Basic Program - Buddhism From A-Z (27 February 2009)

0:05 or this? No, it's good enough. It's good enough. Report an error in the passage at 0:05 Highlight the passage at 0:05

0:14 mind is fuzzy, but I don't have any idea of it. It's much better now. Report an error in the passage at 0:14 Highlight the passage at 0:14

0:22 So meditating on death and suffering in the lower realms helps us... helps us more focused on future lives, right? Instead of always focused on the comfort and pleasure of this day. And so then, once we understand that we're going to die and next life might not be as sweet as this one, then we take refuge. Report an error in the passage at 0:22 Highlight the passage at 0:22

0:47 the two causes of refuge were... the other home-up question? Peter. Thank you. Fear and faith. Fear of? Lower realms, inauspicious rebirth, bad passages, and then faith in that fact that the Three Jewels is the only solution that can bring us out of this mess and bring us into higher rebirth, higher realms, transforming our minds and ultimately becoming Judas. Report an error in the passage at 0:47 Highlight the passage at 0:47

1:28 So causes of going for refuge, fear of suffering? And we can call it faith, or we can call it confidence, or we can call it conviction. Some people have a hard time with the word faith. It's just easy to remember. Yeah, yeah. Faith or conviction, confidence, right? I mean, it's not blind faith, right? It's based on reasoning. Report an error in the passage at 1:28 Highlight the passage at 1:28

1:52 And then the objects of refuge. This. So... So, you can... Report an error in the passage at 1:52 Highlight the passage at 1:52

1:55 this. So So this quote, to one in whom perpetually all faults are definitely absent, to one in whom in every manner all good qualities abide, in case someone like that exists, it is fit to go for refuge, to praise him, to attend our hand, to abide in one of his peace. Report an error in the passage at 1:55 Highlight the passage at 1:55

2:18 So it really makes sense to take refuge in someone who doesn't have any faults, right? It doesn't make sense to take refuge in someone who's just as flawed as we are. So someone who doesn't have any faults and has only good qualities. Report an error in the passage at 2:18 Highlight the passage at 2:18

2:37 And recalling that the Buddha jewel is the ultimate object of refuge, the ultimate, and that only the Buddha is completely free from faults. The Dharma jewel being the actual refuge because that is what we actually have to practice, right, in order to perfect our own minds. We can't just put our faith into the Buddhas and then expect the Buddhas to... Report an error in the passage at 2:37 Highlight the passage at 2:37

3:02 To save us, right? The real refuge is putting the teachings in practice ourselves, right? Practicing virtue, the causes of happiness and abandoning virtue, the causes of suffering. And then ultimately to realize emptiness directly so that we can get out of this saṃsāra suffering business. Okay, and the Saṅgha Jewel are supporters on the path. Report an error in the passage at 3:02 Highlight the passage at 3:02

3:27 So the Buddha is often likened to the doctor. The Dharma is like the medicine that we take. And then the Saṅgha are like the nurses that assist us. And Report an error in the passage at 3:27 Highlight the passage at 3:27

3:41 then we talked about the conventional ultimate. But I wanted to talk about the four bodies of the Buddha in a little more detail. I don't know why. So we can divide the bodies of the Buddha into two bodies or three bodies or four bodies. And we'll talk about the four bodies. detail. Report an error in the passage at 3:41 Highlight the passage at 3:41

4:05 So there are two truth bodies and two form bodies. The truth body is the Dharmakaya and the form body is the Rupakaya. So we're taking refuge in a Buddha, but what is a Buddha? Report an error in the passage at 4:05 Highlight the passage at 4:05

4:21 So the truth body has two different aspects. There's the wisdom body and the nature body. So the wisdom body is the omniscient mind of the Buddha. Report an error in the passage at 4:21 Highlight the passage at 4:21

4:36 The Buddha that understands, that's realizing emptiness. All the time, directly, and also understands conventionality. Omniscient mind, understands exactly how to help others, can read other people's minds, can see the past and the future. Report an error in the passage at 4:36 Highlight the passage at 4:36

4:59 So the wisdom body being the omniscient mind. Yenthaya? Is that what it is? Yenthaya. Actually, I'm not a Sanskrit scholar, so I don't actually know how to pronounce it correctly. But something like that. Report an error in the passage at 4:59 Highlight the passage at 4:59

5:18 And then the nature body. I don't have my glasses. That was a vision question. And you focused it for us. Thank you. It was a challenge. Is it a machine? Oh, is it a machine? Thank you. Thank you. Sorry. Report an error in the passage at 5:18 Highlight the passage at 5:18

5:43 So the nature body of the Buddha is really the emptiness. The emptiness of the mind of the Buddha, the emptiness of the omniscient mind, the emptiness of inherent existence the omniscient. So Report an error in the passage at 5:43 Highlight the passage at 5:43

6:04 the Dhamma Tsai consists of the omniscient mind of the Buddha or the wisdom body and the nature body which is the emptiness of that omniscient mind. Report an error in the passage at 6:04 Highlight the passage at 6:04

6:16 And then the nature body itself has two. There's what's called the naturally pure nature body and the adventitiously pure nature. So this is the emptiness of the mind of the Buddha that has always been free from inherent existence. It's naturally pure of inherent existence and always has been. The mind of the Buddha and the mind of all of us have always been empty of inherent existence. Report an error in the passage at 6:16 Highlight the passage at 6:16

6:52 So that's the natural purity of the mind. Report an error in the passage at 6:52 Highlight the passage at 6:52

7:02 And so for us, like Buddha... Buddha potential or Buddha nature is actually, according to this tradition, it is the emptiness of an inherent existence of our minds. And Report an error in the passage at 7:02 Highlight the passage at 7:02

7:20 so our Buddha nature turns into the nature body of Buddha. Report an error in the passage at 7:20 Highlight the passage at 7:20

7:34 Is Report an error in the passage at 7:34 Highlight the passage at 7:34

7:41 that tapagatagarbha? Tapagatagarbha. Report an error in the passage at 7:41 Highlight the passage at 7:41

7:50 And then the other kind of nature body is the... Yeah, yeah, that's so good. Report an error in the passage at 7:50 Highlight the passage at 7:50

7:54 There is an adventitiously pure nature body, which is the emptiness of the mind of the Buddha that is completely free from all faults, completely free from all obscurations, completely free from all mental afflictions, all potential for mental afflictions, Report an error in the passage at 7:54 Highlight the passage at 7:54

8:17 also free from all obscurations to emotions. So there is a naturally pure nature body, which is the emptiness of the mind that exists. And then the adventitiously pure, which is the emptiness of the mind that is completely free from all things and faults. Report an error in the passage at 8:17 Highlight the passage at 8:17

8:42 So we have a Buddha nature that's naturally free from an inherent existence, but we don't have the other one, which is free from all faults yet, until we become Buddha. Report an error in the passage at 8:42 Highlight the passage at 8:42

9:01 I just need to just repeat them really quickly. The naturally pure nature body is the emptiness. Report an error in the passage at 9:01 Highlight the passage at 9:01

9:20 So the naturally pure nature body is the emptiness of inherent existence. Report an error in the passage at 9:20 Highlight the passage at 9:20

9:31 The emptiness of inherent existence of the mind of the Buddha, which has always been empty of inherent existence. So the emptiness of inherent existence of the omniscient mind of the Buddha, which has always been empty of inherent existence. So it's naturally pure of inherent existence in our Tasbe. Whereas the adventitious pure nature body is the emptiness of the mind of the Buddha, which is totally free from all stains. Report an error in the passage at 9:31 Highlight the passage at 9:31

