Basic Program - Buddhism From A-Z (12 December 2008)

0:04 Okay, Report an error in the passage at 0:04 Highlight the passage at 0:04

0:10 so we've been talking about the three scopes, the small scope, the intermediate scope and the great scope. The small scope being primarily the practitioners are focused on primarily the high status, a good rebirth. The intermediate scope beings being focused on liberation for themselves. And the great scope beings being the real Mahayanists, focused on complete enlightenment for the welfare of all sentient beings. Report an error in the passage at 0:10 Highlight the passage at 0:10

0:42 And so the gateway into the Mahāyāna, remember, is uncontrived bodhicitta. So this mind that's constantly, that everything that we're doing is to attain enlightenment for the benefit of others. Okay, so at the top of page 47, we started this section of the order of the two minds, etc., and how to train in them. Report an error in the passage at 0:42 Highlight the passage at 0:42

1:15 Having trained in this manner, you should make the uncontrived mind of enlightenment arise in your mental continuum as much as possible. Then, in order to stabilize it, first go for uncommon refuge and then perform the ritual of the aspiring mind of enlightenment. Report an error in the passage at 1:15 Highlight the passage at 1:15

1:33 Having taken the aspiring mind of enlightenment through its ritual, practice its trainings. So that's where we ended last time. Remember how we talked about once we've taken the aspirational bodhicitta, then we practice the four white actions and we abandon the four black actions, etc. And then we practice the four precepts that prevent bodhicitta from degenerating in this life. Report an error in the passage at 1:33 Highlight the passage at 1:33

2:02 Which included things like never giving up our love for any sentient being and remembering to practice, generate bodhicitta six times a day, etc. Recalling the benefits of bodhicitta and accumulating merit and wisdom. Okay. Because once we've, we've Generate bodhicitta, we still need to maintain it and we need to make it grow. So sometimes we think, oh, once you get bodhicitta, then that's it. Report an error in the passage at 2:02 Highlight the passage at 2:02

2:35 You can stop training and then you just have to focus on other things after that. But actually it's said that the bodhisattva, when they first get bodhicitta and they're on the Mahāyāna path of accumulation, Then there are 22 types of bodhicitta and kind of 22 steps where it grows more and more and more and more and more and more as they progress along the path. Report an error in the passage at 2:35 Highlight the passage at 2:35

3:05 And actually as their realization of emptiness gets deeper, the bodhicitta gets stronger and stronger and stronger. And then there's that dedication prayer that maybe all of us are familiar with. May the precious bodhi mind that is not... Report an error in the passage at 3:05 Highlight the passage at 3:05

3:23 The one that we recite every day that I can't remember. The body of my mind that has not arisen, arise and grow. And may that which has arisen not diminish but increase more and more. Because bodhicitta, if we don't practice it all the time, it degenerates. Because we have such a strong habit of seeking happiness for me. Report an error in the passage at 3:23 Highlight the passage at 3:23

3:47 And we really have to train our minds to think about others first. Okay. So we take aspirational bodhicitta and we practice those precepts that we talked about. And then time and again, develop the wish to engage in the trainings. So these are the trainings of an actual bodhisattva being primarily the six perfections and the four means of guiding disciples. Report an error in the passage at 3:47 Highlight the passage at 3:47

4:17 So the six perfections being generosity, ethics. Patience, Report an error in the passage at 4:17 Highlight the passage at 4:17

4:30 joyous effort, concentration and wisdom. So generosity, ethics, patience, joyous effort, concentration and wisdom. So those are the practices that the bodhisattva primarily practices until they become enlightened. And then the four ways of gathering disciples. So the bodhisattva is trying to make as many karmic connections with students as possible so that they can bring them all to enlightenment. Report an error in the passage at 4:30 Highlight the passage at 4:30

5:13 And so they make these karmic connections and actually attract disciples by giving material things. Does anybody remember any of the other ones? Giving teachings, Dharma teachings. Report an error in the passage at 5:13 Highlight the passage at 5:13

5:40 So speaking pleasantly. If we speak harshly, it's hard to attract a lot of people. And then practicing in accordance with the teachings. I mean living, basically living in accordance with the teachings. So you're not teaching one thing and living in a different way. You're not being a hypocrite. So those are the practices of bodhisattva. Report an error in the passage at 5:40 Highlight the passage at 5:40

6:05 So we develop the wish to engage in those practices, and then once the wish to engage in them has come forth from the bottom of our hearts, then we take the pure vow of the engaging mind of enlightenment. So the aspiring mind of enlightenment, which is just the wish to attain enlightenment, and then the engaging bodhicitta, which is actually deciding to practice the six perfections and the four means of gathering disciples, which we'll get. Report an error in the passage at 6:05 Highlight the passage at 6:05

6:35 Get us there, right, to enlightenment. And then with the engaging bodhicitta, then we take the bodhisattva vows, right, with the 18 root bodhisattva vows and the 46th secondary. Report an error in the passage at 6:35 Highlight the passage at 6:35

6:48 Okay, Report an error in the passage at 6:48 Highlight the passage at 6:48

6:53 all right. Then the order of explanations. Then even risk your life in order to not be tainted by a root downfall. So, right, so there are 18 root bodhisattva vows. And for 16 of those root bodhisattva vows, in order to break that bodhisattva vow completely, you need to have four binding factors, right? Report an error in the passage at 6:53 Highlight the passage at 6:53

7:21 Have you heard this before? So in order to break the vow completely, we need to, first of all, not regard our action as detrimental. Report an error in the passage at 7:21 Highlight the passage at 7:21

7:33 We need to not, well, not we need to, but... don't The four binding factors which would make you completely break a root bodhisattva vow. Not regarded as detrimental and then not forsake the wish to repeat the action again. Report an error in the passage at 7:33 Highlight the passage at 7:33

8:04 I'll say the four and then we can talk about what it means. And then the third one is delighting and taking pleasure in breaking the vow and then having no shame and embarrassment. Report an error in the passage at 8:04 Highlight the passage at 8:04

8:32 So Report an error in the passage at 8:32 Highlight the passage at 8:32

8:37 for example, one of the root bodhisattva vows is to praise myself or belittle others out of desire for praise for myself or material gain. So praising myself or belittling others out of... A selfish desire, right, for material gain or reputation. So in order to break that completely, we need to first of all not regard that action as detrimental, like thinking, oh, okay, well, I criticize others, but that's okay. Report an error in the passage at 8:37 Highlight the passage at 8:37

9:16 Secondly, not forsaking the wish to repeat it so we don't make any effort to stop criticizing others. Report an error in the passage at 9:16 Highlight the passage at 9:16

9:30 Third, delighting and taking pleasure in it. So delighting and criticizing others. And then having no shame or embarrassment. Report an error in the passage at 9:30 Highlight the passage at 9:30

9:43 So having no, you know, you don't feel bad because you've broken the vow. You know, you don't really care about what others think that you've broken the vow. So if you've criticized others, reimbursement. Report an error in the passage at 9:43 Highlight the passage at 9:43

10:02 With all four of those binding factors, then you've broken your root bodhisattva vow and you've lost the bodhisattva vows. Report an error in the passage at 10:02 Highlight the passage at 10:02

10:14 And this is true for 16 of the root bodhisattva vows. You need to have all four of the binding factors complete in order to break the bodhisattva vows and actually lose the bodhisattva vows. Report an error in the passage at 10:14 Highlight the passage at 10:14

10:29 Now once we've lost the bodhisattva vows, we can take them again. It's... Report an error in the passage at 10:29 Highlight the passage at 10:29

10:37 So that's one good thing about the bodhisattva vows. That's not true with the individual liberation vows. So the pradimoksha vows, if you break a pradimoksha vow completely, you've lost it and you can't take it again. Like a monk or a nun, if they've broken a root vow, they can't get ordained again. So that's... Report an error in the passage at 10:37 Highlight the passage at 10:37

11:07 Not true with the bodhisattva vows. If you break it, you can retake them, but still you've really postponed your future attainments, you know, if you've broken your vows completely. So that's why Lama Tsongkhapa is saying then even risk your life in order to not be tainted by root downfall. So that includes all four binding factors. Report an error in the passage at 11:07 Highlight the passage at 11:07

11:36 For 16 of the root bodhisattva vows, and then two of the root bodhisattva vows, you don't need all four. You just need to commit the two, right? Having wrong view and giving up your bodhicitta. Those two, you don't need the four binding factors in order to lose your bodhisattva vows. Report an error in the passage at 11:36 Highlight the passage at 11:36

11:57 Okay, then Lama Tsongkhapa says, strive not to be tainted by small and medium contaminations or infractions either. So small and medium infractions. A small infraction is to commit one of the root bodhisattva vows, but only with one of the binding factors, and a medium is with two or three of the binding factors. Report an error in the passage at 11:57 Highlight the passage at 11:57

12:22 Or infractions, so not to break the secondary bodhisattva vows either. But then if you still get tainted, purify them well by means of what has been expounded with regard to restoring downfalls. Okay, so if we've completely broken our vows, then we need to purify, right? So we can do that in a number of different ways. Vajrasattva, you know, or retaking the vows, doing self-initiations, things like that. Report an error in the passage at 12:22 Highlight the passage at 12:22

