Basic Program - Buddhism From A-Z (20 March 2009)

0:03 We're going through refuge. If you have the text, we're on the bottom of page 70. If you don't, don't worry about it. Mostly what we'll be going through today are the precepts of refuge. Once we take refuge, if we have taken refuge, we take the precepts. All right. Report an error in the passage at 0:03 Highlight the passage at 0:03

0:29 right, so I've a hand. Report an error in the passage at 0:29 Highlight the passage at 0:29

0:41 Go through something else first. Report an error in the passage at 0:41 Highlight the passage at 0:41

· · · silence, 1 minute

1:26 So we've been talking about the three jewels and the distinctions between the three jewels, the positive qualities between the Buddha, the Dharma and the Saṅgha. Why we take refuge in each of those three. And so is everybody clear about that? Okay, so what is the Dharma jewel? Report an error in the passage at 1:26 Highlight the passage at 1:26

1:50 The teachings? Anything else? Report an error in the passage at 1:50 Highlight the passage at 1:50

1:56 The commentaries on the teachings? Anything else? Report an error in the passage at 1:56 Highlight the passage at 1:56

2:10 Yeah, so there are actually two aspects of the Dharma Jewel, the teachings and what's the other aspect? The realizations, yeah. So the teachings help bring us to the realizations, right? So actually the real Dharma Jewel are the realizations. Report an error in the passage at 2:10 Highlight the passage at 2:10

2:34 And then the Saṅgha Jewel, what is the Saṅgha Jewel? Report an error in the passage at 2:34 Highlight the passage at 2:34

2:43 Yeah, it's good to have a look at that. Report an error in the passage at 2:43 Highlight the passage at 2:43

2:58 Conventionally it's four or more fully ordained monks or nuns from the Saṅgha. But can it also represent the Buddhist community of serious practitioners as well as monastics? Report an error in the passage at 2:58 Highlight the passage at 2:58

3:14 Okay. And ultimately, what's the Dharma jewel? I mean, the Saṅgha jewel? Arya. Those who realize the direct perception of emptiness, Arya, Saṅgha. Report an error in the passage at 3:14 Highlight the passage at 3:14

3:30 So why do we need the Saṅgha jewel? Isn't it enough to just have the Buddha jewel and the Dharma jewel? No, then we need the Saṅgha jewel. Report an error in the passage at 3:30 Highlight the passage at 3:30

3:40 models Report an error in the passage at 3:40 Highlight the passage at 3:40

3:51 need nurses. Not just doctors. We need nurses. Not just surgery. Report an error in the passage at 3:51 Highlight the passage at 3:51

4:00 So imagine if we're in the middle of nowhere, like a lot of people actually, right? We're in the middle of Omaha, Nebraska, and there's no other Dharma practitioners around. Very difficult, right? It's all by yourself. Nobody to ask questions to. Nobody's just kind of going in the same direction as you, right? I mean, that's really a difficult thing, right, when everybody around you is focused on, let's say, money, career, success, and you're trying to practice the spiritual path, right? Report an error in the passage at 4:00 Highlight the passage at 4:00

4:38 It's hard to not be affected by that. And then what's the real refuge of the three jewels? What's the real refuge? a big question. Report an error in the passage at 4:38 Highlight the passage at 4:38

4:58 with someone else. Oh, I thought you wanted to answer. Report an error in the passage at 4:58 Highlight the passage at 4:58

5:03 I would say Report an error in the passage at 5:03 Highlight the passage at 5:03

5:17 that's kind of more the ultimate refuge. But the real refuge, the real refuge is, you know, what ultimately do we take refuge in in order to get enlightened? Report an error in the passage at 5:17 Highlight the passage at 5:17

5:34 Isn't it the direct realization of emptiness? Report an error in the passage at 5:34 Highlight the passage at 5:34