10:09 What's the difference? So the Buddha is free from two types of, well, the Buddha, the nature body has two purities. So another way I'd say is it's two purities. The naturally pure one, which is it's always been free from inherent existence. Report an error in the passage at 10:09 Highlight the passage at 10:09

10:30 So it's not something like, sometimes people think that when we realize the emptiness of inherent existence, we're taking something that used to exist. And negating it. But inherent existence isn't like that. It's never existed, ever. We've always believed it existed, but it's never existed. So that's the emphasis here, is that this is the purity that has always been empty of inherent existence. Report an error in the passage at 10:30 Highlight the passage at 10:30

11:00 Whereas the other aspect of the adventitiously pure is what the Buddha has achieved through his three great countless eons worth of effort, which is... Removing all of the stains, all of the obscurations. So it's the purity of the natural stains of inherent existence and the purity of the adventitious stains or the obscurations that he's abandoned. Report an error in the passage at 11:00 Highlight the passage at 11:00

11:33 The purity of the obscurations he's abandoned? Purity from the obscurations. Am I confusing you more? No, no, thank you. Okay. Hello, Anna. Report an error in the passage at 11:33 Highlight the passage at 11:33

11:52 So then it's the nature body that we share with the Buddha then? Because we are also empty of inherent existence? Report an error in the passage at 11:52 Highlight the passage at 11:52

12:08 So we have a Buddha nature, which is the emptiness of inherent existence in our mind. And our Buddha nature will turn into the nature body of the Buddha. Once we've removed all of our obscurations, once we've directly realized emptiness and familiarized ourselves with that, then eventually we'll attain Buddhahood and our Buddha nature will turn into the nature body of the Buddha. Report an error in the passage at 12:08 Highlight the passage at 12:08

12:40 Our mind will turn into the wisdom body of the Buddha. Report an error in the passage at 12:40 Highlight the passage at 12:40

12:46 So along the path we will first intellectually realize emptiness and then we'll directly realize emptiness. And then we'll directly realize emptiness again and again along the path until the very end, what's called the very end of the continuum as a sentient being, like the last moment of being a sentient being, we're directly realizing emptiness and removing the most subtle of aspirations. Report an error in the passage at 12:46 Highlight the passage at 12:46

13:20 And then the next moment we'll become a Buddha. And so our minds, that direct realization of emptiness... turns into this environment. Report an error in the passage at 13:20 Highlight the passage at 13:20

13:29 So that's the continuity. Our minds will turn into the wisdom body of Buddha. The emptiness of our minds will turn into the nature body of Buddha. Report an error in the passage at 13:29 Highlight the passage at 13:29

13:42 I have a question. Buddha nature will turn into the nature body of Buddha. So this is kind of a technical point, but it's good to know. It's good to know how that transition happens. Report an error in the passage at 13:42 Highlight the passage at 13:42

13:57 I have a question apropos of that. It might be too big, but if we started out with these pure minds free of inherent existence, what started the process of defilement or delusion that led us all into the pickle we're in now? I mean, how did it begin? There is no beginning. That's where I get confused. Yeah, yeah. Report an error in the passage at 13:57 Highlight the passage at 13:57

14:19 I mean, according to the teachings, we've always had defilements. We've always had ignorance. So we've always had the Buddha nature because our mind has always been empty of inherent existence, which means it can change, right? The defilements aren't integral to the nature of our minds. It's just, I mean, it's always been there, but we can remove the defilements. Report an error in the passage at 14:19 Highlight the passage at 14:19

14:50 Well, that's where I get confused because it almost seems like a type of inherent existence if they've always been there. Yet they're empty of inherent existence, so it just seems kind of so finely parsed I can't quite grasp it. Yeah, I mean, just because something's always been there doesn't mean that it's an inherent quality to the mind. Report an error in the passage at 14:50 Highlight the passage at 14:50

15:11 I can understand your confusion there. Report an error in the passage at 15:11 Highlight the passage at 15:11

15:20 It just seems to me like if something's always been there, that's a form of inherent existence, and I know that we're always refuting that. So that's where I get confused about these defilements and delusions that we're all trying to purify. Report an error in the passage at 15:20 Highlight the passage at 15:20

15:35 Well, inherent existence means that it's something that existing from its own side, existing indistinguishly mixed with your mind. If it was inherent existence, it would... There'd be no way to purify it. There wouldn't be any way to purify it. There wouldn't be any way to get rid of the defilements if they were inherent. Report an error in the passage at 15:35 Highlight the passage at 15:35

16:09 That makes more sense to me. Report an error in the passage at 16:09 Highlight the passage at 16:09

16:15 Yeah, I'm trying to think of another example. People have always believed in Santa Claus, but there never was one. What do you mean? Parents still believe in it. Stop it. I'm glad my daughter's not here tonight. I know. She believes in the tooth fairy, too. Stop it. Report an error in the passage at 16:15 Highlight the passage at 16:15

16:37 Yeah, I mean, yeah, we could kind of say that. Something like that. Yeah, something that we've always believed in, right? Report an error in the passage at 16:37 Highlight the passage at 16:37

16:48 But it's not actually true. I Report an error in the passage at 16:48 Highlight the passage at 16:48

16:54 mean, the mind is likened to, like, the... what my dad says. Report an error in the passage at 16:54 Highlight the passage at 16:54

16:59 sun and the clouds are like a defilement, so the clouds are temporary. Even if we lived in Seattle and it was cloudy all the time, it doesn't mean that the clouds are an inherent part. Report an error in the passage at 16:59 Highlight the passage at 16:59

17:15 not really The sky. Report an error in the passage at 17:15 Highlight the passage at 17:15

17:20 you need a cough drop? have one. You know what? I have some. So are we getting a little bit more clear about the wisdom body? Report an error in the passage at 17:20 Highlight the passage at 17:20

17:30 I can't see where I'm going. Just throw it in your head. Thank you. Report an error in the passage at 17:30 Highlight the passage at 17:30

17:39 The wisdom body and the nature body. Report an error in the passage at 17:39 Highlight the passage at 17:39

17:54 Okay, and then the two form bodies. So the truth body itself, right, the wisdom body and the nature body, they can't help others just by themselves. They need to manifest in certain forms so that they can teach us. And so that's what the two form bodies are for. The complete enjoyment body and the emanation body. So the complete enjoyment body are the manifestations of the omniscient mind of the Buddha. Report an error in the passage at 17:54 Highlight the passage at 17:54

18:25 They abide in a pure land, a highest pure land called Akanishta and they teach bodhisattvas who have directly realized emptiness. So enjoyment bodies abide in pure land and they teach aria bodhisattvas. Report an error in the passage at 18:25 Highlight the passage at 18:25

18:47 We non-Arias can't benefit from the enjoyment, so that's why there are emanation bodies. So then from the enjoyment bodies and countless emanation bodies are sent out spontaneously and constantly for the benefit of ordinary beings. Report an error in the passage at 18:47 Highlight the passage at 18:47

19:04 Or you could be in your sambokakaya teaching us as Aria bodhisattvas. If we were Aria bodhisattvas. She's good. Not really. Or maybe not. So every Buddha has an enjoyment body that's abiding in a pure land and then has countless emanation bodies that are manifested to help us. So oftentimes the gurus are said to be emanation bodies of Buddhas. Report an error in the passage at 19:04 Highlight the passage at 19:04

19:43 Shakyamuni Buddha, who has an emanation body. you want to come here? Do you want to apply? Report an error in the passage at 19:43 Highlight the passage at 19:43

19:51 Maju Shri appears to me. -up, what was the cup-up? Would that be an for me? no, a sambalga kind. It Report an error in the passage at 19:51 Highlight the passage at 19:51

20:06 could be an enjoyment body. Report an error in the passage at 20:06 Highlight the passage at 20:06