12:55 Okay. Then train in the six perfections in general. And especially in meditative concentration, the essence of calm abiding, in order to make the mind serviceable with respect to whatever virtuous object you wish. So here, to train in the six perfections, and then Lama Tsongkhapa is really focusing on calm abiding, how we really need to focus on developing calm abiding, because that's really the basis of all realizations. Report an error in the passage at 12:55 Highlight the passage at 12:55

13:27 We can get... experience in the teachings you know we can get these flash insights and things So we've talked about this a number of times before. So with the mind of calm abiding you can... You can stay on your virtuous object as long as you want, for at least four hours, but generally it's said for as long as you wish. Report an error in the passage at 13:27 Highlight the passage at 13:27

14:00 So we can kind of understand how powerful that would be if we're meditating on emptiness and then we can stay on that conclusion, that emptiness for four hours. That could burn off a lot of mental afflictions. Report an error in the passage at 14:00 Highlight the passage at 14:00

14:18 The statement in Lamp on the Path, Atisha's. That you should train in calm abiding in order to develop super knowledges is only an example. So super knowledges are clairvoyance. So the basis of attaining clairvoyance is like seeing past lives and future lives, you know, knowing when you've been reborn, where you've been born in the past, being able to read others' minds. Report an error in the passage at 14:18 Highlight the passage at 14:18

14:45 The clairvoyances are used by bodhisattvas to help others. Because now we're so limited in our ability to help somebody because we don't really know what they need. But once you develop calm abiding, it's quite easy to develop clairvoyance. Calm abiding is the basis for developing clairvoyances. So it's recommended that a bodhisattva, in order to help others, develop the clairvoyances. Report an error in the passage at 14:45 Highlight the passage at 14:45

15:16 And bodhicitta is really the right motivation. To have a clairvoyance. Otherwise, if you're doing it for selfish purposes, then it can be quite scary to use that kind of power. But a bodhisattva uses it to benefit others. And let me tell you, it's a very scary thing being around somebody who you think can read your mind. Report an error in the passage at 15:16 Highlight the passage at 15:16

15:42 Anyway. Report an error in the passage at 15:42 Highlight the passage at 15:42

15:52 Then Atisha himself has stated on other occasions that it also serves to develop special insight. So calm abiding is the basis in order to develop special insight where you take your concentration and then you apply it to analyze emptiness. Therefore you should develop calm abiding for that purpose too. Then in order to cut the bonds of grasping at the two selves, which is the self of persons and the self of phenomena, Report an error in the passage at 15:52 Highlight the passage at 15:52

16:23 Decide on the meaning of emptiness through the view. Sustain this mode of meditation flawlessly and accomplish the essence of wisdom, special insight. So based on having the calm abiding, then we analyze emptiness and we can do that in a lot of different ways. Report an error in the passage at 16:23 Highlight the passage at 16:23

16:43 And then, you know, so using that, then we can realize emptiness. Conceptually and then directly and get out of saṃsāra. Report an error in the passage at 16:43 Highlight the passage at 16:43

16:58 Okay. Report an error in the passage at 16:58 Highlight the passage at 16:58

17:06 I just didn't quite catch it. The two selves. Oh, okay. So in all of the Buddhist, there's four main Buddhist philosophical schools. Report an error in the passage at 17:06 Highlight the passage at 17:06

17:22 And they talk about a self of persons versus a self of phenomena. Or a selflessness of persons, right? In the verse it's a selflessness of phenomena, which is the mode of existing, you know, for persons or basically beings, right? Human beings as well as animals and hungry ghosts, etc. As well as phenomena that are other than beings, right? Report an error in the passage at 17:22 Highlight the passage at 17:22

17:49 So some of the philosophical schools, well, all of the philosophical schools besides the highest school. Say that the person lacks a certain type of self that's different from phenomena. So for example, like the lower schools would say there's no self-sufficient, substantially existent person, which is that kind of controller or dominant self that we think. Report an error in the passage at 17:49 Highlight the passage at 17:49

18:23 Exists that kind of controls the body and mind. Like there's this belief, this very innate belief that we have in a self that has a body and mind. A self that is in control of the body and mind. I have a body and mind. My body and mind. We think there's a self first. And then the mind and the body are dependent on that self. Report an error in the passage at 18:23 Highlight the passage at 18:23

18:54 So that's one level of a self that's negated by all of the schools. That self doesn't exist. And according to the highest school, Marimika Prasangika, they say that actually the self is just labeled, right? It's just merely labeled on the collection of the body and the mind. So it's just this light label. Report an error in the passage at 18:54 Highlight the passage at 18:54

19:24 On the body and mind. So the self-sufficient, substantially existent self believes that there's a self first and then there's a body and mind, right, that's dependent on the self. But in actuality, there's a body and mind first and then the label on top of the body and mind. That's the way the self actually exists. So that's the selflessness of persons in a nutshell, really quickly. Report an error in the passage at 19:24 Highlight the passage at 19:24

19:57 So there are different levels of selflessness of persons. And then selflessness of phenomena, the way that phenomena other than persons actually exist, which is just being merely labeled on a valid base. Report an error in the passage at 19:57 Highlight the passage at 19:57

20:15 We went through a lot of this in the Heart Sūtra. Report an error in the passage at 20:15 Highlight the passage at 20:15

20:23 Okay, so that was the... So we need to, in order to get out of saṃsāra, we need to... Realize the selflessness of persons as well as the selflessness of phenomena, according to the highest school. Some of the lower schools say you only have to realize the selflessness of persons. But according to our tradition, we have to realize both, selflessness of persons and phenomena. Okay. All right. Report an error in the passage at 20:23 Highlight the passage at 20:23

20:51 I went through that rather quickly, but does that make sense? Kind of, sort of. Okay. Report an error in the passage at 20:51 Highlight the passage at 20:51

21:06 You know, just... Tell me if I'm going too fast. I'm kind of trying to speed up a little bit just so we can finish this text this decade. Report an error in the passage at 21:06 Highlight the passage at 21:06

21:19 But please do tell me to slow down if something's not making sense. All right. So next is all paths are contained in the three trainings. Report an error in the passage at 21:19 Highlight the passage at 21:19

21:30 In the three trainings. Accordingly, except for the accomplishment of calm abiding and special insight, everything up to and including the trainings of the engaged mind of enlightenment constitutes training in ethical discipline. Calm abiding is training in the mind and special insight is training in wisdom. So it says in the commentary on the path. Report an error in the passage at 21:30 Highlight the passage at 21:30

21:56 All right, so all of the paths in the Lamrim are contained in the three higher trainings. Remembering the three higher trainings, right, are ethics, concentration and wisdom. So here Lama Tsongkhapa is saying all, everything, all of the different paths of the Lamrim are included in the higher training in ethics, except calm abiding and special insight. Report an error in the passage at 21:56 Highlight the passage at 21:56

22:23 Calm abiding being the higher training in concentration. And special insight being the higher training and wisdom. So included in ethics would be generating bodhicitta, taking the bodhisattva vows, karma, Report an error in the passage at 22:23 Highlight the passage at 22:23

22:47 the first four perfections, generosity, patience, ethics, patience, etc. Report an error in the passage at 22:47 Highlight the passage at 22:47

22:58 And then, for the sake of the skill and classification, Because we're galugbas, we like to classify things. All paths are contained in the two collections. So then furthermore, everything up to and including calm abiding is method, the collection of merit. Okay, so when we talk about the collections, sometimes we talk about merit versus wisdom. Sometimes we talk about method versus wisdom. Report an error in the passage at 22:58 Highlight the passage at 22:58

23:27 And sometimes we talk about the vast versus the profound. And so pretty much method and merit are kind of the same practices are included in those. So basically everything up to calm abiding is included in method. And special insight and the emptiness teachings are included in the wisdom side. Report an error in the passage at 23:27 Highlight the passage at 23:27

23:57 And the same thing with the vast versus the profound. The profound is everything up to calm abiding and the profound being the wisdom. The wisdom or the emptiness teachings, special insight. So all of the method side, the merit side, the vast side are based on conventional truths, how things exist conventionally. Report an error in the passage at 23:57 Highlight the passage at 23:57

24:20 And then the wisdom side is based on ultimate truth, emptiness. Report an error in the passage at 24:20 Highlight the passage at 24:20

24:36 So we need both the method and the wisdom, the merit and the wisdom, the vast and the profound to attain enlightenment. Like the bird with two wings, like the bird needs two wings to fly. Report an error in the passage at 24:36 Highlight the passage at 24:36

24:50 Okay. So Lama Tsongkhapa says, furthermore, everything up to and including calm abiding is method, the collection of merit, the paths based on conventional truths are stages of the vast path, while the generation of the three special insights constitutes special insight, the collection of wisdom, that which is based on ultimate truth and stages of the profound path. Report an error in the passage at 24:50 Highlight the passage at 24:50

25:16 Therefore, you should generate great certainty with respect to their order and set number, as well as the fact that enlightenment cannot be attained by means of method and wisdom that are separate from each other. Each other, yeah. Yep. Yep. Yeah, so if we're just practicing the good heart, you know, it's good, but it's not going to get us to enlightenment. Report an error in the passage at 25:16 Highlight the passage at 25:16