5:39 Yeah, yeah. I mean, basically, ultimately, we're taking refuge in the Dharma because it's only through practicing the Dharma that we'll get enlightened, right? Yeah. I mean, the Buddha can help us, right? The Buddha helps us through teaching. The Saṅgha helps us through their support. But really, if we want to get out of some sorrow, we need to do the work, right? Report an error in the passage at 5:39 Highlight the passage at 5:39

6:00 So we need to practice the Dharma. So the Dharma is our... you next time. Report an error in the passage at 6:00 Highlight the passage at 6:00

6:06 It's the real refuge that's going to get us out. Report an error in the passage at 6:06 Highlight the passage at 6:06

6:16 Okay. Then there's this section of not advocating other ones with that translation. Report an error in the passage at 6:16 Highlight the passage at 6:16

6:29 But basically, so understanding the qualities of the Buddhist teachings and the teachings that don't get you to enlightenment. Report an error in the passage at 6:29 Highlight the passage at 6:29

6:42 we Then we consider the three jewels alone to be a refuge. And we don't consider teachers and so forth. We're incompatible with them to be a refuge. Report an error in the passage at 6:42 Highlight the passage at 6:42

6:54 So once we've done this contemplation, once we've really contemplated the qualities of the Buddha Dharma and Saṅgha and seen, okay, well, yeah, to get out of saṃsāra and to realize emptiness, I need to practice, first of all, I need to practice causes of happiness. I need to abandon the causes of suffering. In order to have lasting happiness, I need to get out of some sorrow, right? And so I need to realize emptiness, let go of this self-cherishing and all of that. Report an error in the passage at 6:54 Highlight the passage at 6:54

7:28 Once we really get that, then it's important not to take ultimate refuge in something else. It's like we can't make much progress on the path if... Part of our minds is really focused on the Dharma and then part of our minds is really focused on, let's say, shamanism or something else that's not bringing us to that direction. Report an error in the passage at 7:28 Highlight the passage at 7:28

7:57 It was very interesting, in a lot of years when I was in the Dharma, I was also reading other books, psychology, and a lot of books that were really kind of encouraging you to... Like, be selfish, right? I mean, there's a lot of books out there, a lot of self-help books, a lot of psychology books, you know, say, you know, really, you know, we need to, you know, take care of ourselves first and, you know, that kind of thing. Report an error in the passage at 7:57 Highlight the passage at 7:57

8:24 And it was very interesting. I mean, I noticed, like, when I read a lot of those kinds of books, like, I would become more selfish. And then back to the Dharma. And, you know, like... You just don't make progress that way, you know? If you really, kind of part of you is really taking refuge in this other thing, you know, if it's shamanism. Report an error in the passage at 8:24 Highlight the passage at 8:24

8:45 Taking care of number one. Taking care of number one. And there's a lot, yeah, there's a lot of that kind of stuff. Like I know recently, what, it was really big, I shouldn't say this Report an error in the passage at 8:45 Highlight the passage at 8:45

9:05 now. And really that, like, I know a lot of time practitioners were really attracted to the secret. Yeah, you know, just wish for what you want and then you'll get it, you know. And, you know, there's some element, you know, that you can use, but there's a lot of that, right, that's just encouraging attachment, right? Report an error in the passage at 9:05 Highlight the passage at 9:05

9:28 You know, focusing, this is what I want, you know, and just really focus your mind on what I want and then I'll get, you know, that big house or that job or something like that. And so they can be useful for, you know, if we have a bigger motivation, right? But it can turn into a big selfish thing. And I was really, I was just really fascinated to see how many Dharma practitioners were really attracted to that, right? Report an error in the passage at 9:28 Highlight the passage at 9:28

9:54 So that indicated to me that the refuge wasn't really the Dharma. It was, you know, we still have this side of us that's just wanting to get what we want, right? Just get, you know, I just want that, you know, comfortable life. Report an error in the passage at 9:54 Highlight the passage at 9:54

10:13 You know, forgetting that, you know, about karma and mental afflictions and, you know, how the suffering will come again and again as long as we get the causes for it. And as long as we're in some sort. Report an error in the passage at 10:13 Highlight the passage at 10:13