20:13 If Tsongkhapa had directly realized emptiness at that point, then he could have a vision of an enjoyment body of Manjushri. But if he hadn't directly realized emptiness yet, then he was getting a teaching from an animation body of Manjushri. So there's a point on the path of preparation. I can't remember which level, where at that point you attain something called the meditative stabilization of the stream of Dharma. Report an error in the passage at 20:13 Highlight the passage at 20:13

20:44 And at that point you remember every single teaching you ever received in any of your lives. Wow. And also you're able to receive teachings from like Shakyamuni Buddha and Manjushri and things. Probably. From any supreme combination of that. So they say you're able to receive teachings from statutes of Buddha and things like that. So I suspect that Shantideva was probably receiving a teaching from an emanation body of Majjushri, since he was still trying to clarify his understanding of emptiness. Report an error in the passage at 20:44 Highlight the passage at 20:44

21:23 I thought the emanation body was like karma. It's that, too. It's that, too. Report an error in the passage at 21:23 Highlight the passage at 21:23

21:44 I think this is troubling you, because I find myself wanting to use the plural of practice. Maybe it's even a crutch, but to think that there's more than six senses that carry these kinds of consciousnesses from the beginning of this time. And I don't know if that's a good thing to do or not. I know some of the schools teach that, but it makes more sense. But it's sort of like a crutch that answers how... Report an error in the passage at 21:44 Highlight the passage at 21:44

22:12 this all could actually come about. Yeah, I mean, according to Bursang, because they use their own consciousnesses, right? The I, E, and the Alistair, Report an error in the passage at 22:12 Highlight the passage at 22:12

22:23 consciousness. And then some schools say that there's a seventh and eighth consciousness. Did the mind see that? There's an afflicted mentality, so there's a division of the mind with the mental affliction. So I think, I mean, I think it's not Report an error in the passage at 22:23 Highlight the passage at 22:23

22:44 It's not so detrimental to believe in those, the seventh and eighth consciousnesses, as long as you don't believe that they're inherently existent. They're just another way to divide the mind into eight or six. So just conceptually we can do it. So I think it's not like that. Report an error in the passage at 22:44 Highlight the passage at 22:44

23:07 So the only other thing I wanted to mention about emanation bodies, so the emanation bodies can be our llamas. It could be the difficult people in our lives. Report an error in the passage at 23:07 Highlight the passage at 23:07

23:21 Which we never want to think about, right? But it could be, right? It could be, you know, the, whatever. I mean, it could be inanimate objects, right? The car accident in front of us or whatever, you know? Whatever. So the Buddhas manifest in different forms in order to teach us, right? When we're right. So the Buddhas, Buddhas are like the sun that are constantly shining down on us. Report an error in the passage at 23:21 Highlight the passage at 23:21

23:49 But they can only benefit us when, from our side, we're right. like we're ready to develop. they're constantly in And then the Buddhists can emanate as people like Shakyamuni Buddha who comes into this world where there's no Dharma and manifests enlightenment and teaches the Dharma. So sometimes people are confused because they hear there are a thousand Buddhas of this age. Report an error in the passage at 23:49 Highlight the passage at 23:49

24:20 And they think, oh, well, there's only 1,000. There's only going to be 1,000 of us that are going to get enlightened. But that's not what it means. There's going to be 1,000 supreme emanation bodies of this age. So 1,000 Buddhas, like Shakyamuni Buddha, and the next one would be Maitreya Buddha. Once the Dharma completely degenerates, there's no Dharma anymore. Report an error in the passage at 24:20 Highlight the passage at 24:20

24:52 What's the difference between a Buddha and an Arya Bodhisattva? So Buddha's a completely enlightened being? Right. A bodhisattva isn't enlightened yet. A bodhisattva still has bodhicitta, but still has mental afflictions, still has obscurations, still has stakes, even if they're ariya. Ariya bodhisattvas have directly realized emptiness. So that means they've reached the path of seeing. So they're the five paths, the path of accumulation, the path of preparation. Report an error in the passage at 24:52 Highlight the passage at 24:52

25:26 The path of seeing, where you realize emptiness directly. The path of meditation, where you familiarize yourself with that direct realization of emptiness and gradually remove your stains. And the path of no more learning, which is when you become a Buddha. So the difference between an Arya Bodhisattva and a Buddha is Arya Bodhisattva is on the path of seeing or the path of meditation. Report an error in the passage at 25:26 Highlight the passage at 25:26

25:49 And a Buddha is on the path of seeing. So Report an error in the passage at 25:49 Highlight the passage at 25:49

26:04 why? Why are the three jewels worthy of refuge? Lama Tsongkhapa says, someone who is, one, free from all fear, two, skilled in means of liberating others from fear, deep in great compassion towards everyone without closeness and discipline, four, who works for the benefit for the welfare of all, regardless of whether they help them or not. Report an error in the passage at 26:04 Highlight the passage at 26:04

26:33 Such a one is worthy of what they are. First of all, someone who is completely free from all fear. Report an error in the passage at 26:33 Highlight the passage at 26:33

26:43 So fear oftentimes comes from our attachments, right? We're attached to comfort, we're attached to our bodies, we're attached to safety. Report an error in the passage at 26:43 Highlight the passage at 26:43

26:53 And if fear arises, Report an error in the passage at 26:53 Highlight the passage at 26:53

26:59 but a Buddha has completely abandoned all their mental afflictions, has completely abandoned any sense of inherent existence or any sense of self-importance. Report an error in the passage at 26:59 Highlight the passage at 26:59

27:15 So there's... There's no reason for a Buddha to have fear anymore. They don't have any faults anymore. They have no mental afflictions. They have no sense of self besides just being labeled. Report an error in the passage at 27:15 Highlight the passage at 27:15

27:33 So there's no fear. So we can trust in some absolutely no fear because they can really help us, right? Because those of us who still have fear, that prevents us from really being able to help someone in need. You know, if there's a dangerous situation, there's a homeless person or a violent person, you know, that might really prevent us from going into that situation to help because we have fear. Report an error in the passage at 27:33 Highlight the passage at 27:33

28:04 So someone who's completely without fear has a much greater ability to help us. Report an error in the passage at 28:04 Highlight the passage at 28:04

28:17 And then secondly, skilled in the means of liberating others from fear. Right, so the Buddha has completely liberated themselves from fear and all defilements and mental afflictions. Report an error in the passage at 28:17 Highlight the passage at 28:17

28:30 They've done it themselves and they have the omniscient mind so they know how to help others. If we haven't liberated ourselves from fear, then we can't really help others to liberate them from fear very well. We may try, but only someone who's completely free from fear can really help others who are free from fear. Report an error in the passage at 28:30 Highlight the passage at 28:30

28:58 And then third, steeped in great compassion toward everyone without closeness and distance. All right, so this is a biggie. Great compassion toward everyone. Report an error in the passage at 28:58 Highlight the passage at 28:58

29:13 So if we think about it, the Buddha has foregone their own solitary peace. They could have actualized their solitary liberation a long, long time before, but instead they decided to develop bodhicitta and accumulate merit for three great countless eons in order to help others. So this is out of their incredible compassion for others. Report an error in the passage at 29:13 Highlight the passage at 29:13

29:41 And the great compassion being based on equanimity, based on not feeling, you know, a sense of bias or closeness towards some, you know, the people who are next to you and the, you know, aversion toward the people who are mean to you. Report an error in the passage at 29:41 Highlight the passage at 29:41

29:58 But the Buddha will help you no matter what, no matter who you are, no matter if you've helped them in one kind of relationship you have with them. It's more healthy because they have great compassion. Report an error in the passage at 29:58 Highlight the passage at 29:58