25:41 Or if we just focus on emptiness without... You know, the compassion side, that won't get us to enlightenment either. So we need both. And actually they help each other. Like if we have very strong self-cherishing, very difficult to realize emptiness. Like the more we try, you know, we practice generosity and cherishing others and having love and compassion for others, the more we're kind of lightening up our grasping on ourself, right? Report an error in the passage at 25:41 Highlight the passage at 25:41

26:13 And so we're helping. Ourselves develop, be able to realize emptiness. Oftentimes in Tibetan Buddhist stories they talk about the attendance to the great lamas. They serve their lamas for many years and then suddenly they have an experience of emptiness. Because they've let go, I mean they've created so much merit and they've let go so much of the grasping to me. Report an error in the passage at 26:13 Highlight the passage at 26:13

26:46 You're so focused on serving somebody else, particularly the Lama who gives so many blessings that then you hear the attendant who's serving tea to the Lama and they have an experience of emptiness. Report an error in the passage at 26:46 Highlight the passage at 26:46

27:06 So it's not that the method side is kind of a waste of time if you really want to focus on emptiness. us, right? Report an error in the passage at 27:06 Highlight the passage at 27:06

27:14 The method side will really help us be able to realize emptiness. And if all we need to do is intelligence to realize emptiness, then there are a lot of great scholars who have studied emptiness and who can give great expositions on emptiness and write books on emptiness without having realized emptiness. Report an error in the passage at 27:14 Highlight the passage at 27:14

27:42 know, sometimes, sometimes, Someone who really understands emptiness intellectually can have a big ego, which is an indication that they may understand it intellectually, but they haven't realized it yet. Report an error in the passage at 27:42 Highlight the passage at 27:42

28:01 So just intelligence alone isn't enough to realize emptiness. And it's said that actually we need a lot of merit to realize emptiness. Report an error in the passage at 28:01 Highlight the passage at 28:01

28:26 Then the next section is the need to enter the Mantrayana or Tantra. Having thus trained one's mental continuum by means of the common paths, it is certainly necessary to enter the Mantrayana, for once you have entered it, you quickly complete the two collections. Report an error in the passage at 28:26 Highlight the passage at 28:26

28:44 So then on the basis of understanding the lamrim, on the basis of generating some renunciation, Some bodhicitta and a correct understanding of emptiness, then we can enter the tantra path. Then tantra can actually really benefit us. If we don't have any of those understandings, then tantra is playing, pretending. But if we really have a bodhicitta motivation in particular and a correct understanding of emptiness, then tantra can be really beneficial. Report an error in the passage at 28:44 Highlight the passage at 28:44

29:22 And with Tantra, we can accumulate the two collections much, much more quickly and attain enlightenment much, much more quickly. So according to Highest Yoga Tantra, we can become enlightened in one lifetime if we practice Highest Yoga Tantra. Report an error in the passage at 29:22 Highlight the passage at 29:22

29:45 Whereas in Sūtra, three great countless eons. So the collections are accumulated a little more quickly in Tantra. Report an error in the passage at 29:45 Highlight the passage at 29:45

30:02 Or, Lama Tsongkhapa says, how to pursue the perfection path alone. If you cannot manage more than the perfection path or the sūtra path, right, or due to the small power of your lineage, you do not want to, you should just expand on these various stages of the path more and more. Report an error in the passage at 30:02 Highlight the passage at 30:02

30:23 So if we don't feel a connection to Tantra, I think a lot of times we don't feel a connection to Tantra. We think that's really weird or far out or we just don't feel ready or it just doesn't feel right for us. Lama Tsongkhapa is saying, okay, then just really focus on the lamrim and really practice the lamrim more and more. Report an error in the passage at 30:23 Highlight the passage at 30:23

30:50 Because a lot of times I think if we don't have imprints of... Practicing tantra in previous lives, it's really, really hard for us to get into tantra in this life. It's just so far out, you know, it's so different culturally than what we're accustomed to. Report an error in the passage at 30:50 Highlight the passage at 30:50

31:06 But I find personally, I mean, my first reaction to tantra was... But over the years, I've come to appreciate it. And now I find it, you know, it's really, really beneficial. But at the beginning, I just thought it was just the weirdest. And why would I ever want to do anything like that? But I think if we really understand how it works and we feel ready, then it can really be beneficial. Report an error in the passage at 31:06 Highlight the passage at 31:06

31:41 And Chucky is teaching on Tantra right now. Oh yeah, will you maybe use the mic just for recording? Report an error in the passage at 31:41 Highlight the passage at 31:41

31:57 Yeah, so Jeannie and I are taking Tantra and personally I feel it works well with our class. And if I was just taking this class, I don't think I'd understand tantra that well. Like you said earlier, they work hand in hand. Report an error in the passage at 31:57 Highlight the passage at 31:57

32:18 So it's pretty beneficial. Yeah. I think, you know, if people are ready to practice tantra, I think it's really beneficial to practice the lamrim and tantra both at the same time. Mm-hmm. Report an error in the passage at 32:18 Highlight the passage at 32:18

32:31 I mean, if we have time, too. You know, the lamrim itself, I mean, is wonderful, but it can be kind of heavy, right? Meditating on, you know, karma, meditating on the lower realms, meditating on suffering. You know, it can be quite like, you know, slogging through mud, right? Report an error in the passage at 32:31 Highlight the passage at 32:31

32:55 Or some people experience it that way. I mean, I personally love the lamrim. And then tantra is, you know, more, is lighter. It's lighter. It's, you know, basically you're in touch with your own Buddha nature, right? And you're kind of practicing, you know, pretending to be a Buddha, right? And there's something very expansive and very joyful about that. Report an error in the passage at 32:55 Highlight the passage at 32:55

33:29 Practicing Tantra. And so it's a nice balance. If Lamrim's getting too heavy, you can be a Buddha for a while. But we can't practice Tantra without having the Lamrim as a basis. So we need both. Report an error in the passage at 33:29 Highlight the passage at 33:29

33:56 And particularly if we don't understand emptiness, then we're pretending to be a Buddha, but we're just becoming more delusional. you know Report an error in the passage at 33:56 Highlight the passage at 33:56

34:06 But the visualization of oneself as a Buddha is out of an understanding that we don't inherently exist. Like this body doesn't exist the way that we think we are. Report an error in the passage at 34:06 Highlight the passage at 34:06

34:20 And so you dissolve, right, all the ordinary appearances into emptiness and then you arise, you know, as a divine body and you see everything as pure and that really trains the mind really nicely. And as Lama Yeshe, It helps to overcome that self-pity mind or that mind of feeling that we're not good enough. Just really accessing that fundamental purity that we have. Report an error in the passage at 34:20 Highlight the passage at 34:20

34:50 Any Report an error in the passage at 34:50 Highlight the passage at 34:50

35:00 questions so far? Report an error in the passage at 35:00 Highlight the passage at 35:00

35:09 Since we're talking hand-in-hand, the whole emptiness thing that works with everything. Well, since I've left for myself, I haven't had a class on emptiness. I don't know how to put that in there because I don't really understand it. You know, I mean, is there like a little cheat book, emptiness for dummies? Report an error in the passage at 35:09 Highlight the passage at 35:09

35:34 Yeah. You know what I would recommend is a good book on emptiness is Realizing Emptiness by Gin Lama Rinpoche. That's a good starter. And I don't, I don't, it used to be in the bookstore. It might still be. That was written by this Lama who was in solitary retreat for something like 20 years. And he was writing about emptiness from his experience. So it's not just this dry, philosophical exposition on emptiness that we often get. Report an error in the passage at 35:34 Highlight the passage at 35:34

36:15 I mean, it's still a hard read because emptiness is a difficult subject, but I find it very excellent to kind of give a bit of a feel for emptiness. Report an error in the passage at 36:15 Highlight the passage at 36:15

36:30 Gen lamrimpa. Gen lamrimpa. Gen is the first word. Then lamrimpa. We know how to spell lamrim. Lamrimpa. Report an error in the passage at 36:30 Highlight the passage at 36:30

36:45 And I have a copy of it, you know, so anybody can borrow it. If you want, I can bring it next week. Maybe somebody email me and remind me. Report an error in the passage at 36:45 Highlight the passage at 36:45

36:59 And it's not a big, thick book. Like, if you get Meditation on Emptiness and you try to read it from front to back, a lot of people have a difficulty with that. So it's not a good one to start with. But Meditation on Emptiness is an incredible book, though, and emptiness yoga. Those are incredible books, but those are denser and more difficult. So I would start with realizing emptiness. Yeah, yeah. Report an error in the passage at 36:59 Highlight the passage at 36:59

37:27 Maybe some, you know, someday we'll... I'm hoping to teach tenants before we finish this class because it'll take a long time to finish this class, but tenants where we go through the four philosophical schools of... And then each of which is kind of a foundation for being able to understand the next higher school. Report an error in the passage at 37:27 Highlight the passage at 37:27

37:54 So it's good to study all four. And they're presented in varying levels of subtlety. So the coarser, the easier to understand are the lower schools. And then you're progressively guided to the highest school. And that really helps with understanding emptiness. Tina's studying the tenets. Report an error in the passage at 37:54 Highlight the passage at 37:54

