings, the mere lesser beings being the people who are just focused on the happiness of this life, whereas the special beings are focused on the happiness of future lives, higher rebirth. Report an error in the passage at 38:43 Highlight the passage at 38:43

38:59 So in this context, Lama Tsongkhapa is talking about the special lesser beings, the ones who are looking beyond just the happiness of this life to at least higher rebirth. Report an error in the passage at 38:59 Highlight the passage at 38:59

39:25 Then the next outline is giving reasons for gradual guidance from the point of view of the three types of beings, which has two, the purpose of guiding someone by way of the three beings' path and giving reasons for such gradual guidance. Report an error in the passage at 39:25 Highlight the passage at 39:25

39:44 So the purpose of guiding someone by means of the three beings' path. Report an error in the passage at 39:44 Highlight the passage at 39:44

39:51 Thus, although it is explained in terms of the three beings, the path of the great beings contains within it The path of the two other ones, which is why Master Ashva Gosha says that these two are branches of the Mahāyāna path. Report an error in the passage at 39:51 Highlight the passage at 39:51

40:08 Okay, so these three paths, the small scope, intermediate scope and great scope, they're not three separate paths with different results. The great scope encompasses the small scope and the intermediate scope. The small scope and the intermediate scope being the causes. Report an error in the passage at 40:08 Highlight the passage at 40:08

40:30 So we can't just jump into bodhicitta like we hear teachings on bodhicitta and think, yeah, I just want to practice bodhicitta. Report an error in the passage at 40:30 Highlight the passage at 40:30

40:43 We're not going to be able to develop bodhicitta if we just jump in like that. We need to go through the small scope and the intermediate scope as well. So those two are causes of the great scope. Right. It's not. Report an error in the passage at 40:43 Highlight the passage at 40:43

41:01 Consequently here they are not guidance on the path of lesser beings making only the happiness of conditioned existence as their object of attainment, nor on the path of intermediate beings making only liberation from saṃsāra for their own benefit their object of attainment. Rather some beings common to those two are considered to be preparatory practices leading to the path of great beings and taken to be branches for the training. Report an error in the passage at 41:01 Highlight the passage at 41:01

41:29 In the path of great beings. So this is kind of like going to elementary school first and then going to junior high school and then going to high school. We can't just jump into high school right away because we need to learn how to read first and do arithmetic, etc. before going into high school. And similarly with the great scope, if we haven't been convinced that saṃsāra is suffering, is in the nature of suffering through the small scope and intermediate scope, then why would we want to attain enlightenment for the welfare of others if we don't even believe that saṃsāra is suffering for ourselves? Report an error in the passage at 41:29 Highlight the passage at 41:29

42:18 We won't believe that saṃsāra is suffering for others. Does that make sense? Report an error in the passage at 42:18 Highlight the passage at 42:18

42:29 Say it again. Actually, there's a separate section on that. I just kind of popped that in there. Report an error in the passage at 42:29 Highlight the passage at 42:29

42:42 But basically, I mean, if we think about it, the small scope, we're kind of renouncing the happiness of this life, right, for the happiness of future lives. Report an error in the passage at 42:42 Highlight the passage at 42:42

42:55 And then with the intermediate scope, we're renouncing a little bit more, right? We're renouncing all of saṃsāra, right? No longer believing that saṃsāra is... So, Report an error in the passage at 42:55 Highlight the passage at 42:55

43:05 The way to happiness. So we've given up belief in saṃsāra being the cause of happiness. So we've renounced this life and then we renounce all of saṃsāra. And then bodhicitta is basically kind Report an error in the passage at 43:05 Highlight the passage at 43:05

43:30 of renouncing saṃsāra for all sentient beings. All others. Realizing that all beings are in the same boat as ourselves. We've realized, okay, saṃsāra, no matter where I'm born in saṃsāra, it's going to be suffering. And even if I get a really good rebirth in the God realms, and I'm in a blissful state for a long time, it's going to end. Report an error in the passage at 43:30 Highlight the passage at 43:30

44:02 Then I'm going to get a bad rebirth again. Report an error in the passage at 44:02 Highlight the passage at 44:02

44:08 So we think about that, we meditate on that, and we think, okay, well... Why even bother just trying to get a good rebirth? I just really want to get out of saṃsāra. I just really, really want to focus on realizing emptiness and getting out of saṃsāra. Report an error in the passage at 44:08 Highlight the passage at 44:08

44:29 But then due to our great compassion for others, remembering, oh, all other sentient beings are in the same situation. They're suffering just as I'm suffering. They're actually, most of them are suffering more than we are because we have a good situation now. All these beings, right, we've developed great love for these beings and great compassion, right, so we feel close to all beings. Report an error in the passage at 44:29 Highlight the passage at 44:29

45:01 And so we can't just abandon these beings by going, just going for liberation for myself, just going for my own bliss. Report an error in the passage at 45:01 Highlight the passage at 45:01

45:15 To attain complete enlightenment so we can bring all beings to enlightenment with us. Bring all beings out of suffering. Report an error in the passage at 45:15 Highlight the passage at 45:15

45:27 It's like, you know, we can't just go off, you know, if our mother is undergoing cancer treatment. You know, we don't just go off to Hawaii for a vacation and just enjoy ourselves. Right? Maybe. right, yeah, right. Report an error in the passage at 45:27 Highlight the passage at 45:27

45:55 But someone you really care about, you're not just going to go off into your own blissful vacation while they're suffering if we can do something to help. And so that's like bodhicitta. It's like, you know, you're not just going to go off to this blissful liberation by yourself because you realize that all beings are suffering. Report an error in the passage at 45:55 Highlight the passage at 45:55

46:16 you know and When we've gotten bodhicitta, we feel like all beings, well we love all beings more dearly than even your only child. A mother does their only child, it says in the text. So you strive for complete enlightenment because we can't bear the suffering of others and we need to help others. Report an error in the passage at 46:16 Highlight the passage at 46:16

46:51 So we can't develop bodhicitta without understanding the suffering of saṃsāra. Does that make sense? So bodhicitta isn't just this, oh, I love everyone, without any understanding of suffering. Report an error in the passage at 46:51 Highlight the passage at 46:51