30:18 So this is kind of a mind-boggling one. Report an error in the passage at 30:18 Highlight the passage at 30:18

30:26 The Buddha would, if we have the karma, if we're the right to be helped, the Buddha would never not help us. The Buddha would never just say, well, I'm kind of tired today. And, you know, it's kind of a lot of work to help you. So, you know, maybe next week, you know, after I've gotten some sleep. Yeah, that's what we do, right? Report an error in the passage at 30:26 Highlight the passage at 30:26

30:52 That's what we do, right? Exactly. We have times when we really want to help others and times when we want people to just leave us alone. Yes. It's not been true. Report an error in the passage at 30:52 Highlight the passage at 30:52

31:07 People who are easy to help, you know, we can help them. And then the people who really require a lot of, you know, that we're not so inclined to help. Report an error in the passage at 31:07 Highlight the passage at 31:07

31:22 So the Buddhas aren't like that, you know. If you're ready to be helped, the Buddha will never fail to help you. Never be lazy. Never take the day off. If from our side we're ready, then the Buddha will always help us. Report an error in the passage at 31:22 Highlight the passage at 31:22

31:52 And the Buddha would never judge us if we're being a baby. Like other people might judge us, but the Buddhas would never judge us because they have great convention. Their sole purpose, the sole purpose of becoming a Buddha is to help others. Report an error in the passage at 31:52 Highlight the passage at 31:52

32:11 They don't do anything for their own sake. They completely abandon themselves. Report an error in the passage at 32:11 Highlight the passage at 32:11

32:20 And then the fourth quality is who works for the benefit of all, regardless of whether they help them. Report an error in the passage at 32:20 Highlight the passage at 32:20

32:32 So ordinary beings, you know, we're more inclined to help someone who's helped us than someone who's never helped us or has always refused to help us. They put the Buddha's on their head. They'll help us. Whether or not we give them offerings, whether or not we prostrate them, if we're right, if we have the right. Report an error in the passage at 32:32 Highlight the passage at 32:32

32:57 So it's not a matter of just helping those who have the money. And what actually pleases the Buddha is our practice, of actually practicing the Dharma, practicing the teaching. Report an error in the passage at 32:57 Highlight the passage at 32:57

33:24 And then Lama Tsongkhapa gives us advice to be persistent about conviction or confidence or faith, the principal cause. That being so, once you have derived certainty with regard to these objects of refuge set forth in the companion, when you are able to rely on them with a single point in mind, it is impossible for you not to be protected. Report an error in the passage at 33:24 Highlight the passage at 33:24

33:46 Therefore, you should generate certainty from the bottom of your heart. So if we really, almost some hypothesis here, that if we really, truly put ourselves in the hands of the three tools, Report an error in the passage at 33:46 Highlight the passage at 33:46

34:09 If you are able to rely sincerely on the three jewels, there is no way that they would not protect you. So Karen has a comment. Report an error in the passage at 34:09 Highlight the passage at 34:09

34:23 She's persistent. Going back to the previous slide, the fourth point, you say, Oh, my God. Report an error in the passage at 34:23 Highlight the passage at 34:23

34:30 That a Buddha works for the benefit of the welfare regardless of whether someone helps them or not. And based on what you said further, it seems like you're saying if you have the karma to be helped. Report an error in the passage at 34:30 Highlight the passage at 34:30

34:47 And now what you're saying here sounds like you're reinforcing that. You have to have the karma to be helped. But maybe you have to have the karma to ask. And if you have the karma to ask, then you have the karma to be helped. Yeah, so let's take an example, right? Let's say, like, there's someone that we pass on the street that looks really, really depressed, and we'd really like to help them, but let's say they don't trust anyone. Report an error in the passage at 34:47 Highlight the passage at 34:47

35:21 So there's not much we can do for somebody who's not willing to trust you. Or let's say someone who's addicted to... To drugs or something. We can try to help them as much as we can, but until they're ready to be helped, there's not much we can do. Report an error in the passage at 35:21 Highlight the passage at 35:21

35:46 So it's similar with the Buddhas. They're shining their light on us all the time. They're sitting back waiting for us to be ready. Report an error in the passage at 35:46 Highlight the passage at 35:46

35:58 And sometimes we have to go through something really tragic in our lives before that opening happens. If we think, Our lives are fine the way that we are, and we don't have an openness to be helped, then there's nobody who can help us. Report an error in the passage at 35:58 Highlight the passage at 35:58

36:20 Or let's say I'm a person who doesn't believe in religion, I don't believe in enlightened beings, I don't believe in higher spiritual beings. There's not much that somebody can do to help me, bring me to the Dharma if I'm so blocked, whereas I'm not going to be open to it. But if you do have a karma to be open and to ask... But that's what that slide is saying. If you really do have that openness, that trust, that complete trust, then the Buddhas will definitely help us. Report an error in the passage at 36:20 Highlight the passage at 36:20

37:00 Because that's their deal. That's what they're waiting for. Report an error in the passage at 37:00 Highlight the passage at 37:00

37:09 And I think about the Lama sometimes and how... You know, they're just kind of, they're waiting for us to be ready. And Gishideva has so much to offer. And how open are we to getting help? You know when a Lama tells us to do 100,000 prostrations? How many of us do 100,000 prostrations? He tells us exactly what we need to do. Report an error in the passage at 37:09 Highlight the passage at 37:09

37:37 But how many of us are open enough and trusting enough? Let go of our laziness. To actually do it. So the block is on our side. I see Report an error in the passage at 37:37 Highlight the passage at 37:37

37:57 that very much with my mind. Report an error in the passage at 37:57 Highlight the passage at 37:57

38:02 But I kind of like my comfort. I'm really ready to do 300 new nays or something like that. Report an error in the passage at 38:02 Highlight the passage at 38:02

38:22 I forgot to say on this slide, so the Buddha has these four qualifications, the freedom from fear, etc. And so therefore, the Dharma that the Buddha taught, and then the Saṅgha of peers and other disciples, I'm going to directly realize emptiness are also worthy to be objects of refuge. Because the Buddha has these qualities, the Dharma is the method that the Buddha taught to help us. And then the Saṅgha is without the actual... Report an error in the passage at 38:22 Highlight the passage at 38:22

38:52 The realization of emptiness, they are also worthy to be objects of refuge. Report an error in the passage at 38:52 Highlight the passage at 38:52

39:13 Lama Tsongkhapa says, of the two causes for being protected, there is no incompleteness in the external one. Our teacher, the bodhic, has achieved it. The internal cause, taking hold of that refuge, trustingly, has not come about. Report an error in the passage at 39:13 Highlight the passage at 39:13

39:30 So here he's saying, okay, there are two causes of being protected by the Buddhists. The external one, which is complete. The external cause of the Buddha has actually attained enlightenment. The Buddha is there to help us. He has completely abandoned all the mental afflictions, has great compassion. Report an error in the passage at 39:30 Highlight the passage at 39:30

39:50 But the internal one, the trust in ourselves, having the trust, the full trust in the Buddhists, that's what's not complete. Report an error in the passage at 39:50 Highlight the passage at 39:50

40:03 Which is why we still suffer. So if we completely trusted in the three jewels, that also means that we would completely trust in practicing virtue and abandoning non-virtue. If we really completely trusted in the three jewels, then we wouldn't believe in non-virtue at all. But the problem is we still kind of... Report an error in the passage at 40:03 Highlight the passage at 40:03

40:36 We still kind of believe our attachments would bring happiness. We still, maybe still justify our irritation. We justify speaking harshly to that co-worker. Report an error in the passage at 40:36 Highlight the passage at 40:36