38:16 Tenants. And then actually, you know, I'll be co-leading a retreat at Vajrapani in February on the four schools of emptiness. Emptiness, according to the four schools down at Vajrapani with Venerable Renee. Yeah, absolutely. Yeah. So, yeah. Report an error in the passage at 38:16 Highlight the passage at 38:16

38:40 Okay. Report an error in the passage at 38:40 Highlight the passage at 38:40

38:47 Then Lama Tsongkhapa gets into the stages of engagement in mantra. So as for engagement in mantra, Proper reliance on a spiritual teacher is generally lent great emphasis in all the vehicles, and particularly in mantra, which is why you should make it even more preeminent in this context than before. Report an error in the passage at 38:47 Highlight the passage at 38:47

39:09 So we talked earlier at the beginning of this class about how important it is to rely on a genuine spiritual master. And so in sūtra it's important and in tantra it's even more important. It's like essential in tantra. And in tantra we're trying to see the guru as inseparable from the Buddha. Because in tantra, to progress in tantra, we need a lot of blessings. Report an error in the passage at 39:09 Highlight the passage at 39:09

39:37 That's kind of hard, I think, for us to understand what these blessings are. But that's really... The basis for all attainments in Tantra is seeing the Guru as inseparable from the Buddha. Then having ripened your mental continuum by means of an empowerment that comes from a pure Tantra class, you should risk your life for, that is guard, the commitments and vows you have obtained at the time. Report an error in the passage at 39:37 Highlight the passage at 39:37

40:06 So in order to practice Tantra, we need an empowerment first. We're not supposed to practice Tantra without. And empowerment. And the empowerment kind of purifies the mind as well as gives blessings so that we can actually attain attain attain attainments, achieve some attainments in tantra. And then particularly if we take a highest yoga tantra, a yoga tantra or highest yoga tantra empowerment, then then we have to take the tantric vows. Report an error in the passage at 40:06 Highlight the passage at 40:06

40:45 And once we take the tantric vows, once again, we should risk our life for or guard the commitments and vows at the cost of our lives. Report an error in the passage at 40:45 Highlight the passage at 40:45

41:02 If we break one of those vows, can we redo the tantric vows? Yeah, you can retake the tantric vows. Okay. I mean, I know it's bad, but I was just wondering. Right, just in case. And it'll take a lifetime. Right, so bodhisattva and tantra vows, you can retake. Still, of course, not good to break them, but they are retakable. It's only the prati moksha vows or the individual liberation vows that you can't retake once you've broken them. Report an error in the passage at 41:02 Highlight the passage at 41:02

41:32 So that includes monks and nuns vows as well as the lay vows that we've taken. So that's the no killing, no lying, no stealing, sexual misconduct and intoxicants, right? Those five, if we've taken those when we've taken refuge and if we've broken those, so according to the teachings, you can't retake those. Report an error in the passage at 41:32 Highlight the passage at 41:32

42:06 You can give them back. You can give them back, but if you've broken them, you know, with the four binding factors. Then you've lost the vow and you can't take it again. Just with a four binding factor. Report an error in the passage at 42:06 Highlight the passage at 42:06

42:27 Yeah. I mean, that's my understanding. You still have to have the four binding factors. Yeah. So you can't retake those once we've broken them. I mean, that's why, like, oftentimes monks and nuns, right? They give back their vows, right? If they think they can't keep them anymore, then they give them back. And if you've given them back without having broken them, you can become ordained again, right? Report an error in the passage at 42:27 Highlight the passage at 42:27

42:56 You can take the vows again. But once you've broken them, like a broken of root vow, then you've lost it and you can't retake it in the context of pradimoksha or individual liberation vows, okay? That's actually an interesting teaching that's not very well known, but maybe important for us to know. Report an error in the passage at 42:56 Highlight the passage at 42:56

43:25 Are those vows part of taking refuge? I was a little vague on what you mentioned, refuge. So oftentimes when you take refuge, you have the option of taking these five vows. know. Report an error in the passage at 43:25 Highlight the passage at 43:25

43:37 But if you didn't consciously take those vows when you took refuge, then you didn't take the vows, right? I mean, basically you take the vows that you consciously decide to take. A couple of those vows I would not have at that time taken. Yeah, yeah, right. I guess if I didn't take them, I can't break them. Right. Report an error in the passage at 43:37 Highlight the passage at 43:37

43:57 I've been real hesitant about vows for that very reason. Yeah, yeah. I've never taken a tantric initiation. Yeah. Yeah. I mean, it's good to be careful, right? Not just jump into taking vows if we're not ready to. I mean, it's worse, right? It's worse for us karmically to take a vow and break it than to not take it. But it's also better merit-wise if you take the vow and you keep it. Report an error in the passage at 43:57 Highlight the passage at 43:57

44:27 It's much better than if you just keep it without having taken it. Like if we don't drink anyway, we're not creating merit by just not drinking. But if we've taken a vow to not drink and then we keep it, then it said we're creating merit continuously by keeping that vow. Report an error in the passage at 44:27 Highlight the passage at 44:27

44:54 Which is why they... That's a funny one because I'm an alcoholic and the way I stopped drinking was a day at a time. And you were pretty specific about not taking a lifetime vow to never drink again because that was always a recipe for disaster. So it's kind of an article of faith in AA that you don't do that. And, you know, it's years and years, but I still wouldn't ever want to. Report an error in the passage at 44:54 Highlight the passage at 44:54

45:20 I never say never. I never thought of it, but I think that's one reason I never took any vows is it's living in the future, you know, to take a vow. Report an error in the passage at 45:20 Highlight the passage at 45:20

45:32 Right. I mean, and it's different. Let's say, okay, I mean, let's say killing. Like, we don't kill anyway, right? And we've decided consciously, I'm never going to intentionally kill any living being. No mosquitoes, no ants, da-da-da-da, the rest of my life, right? So we can take a vow, right, to not kill. We'll accumulate a lot more merit if we take a vow to not kill than if we just not kill. Report an error in the passage at 45:32 Highlight the passage at 45:32

46:00 Because we've consciously decided that for the rest of my life I'm not going to kill. Report an error in the passage at 46:00 Highlight the passage at 46:00

46:10 Dedicating is different. Dedicating is taking merit and kind of putting it somewhere, storing it somewhere, directing it in a specific area. This is more like the power of determination. Like I've decided that... This is the direction I'm going. I'm not going to kill anymore. And then doing it. Taking a vow in front of somebody. I'm not going to kill. And then following through on that. Report an error in the passage at 46:10 Highlight the passage at 46:10

46:47 It's a lot less wishy-washy than, oh, well, you know, I'm not going to kill. But kind of leaving yourself an out kind of thing. When you've taken a value, you're not leaving yourself an out. It's like maybe getting married. Report an error in the passage at 46:47 Highlight the passage at 46:47

47:09 You've closed off the other options. You've decided, this is it. This is what I've decided I'm going to do. Report an error in the passage at 47:09 Highlight the passage at 47:09

47:21 Instead of being non-committal. Like, oh well, we'll just see what happens. Whatever, you know. You know, you're not, you're, uh, you know. Report an error in the passage at 47:21 Highlight the passage at 47:21

47:29 It feels right. It's just not the same mentally. It's very different. So for an alcoholic, it's a good idea to not take the no drinking because it's a struggle. Report an error in the passage at 47:29 Highlight the passage at 47:29

47:46 Well, maybe. But if you're not sure you can keep it, it's better to not take the vow. Make sure it's something you can keep first. Report an error in the passage at 47:46 Highlight the passage at 47:46

48:01 In general, right? Some monks and nuns, they're not sure that they can keep their vows, but at least they know that they cannot break them and give them back if they don't feel like they can keep them anymore. Report an error in the passage at 48:01 Highlight the passage at 48:01

48:15 Yeah, Denise? Report an error in the passage at 48:15 Highlight the passage at 48:15

48:21 I mean, when husband and wife make their vows, death do us part, whatever, they say. I mean, what does that all mean, you know? know? Report an error in the passage at 48:21 Highlight the passage at 48:21

48:34 What is it all about? Ask Jay. Jay took that vow. Oh, yeah. Yeah, but I would question that personally. I wouldn't say those vows because you don't ever know. You don't know, like Becky said, you know. You never know. That vow could be broken down the road. And then for me personally, I broke vows like that. And it was very painful and you have to deal with guilt. Report an error in the passage at 48:34 Highlight the passage at 48:34

49:03 All kinds of things like that. So I made a vow not to ever make that vow ever again. So, I mean, not to get married. Yeah, I want to get married again, but I will not say those words. What, to do us part? Yeah, I don't. It's just, it could bite you in the butt. Karma. You know, so, like you said earlier, be careful. Report an error in the passage at 49:03 Highlight the passage at 49:03

49:34 Say the vow. If you really know, you can stick to it. Like for me right now with my education, that is a vow. That is my mission. That's my path. You know, so it's very tricky. It is tricky because, I mean, I think it's very appropriate to take a vow if you know you can keep it. Right. Or if you have a strong aspiration, I think, to keep it and you have a strong enough, you know, strong enough willpower. I mean, it doesn't have to be 100%. Report an error in the passage at 49:34 Highlight the passage at 49:34