47:11 You can love everyone. If we're not really conscious of suffering, we're not going to help others. You don't really help others unless you realize that they need help. Report an error in the passage at 47:11 Highlight the passage at 47:11

47:24 So we need to understand. That all beings are suffering. And we understand that all beings are suffering through meditating on the small scope and the intermediate scope. Am I starting to make some sense? Report an error in the passage at 47:24 Highlight the passage at 47:24

47:38 Okay. Then Effie had a question and then Anna. Report an error in the passage at 47:38 Highlight the passage at 47:38

47:48 Kind of a quibble, not a question. Okay. I thought that you said renounce the happiness of this life. I'm all the way back in the small scope. Everything absolutely perfect except that I thought we're happy because we're giving up. The attachment to things, we're not necessarily giving up happiness. We're giving up the attachment to those things and the happiness that you get from them. Report an error in the passage at 47:48 Highlight the passage at 47:48

48:14 You are correct. I was being lazy. Yes. Right. Yeah, we're not giving up happiness, right? We're giving up the... Sorry. My mind is really foggy this evening. So yes, so we're renouncing our attachment to those samsaric pleasures, right? And the attachment to happiness, you know, the attachment to me needing to get immediate gratification, right? Report an error in the passage at 48:14 Highlight the passage at 48:14

48:49 The willingness to endure some discomfort, right, in order to practice the path, right? So we're not, yeah, we're not. Deciding to be miserable, right, for the rest of the life. Thank you for clearing that. I didn't mean to be a buzzkill. Okay. I know. Report an error in the passage at 48:49 Highlight the passage at 48:49

49:13 It's just reflecting my mood. I'm just kidding. Okay. Yeah, Anna. So then you're equating this small scope with... know. Report an error in the passage at 49:13 Highlight the passage at 49:13

49:15 Oh, no. Report an error in the passage at 49:15 Highlight the passage at 49:15

49:28 Renunciation and intermediate with bodhicitta and the great scope with realization of emptiness, compassion and wisdom. The Report an error in the passage at 49:28 Highlight the passage at 49:28

49:44 small scope with renouncing the attachment to happiness in this life, of this life. Intermediate scope, renunciation of saṃsāra and great scope. Report an error in the passage at 49:44 Highlight the passage at 49:44

50:05 Striving for complete enlightenment. So bodhicitta. Report an error in the passage at 50:05 Highlight the passage at 50:05

50:14 So the small-scope beings are striving for good rebirth. So you've renounced your attachment to the happiness of this life, the immediate pleasures of this life. Because we're more focused on getting a good rebirth than experiencing immediate pleasure. Report an error in the passage at 50:14 Highlight the passage at 50:14

50:39 So we've renounced the attachment to the happiness of this life. Report an error in the passage at 50:39 Highlight the passage at 50:39

50:48 Whereas the intermediate scope, you've realized that it doesn't matter where you are in cyclic existence, it's still suffering. So you're renouncing saṃsāra and striving to get out of saṃsāra for yourself, which is liberation. And the great scope, not willing to settle for just liberation. Report an error in the passage at 50:48 Highlight the passage at 50:48

51:18 Because we can't just enjoy our solitary bliss because so many other sentient beings are suffering. Countless sentient beings are suffering. So we strive for complete enlightenment so that we can benefit all sentient beings. Okay. Is that clear for everyone? Okay. Three scopes. Report an error in the passage at 51:18 Highlight the passage at 51:18

51:53 So previously I thought that the three scopes and the specific things, That you learn in each scope were related to the result of studying those things. But I guess it's more what the being is striving for at that point, right? Report an error in the passage at 51:53 Highlight the passage at 51:53

52:26 I don't know, is it true that it's more like... By studying the small scope, you Report an error in the passage at 52:26 Highlight the passage at 52:26

52:41 clarified something when you said striving, like what the people are striving for in each scope. I think that before I noticed that particular word, I was thinking that the result of each set of study is what each scope is. But that's not necessarily true, is it? Like, just because you study the intermediate scope doesn't mean that you'll become an Arhat. Report an error in the passage at 52:41 Highlight the passage at 52:41

53:18 Right, right, right. Exactly. Okay. Right. So let's say those four topics of the small scope, right, we meditate on those in order to want to strive for, right? Okay. A higher rebirth. Meditating on those four isn't going to give you a higher rebirth, right? But meditating on those four makes you strive for a higher rebirth, right? Report an error in the passage at 53:18 Highlight the passage at 53:18

53:49 So strive to be more focused on the happiness of future lives than this life. And similarly with the intermediate scope, you meditate on true sufferings, true origins and twelve links in order to get renunciation from saṃsāra, right, so that we can strive, so we want to strive for liberation, right, so we want to strive to get out of saṃsāra. Report an error in the passage at 53:49 Highlight the passage at 53:49

54:12 Not that meditating on those three will get you out of saṃsāra, because in order to get out of saṃsāra, you need to practice other things, you need to practice three higher trainings. You need to realize emptiness, yeah. The great scope, the way I grouped it is not quite the same. Basically, technically, in order to want to strive for enlightenment, it's only that you need to meditate on bodhicitta. Report an error in the passage at 54:12 Highlight the passage at 54:12

54:45 These other things are helping you get to enlightenment. Report an error in the passage at 54:45 Highlight the passage at 54:45

54:54 To gain the aspiration of the great scope, it's just really meditating on bodhicitta, along with the small scope and intermediate scope. Report an error in the passage at 54:54 Highlight the passage at 54:54

55:06 Am I making sense? The words aren't coming out. Okay. Yeah, that's a good question. That's a good question. Yeah. So, you know, yeah. Right. Report an error in the passage at 55:06 Highlight the passage at 55:06

55:23 Right, right. So. So these things in the boxes, that's not all you have to practice if you want to achieve the result, right? Okay. All right. Sorry. Report an error in the passage at 55:23 Highlight the passage at 55:23

55:42 Yeah, maybe I shouldn't have put this chart together now. Now there's more confusion. Report an error in the passage at 55:42 Highlight the passage at 55:42