40:59 But I think gradually, you know, gradually as we practice more, we develop more and more trust in the three jewels. And then we naturally abandon, right, the more virtue. We naturally practice more virtue. It's really, really, really easy. Report an error in the passage at 40:59 Highlight the passage at 40:59

41:13 Because we see it's true right in our own experience. Report an error in the passage at 41:13 Highlight the passage at 41:13

41:28 It seems to me that kind of the bottom line is that the Buddhists are no longer under control of karma. They're no longer under control of karma. The Buddhists? Yeah. But I think they're no longer affected by karma. So they have total freedom from fear. Report an error in the passage at 41:28 Highlight the passage at 41:28

41:54 Yeah, well they don't have what's called contaminated karma. They still have... I mean karma just means action or cause and effect. So they're still subject to cause and effect. Yeah, but they've completely purified all the negative karma, right? So that's never going to write them. Report an error in the passage at 41:54 Highlight the passage at 41:54

42:19 Yeah, and the other karma was in reading these slides that kind of got an idea of why these people prostrate for thousands of miles over the mountain to batting. I couldn't figure out why they would do that, but maybe it's because they... By doing that, they begin to appreciate the value of suffering. I don't think I can think of an escape from fear. But it would work. Report an error in the passage at 42:19 Highlight the passage at 42:19

42:47 They take refuge and they prostrate for thousands of miles. Prostrations are wonderful for deepening refuge. I think there's a practice in some of the other traditions, like Neymar Calhoun traditions, where your prostrations are done along with refuge, the refuge prayer again and again and again. at least, there's sort of a, I mean, why Report an error in the passage at 42:47 Highlight the passage at 42:47

43:09 prostrations are for increasing refuge as well as Report an error in the passage at 43:09 Highlight the passage at 43:09

43:23 Yeah, it's good care for people Report an error in the passage at 43:23 Highlight the passage at 43:23

43:28 I Report an error in the passage at 43:28 Highlight the passage at 43:28

43:35 just wanted to say that I think this teaching is so important with what we're all facing right now individually with this country that as Buddhists we really have an opportunity to see where our refuge truly lies. And how deep our faith in the Three Jewels is, because we're all experiencing to one degree or another a lot of hardship at this point. And this could be an incredibly transformative tool for all of us to be really, really deep in our refuge. Report an error in the passage at 43:35 Highlight the passage at 43:35

44:02 It's so important. I agree, you know, when hardships occur, it really shows us, it's a mirror. You know, what do we really believe is the cause of happiness? You know, material comfort and all of that. Do we really believe, like are we really taking refuge in virtue, in practicing virtue? Do we really believe that? And emptiness? Report an error in the passage at 44:02 Highlight the passage at 44:02

44:28 You know, emptiness is even a harder one to take refuge in. Report an error in the passage at 44:28 Highlight the passage at 44:28

44:39 And then I just wanted to mention causal refuges versus resultant refuge. So initially when we're on the path, we're taking refuge in the causal three jewels and the external, like we're initially taking... Refuge in external beings, right? The Buddha, the Dharma, the scriptures and the realizations of others, and the Saṅgha, we're taking refuge in others. Report an error in the passage at 44:39 Highlight the passage at 44:39

45:09 But as we practice more and more and develop realizations, then we take more and more refuge in the resultant Buddha, which is like the Buddha that we will become, the Dharma, the realizations, the true paths and cessations in our own continuum. And the Saṅgha, particularly the Arya that we will become in the future when we directly realize emptiness. Report an error in the passage at 45:09 Highlight the passage at 45:09

45:36 So initially we take refuge in the outer, but then over time we take refuge in our own. We Report an error in the passage at 45:36 Highlight the passage at 45:36

46:04 go into the way to go for refuge as much as one can. So the first subsection of that is understanding their positive qualities. So understanding the Buddha, Dharma and Saṅgha's positive qualities. So the Buddha's positive qualities are divided into four. The positive qualities are the Buddha's body, Buddha's speech, Buddha's mind, and exalted activities. Report an error in the passage at 46:04 Highlight the passage at 46:04

46:31 So the positive qualities are the Buddha's body. So the Buddha, we all still have what's called contaminated aggregates or contaminated body, a body that's under the control of karma and mental afflictions. We took this body because of karma. Report an error in the passage at 46:31 Highlight the passage at 46:31

46:50 And therefore it suffers, it gets old, it gets sick, it ages, etc. But a Buddha doesn't have an ordinary body. The Buddha's body is completely pure. So we talked about the two types of Buddha bodies, the complete enjoyment body and the emanation body. So both of these are completely pure. They may sometimes manifest as if they have sickness and things like that. Report an error in the passage at 46:50 Highlight the passage at 46:50

47:20 But the Buddhas don't actually suffer. They don't have any pure bodies. Report an error in the passage at 47:20 Highlight the passage at 47:20

47:40 Also, it's said that the body of the Buddha is very beautiful, and just by looking, like it's chucking in the Buddha's body, you just look at the Buddha's body, and it would bring bliss and peace and happiness. Report an error in the passage at 47:40 Highlight the passage at 47:40

47:58 So people sometimes experience this, looking at His Holiness the Dalai Lama's body. ricochets, your mom's upper ricochets, you know, just. Just as we visualize His Holiness' form, it just brings peace to our minds often times. Report an error in the passage at 47:58 Highlight the passage at 47:58

48:25 Buddha's body has that quality of just bringing peace to others. And Report an error in the passage at 48:25 Highlight the passage at 48:25

48:36 it's actually said that if we're in the presence of a Buddha, that mental afflictions can't arise in the presence of a Buddha. Report an error in the passage at 48:36 Highlight the passage at 48:36

48:48 So let me just read what's in the text. It Report an error in the passage at 48:48 Highlight the passage at 48:48

49:02 still sounds like a hospital warden. Report an error in the passage at 49:02 Highlight the passage at 49:02

49:09 Page 67, the positive qualities of the bodhicitta. Report an error in the passage at 49:09 Highlight the passage at 49:09

49:21 So being mindful of the major marks and minor characteristics of a bodhicitta, in a phrase of the analogies it says, Your body is adorned with marks, beautiful, nectar for eyes to look at, like a cloudless sky in autumn, ornamented with clusters of stars. O Moony, endowed with the color of gold, beautiful, dressed in monastic robes, like a golden mountaintop wrapped in clouds of dust or dawn. Report an error in the passage at 49:21 Highlight the passage at 49:21

49:51 Protector, the splendor of your facial orb, although unadorned by jewelry, is beyond that of the moon desk, although vast and clear of clouds. If the lotus of your mouth and a lotus in gloom in the sun are beheld by a bee, The bee will have its doubts about the lotus. Your face endowed with the color of gold, white teeth make it more beautiful, like immaculate autumn moonbeams filtering through among golden nights. Report an error in the passage at 49:51 Highlight the passage at 49:51

50:25 Venerable One, your right hand, embellished by the mark of the wheel, gives breath to the people terrified by the cycle of existence. Report an error in the passage at 50:25 Highlight the passage at 50:25

50:35 O Moony, as you walk, Your feet draw what looks like lotuses of glory on the earth. With lotuses, how would it be lovelier? Report an error in the passage at 50:35 Highlight the passage at 50:35

50:50 You should remember them in accordance with this statement. So the Buddha's body is said to have 32 major marks and 80 minor marks. They're sometimes called 32 marks and 80 signs. And each of these... Each of these Report an error in the passage at 50:50 Highlight the passage at 50:50

51:14 Each of these external marks signify a particular quality of a Buddha. So we may think, okay, so what's the big deal that the fingers and toes are long and there are webs between the fingers of a Buddha? We may think that's a little bit strange, right? I think it's a wonderful thing. What's the point? Their fingers and... Report an error in the passage at 51:14 Highlight the passage at 51:14