50:06 But if you know you have enough willpower that you're not going to break it and that you could give back the vow before you break it. Report an error in the passage at 50:06 Highlight the passage at 50:06

50:17 So, like for example, like a lot of people, I mean, we, a lot of people take the Bodhisattva vows and the Tantra vows and those are so easy to break. But we do it. Because it's the direction we want to go, right? So, you know, the bodhisattva vows, well, the root vows are harder to break, but the secondary vows are so easy to break. Report an error in the passage at 50:17 Highlight the passage at 50:17

50:57 So, like, for example, failing Report an error in the passage at 50:57 Highlight the passage at 50:57

51:10 to help someone in need. Well, you know, that's pretty easy to break, right? But, well, good, good for you. Report an error in the passage at 51:10 Highlight the passage at 51:10

51:26 But, you know, once we've taken that vow, we really make that aspiration to help anyone who is in need. But it's easy to walk by, you know, we're in a hurry and we walk by the homeless person and don't give them $5 or whatever it is. a week of, you know. Report an error in the passage at 51:26 Highlight the passage at 51:26

51:49 So there's certain vows that are easy to break, but it's still, it's good to take them because we're really trying to be bodhisattvas. Report an error in the passage at 51:49 Highlight the passage at 51:49

52:01 But it's an individual, right? It's obviously an individual decision. If it's something that you, well, I'm going to get myself into a hole. Stop. In general, it's very good to take vows. fuzz, so. Report an error in the passage at 52:01 Highlight the passage at 52:01

52:23 It's very good for the mind making the decision. It's making a decision about our lives instead of giving ourselves a lot of outs. Report an error in the passage at 52:23 Highlight the passage at 52:23

52:39 And that's, I think, a lot of our problem is that we don't make decisions. Like, this is like, oh, I really want to get out of saṃsāra. Well, except, you know, when... right. Report an error in the passage at 52:39 Highlight the passage at 52:39

52:54 Life is really good and comfortable and da-da-da-da-da, you know. Report an error in the passage at 52:54 Highlight the passage at 52:54

53:03 Make a decision, I really want to try to help others. That's such a great decision to make, right? My life is really about trying to help others. Report an error in the passage at 53:03 Highlight the passage at 53:03

53:15 Then, you know, and then it gets difficult. But we've made that decision, right? So you still do it anyway. Or being a parent, you know. Effie knows a lot better than I do, you know. Yeah, that's a vow. I mean, hopefully it was a decision, right? But, you know, but once you have a kid, you know, it's, you're, yeah. And you have to be there for that person, whether or not you feel like it. Report an error in the passage at 53:15 Highlight the passage at 53:15

53:45 You can't give it back. You can't give it back, unless you're in Nebraska. Nebraska. Nebraska. Report an error in the passage at 53:45 Highlight the passage at 53:45

53:54 But they've changed that again, I think. No more dropping off teenagers. But in general, right? You know, for the rest of your life, hopefully. Right, yeah, you can't go back on that. And it's so strong mentally, right? You can't just do whatever you feel like anymore. So you have to think about this other person, right? Report an error in the passage at 53:54 Highlight the passage at 53:54

54:21 And with the bodhisattva vows, once again, we have to think about other beings if we've taken them. And that's a really good direction in life, right? Take those vows. When we've really decided we can stick with that direction, right? We may taint our vows here and there, but if we can really keep to that direction of... Report an error in the passage at 54:21 Highlight the passage at 54:21

54:51 Helping others, right? Then I think it's good to take the bodhisattva vows. But that's a decision we all have to make individually. Report an error in the passage at 54:51 Highlight the passage at 54:51

55:02 It's an incredibly joyous occasion, though, when you take the vow. It's Report an error in the passage at 55:02 Highlight the passage at 55:02

55:14 like taking refuge. I think a lot of us have taken refuge. Like when I took refuge, I thought, okay, no big deal, I'll take refuge. But, you know, there was just an incredible joy there, you know, that I didn't expect at all. It's like, oh my gosh, I made a decision about my life, you know. That I'm taking refuge in Buddhism, not something else. It's like you let go of that spiritual shopping mentality of just kind of going with whatever feels good at the time. Report an error in the passage at 55:14 Highlight the passage at 55:14

55:49 It's like, okay, I'm making a decision. This is my path. And that's so cool. And you go to a refuge ceremony and you just feel the energy is just so light and happy afterwards. You know, people feel that. So taking vows, taking refuge. There's something very deep and special about it. Report an error in the passage at 55:49 Highlight the passage at 55:49

56:34 This is my book. I keep some of my daily practices and my vows in here. Yeah. And that's my Lama from Italy. Yeah. It's very nice to have it kind of handy, handy dandy. Of course, I should have it all memorized, but I don't. Report an error in the passage at 56:34 Highlight the passage at 56:34

56:58 But yeah, it's very nice to keep a book, you know, of everything together. Report an error in the passage at 56:58 Highlight the passage at 56:58

57:12 So then Lama Tsongkhapa says about the tantric vows, especially if a root downfall occurs, even though you may take them again, this will spoil your mind and it will be difficult for positive qualities to develop. Right, so that answers Denise's question from before. Therefore, do not be tainted by them. Do not get tainted even by a branch downfall. Report an error in the passage at 57:12 Highlight the passage at 57:12

57:40 And if you do, you should not be unconcerned about it, but purify them through confession and restraint. Then you should be guided as appropriate in the yoga with signs in accordance with the lower tantric classes, or in the yoga of the generation stage in accordance with the higher tantric classes. Report an error in the passage at 57:40 Highlight the passage at 57:40

58:00 On that basis, you should train as appropriate in yoga without signs in accordance with the lower tantric classes, or the yoga of the completion stage according to the higher. Report an error in the passage at 58:00 Highlight the passage at 58:00

58:13 So I'm not sure what to say about this last bit. So there are four classes of Tantra, action, performance, yoga and highest yoga Tantra. So in the three lower Tantras, the action, performance and yoga Tantras, there are two stages, something called the yoga with. And the yoga without signs. And highest yoga tantra has something that's similar, but it's called generation stage versus completion stage. Report an error in the passage at 58:13 Highlight the passage at 58:13

58:56 So there are two kind of main aspects of practicing tantra. There's what's called the emptiness yoga, like the real meditating on emptiness in tantra, which is the basis of everything in tantra. You meditate on emptiness and then everything arises out of emptiness. So without an understanding of emptiness, Tantra doesn't work. Report an error in the passage at 58:56 Highlight the passage at 58:56

59:24 So the emptiness yoga corresponds to yoga without signs or completion stage kind of. And then there's deity yoga, which is like seeing yourself as the deity in Tantra. Report an error in the passage at 59:24 Highlight the passage at 59:24

59:46 And so out of emptiness you arise as the deity. So deity yoga and emptiness yoga kind of work together. And deity yoga corresponds to yoga with signs and generation stage in highest yoga tantra. Report an error in the passage at 59:46 Highlight the passage at 59:46

1:00:17 So from emptiness everything arises in tantra and Report an error in the passage at 1:00:17 Highlight the passage at 1:00:17

1:00:28 we see everything as being pure. In Tantra we see ourselves as being pure, we see everyone else as being pure, and we see the environment as being pure, we see actions as being pure, and we perform, we at least visualize performing enlightened activities and emanating to help other beings, absorbing back. Report an error in the passage at 1:00:28 Highlight the passage at 1:00:28

1:00:56 So if we understand emptiness, we really understand that nothing is Inherently bad. Nobody is inherently annoying. And Report an error in the passage at 1:00:56 Highlight the passage at 1:00:56

1:01:17 those are all just projections of our minds. People being annoying, the environment being impure, being noisy and uncomfortable. All these things are just projections of our conceptual mind. And Report an error in the passage at 1:01:17 Highlight the passage at 1:01:17

1:01:38 they don't exist from their own side that way. They exist. That way for us, partly because of our karma and partly because of our labeling things as being bad or annoying or dirty or ugly. Report an error in the passage at 1:01:38 Highlight the passage at 1:01:38

1:02:02 And they don't exist from their own side that way. And if they did, then everyone would see them the same. Report an error in the passage at 1:02:02 Highlight the passage at 1:02:02

1:02:14 If the loud person in the grocery store was inherently annoying, then everyone would see that person as being annoying. They were annoying objectively from their own side. Then everyone would see them the same way. But if His Holiness the Dalai Lama walked in and saw that person, for sure he wouldn't see them as being annoying. Report an error in the passage at 1:02:14 Highlight the passage at 1:02:14

1:02:44 So they can't be annoying from their own side because everyone that would see them would experience them the same way. So where does annoying come from? Us. Report an error in the passage at 1:02:44 Highlight the passage at 1:02:44

1:03:04 So when we really understand that, and when we can really live that, then we can understand how tantra works as you're practicing seeing everything as being pure. So that loud person in the grocery store, manifestation of a Buddha to help us practice patience. Report an error in the passage at 1:03:04 Highlight the passage at 1:03:04