55:52 All right. Report an error in the passage at 55:52 Highlight the passage at 55:52

56:08 So did Report an error in the passage at 56:08 Highlight the passage at 56:08

56:17 I finish reading this section? Sorry. Report an error in the passage at 56:17 Highlight the passage at 56:17

· · · silence, 1 minute

56:19 Consequently here, they are not guidance on the path of lesser beings. Oh yeah, I read that part. Report an error in the passage at 56:19 Highlight the passage at 56:19

56:31 And then rather, some paths common to those two are considered to be preparatory practices leading to the path of great beings and taken to be branches for training in the path of great beings. Okay. So the small scope and the intermediate scope being branches or causes, right, for the great scope. Okay. Report an error in the passage at 56:31 Highlight the passage at 56:31

56:26 said, the scopes scopes, Report an error in the passage at 56:26 Highlight the passage at 56:26

56:56 All right, so giving reasons for such gradual guidance. So there's the actual reasons and the purpose. Under the actual reasons, there's a lot of outlines that I won't read out right now. But the first one is the entry gate to the Mahāyāna. So the entry gate for entering the Mahāyāna consists in forming the mind towards supreme enlightenment. Report an error in the passage at 56:56 Highlight the passage at 56:56

57:25 Once it has arisen in the mind, according to engaging in the bodhisattva behavior, when bodhicitta has arisen at once, the wretched bound in the prison of cyclic existence are to be called the children of those gone to bliss. Report an error in the passage at 57:25 Highlight the passage at 57:25

57:44 For in accordance with this statement, an individual having obtained the name of bodhisattva is admitted among the adherents of the Mahāyāna. If it deteriorates, he will leave the midst of Mahāyāna practitioners. So here, the entry gate into the Mahāyāna, you become an actual Mahayanist when we've generated uncontrived bodhicitta or the mind of enlightenment. Report an error in the passage at 57:44 Highlight the passage at 57:44

58:14 Mind of enlightenment or bodhicitta. Uncontrived. Okay, so what's uncontrived bodhicitta? Does anybody remember? Report an error in the passage at 58:14 Highlight the passage at 58:14

58:29 Yeah, Effie. Report an error in the passage at 58:29 Highlight the passage at 58:29

58:38 The contrived bodhicitta is the bodhicitta that we get by meditating and getting our mindset there. So by therefore uncontrived bodhicitta is basically we have it. We don't have to create it each time by meditating and getting in the mood or whatever you want to call it. Right. Yeah. We don't have to make efforts. Report an error in the passage at 58:38 Highlight the passage at 58:38

59:07 Yeah, it arises spontaneously. So the bodhicitta that most of us have, it's something we remember every once in a while. It's like, oh yeah, oh yeah, I'm working for enlightenment, for the welfare of others. That's right, right? Once in a while we remember it, right? Report an error in the passage at 59:07 Highlight the passage at 59:07

59:32 But once we get uncontrived bodhicitta, it's a part of our being. right it's kind of the whole It permeates our entire being. It's what our entire life is about. Everything that we do is for attaining enlightenment for the welfare of others. Report an error in the passage at 59:32 Highlight the passage at 59:32

59:55 Eating dinner is in order to attain enlightenment for the welfare of others. Taking a shower is in order to... Attain enlightenment for the welfare of others. Studying the Dharma. You know, it's not for, oh, because I want to get more knowledge, right, for myself alone. It's to attain enlightenment for the welfare of all, you know, all sentient beings, right? So once we've got that uncontrived bodhicitta, it's the driving force of your entire life, right? Report an error in the passage at 59:55 Highlight the passage at 59:55

1:00:26 It's part of your being, right? So it's not something we have to think about. Oh, yeah. Oh, yeah. Let's remember. Remember others now. So when we get to that point where it's uncontrived, then we're an actual Mahayanist. We've entered the Mahāyāna path. Otherwise we're striving. We could say aspirants to the Mahāyāna. Or we could say we're Mahāyāna practitioners. Report an error in the passage at 1:00:26 Highlight the passage at 1:00:26

1:00:56 Like we're practicing the Mahāyāna. But we haven't actually entered kind of the... Like, we're more stressed, like... Report an error in the passage at 1:00:56 Highlight the passage at 1:00:56

1:01:01 The doorway into the Mahāyāna until we've gotten uncontrived bodhicitta. That kind of sounds, I mean that's kind of disheartening, isn't it? Report an error in the passage at 1:01:01 Highlight the passage at 1:01:01

1:01:12 But technically speaking, so when we've generated that uncontrived bodhicitta, we enter the Mahāyāna. And if we lose that uncontrived bodhicitta, then we're no longer a Mahayanist. So it's the entryway into and the exit out of the Mahāyāna. Report an error in the passage at 1:01:12 Highlight the passage at 1:01:12

1:01:45 Everybody knows what bodhicitta is, right? It's not just great compassion. It's the aspiration for complete enlightenment, right, for the welfare of all sentient beings. Okay. Report an error in the passage at 1:01:45 Highlight the passage at 1:01:45

1:02:03 It was. So you remember it. Report an error in the passage at 1:02:03 Highlight the passage at 1:02:03

1:02:11 Excellency. There was another class. surgery class. just asking about this Shh. Shh. Report an error in the passage at 1:02:11 Highlight the passage at 1:02:11

1:02:30 So, Report an error in the passage at 1:02:30 Highlight the passage at 1:02:30

1:02:34 yeah, so as part of the basic program, there are exams, you know, if you feel inclined to take them. It's very good to take them, but it's not mandatory. Don't drop out of the class because you don't want to take a test. Okay, Report an error in the passage at 1:02:34 Highlight the passage at 1:02:34

1:02:55 all right. And so, right, okay. Report an error in the passage at 1:02:55 Highlight the passage at 1:02:55

1:03:08 Then there's the benefits. No, the need to consider its benefits and allow one's delight to increase before generating the mind of enlightenment along with the relevant sources. This being the case, those wishing to enter the Mahāyāna need to exert themselves in many ways to arouse that mind. However, before arousing it, they need to meditate on the benefits of arousing that mind and allow delight with regard to those benefits to increase. Report an error in the passage at 1:03:08 Highlight the passage at 1:03:08