51:45 the fingers of the wind. Report an error in the passage at 51:45 Highlight the passage at 51:45

51:49 So there's a significance of all of these things. So for example, so I'll read you some of this. I mean, when we studied the Abhisattva in my studies, we learned every single one of these. Marks. Report an error in the passage at 51:49 Highlight the passage at 51:49

52:14 What the cause was, what the Buddha practiced in previous lives in order to achieve that particular mark. So we won't go through all of this. Bless you. Report an error in the passage at 52:14 Highlight the passage at 52:14

52:34 I didn't memorize any of it. I've always been curious about the hair and the forehead. I'll have to look it. Let me just fuck that. I like the June Simmons. You guys have all sorts of questions. So for example, the palms of the hands and the soles of the feet are marked with the signs of wheels. Report an error in the passage at 52:34 Highlight the passage at 52:34

52:59 So the cause that they practiced in previous lives were to take care of the guru, to make offerings to the guru and offer oneself in service of the guru. Report an error in the passage at 52:59 Highlight the passage at 52:59

53:16 that was that. That's the cause of having wheels on their hands and feet. Okay, so fingers of hands and toes of feet are joined with webs. Report an error in the passage at 53:16 Highlight the passage at 53:16

53:27 So they practiced the four means of gathering disciples, such as generosity, speaking heavenly, teaching others how to practice, and the fourth one was practicing in accordance with the teachings. So practicing those formings of gathering disciples was the cause of having wet hands. Report an error in the passage at 53:27 Highlight the passage at 53:27

54:01 Fingers and toes are long. The cause was freeing others from bondage and rescuing them from being killed. We have broad heels from protecting the lives of others and worsening their livelihood. Report an error in the passage at 54:01 Highlight the passage at 54:01

54:23 But the arms are long and beautiful from not rejecting beggars, but rather responding with generosity. Report an error in the passage at 54:23 Highlight the passage at 54:23

54:39 Oh, the Ushnesha? Yes. Report an error in the passage at 54:39 Highlight the passage at 54:39

54:44 So this is for providing temples, monks, quarters, and so forth. So I suppose that would be like for buildings. Report an error in the passage at 54:44 Highlight the passage at 54:44

54:55 Ushnesha is the vault. It's the vault. This is the vault. Isn't there a hair in the middle of the forehead too? Report an error in the passage at 54:55 Highlight the passage at 54:55

55:08 Why don't I look it up during the break? I don't see the spinning bump. Report an error in the passage at 55:08 Highlight the passage at 55:08

55:30 So anyway, so that's the positive qualities of a bodhicitta's body. but it may be interesting. Report an error in the passage at 55:30 Highlight the passage at 55:30

55:44 What's the curled hair in the middle of the forehead? I'll look it up during the break. She doesn't get to have one for you. It's okay. Report an error in the passage at 55:44 Highlight the passage at 55:44

55:58 The face of the forehead is adorned with a hair treasure. Hair treasure. It's from respecting and revering abbots, acharyas, gurus, one's parents, and all those in a superior position. Emily. We're fine. Oh, wait, wait. Report an error in the passage at 55:58 Highlight the passage at 55:58

56:17 Not having the anti-authority. Report an error in the passage at 56:17 Highlight the passage at 56:17

56:23 Alright, so why don't we take a break? Thank you very much. Report an error in the passage at 56:23 Highlight the passage at 56:23

· · · silence, 1 minute

57:03 Anybody else? Report an error in the passage at 57:03 Highlight the passage at 57:03

57:09 So if you registered two months ago, that's not this month? Right. Yeah, you do it again every time, right? Right. I think that comes from the iron knot people together. Report an error in the passage at 57:09 Highlight the passage at 57:09

57:27 What is this? months ago. Report an error in the passage at 57:27 Highlight the passage at 57:27

57:19 You fill this form up. Right. Report an error in the passage at 57:19 Highlight the passage at 57:19

57:24 Shabbat Shabbat Shalom Report an error in the passage at 57:24 Highlight the passage at 57:24

57:42 I don't need one right at some moment. Report an error in the passage at 57:42 Highlight the passage at 57:42

57:52 Sarah, Report an error in the passage at 57:52 Highlight the passage at 57:52

58:00 did you have an Report an error in the passage at 58:00 Highlight the passage at 58:00

58:05 announcement Report an error in the passage at 58:05 Highlight the passage at 58:05

58:22 about tomorrow? 25, yes. Report an error in the passage at 58:22 Highlight the passage at 58:22

58:23 We are still in the midst of moving LPP, and I've already got, I think, about four volunteers from the class, which is fantastic. So if anybody else has nothing to do on Saturday afternoon, we'll start digging in again at about 12.30, 1 o 'clock, and working through the afternoon. Okay. Great. And Saturday's the last day, or are you going to do it more next week? We'll still be continuing into next week, so if somebody has a couple hours they want to just... Report an error in the passage at 58:23 Highlight the passage at 58:23

58:51 drop by some other time, that's fine as well. And you're going to try and get any time. Make a study tomorrow. I agree. I have a quick announcement, actually. Does everybody know about the art of Bhutan that just opened at the Indian Art Museum? It's spectacular, and a lot of these holy objects have never been publicly displayed. Report an error in the passage at 58:51 Highlight the passage at 58:51

59:17 It's a great opportunity to see some really amazing tangas and statues from Bhutan, mostly in the Nima and Kadi tradition, but it's an amazing exhibit and plan on spending at least two hours. It takes a long time to get through. Did you see the ones? Yes, I saw the ones. Okay, so maybe we do a little more class. Report an error in the passage at 59:17 Highlight the passage at 59:17

59:41 The positive qualities of the bodhic speech. Yeah, they came with the options. Yeah. Report an error in the passage at 59:41 Highlight the passage at 59:41

59:48 Okay, so Lama Tsongkhapa says, you should think about the very marvelous way in which whatever sentient beings in the world realms ask different questions all at once and he, the Buddha, still apprehends them with wisdom that possesses a single instance of mind and answers all the questions with one utterance that they understand in their respective languages. Report an error in the passage at 59:48 Highlight the passage at 59:48

1:00:16 And in the chapter of the truthful one it says, If thus all beings in one single moment ask a question in a lot of terms, his mind comprehends them in a single moment and answers them all with one melodious statement. Report an error in the passage at 1:00:16 Highlight the passage at 1:00:16

1:00:32 Thus know that the melodious Brahma voice of him who gives instructions rings forth in this world. He thoroughly set in motion the wheel of Dharma, eradicating sufferings of God. Report an error in the passage at 1:00:32 Highlight the passage at 1:00:32

1:00:45 Okay, so here, this is really hard for us to comprehend, But they're saying, okay, so if all sentient beings ask a different question in the same moment to the Buddha, the moment the Buddha can answer all of those questions to that person's satisfaction in one statement. Report an error in the passage at 1:00:45 Highlight the passage at 1:00:45

1:01:14 And so, I've always kind of had a hard time with this, but it said, so if all beings ask a question, In their own language, then the Buddha will understand it, and then the Buddha will answer in one statement, and then everybody will understand it in their own language. Report an error in the passage at 1:01:14 Highlight the passage at 1:01:14

1:01:43 That kind of goes for me. It's the universal translator, like on Star Trek. So I mentioned that because that's what the text says. Report an error in the passage at 1:01:43 Highlight the passage at 1:01:43

1:02:01 Don't ask me about those Kayas. We all have our things. Report an error in the passage at 1:02:01 Highlight the passage at 1:02:01

1:02:23 So the Buddha knows our minds. The Buddha knows all of our minds in the same moment. The Buddha knows exactly what we're trying to ask and answers. We hold our pants. Report an error in the passage at 1:02:23 Highlight the passage at 1:02:23