1:03:28 Person that just hung up on me, manifestation of a Buddha. you know, Report an error in the passage at 1:03:28 Highlight the passage at 1:03:28

1:03:37 But if we really believe that that person is really annoying from their own side and I'm just pretending that they're pure, then it doesn't work. It doesn't work when we really believe that they exist objectively as bad, annoying. Tatra works because we realize that that was just a projection of our minds and then we're training our minds to see them as being pure. Report an error in the passage at 1:03:37 Highlight the passage at 1:03:37

1:04:12 Does that kind of make sense? Report an error in the passage at 1:04:12 Highlight the passage at 1:04:12

1:04:18 And that's just such an important point because a lot of times people are practicing tantra without any understanding of emptiness and it's not going to work. Report an error in the passage at 1:04:18 Highlight the passage at 1:04:18

1:04:32 So Report an error in the passage at 1:04:32 Highlight the passage at 1:04:32

1:04:37 that's what we're doing in tantra. Report an error in the passage at 1:04:37 Highlight the passage at 1:04:37

1:04:49 And then finally Lama Tsongkhapa says in the outline explanation that the intention of the lamp on the path, etc. is the engagement in both sūtra and mantra vehicles. right. Report an error in the passage at 1:04:49 Highlight the passage at 1:04:49

· · · silence, 1 minute

1:05:02 So he concludes by saying, such is the structure of the presentation of the path set forth in the lamp on the path, you know, by Atisha. And the lamrim also guides students in the same way. Report an error in the passage at 1:05:02 Highlight the passage at 1:05:02

1:05:14 So really the sūtra vehicle is kind of the preparation for tantra. Report an error in the passage at 1:05:14 Highlight the passage at 1:05:14

1:05:24 So ultimately, ultimately we need to practice both. Report an error in the passage at 1:05:24 Highlight the passage at 1:05:24

1:05:35 Let's take a break. Report an error in the passage at 1:05:35 Highlight the passage at 1:05:35

1:05:39 Oh, and we have pastries for the break time. The cafe isn't open tonight, but we Report an error in the passage at 1:05:39 Highlight the passage at 1:05:39

1:06:06 feel okay with what we covered. Report an error in the passage at 1:06:06 Highlight the passage at 1:06:06

1:06:15 So because there's a bow in the Tantra, I don't have books. Yeah, so we're going through the three scopes. So this was in the context of the three scopes. So they're kind of introducing the entire path here. So this is after the precious human rebirth and before death. Report an error in the passage at 1:06:15 Highlight the passage at 1:06:15

1:06:38 So death is the beginning of the small scope. Precious human rebirth is part of the introduction. So we're in between. What related tantra name? Report an error in the passage at 1:06:38 Highlight the passage at 1:06:38

1:06:49 What? Mention tantra because it's still low score, right? Well, this is introducing all three scopes. So just before we get into the small scope, it's talking about all three scopes and then the need to practice tantra. Yeah, yeah. So we get the whole path today. Yeah. All right. Okay. Report an error in the passage at 1:06:49 Highlight the passage at 1:06:49

1:07:19 Interesting. Okay. Report an error in the passage at 1:07:19 Highlight the passage at 1:07:19

1:07:25 So. Oh, yeah. Report an error in the passage at 1:07:25 Highlight the passage at 1:07:25

1:07:34 Call me naive, but I'm not too sure about the whole yoga thing, the different parts of the yoga. When you say yoga, I think of body movements. Yeah. Yeah. And yoga isn't. In this culture, it is commonly known as the body exercises, but yoga technically is, the word technically means joining together, joining together two. Report an error in the passage at 1:07:34 Highlight the passage at 1:07:34

1:08:10 And in the context of the Buddhist path, yoga is generally talking about the union of calm abiding and special insight. Joining calm, abiding and special insight and using the wisdom from that. That's a good question. So yoga with signs and yoga without signs is talking about, you know, using the mind, right, to realize emptiness and using the mind to arise as the deity. Report an error in the passage at 1:08:10 Highlight the passage at 1:08:10

1:08:41 So it has nothing to do with the physical on this level. I mean, there are physical exercises. In completion stage, but that's pretty far along the path and that's to help the channel's winds and drops in highest yoga tantra. Report an error in the passage at 1:08:41 Highlight the passage at 1:08:41

1:09:05 But the main emphasis is on the mind and using calm abiding and special insight, the joining together of calm abiding and special insight. Okay, yeah, I'm glad you brought that up. Effie, a quick question. Clarification, highest tantra was generation stage versus completion and then the three previous were yoga versus... Okay, yoga with signs and yoga without signs. Report an error in the passage at 1:09:05 Highlight the passage at 1:09:05

1:09:32 Yeah, so without signs is referring to the meditation on emptiness, like without signs of conventional, maybe we can say roughly. Yoga with signs using kind of conventional appearance. So yoga... Without signs is focused more on ultimate truth. And yoga with signs is more conventional. I think we can say that in general. Report an error in the passage at 1:09:32 Highlight the passage at 1:09:32

1:10:08 I guess you dog put taught on that for what, three years? On the four classes of Tantra. So there's a lot that can be said about that. Not by me, but I guess you dog put taught on that for what, three years? On the four classes of Tantra. So Report an error in the passage at 1:10:08 Highlight the passage at 1:10:08

1:10:36 there's a lot that can be said about that. Not by me, but I guess you dog put taught on that for what, three years? I will continue studying Chine Tsong. Do you know what that is? It's a Tibetan, or not Tibetan, but Chinese form of massage. But they use winds and for healing. So is that contrary? No. Okay, good. No, no, no, not at all. Because it is for healing and it does use the chakras and some of it kind of overlaps. Report an error in the passage at 1:10:36 Highlight the passage at 1:10:36

1:11:00 Yeah, actually it's very consistent with Tantra. In the Tantra you're using. The channels, winds, drops, you know, all of that, yeah. For me to study it and practice it, I'm not doing something I shouldn't do since I don't have tantric vows. And I'm not teaching religion to anyone. No, no, no, no, no, no, no, no. I mean, unless at some point you got so far along the path and your Lama said, well, you know, in order to, you know, clean your chakras, maybe it's better to not do this. Report an error in the passage at 1:11:00 Highlight the passage at 1:11:00

1:11:33 Maybe it's better to do that exercise or whatever, you know. Yeah, not at this point. Yeah. Personally, I think it's very helpful, you know, sometimes that we get into tantra already having studied something about, you know, the winds or the energies and visualization and things like that. And we've seen the benefit of doing that. And then it kind of slides kind of more easily into tantra. No worries. All right. Report an error in the passage at 1:11:33 Highlight the passage at 1:11:33

1:12:05 Okay. All right. So you want to move on or actually we can review the homework from before. Has anybody done the homework? Homework 17? Report an error in the passage at 1:12:05 Highlight the passage at 1:12:05

1:12:28 No, some of you guys can answer some of these questions, even if you haven't done the homework. How many Report an error in the passage at 1:12:28 Highlight the passage at 1:12:28

1:12:47 people need a copy of 17? I have a couple. You do? You want one? Report an error in the passage at 1:12:47 Highlight the passage at 1:12:47

1:12:58 I have exactly three copies. I'm going to you now. Report an error in the passage at 1:12:58 Highlight the passage at 1:12:58

· · · silence, 1 minute

1:13:08 Maybe you can share. So the first question, what are the three types of beings or the three scopes and what is the primary aim of each? And actually we answered this in class last week, right? We all know this? Maybe we don't all know this. So the three types of beings are the three scopes and the primary aim of each. Report an error in the passage at 1:13:08 Highlight the passage at 1:13:08

1:13:41 I know I'm going to call on you if nobody else knows the answer. Report an error in the passage at 1:13:41 Highlight the passage at 1:13:41

1:13:51 The lower scope are the beings that are hoping for a more fortunate or a rebirth. The middle scope are the beings who are trying to escape the cycle of rebirth altogether and enter into nirvāṇa. And the highest scope are those. Who forsake nirvāṇa until everyone escapes, until everyone attains enlightenment. Report an error in the passage at 1:13:51 Highlight the passage at 1:13:51

1:14:24 And so they come back to help everyone on their path out of saṃsāra, basically. Yeah, that's very good. And I wouldn't quite say forsaking nirvāṇa. The bodhisattvas are actually attaining complete enlightenment so that they can benefit others in the best possible way. Like sometimes in other traditions, sometimes you hear that bodhisattvas... Report an error in the passage at 1:14:24 Highlight the passage at 1:14:24

1:14:54 Are forsaking their own enlightenment in order to stay in saṃsāra. Like they're postponing their enlightenment to stay in saṃsāra. And according to this tradition, that's not what they're doing. They're seeking the higher goal which helps, is more and more helpful to others. Because with that higher goal then you can manifest in countless forms and use your omniscient mind and really help others. Report an error in the passage at 1:14:54 Highlight the passage at 1:14:54

1:15:21 In the best possible way, right? If you stay a sentient being, you still have mental afflictions and there's not as much you can do. So you're seeking the higher goal. But you are forsaking your individual liberation, right? Your own just staying in peace that can't help others, right? You're seeking the higher goal. But otherwise perfect. Okay, good. Report an error in the passage at 1:15:21 Highlight the passage at 1:15:21