1:03:39 Do the seven-limbed practice and go for refuge. That has been set out in the compendium of trainings and engaging in the bodhisattva behavior. Report an error in the passage at 1:03:39 Highlight the passage at 1:03:39

1:03:49 So if we want to enter the Mahāyāna path and generate uncontrived bodhicitta, we need to make effort. And there are a number of different ways to do that. Well, the two primary ones, the seven-fold cause and effect and the exchanging self and others. But then Lama Tsongkhapa says, even before we do that, we need to meditate on the benefits of generating bodhicitta. Report an error in the passage at 1:03:49 Highlight the passage at 1:03:49

1:04:18 And so this is the common theme right throughout the lamrim. First, meditate on the benefits of attaining that mind. Meditate on the benefits of attaining calm abiding. Then we really want to attain calm abiding. Meditate on the benefits of generating bodhicitta. and and Report an error in the passage at 1:04:18 Highlight the passage at 1:04:18

1:04:39 And the mind becomes really inspired, uplift and inspired to generate bodhicitta once we've meditated on the benefits of it. So this is what Lama Tsongkhapa is talking about. And then to do the seven-limbed practice and go for refuge. So the seven-limbed practice. Prayer we've talked about before, right? Because we need to accumulate merit and purify negativities, right? If we want to generate bodhicitta, we can't just meditate. Report an error in the passage at 1:04:39 Highlight the passage at 1:04:39

1:05:10 We need to accumulate and purify a lot, right? And generate and go for refuge, okay? Report an error in the passage at 1:05:10 Highlight the passage at 1:05:10

1:05:23 And then, right, so we've developed this really inspired, delighted mind. Considering bodhicitta, concerning bodhicitta. And then we really want to meditate on bodhicitta to develop it, right? Using those two methods, right? The sevenfold cause and effect and the exchanging self with others, right? And people are familiar with those two methods. Report an error in the passage at 1:05:23 Highlight the passage at 1:05:23

1:05:55 Oh yeah, so I did go through it last week. Yeah, right, starting with equanimity and... Remembering that all sentient beings have been your mother, etc. Okay. Report an error in the passage at 1:05:55 Highlight the passage at 1:05:55

1:06:19 The Lamrim. It's in the Lamrim. In the bodhicitta section it goes through both of those methods in detail. So we'll get there. We'll get there. Hopefully next year. Report an error in the passage at 1:06:19 Highlight the passage at 1:06:19

1:06:39 Next year is soon. Yeah. Report an error in the passage at 1:06:39 Highlight the passage at 1:06:39

1:06:43 Because we're moving along quickly now. Report an error in the passage at 1:06:43 Highlight the passage at 1:06:43

1:06:49 No, the original, yeah, so Atisha compiled, right, those two methods and put it in his lamp, right, and then Lama Tsongkhapa expanded on it in his Lam Rimchenmo. But the origination of those two is, right, the sevenfold cause and effect was from Asanga. Asanga? Am I saying that right? No, Atisha. Atisha. See, I mixed up those two A's. Atisha gathered the sevenfold cause and effect instructions from his master, Sir Lingpa, or Dharmakirti, in the island of Sumatra. Report an error in the passage at 1:06:49 Highlight the passage at 1:06:49

1:07:35 And then the exchanging self and others is from Shantideva in the Bodhisattva Charya Avatara. Okay, so that's the originator. Report an error in the passage at 1:07:35 Highlight the passage at 1:07:35

1:07:48 So the two different lineages. And then I think it was the teacher of His Holiness the Dalai Lama, the current, His Holiness the Dalai Lama, the 14th, who combined those two methods into an 11 point combined method. I think it was Trijong Rinpoche who did that. So we can talk about that. The current one. So I'm... Report an error in the passage at 1:07:48 Highlight the passage at 1:07:48

1:08:16 Yeah, I don't know if I should have said that because I don't know if my memory is correct, but there's a combined method of this, which is 11 points. Report an error in the passage at 1:08:16 Highlight the passage at 1:08:16

1:08:37 I have a book that has, well actually maybe Geshe Loden's Path to Enlightenment. Maybe he has it in there. I'm not sure, but we'll talk about it when we get to bodhicitta. Otherwise, I can look for it. I've got it in my notes, so I must have gotten it somewhere. Could I email you? Yes, please do. Yeah, because we're training to be bodhisattvas now, right? Report an error in the passage at 1:08:37 Highlight the passage at 1:08:37

1:09:06 So we might as well meditate on it now. Okay. All right, you want to take a break? Yeah. Report an error in the passage at 1:09:06 Highlight the passage at 1:09:06

1:09:35 So Effie, I have a... Too Report an error in the passage at 1:09:35 Highlight the passage at 1:09:35

1:10:01 much Report an error in the passage at 1:10:01 Highlight the passage at 1:10:01

1:10:12 hilarity over there. something cool. Oh, for you, me. Report an error in the passage at 1:10:12 Highlight the passage at 1:10:12

· · · silence, 1 minute

1:10:18 talking about meat in Darwin Center. Report an error in the passage at 1:10:18 Highlight the passage at 1:10:18

1:10:23 a lot of it. There's a lot of it. Report an error in the passage at 1:10:23 Highlight the passage at 1:10:23

1:10:31 Okay. Report an error in the passage at 1:10:31 Highlight the passage at 1:10:31

1:10:36 Okay. So, Report an error in the passage at 1:10:36 Highlight the passage at 1:10:36

1:10:46 okay. So, bodhicitta. Report an error in the passage at 1:10:46 Highlight the passage at 1:10:46

1:10:53 So we were talking about how to generate bodhicitta, right? You meditate on the benefits and then also practice the seven limb prayer and refuge. Take refuge. Also, one of the things, the benefits of the seven limb prayer, right, we're purifying and accumulating. And what that does is help to make the mind tame. Report an error in the passage at 1:10:53 Highlight the passage at 1:10:53

1:11:16 It helps the mind become more peaceful when we accumulate merit and purify negativities. And we need a tame mind to develop bodhicitta, like a calm mind to develop bodhicitta. If we're someone who goes hysterical when we see someone suffering, it's not very useful. Like at the sight of blood, you faint. So to develop bodhicitta, we need to have developed some level of calm with whatever happens. Report an error in the passage at 1:11:16 Highlight the passage at 1:11:16