1:02:39 And actually, I have an interesting experience. If you guys ever met Kuri Sintra Rinpoche, he was one of my precious mamas. And I used to ask him questions. And I wouldn't be quite sure what I was trying to ask. You know, I'd be kind of bumbling along. And he would answer so clearly and lucidly exactly what I was trying to ask. Like, not what I actually asked. Report an error in the passage at 1:02:39 Highlight the passage at 1:02:39

1:03:08 You know, but what you You could see that he knew exactly what I was trying to ask and he would answer it so clearly, so perfectly from my mind. He was just incredible because as soon as he would give me an answer, I would think, oh my gosh, he's right. Even though I never would have thought of it myself, but the way he answered it, I had complete confidence. Report an error in the passage at 1:03:08 Highlight the passage at 1:03:08

1:03:37 And he had that kind of... That kind of spontaneous quality of the Buddha in that he would ask the question and he would immediately answer it without skipping a beat, without even manifesting thinking about it. Like he wouldn't go, oh, I'll think about it. Like he would stop talking and he would immediately start answering you in this pure eloquent way, in this perfect way. Report an error in the passage at 1:03:37 Highlight the passage at 1:03:37

1:04:02 And it was just, like that's the closest I've ever experienced to what a Buddha might be like. Report an error in the passage at 1:04:02 Highlight the passage at 1:04:02

1:04:10 That's what I was trying to ask him. He knows my mind. He was so right on. Report an error in the passage at 1:04:10 Highlight the passage at 1:04:10

1:04:22 So that's the thing, like with us, we don't, like when we really want to help someone, like we really care about someone. We know that they need help, you know, maybe they're depressed or whatever. But we so don't know what to say, right? We don't know the right thing to say. You know, sometimes we'll say something that might kind of work and sometimes it'll totally push their buttons or, you know, they'll get defensive or whatever. Report an error in the passage at 1:04:22 Highlight the passage at 1:04:22

1:04:46 But a Buddha knows exactly what to say that will be the right way to answer so that that person can... And Report an error in the passage at 1:04:46 Highlight the passage at 1:04:46

1:05:01 my experience with my Lama in Italy was similar to that in that it was very interesting because there were certain students, like a couple of students that... I found if I ever talked to them, like one who was really depressive and suicidal, actually two of them who were depressive and suicidal, you know, in your program, just in specific periods, there's a lot of intense stuff. Report an error in the passage at 1:05:01 Highlight the passage at 1:05:01

1:05:31 And no matter what you would say to them, it seemed like nobody could say anything to them except the Lama. But they would completely trust the Lama and say something that would help them. You know, if I'd have a that'd be Report an error in the passage at 1:05:31 Highlight the passage at 1:05:31

1:06:07 Also, Report an error in the passage at 1:06:07 Highlight the passage at 1:06:07

1:06:25 we can totally trust what the Buddha says because the Buddha doesn't have their own agenda. The Buddha doesn't have their own kind of ulterior motives or even obscurations so then they know exactly what you mean. Report an error in the passage at 1:06:25 Highlight the passage at 1:06:25

1:06:58 And then the Buddha's mind. the Buddha knows exactly what to say. Report an error in the passage at 1:06:58 Highlight the passage at 1:06:58

· · · silence, 1 minute

1:07:03 So the two aspects that are talked about in this context of the Buddha's mind is the knowledge and wisdom of the Buddha and then the mercy and compassion of the Buddha. Report an error in the passage at 1:07:03 Highlight the passage at 1:07:03

1:07:16 So the Buddha has the positive qualities of knowledge. Report an error in the passage at 1:07:16 Highlight the passage at 1:07:16

1:07:24 So Lama Tsongkhapa says, As all knowable objects, modes and varieties are engaged by the Muni's unobstructed knowledge, like a datri berry placed on the palm of his hand, The diverse knowable objects are pervaded by the moon's knowledge. However, they're not pervaded by others' knowledge, as knowable objects are vast and their consciousness is only familiar. Report an error in the passage at 1:07:24 Highlight the passage at 1:07:24

1:07:46 In this regard, it says, In praise of the praiseworthy, only your exalted wisdom encompasses all the knowable objects for all the others apart from you. Some knowable objects remain to be known. And Bhagavan, Dharma of all times, All aspects, all places of origin are spheres of activity of your mind, like Datshu berries in your palm. As regards Dharma, static or mobile, single or various and distinct, there's nothing to which your mind is obstructed, like winds moving to and fro in space. Report an error in the passage at 1:07:46 Highlight the passage at 1:07:46

1:08:26 So the Buddha has the omniscient mind, knows all conventional truths and ultimate truths simultaneously. So ultimate truth, realizing emptiness. So an ordinary being or even an aria being can either know conventional truth or ultimate truth at a particular moment. Even if you realize emptiness directly, when you realize emptiness, when you're meditating on emptiness, you can only see ultimate truth, you can only see emptiness. Report an error in the passage at 1:08:26 Highlight the passage at 1:08:26

1:09:04 But you're not aware of conventional truths at the same time. So you're not aware of the room and your body and other sentient beings when you're realizing emptiness. When you're realizing emptiness, only emptiness appears to an aria. And then when they get up, then they can walk around and help sentient beings and all that. Report an error in the passage at 1:09:04 Highlight the passage at 1:09:04

1:09:25 And they can see conventional truths, but then they no longer see emptiness. They are influenced by their realization of emptiness, but they can't see emptiness and conventional truths at the same time. But only a Buddha, when you become a Buddha, then you can see emptiness and conventional truths at the same time, and you do all the time. Report an error in the passage at 1:09:25 Highlight the passage at 1:09:25

1:09:45 And so the Buddha can see, well, it can and does see, and this is inconceivable, but emptiness and all conventional truths simultaneously. Report an error in the passage at 1:09:45 Highlight the passage at 1:09:45

1:09:57 And so you can't hide anything from a Buddha. Report an error in the passage at 1:09:57 Highlight the passage at 1:09:57

1:10:02 Hide your mind and your mental afflictions from the Buddha. Report an error in the passage at 1:10:02 Highlight the passage at 1:10:02

1:10:10 So the Buddha knows everything, sees everything and nothing obstructs the Buddha. Like if you hide, you promise to quit smoking and you hide your cigarettes, right? In your closet, you can't hide them from the Buddha. So nothing obstructs the Buddhas. Like the Buddha's seeing everything, which is pretty scary. And so I find this analogy very interesting. Report an error in the passage at 1:10:10 Highlight the passage at 1:10:10

1:10:48 So the Buddha sees everything, Bhagavan, dharmas of all times, actually phenomena of all times, all aspects, all places of origin, or spheres of activity of your mind, like dhatri berries in the palm. So these dhatri berries... And down here, it's supposed to be a berry with a somewhat transparent skin that allows for the vein seeds and pulp to shine through. Report an error in the passage at 1:10:48 Highlight the passage at 1:10:48

1:11:18 So like a transparent. So the Buddha sees all phenomena as clearly as a dhatri berry in the palm of this kind. So it's not kind of fuzzy, it's not kind of far away, but it's clear in a way. There's Report an error in the passage at 1:11:18 Highlight the passage at 1:11:18

1:11:44 nothing to which that he doesn't mind. Report an error in the passage at 1:11:44 Highlight the passage at 1:11:44

1:12:03 the Buddha's and mercy. So just as sentient beings are bound by the afflictions without any control, the Muni is bound by great compassion without control. So we, you know, we're bound by our mental afflictions without control, by our attachments and things. And the Buddha is bound by his great compassion without control. Report an error in the passage at 1:12:03 Highlight the passage at 1:12:03