1:15:49 So the second question, the path of the great beings includes within it the paths of the two other ones. So explain why it is necessary to train in the two lower paths as causes for the path of the great beings. Report an error in the passage at 1:15:49 Highlight the passage at 1:15:49

1:16:04 Did that question even make sense? Report an error in the passage at 1:16:04 Highlight the passage at 1:16:04

1:16:11 All right. So these Report an error in the passage at 1:16:11 Highlight the passage at 1:16:11

1:16:20 three paths of the small, intermediate and great. beings aren't three separate paths right two lower paths are included within the path of the great scope they're causes right of the great scope so So the question here is, why are the two lower paths causes for the Great Scope? Why can't we just pop into the Great Scope and leave behind the lower and middling scope? Report an error in the passage at 1:16:20 Highlight the passage at 1:16:20

1:17:00 Effie, go for it. I'll try. I'll plagiarize here. The first two paths are considered preparatory practices leading to the path of the great beings and the lesser and intermediate paths become branches. Oh, wait a minute. The teaching cycles of lesser and intermediate beings become branches for the arising of the mind of enlightenment. And finally, by recalling the points with each practice and cherishing them, the paths become connected and you gain certainty. Report an error in the passage at 1:17:00 Highlight the passage at 1:17:00

1:17:28 with regard to the mind of enlightenment Okay. Okay. So what does that mean? It's totally plagiarized. That's what I said. But basically the paths all lead to the same place and you have to travel on the first two to get to the ultimate one. And they have to incorporate the teachings. All the teachings have to be incorporated. Okay. Okay. Report an error in the passage at 1:17:28 Highlight the passage at 1:17:28

1:17:58 And so why, like, can we just generate bodhicitta, though, without having practiced the two lower paths? No? I don't see how. Why do you think that is? Anybody? Just, you know, just develop a good heart. So why do we need the two lower scopes? Report an error in the passage at 1:17:58 Highlight the passage at 1:17:58

1:18:20 What do you think? Report an error in the passage at 1:18:20 Highlight the passage at 1:18:20

1:18:32 First of all, you can't achieve anything without taking the initial steps. There's always 50 million things, 100,000 prostrations to do in order to get to where you need to do. That takes an entire lifetime. So, I don't know. Report an error in the passage at 1:18:32 Highlight the passage at 1:18:32

1:18:49 It's all kind of confusing to me. Okay. Report an error in the passage at 1:18:49 Highlight the passage at 1:18:49

1:18:55 Like, I didn't understand what Effie was saying. Okay. Well, I mean, that's why we do this, right? It's just because if I just do all the talking, then I just assume that everybody's getting it, right? And it's very good for... For me to hear what you guys understand, and if you don't understand something, then we can try to clarify it. I understand the three scopes, but the second part to that, I didn't understand the question in the homework, so maybe you can... Report an error in the passage at 1:18:55 Highlight the passage at 1:18:55

1:19:27 Right, okay. So there's these three different scopes, right? And each of them have a particular, at least temporary aim, right? The low scope focused mostly on a good rebirth. The intermediate scope focused on liberation for oneself and the great scope focused on complete enlightenment. Report an error in the passage at 1:19:27 Highlight the passage at 1:19:27

1:19:59 So Lama Tsongkhapa is saying, but these three aren't completely separate paths, right? That, okay, if I want to focus on just liberation for myself, then I only have to practice intermediate scope. Report an error in the passage at 1:19:59 Highlight the passage at 1:19:59

1:20:14 Or if I want complete enlightenment, then I only have to practice the great scope. Lama Tsongkhapa is saying, no, no, no, no, no. That's like saying, oh, I want to graduate from high school, so I only go to high school and I don't need to go to grade school and I don't need to go to junior high school. Report an error in the passage at 1:20:14 Highlight the passage at 1:20:14

1:20:33 The three scopes are like... Going to grade school first and then junior high school and then high school, right? So the grade school and the junior high school are needed to help you get to high school, right? You're learning everything that you need in grade school and junior high school so that you'll understand anything in high school, right? Report an error in the passage at 1:20:33 Highlight the passage at 1:20:33

1:20:57 Like if we haven't learned how to read yet, we're going to have a really hard time in high school. And so that's the way the three scopes work. If we don't really understand that we can be reborn in the lower realms, Report an error in the passage at 1:20:57 Highlight the passage at 1:20:57

1:21:17 if we don't really understand that saṃsāra is suffering, then how are we going to develop bodhicitta in the determination to get out of saṃsāra and help others unless we really understand that saṃsāra is suffering? Report an error in the passage at 1:21:17 Highlight the passage at 1:21:17

1:21:37 So the lower scopes are teaching us basically the nature of saṃsāra and teaching us really about suffering and how we have to get out of saṃsāra. Report an error in the passage at 1:21:37 Highlight the passage at 1:21:37

1:21:54 Then developing this incredible compassion for others who are in the same situation, who are trapped in the cycle of suffering. Report an error in the passage at 1:21:54 Highlight the passage at 1:21:54

1:22:09 And based on understanding that, then we can develop bodhicitta. It's like, oh my gosh, everybody is in this same boat. All of these beings who have been really dear to me in all my lives, you know, all of these beings who have helped me, you know, we're all interdependent, you know, all of these beings who have fed me, all of these beings who have taught me. Report an error in the passage at 1:22:09 Highlight the passage at 1:22:09

1:22:39 They're all suffering. Report an error in the passage at 1:22:39 Highlight the passage at 1:22:39

1:22:45 And I need to get them out. I'm going to take responsibility for helping them. They've helped me and I'm going to help them. That's one way to look at it. Or just helping suffering beings because they're suffering. Report an error in the passage at 1:22:45 Highlight the passage at 1:22:45

1:23:06 Just helping them because they're suffering. right? Not, um, Report an error in the passage at 1:23:06 Highlight the passage at 1:23:06

1:23:15 Not even I'm helping them because they've helped me, but just because they're suffering, I need to help them. I can't stand, you know, I can't bear that beings are suffering. So I'm going to work in order to free other beings from suffering. Report an error in the passage at 1:23:15 Highlight the passage at 1:23:15

1:23:40 But if we don't understand that saṃsāra is the nature of suffering, then we can't. Right, and get this determination to free beings from suffering. Report an error in the passage at 1:23:40 Highlight the passage at 1:23:40

1:23:54 Yeah. I try and help people every day just because that's my nature because that's what I think happiness is all about. That's what makes me happy. But when do you know there's no more suffering with that individual or living being, like a dog or something? Report an error in the passage at 1:23:54 Highlight the passage at 1:23:54

1:24:14 Yeah, well, see, with the lower and the intermediate scopes, we see that... Actually, their suffering is endless until they get out of saṃsāra. Like, we can relieve some temporary physical pain or some temporary mental pain. You know, if somebody's depressed, you know, maybe we can make them feel better or they're hurt and maybe we can help, you know, bind their wound or whatever, right? Report an error in the passage at 1:24:14 Highlight the passage at 1:24:14

1:24:46 And so that will help them temporarily. Something else is going to happen. They'll get depressed again. They'll get hurt again. They'll get sick. They'll get rejected. They might lose their money. They may get kicked out of their home. It's just endless. As long as we're in saṃsāra, something else is going to happen. Report an error in the passage at 1:24:46 Highlight the passage at 1:24:46

1:25:13 And when we really realize that, we just get so sick of it. It's like, oh my gosh, this whole saṃsāra thing is just endless suffering. We have moments of pleasure and we may have a lot of pleasure, but it can't last. It's impossible, it can't last. Report an error in the passage at 1:25:13 Highlight the passage at 1:25:13

1:25:43 And particularly, really horrible sufferings. So, um... Report an error in the passage at 1:25:43 Highlight the passage at 1:25:43

1:25:51 You know, there's kind of, you know, Our irritations throughout the day that maybe aren't enough to help us want to get out of saṃsāra. It's like, okay, well, that guy's annoying, but I can deal with it, right? But if we understand that the suffering can get much, much worse, that in this life that we have, the suffering that we're experiencing is... Report an error in the passage at 1:25:51 Highlight the passage at 1:25:51

1:26:23 Relatively minor compared to what we can experience in future lives. Which is why then we'll talk about the lower realms, which, you know, isn't a fun topic. But if we really understand, oh my gosh, I could be that being being tortured, you know, in prison. Or I could be that... The zebra being eaten alive by the lion. I've created the karma to be that. Report an error in the passage at 1:26:23 Highlight the passage at 1:26:23

1:27:04 When we really understand that, ooh, that's me in a future life, unless I get out of saṃsāra. Report an error in the passage at 1:27:04 Highlight the passage at 1:27:04

1:27:16 That thought is so horrifying to me, to be in one of those situations. If I had another life like this one, I mean, it's not so great. I mean, I mean, it's well. Well, it's pretty good, but then I have my moments of where it's not so great. You know, I certainly don't want to be a teenager again. In Nebraska, yeah. Report an error in the passage at 1:27:16 Highlight the passage at 1:27:16

1:27:42 Or anywhere, actually. You know, being the gawky 14-year-old. You know, I mean, just experiencing all the insecurities and all of that, you know. Right? Report an error in the passage at 1:27:42 Highlight the passage at 1:27:42