1:12:03 that, well, through our practice, through... Through purifying and accumulating merit that helps to develop that kind of calm equanimity. And I find that very interesting because oftentimes with compassion comes not Report an error in the passage at 1:12:03 Highlight the passage at 1:12:03

1:12:33 wanting to know about people's suffering because it hurts too much kind of thing. You know, needing protection. To protect ourselves from that. But with bodhicitta, it's a courageous mind, right? It's a really courageous mind thinking, you know, I need to attain enlightenment and I need to really benefit others, right? Report an error in the passage at 1:12:33 Highlight the passage at 1:12:33

1:12:59 Through the Tonglen practice, you're taking on the suffering of others, or at least you're visualizing taking on the suffering of others and breathing out happiness. So we need to develop the strength and calmness of mind to develop bodhicitta. We can't just go, you know, we can't become incapacitated in the face of suffering. Report an error in the passage at 1:12:59 Highlight the passage at 1:12:59

1:13:27 So we need a strength of mind. Report an error in the passage at 1:13:27 Highlight the passage at 1:13:27

1:13:38 So then the next section is the benefits, the actual benefits of striving for bodhicitta. If we summarize the benefits set forth in this way, there are two, temporary and ultimate benefits. Then the former again, right, the temporary benefits are twofold. Not to fall to the lower realms and to be born in the happy realms. Once this mind has arisen, the causes of miserable existences accumulated previously are purified and the continuity of those accumulated later on is interrupted. Report an error in the passage at 1:13:38 Highlight the passage at 1:13:38

1:14:14 So the temporary benefits, not falling to the lower realms and then being reborn in the upper realms. So not falling to the lower realms. So once we've developed this uncontrived bodhicitta, we purify the causes of rebirth in the lower realms. Report an error in the passage at 1:14:14 Highlight the passage at 1:14:14

1:14:34 Because if we think about it, non-virtue is the cause of rebirth in lower realms. And non-virtue, for the most part, we create non-virtue because we're so focused on my happiness at the expense of others. Report an error in the passage at 1:14:34 Highlight the passage at 1:14:34

1:14:51 And bodhicitta is the opposite mind, right? It's so focused on the welfare of others. So it's kind of turning that selfish mind on its head, turning non-virtue on its head. Report an error in the passage at 1:14:51 Highlight the passage at 1:14:51

1:15:07 So that bodhicitta mind purifies the non-virtue that causes rebirth in the lower. Report an error in the passage at 1:15:07 Highlight the passage at 1:15:07

1:15:21 And it ends the continuous accumulation of non-virtue in the future. Because we've developed this mind that permeates our whole being to benefit others. So naturally we're not going to really get heavily into our selfish minds or our mental afflictions. The mental afflictions will continue to arise here and there. But there won't be that kind of strong continuity of it like we may have now. Report an error in the passage at 1:15:21 Highlight the passage at 1:15:21

1:15:58 Where the irritated mind comes up and then we follow it and then it gets worse. With a bodhisattva, that mind will come up just due to habit. The irritated mind maybe or the attachment will come up. But it won't be so strong, not like it is with us. Report an error in the passage at 1:15:58 Highlight the passage at 1:15:58

1:16:24 So very difficult to be born in the lower realms once we've become a true bodhisattva. all right Report an error in the passage at 1:16:24 Highlight the passage at 1:16:24

1:16:33 Unless, of course, sometimes bodhisattvas, they make prayers to be reborn in the lower realms in order to help the beings of the lower realms. There's this one story of this Lama who made fervent prayers to be reborn in the lower realms to help others. And then when he was dying, he had clairvoyance and he could see that he wasn't going to be reborn in the lower realms. And he was so disappointed because he hadn't created the causes to be reborn in the lower realms. Report an error in the passage at 1:16:33 Highlight the passage at 1:16:33

1:17:04 Because he had such a virtuous mind. Report an error in the passage at 1:17:04 Highlight the passage at 1:17:04

1:17:15 Well, I mean, at a certain point you can manifest. I mean, as an aria, bodhisattva, you can manifest. So you could manifest in the lower realms, I suppose, according to the karma of those beings, though, too, right? Report an error in the passage at 1:17:15 Highlight the passage at 1:17:15

1:17:36 And then there are stories of, you know, maybe bodhisattvas who are... So he he had become Report an error in the passage at 1:17:36 Highlight the passage at 1:17:36

· · · silence, 1 minute

1:17:41 Born in the lower realms from some non-virtue that they've created but they're born for a second and then they're immediately reborn in the higher realms. Report an error in the passage at 1:17:41 Highlight the passage at 1:17:41

1:17:56 Then Lama Tsongkhapa says the causes of happy realms accumulated previously due to being embraced by it increase extensively and the ones newly created due to being motivated by it become inexhaustible. Report an error in the passage at 1:17:56 Highlight the passage at 1:17:56

1:18:13 So the previous virtuous karma that we've created to be reborn in a... In a good rebirth, it increases extensively due to being associated with this bodhicitta mind. And then all of the virtue that we create from here on out, once you have bodhicitta, is boundless virtue, because everything will be motivated by your bodhicitta mind. Report an error in the passage at 1:18:13 Highlight the passage at 1:18:13

1:18:47 And so when the motivation is truly bodhicitta, then the merit you're creating is incredible. Report an error in the passage at 1:18:47 Highlight the passage at 1:18:47

1:18:59 Then when it comes to attaining the ultimate objectives of liberation and omniscience Report an error in the passage at 1:18:59 Highlight the passage at 1:18:59

1:19:09 with ease, through relying on this mind. Okay, so with bodhicitta, then it becomes easy to attain liberation and enlightenment. Report an error in the passage at 1:19:09 Highlight the passage at 1:19:09

1:19:28 Because, I mean, even an action of going for a walk will create incredible amounts of merit when it's motivated by bodhicitta, right? Eating dinner, you know, everything that you're doing throughout the day is creating incredible amounts of merit because you have bodhicitta, because you're doing it for the welfare of all sentient beings. Report an error in the passage at 1:19:28 Highlight the passage at 1:19:28