1:12:28 And therefore great compassion continuously arises in him when he perceives suffering. So this is kind of mind blowing too. So the Buddha sees the suffering being and great compassion arises spontaneously, automatically, without any control. Report an error in the passage at 1:12:28 Highlight the passage at 1:12:28

1:12:50 We often times have to kind of generate that compassion. Okay, that person was suffering. Okay, let's like and try to generate compassion. Report an error in the passage at 1:12:50 Highlight the passage at 1:12:50

1:13:06 But the Buddha. Can't help but generate great compassion for anyone who's suffering automatically generates great compassion continuously. Report an error in the passage at 1:13:06 Highlight the passage at 1:13:06

1:13:19 So there's no, like, a judgmental mind is impossible, right? A judgmental mind is completely contradictory to a compassionate mind, right? So when we meet Lammas, you know, like Lama Zopa Rinpoche or His Holiness the Dalai Lama, you know, you never feel any judgment coming from them. It's just all... Report an error in the passage at 1:13:19 Highlight the passage at 1:13:19

1:13:38 Great compassion. So when we're like afraid of them reading our minds, we don't really have to be because they have, if they see our mental afflictions, they have great compassion, right? They're not going to say it. Look at her. You're Nazi boy. Laugh at his friends. Report an error in the passage at 1:13:38 Highlight the passage at 1:13:38

1:14:00 So, okay, so in the 150 verses it says, all these migrating beings are equally bounded by the afflictions in order to... In order to untie their afflictions, you have long been bound by compassion. Should I first prostrate to you or to that which causes you to stay in saṃsāra that long, aware of its faults, to great compassion? Report an error in the passage at 1:14:00 Highlight the passage at 1:14:00

1:14:25 So this person is saying, okay, so you've been long bound by compassion. Right, so the Buddha, when there, became a bodhisattva. Report an error in the passage at 1:14:25 Highlight the passage at 1:14:25

1:14:40 Based on their great compassion, they do have bodhicitta, and then accumulated merit for three great countless eons. So imagine having bodhicitta for three great countless eons, right? So the Buddha has habituated himself so, so long with great compassion that that's how it becomes so automatic and continuous. Report an error in the passage at 1:14:40 Highlight the passage at 1:14:40

1:15:12 So it's continuous, it's uninterrupted. was great compassion. Never. Never for a single moment absent, because sentient beings are suffering all the time, so they're always, always experiencing great compassion. Report an error in the passage at 1:15:12 Highlight the passage at 1:15:12

1:15:31 So then about the diversity, should I prostrate to you, the Buddha, first, or should I prostrate to great compassion first, which is the cause of the Buddha. Report an error in the passage at 1:15:31 Highlight the passage at 1:15:31

1:15:47 And so in Chandrakirti's famous text, supplement to the new way. Report an error in the passage at 1:15:47 Highlight the passage at 1:15:47

1:15:55 Avatara, he, he... Traditionally, the authors, when they compose a text, they pay homage. In the Report an error in the passage at 1:15:55 Highlight the passage at 1:15:55

1:16:32 chapter of the Truthful One, it also says, when he sees the many beings, always obscured by ignorance and mental darkness. Imprisoned in the prison of saṃsāra, great compassion is born in the early stage. So the Buddha has so much compassion for us, we who are still bound in cyclic existence, are still bound by karma and mental addiction. Report an error in the passage at 1:16:32 Highlight the passage at 1:16:32

1:16:57 It's just seeing how we're creating cyclic existence for ourselves again and again. And so the Buddha has so much compassion for us because we're still in this prison of saṃsāra. Report an error in the passage at 1:16:57 Highlight the passage at 1:16:57

1:17:11 So as long as we have this, Our mental afflictions, you know, we're bound in saṃsāra. Report an error in the passage at 1:17:11 Highlight the passage at 1:17:11

1:17:21 And Tenzin Palmo recently was up in that spirit rock and she was saying, you know, what binds us to saṃsāra? It's not that somebody ties us to saṃsāra. You know, we go willingly. We stay in saṃsāra willingly. Report an error in the passage at 1:17:21 Highlight the passage at 1:17:21

1:17:43 It's through our attachment, constantly being attached to. The pleasures of saṃsāra, right? Sort of binding ourselves to saṃsāra. Report an error in the passage at 1:17:43 Highlight the passage at 1:17:43

1:17:56 Me with my brownies and my keys. Report an error in the passage at 1:17:56 Highlight the passage at 1:17:56

1:18:09 They're wonderful. Did you make the brownies? Yeah. Wow. They look good. Report an error in the passage at 1:18:09 Highlight the passage at 1:18:09

1:18:21 Thank you for binding us to saṃsāra. Right, so let me clarify, it's not the brownies, it's not the quiche, it's not the chocolate that's binding us to saṃsāra, it's our attachment. Report an error in the passage at 1:18:21 Highlight the passage at 1:18:21

1:18:38 So if we had let go of our attachment, we can enjoy everything. Like Lama Yeshe used to enjoy all sorts of wonderful food. Because he wasn't bound by the attachment to it like we are. And in the tantra we can transform our attachment, like use the attachment and realize emptiness. Report an error in the passage at 1:18:38 Highlight the passage at 1:18:38

1:19:02 So if we can do that, we can enjoy it and realize emptiness at the same time. It's a big hit. Report an error in the passage at 1:19:02 Highlight the passage at 1:19:02

1:19:12 Alright, so we've just run out of time. Report an error in the passage at 1:19:12 Highlight the passage at 1:19:12

1:19:19 We didn't get through all of the qualities. Report an error in the passage at 1:19:19 Highlight the passage at 1:19:19

1:19:25 So we don't have class next week. So for the next couple of weeks, it'd be good if we meditate on the qualities of the Buddha. Because the more we think about them, the stronger our faith. Report an error in the passage at 1:19:25 Highlight the passage at 1:19:25

1:19:45 Is there something going on next week? They're soaked. Next Friday is soaked. Oh, thanks for staying here. Next Friday is soaked. Report an error in the passage at 1:19:45 Highlight the passage at 1:19:45

1:19:57 So Report an error in the passage at 1:19:57 Highlight the passage at 1:19:57

1:20:03 we'll just do our own meditation. okay, let's put this your class. Report an error in the passage at 1:20:03 Highlight the passage at 1:20:03

1:20:18 So we'll dedicate any of the positive energy that we created tonight so Report an error in the passage at 1:20:18 Highlight the passage at 1:20:18

1:20:27 that our refuge becomes more and more genuine. It Report an error in the passage at 1:20:27 Highlight the passage at 1:20:27

1:20:37 will create more and more causes of happiness and Report an error in the passage at 1:20:37 Highlight the passage at 1:20:37

1:20:44 fear of causes of suffering. Report an error in the passage at 1:20:44 Highlight the passage at 1:20:44

1:20:52 Developing in a peaceful, Report an error in the passage at 1:20:52 Highlight the passage at 1:20:52

1:20:59 passionate room Report an error in the passage at 1:20:59 Highlight the passage at 1:20:59

1:21:11 and bring that out to others Report an error in the passage at 1:21:11 Highlight the passage at 1:21:11

1:21:17 genuinely, sincerely, as much as we can. Report an error in the passage at 1:21:17 Highlight the passage at 1:21:17

1:21:42 Let's also pray for the long lives of our spiritual masters. Report an error in the passage at 1:21:42 Highlight the passage at 1:21:42

1:21:54 Chodron of Peshe, Kishidatai, or any of other masters, they are the manifestations of the Buddha. They are here only to help us, Report an error in the passage at 1:21:54 Highlight the passage at 1:21:54

1:22:14 the causes for them to be around. Report an error in the passage at 1:22:14 Highlight the passage at 1:22:14