1:27:54 I don't want to do that again, right? But it's not quite enough for me to, you know, really work hard and get out of saṃsāra. But if I really see, okay, well, I could be that abused child or I could be, you know, the hell realm being or a hungry ghost, you know, who's starving, you know, who has nothing to eat for years and years and years. Report an error in the passage at 1:27:54 Highlight the passage at 1:27:54

1:28:18 That could be us. You know, we don't like to think about that, but that could be us. Report an error in the passage at 1:28:18 Highlight the passage at 1:28:18

1:28:26 So when we meditate on that, it really helps our renunciation. It really helps to say, oh my gosh, that could be me. And actually, and that could be anybody. That could be my mom. Like that's such a horrifying thought, isn't it? That our mom could be in that situation. I mean, almost worse than ourselves, right? Report an error in the passage at 1:28:26 Highlight the passage at 1:28:26

1:28:52 It's like, oh, I gotta get out. Gotta get her out. You know, gotta get these. These beings out of saṃsāra. And how do I do that? I have to attain enlightenment. Then I can get others out. Because right now, for the life of me, I have no idea how to lead my mom to the Buddha's path. Report an error in the passage at 1:28:52 Highlight the passage at 1:28:52

1:29:20 Except just practice well myself and hopefully get some imprints for her. But as a Buddha, you can see, oh well. If I do this, if I say this, then that will lead her to the path. Report an error in the passage at 1:29:20 Highlight the passage at 1:29:20

1:29:43 So that's why we need to train in grade school and junior high school before the great scope. Report an error in the passage at 1:29:43 Highlight the passage at 1:29:43

1:29:55 So what Effie said. I was going to say it in a really, the other way that I've heard it, the really simple way to make up for the other, is just that if I want to go hiking to the top of Mount Tam and I don't have a car, first I'm going to have to take... Stinky old Muni, get to the Golden Gate Bridge, walk across with all the cars, and then I can go hiking up a steep hill. Report an error in the passage at 1:29:55 Highlight the passage at 1:29:55

1:30:19 It'll be kind of hard and miserable. But finally, I'm going to get up there and get some really nice views. Yep. Okay. That's okay? Yep. Yep. That's great. That's great. That too, right? You have to take the first step and then the second step and then, yeah, exactly. Exactly. Report an error in the passage at 1:30:19 Highlight the passage at 1:30:19

1:30:40 Okay. Yeah, I mean, your answer was perfect, Effie, you know, out of the text, but I think it's hard to understand, right? Yeah, yeah, so, okay. So is that kind of clear? Oh, good. Report an error in the passage at 1:30:40 Highlight the passage at 1:30:40

1:31:01 Okay, all right. Perfect. Okay. Then the third question was, what is the entry gate into the Mahāyāna? Like, what is... Perception of emptiness? Report an error in the passage at 1:31:01 Highlight the passage at 1:31:01

1:31:23 Uncontrived bodhicitta. Yeah! Report an error in the passage at 1:31:23 Highlight the passage at 1:31:23

1:31:29 Resolution of emptiness is great, but what actually makes you a Mahayanist, like what causes you to enter the Mahāyāna path is uncontrived bodhicitta. Report an error in the passage at 1:31:29 Highlight the passage at 1:31:29

1:31:49 What's uncontrived bodhicitta? Report an error in the passage at 1:31:49 Highlight the passage at 1:31:49

1:31:54 Spontaneous bodhicitta? Is that the same thing? It's just... You don't think about it. It's automatic. Is it permanent? One thing I wondered if you ever did achieve that and you achieved another rebirth, would you already have it? That's kind of a separate question. Report an error in the passage at 1:31:54 Highlight the passage at 1:31:54

1:32:25 Yeah, well, you have the imprints at least. I think then it arises again in the next life. Yeah. It's not clear in the text. But what it said, remember how I mentioned there's 22 levels of bodhicitta? Report an error in the passage at 1:32:25 Highlight the passage at 1:32:25

1:32:47 So the first level of bodhicitta corresponds to the small level of path of accumulation. So there's these five paths, right? Path of accumulation, path of preparation, path of seeing, path of meditation, path of no more learning. You enter the Mahāyāna path of accumulation when you've generated uncontrived bodhicitta. Then the path of accumulation is divided into three parts, a small, a middle and a great level. Report an error in the passage at 1:32:47 Highlight the passage at 1:32:47

1:33:21 So on the small level of the path of accumulation, I think it's called earth-like bodhicitta. And then the middling level of the path of accumulation is like gold-like bodhicitta. I don't remember exactly the names. So the earth-like or the first level bodhicitta, once you've generated that, it is possible for that to degenerate. Report an error in the passage at 1:33:21 Highlight the passage at 1:33:21

1:33:48 It is possible for you to lose your bodhicitta on that first level. But once you've moved to the gold-like bodhicitta, then... It will never degenerate. Okay. So I would say, and I think it's gold, like I don't remember exactly the names. So that second level of bodhicitta, you know, once you have that, then you'll always have it. Report an error in the passage at 1:33:48 Highlight the passage at 1:33:48

1:34:12 I mean, exactly how it will manifest in future lives, I don't know. The teachings were never clear about that. But I do remember, I mean, I do have a story. Oh, so before I still tell the story, the small level bodhicitta, if it hasn't degenerated, I think you'll have that. In future lives as well. Report an error in the passage at 1:34:12 Highlight the passage at 1:34:12

1:34:35 Then I have a story, well you know Lama Yeshe, you've all heard of Lama Yeshe, who was the founder of this FPMT and just an amazing being. So he died in 1984 and he was reincarnated into a Spanish boy's body, Lama Osel. And Lama Osel, I'm... He came to Italy where I was studying when he was 16 years old. And he was this kind of skinny, gawky, little monk guy, you know, teenager. Report an error in the passage at 1:34:35 Highlight the passage at 1:34:35

1:35:09 And so we asked him to come to the Gumpa and give us a talk. And so we asked him for advice when we were studying because we were studying. And it was amazing because these profound adult Lama words were coming out of this. Skinny, gawky, 16-year-old body, which really made me believe that in this reincarnation business, you know, these lamas, you know, because he certainly wasn't your typical 16-year-old boy. Report an error in the passage at 1:35:09 Highlight the passage at 1:35:09

1:35:42 And he was basically saying something like, you know, the reason why you're studying is to benefit others, like everything you do in life. Is to benefit others, you know, and that benefiting others brings the greatest happiness from a 16-year-old boy, you know. And so you could just feel, you know, I mean, it was all coming from his heart. You know, you could very much see that he lived that. Report an error in the passage at 1:35:42 Highlight the passage at 1:35:42

1:36:18 So, you know, so that tells me he still had his bodhicitta from, you know, from the previous, from Lama Yeshe. that. Report an error in the passage at 1:36:18 Highlight the passage at 1:36:18

1:36:30 So, you keep it. Sometimes these qualities need to be reawakened, you know, when you take another body and you're brought up in another culture. I mean, you still, like these reincarnations, they still have to go to the monasteries, they still have to study and they still have to practice and all of that. It's like they have to reawaken the things that they generated before. Report an error in the passage at 1:36:30 Highlight the passage at 1:36:30

1:36:58 But I think it's not lost. And actually, there's a certain point on the path where once you achieve that, then you remember every Dharma teaching you've ever gotten. Report an error in the passage at 1:36:58 Highlight the passage at 1:36:58

1:37:13 So all is not lost. If we do a lot of work in this life, it's still there in future lives. Report an error in the passage at 1:37:13 Highlight the passage at 1:37:13

1:37:31 So let's... Let's stop there and we'll cover the next questions in the next class. Report an error in the passage at 1:37:31 Highlight the passage at 1:37:31

1:37:50 I'm glad that wasn't on the microphone. Yeah. Well, I'm trying to go a little bit further in each class. So, you know, without rushing through it, right? Trying to spend some quality, but without rushing. But yeah, in general with fewer people, right? You have fewer questions, right? Fewer interruptions. Report an error in the passage at 1:37:50 Highlight the passage at 1:37:50

1:38:19 Yeah. Report an error in the passage at 1:38:19 Highlight the passage at 1:38:19

1:38:28 Yeah, I think it is too. I mean, it makes you think twice before you blurt something out. Like, do I want this on the recording for posterity? So let's do the first three dedication prayers on page 240. Report an error in the passage at 1:38:28 Highlight the passage at 1:38:28

1:39:11 Due to the merits accumulated over the three times by myself and all the Buddhas and Bodhisattvas which are empty from their own side, may I, who is empty from its own side, achieve the state of enlightenment which is empty from its own side, and lead all sentient beings who are empty from their own side to that state as quickly as possible by myself alone. Report an error in the passage at 1:39:11 Highlight the passage at 1:39:11

1:39:36 Because of these merits may my actions never cause even the slightest harm to any sentient being. Instead, may they bring only the greatest of benefit. Whatever suffering or happy life I experience, may it be only of the greatest benefit to others, causing them to achieve enlightenment as quickly as possible. Report an error in the passage at 1:39:36 Highlight the passage at 1:39:36