1:19:58 So then it's really easy to attain enlightenment. Report an error in the passage at 1:19:58 Highlight the passage at 1:19:58

1:20:08 If an uncontrived wish to achieve the temporary or ultimate benefits is not present, one may say, since those benefits arise from generating that mind, I shall endeavor to generate that mind, but it will only be words. Report an error in the passage at 1:20:08 Highlight the passage at 1:20:08

1:20:26 So here Lama Tsongkhapa is saying, so when we meditate on the benefits of bodhicitta, we need... To develop a sincere wish to achieve these benefits. If we don't have a sincere wish to achieve these benefits, then we won't actually put forth the effort to achieve bodhicitta. If we just look at the words and say, okay, well, those are the benefits, so then I want to practice bodhicitta, right? It's just, you know, like a parrot, right? Report an error in the passage at 1:20:26 Highlight the passage at 1:20:26

1:21:01 It's not really meaning it. He's emphasizing that we really need to generate this sincere wish to achieve these benefits. Then we will practice. Report an error in the passage at 1:21:01 Highlight the passage at 1:21:01

1:21:16 This is very clear if we examine it in our own mind. Okay, that makes sense. All right, Report an error in the passage at 1:21:16 Highlight the passage at 1:21:16

1:21:37 then the next outline. Well, Report an error in the passage at 1:21:37 Highlight the passage at 1:21:37

1:21:49 actually maybe we can stop there because I've asked two of our... Our classmates, to say something, they just came back from the lamrim retreat with Tenzin Choki at Vajrapani. Report an error in the passage at 1:21:49 Highlight the passage at 1:21:49

1:22:06 And so I don't know, so Brian and Mary, whoever wants to start, you know, and just share what your experience was and if you thought it was beneficial or... Report an error in the passage at 1:22:06 Highlight the passage at 1:22:06

1:22:21 And if you feel shy to put it in the microphone, we can turn off the recording. I'm just not used to talking in a microphone. Yeah, you gotta hold it up. Thank you. I don't know, this was my first long-term retreat. Report an error in the passage at 1:22:21 Highlight the passage at 1:22:21

1:22:40 I've done a couple of days here and a couple of days there. So how many days was it? It was nine days. Well, nine and a half days, because we went on a Friday and then left on a Sunday. Report an error in the passage at 1:22:40 Highlight the passage at 1:22:40

1:22:55 The last three days was really, really cool, because it was in silence. So, Report an error in the passage at 1:22:55 Highlight the passage at 1:22:55

1:23:00 They gave us the option to be silent the whole time, and quite a few of us went in and out of silence. That's what I did. I did a few days of silence and I would talk. Report an error in the passage at 1:23:00 Highlight the passage at 1:23:00

1:23:12 I'd never been to Vajrapani, so that was in itself an experience. It's really beautiful. It was just really nice to just put all this to the side, because I think a lot of people think that when you work in a Dharma center, it's all bliss and peaceful. then, so, but um. Report an error in the passage at 1:23:12 Highlight the passage at 1:23:12

1:23:28 and practice and I'm like. It's not true. I'm lucky if I can make it to class. I'm sure most of you know you rarely see me in class. It was just really nice. Tenzin Chukki is a really good teacher. I really enjoyed the last two days of just straight meditation on all the lamrim subjects. Just one session after another. I think the biggest benefit I got out of it was I've studied lamrim before. Report an error in the passage at 1:23:28 Highlight the passage at 1:23:28

1:24:00 But it helped me fall in love with the teachings again, just on a whole new level. You know what I mean? And it really inspired me because I think when I came here, I had that effort, you know, the momentum. But working here and just being tired and just all my duties, I think I kind of just kind of started falling away and noticed that I wasn't making it to class as much. Report an error in the passage at 1:24:00 Highlight the passage at 1:24:00

1:24:22 When I was choosing to, you know, okay, I'm going to go relax and then go to sleep or do something else rather than go to class because I gave myself those little permissions to do that. And the more I did that, I think the farther away from the teachings I was getting. And so I think that the biggest benefit that I've gotten out of this was to fall in love with the teachings again. Report an error in the passage at 1:24:22 Highlight the passage at 1:24:22

1:24:43 And so no matter how tired I am, you know, sometimes I get up at 4 or 4.30 in the morning. and um Even though I'm tired now, I still, I'm really happy that I came to class, you know, and I've been making it to class so far. And that could change. That could change tomorrow. But I just, I really, I can't wait because part of me is just at the end of the last day of retreat, I was just like really wishing that I could just keep going. Report an error in the passage at 1:24:43 Highlight the passage at 1:24:43

1:25:13 Just really, really keep going. And so I felt like the ground had been prepared, okay, so now let's keep going. You know, I could have just did more and more practice because it was just I found it really beneficial. And I've been a lot calmer. I think I've like I said, I'm a little bit more focused on my goals again. Report an error in the passage at 1:25:13 Highlight the passage at 1:25:13

1:25:35 And what because I think I got like sidetracked. So I look forward to the very next one as soon as possible. Yeah. So my longest one so far. Yes. Yeah. Yeah. Nine days. And she's such an excellent teacher, you know. Yeah. So, like I said, I've studied, I've studied lamrim before, but it was a lot, it was through audio tapes, and it was on my own. Report an error in the passage at 1:25:35 Highlight the passage at 1:25:35

1:26:03 And then, so this was like my first live lamrim teaching, other than this class, you know what I mean? But it was just awesome. I can't wait to do it. I want to go to Venerable Rubina's, but I don't know if I can get the time off, but I'm ready to go again. You know, I'm ready to do a three month, a year, longer. Report an error in the passage at 1:26:03 Highlight the passage at 1:26:03

1:26:32 What did you say? Report an error in the passage at 1:26:32 Highlight the passage at 1:26:32

1:26:43 So yeah, everything Mary said, I definitely kind of have the same kind of feeling about, especially the part about not wanting the Rashid to end and kind of, and wanting to do long retreat. Report an error in the passage at 1:26:43 Highlight the passage at 1:26:43

1:27:05 Or more retreats. Report an error in the passage at 1:27:05 Highlight the passage at 1:27:05

1:27:10 And the teachings were amazingly clear and I had a lot of momentum kind of built up by the end of it. We had like an optional purification, like prostrations in the morning and Vajrasattva in the evening. So I kind of have been trying to... Bring that into my daily life now. I hadn't had really a consistent practice at home, but I had kind of wanted to have that. Report an error in the passage at 1:27:10 Highlight the passage at 1:27:10

1:27:50 So it was really nice to kind of have that going. And just being at the retreat without the distractions of daily life and just continuously thinking about the Dharma. Report an error in the passage at 1:27:50 Highlight the passage at 1:27:50

1:28:07 Really kind of, that became normal by the end of the retreat. And like now when I'm, you know, like I definitely notice when I kind of forget about the Dharma, like there's something that feels really wrong about that. Even just being distracted or, so I think that's incredibly beneficial for me if I can kind of hold that. Report an error in the passage at 1:28:07 Highlight the passage at 1:28:07

1:28:12 and Report an error in the passage at 1:28:12 Highlight the passage at 1:28:12

1:28:39 The other thing Tenzin Choki asked us to do is to keep a little notebook. And that was kind of nice. I think the way it was designed is to keep in mind, to kind of write down, cycle through the writing. Write down the ten non-virtues or the vows for refuge or bodhisattva vows or tantric vows if people have those. Report an error in the passage at 1:28:39 Highlight the passage at 1:28:39

1:29:19 And just write down six of them that you want to focus on each day. And kind of at the end of the day or during the day to kind of evaluate actions that you... Did in concurrence with those vows or actions, how you violated them. And I think that's been a really beneficial thing that I've started to do. Report an error in the passage at 1:29:19 Highlight the passage at 1:29:19

1:29:55 It really steps up the awareness if you're kind of going to that throughout the day. So there's a lot of things. I'm just kind of out of the retreat, but I think there's a lot of potentially good habits, or there's a lot of good habits I have still I'm hanging on to from the retreat, and hopefully that'll last for a good long time in the future. Report an error in the passage at 1:29:55 Highlight the passage at 1:29:55

1:30:27 A lot of benefit. Thank you. Report an error in the passage at 1:30:27 Highlight the passage at 1:30:27

1:30:35 I found this vow book really, I'm finding it very interesting because I have all three sets of vows. And it's been helpful because it's helped me look at my vows a little more deeply and learn them better. And even though she said, you know, just in the smallest way, just the smallest way that we might break something very simple, you know, just to look at them in a very simple way, you know. Report an error in the passage at 1:30:35 Highlight the passage at 1:30:35

1:31:03 And what you call it, intrinsic circles. Concentric circle. Concentric circle. It's the concentric circle thing, because oftentimes we don't actually break the vow, like killing. Not many of us kill, but maybe we drive too fast and endanger others' lives. So the concentric circle thing where you're not actually breaking the vow, but you're violating kind of the spirit of the vow. Report an error in the passage at 1:31:03 Highlight the passage at 1:31:03

1:31:32 I'm finding that very helpful. And that is very helpful. Report an error in the passage at 1:31:32 Highlight the passage at 1:31:32

1:31:41 So just as an example, there's slow drivers and then there's, you know, extremely speedy drivers, right? So, continue, please. I think in some ways it goes back to those small permission things or it's like if you keep doing like the little things, you kind of like compound until you wind up, hopefully not, but breaking your vowels all together. Report an error in the passage at 1:31:41 Highlight the passage at 1:31:41

1:32:07 coming really close exactly I think it's really good for um watch them like that I'm finding it very helpful yeah anybody I suggest doing it's really helpful Report an error in the passage at 1:32:07 Highlight the passage at 1:32:07

1:32:22 Does Chucky teach the vowel book in her classes? Yeah, she does. Yeah, because I know used to do that, okay. Yeah. I just wanted to give you some feedback. Last week you mentioned some different retreats, and I found that to be very helpful. I thought it was really nice to know the retreats that you were involved in and things that we could do. Report an error in the passage at 1:32:22 Highlight the passage at 1:32:22

1:32:44 Okay. Yeah, so the next lamrim retreat that people might be interested in is in Venerable Rubina's at Land of Medicine Boda in December. December something. Did I give you the dates? Report an error in the passage at 1:32:44 Highlight the passage at 1:32:44

1:33:01 Well, it's the 6th through the 14th, or you can do just the silent lamrim retreat part, which is the 11th through the 14th. So that's the three days, which I assume will be mostly meditation, but maybe it'll have some teachings as well with the three days. But the 6th through the 14th, so that's what, nine days. Report an error in the passage at 1:33:01 Highlight the passage at 1:33:01

1:33:27 Nine days will probably be teachings and meditation, so it's about the same. Yeah, so if people can do it, you know, we all know Rubina and how great of a teacher she is. Report an error in the passage at 1:33:27 Highlight the passage at 1:33:27

1:33:44 December 6th through the 14th, and then the last few days are just the retreat part, right, the 11th through the 14th, which is a Thursday to a Sunday, okay? Report an error in the passage at 1:33:44 Highlight the passage at 1:33:44

1:33:58 No, just that I've done that. Kind of week-long retreat with her a number of times and it's a really, really amazing kickstart to your practice. Yeah, I mean there's nothing like doing a retreat where you're just immersed in the Dharma for a period of time, right? Normally we're distracted, right? We do a bit of practice and then the rest of the day we have other things going on. And then we try to remember the Dharma every once in a while. Report an error in the passage at 1:33:58 Highlight the passage at 1:33:58

1:34:25 But you don't have that momentum thing that you guys were talking about, right? And so in the retreat you're really, you know, kind of swimming in the Dharma, right? And so that starts moistening the Dharma in you again, right? It stops. Because oftentimes, right, when we just do our practice every day, it's just kind of the routine. That's what we do, but we don't necessarily feel uplifted or inspired and all of that. Report an error in the passage at 1:34:25 Highlight the passage at 1:34:25

1:34:53 So retreats are really designed to bring it deeper, and then it brings back the inspiration. And the reason, like sometimes we forget, why did I come to the Dharma again? You know, it brings back, oh yeah, that's why I came to the Dharma. Right, and then it... It rejuvenates you in a very different way than going to a spa or going to Hawaii and hanging out in the beach, but very deeply into the Dharma. Report an error in the passage at 1:34:53 Highlight the passage at 1:34:53

1:35:23 So Lama Yeshe used to tell his students to do retreat every year, at least a couple of weeks every year. And I totally, totally, totally agree with that. I really notice the difference if I don't do retreat in a year. In my own mind, I just notice that it's like it is right now, you know, just kind of blah. Report an error in the passage at 1:35:23 Highlight the passage at 1:35:23

1:35:50 You know, no, I mean, I'm kind of joking, but really serious. There's a huge difference, you know, after you've done a retreat, you feel all inspired again. I just wanted to say when you said that, it made me think of just, I noticed how much more tiring it is just to be going through my daily activities and all of this. Report an error in the passage at 1:35:50 Highlight the passage at 1:35:50

1:36:12 You know what I mean? All that mental activity that's not in the Dharma. It's very tiring. It can be very, very tiring, I find for myself at least, when I get a lot more energized when I'm just submerged in the Dharma. Yeah. And also, I mean, I don't know if you get that in a nine-day retreat, but certainly the longer retreats you really see the... Report an error in the passage at 1:36:12 Highlight the passage at 1:36:12

1:36:41 The workings of your mind, like you really get to know, oh yeah, I have this. This pattern that comes up again and again of justifying myself, you know, when somebody has, you know, said something, you know, inconsiderate to me, how, oh, my mind just, you know, instead of even thinking about applying an antidote, I just immediately justify my, you know, outrage and things that we don't necessarily notice on a day-to-day basis, right? Report an error in the passage at 1:36:41 Highlight the passage at 1:36:41

1:37:12 But when you're alone with your mind long enough, you just... You start seeing those habits come up. And often there's nothing particular triggering it. You're just there meditating and then suddenly the resentment arises. And you can't really blame anyone because it's not like somebody triggered it. It's just a recording in the mind. And you just notice it's the same garbage that goes through your mind again and again. Report an error in the passage at 1:37:12 Highlight the passage at 1:37:12

1:37:46 And again, it's a tape recording. So certain things like that, it's just really hard to get unless you go into retreat. You just get much more familiar with your mind and much more deeply into the Dharma. So if people can, you know, we're so fortunate to have all of these, you know, Vajrapani around and Land of Medicine Buddha around and these great teachers. Report an error in the passage at 1:37:46 Highlight the passage at 1:37:46

1:38:13 So I know everybody's busy. you know. Report an error in the passage at 1:38:13 Highlight the passage at 1:38:13

1:38:17 But if we can take, you know, some days, it's wonderful. Report an error in the passage at 1:38:17 Highlight the passage at 1:38:17

1:38:28 Still really beneficial, really beneficial. It's not the same as doing nine days, right? But still, if you can do two days or three days, it's amazing what benefit there is in just a couple of days. Report an error in the passage at 1:38:28 Highlight the passage at 1:38:28

1:38:45 You can spend a couple of days, you know, going off and, you know, in front of the TV, or you can go spend a couple of days, you know, doing retreat. Report an error in the passage at 1:38:45 Highlight the passage at 1:38:45

1:38:55 And it's clear, right? It's clear. Which one is a better use of time when we do both? I'm like, oh, okay, well, I feel really, really deeply good after the retreat. And with the TV, I really have a headache after a while, you know, or whatever. Report an error in the passage at 1:38:55 Highlight the passage at 1:38:55

1:39:16 Well, thank you both for sharing. Let's dedicate. Report an error in the passage at 1:39:16 Highlight the passage at 1:39:16

1:39:24 Oh, Report an error in the passage at 1:39:24 Highlight the passage at 1:39:24

1:39:29 oh, that's right. Okay, so next week and the week after we won't have class because I'm going to do retreat. Yay! So I'm going to be at Vajrapani. Report an error in the passage at 1:39:29 Highlight the passage at 1:39:29

1:39:41 So our next class will be three weeks from today, December 5th. Report an error in the passage at 1:39:41 Highlight the passage at 1:39:41

1:39:51 So let's do all the dedication prayers on page six. Report an error in the passage at 1:39:51 Highlight the passage at 1:39:51

1:40:09 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. 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 1:40:09 Highlight the passage at 1:40:09

1:40:31 Just as the brave Manjushri and Samanta Bhadratu realized things as they are, also I dedicate all these merits in the best way that I may follow their perfect example. I dedicate all these roots of virtue with the dedication praised as the best by the victorious thus gone ones of the three times so that I might perform the noble bodhisattva's deeds. Report an error in the passage at 1:40:31 Highlight the passage at 1:40:31

1:40:57 In the land encircled by snow mountains, you are the source of all happiness and good. All-powerful Chinrizig, 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 Loh Tsong always remain, dispelling the darkness of all beings in the three realms. Report an error in the passage at 1:40:57 Highlight the passage at 1:40:57

1:41:24 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 Loh Tsongkhapa to shine forever. Report an error in the passage at 1:41:24 Highlight the passage at 1:41:24

1:41:41 Let's also dedicate for the success of the Happiness Conference. Report an error in the passage at 1:41:41 Highlight the passage at 1:41:41

1:41:49 And of such an laying in Liberation Prison Project in Report an error in the passage at 1:41:49 Highlight the passage at 1:41:49

1:41:57 order to keep benefiting more and more beings. Report an error in the passage at 1:41:57 Highlight the passage at 1:41:57

1:42:25 All right. And if people, probably all of you are volunteering for the conference already. But if you're not, I've been asked to plead, plead for more volunteers. Report an error in the passage at 1:42:25 Highlight the passage at 1:42:25

1:42:40 Yeah, it's huge and brave. They have 400. Well, that's an improvement. Great. Report an error in the passage at 1:42:40 Highlight the passage at 1:42:40

1:42:55 Oh yeah. Report an error in the passage at 1:42:55 Highlight the passage at 1:42:55