10:33 So Lama Tsongkhapa says, with respect to the differences between the two sets, the difference between the teachers is that the Buddha is without faults and has perfected positive qualities, while other teachers are the opposite to that. All right, so oftentimes, right, we're attracted to someone who's really charismatic, like is really well-spoken, eloquent, really smart. We're attracted to them and we may follow their teachings, right? Report an error in the passage at 10:33 Highlight the passage at 10:33

11:00 If we're not firm in our refuge, we'll just be attracted to someone who just sounds good, right? But then if we think about the qualities of that person versus the qualities of a Buddha, it's important, right, to... To think about the relative quality. Because a lot of people who are very, like, there's, you know, charlatans out there, you know, they sound really good, but their ultimate aim is very selfish, right? Report an error in the passage at 11:00 Highlight the passage at 11:00

11:29 And then if we compare that to a Buddha who's really just working for the both of others, who truly has wisdom and compassion, right? There's no comparison. So I find this is a useful teaching, right? So that we just don't get carried away by somebody who sounds good, right? Who's impressive. it. didn't think about it. We didn't think about it. Report an error in the passage at 11:29 Highlight the passage at 11:29

11:58 this is little aside, but I feel like, feel like, you know, one of the things that seems me is like it's that more self-introspection. Report an error in the passage at 11:58 Highlight the passage at 11:58

12:10 looking at as a person. there like it's not a good fix. Report an error in the passage at 12:10 Highlight the passage at 12:10

12:22 Yeah, I mean, because the problems are all caused by our own mental afflictions, right? By our minds. So there isn't a... An external solution, right? The solution is really about our own mind. Report an error in the passage at 12:22 Highlight the passage at 12:22

12:38 Yeah, and it's so tempting, right, to think that there's a quick fix. But this guy, you know, has the, you know, five-step method. You get enlightened in, you know, six months, you know? Very tempting to go that way. Well, maybe. It's possible, right? So, yeah, but then when we look at our minds, honestly, right, we see that we can't get enlightened. Report an error in the passage at 12:38 Highlight the passage at 12:38

13:01 Well, at least myself. Report an error in the passage at 13:01 Highlight the passage at 13:01

13:09 For me, in my craft, I always have to go back to the Four Noble Truths and keep going over and over and over in order to stay on track. Report an error in the passage at 13:09 Highlight the passage at 13:09

13:20 It seems that it's so easy to get away from that with all the fancy stuff that we can do. No, I think it's great. It's really important that it's getting back to the basics because Report an error in the passage at 13:20 Highlight the passage at 13:20

13:37 we have such a marketing-oriented culture trying to sell us. It's really all there. Yeah. Report an error in the passage at 13:37 Highlight the passage at 13:37

13:56 Okay. And then thinking Report an error in the passage at 13:56 Highlight the passage at 13:56

14:03 about the distinction of the Dharma, right? So the Dharma is to help us get out of saṃsāra, right? Get out of the cycle of suffering. Report an error in the passage at 14:03 Highlight the passage at 14:03

14:12 These other things, right, they can't bring us to a lasting state of happiness, right? We may get, you know, the house or the lottery or something like that or the career, but it's not going to help us get out of saṃsāra. Report an error in the passage at 14:12 Highlight the passage at 14:12

14:32 And then we get into the precepts. Report an error in the passage at 14:32 Highlight the passage at 14:32

14:38 So that's the handout. Report an error in the passage at 14:38 Highlight the passage at 14:38

15:00 So there are these specific precepts, and there's three precepts for what is to be stopped and three precepts for what is to be accomplished, and who's taking refuge. And then there's common precepts for all three objects of refuge. So the three precepts of what is to be stopped, and the first one is in particular to the taking refuge in the Buddha. Report an error in the passage at 15:00 Highlight the passage at 15:00

15:25 Once we've taken refuge in the Buddha, we should not take refuge in the other gods. So that's basically what we've just been talking about. We take refuge based on understanding the qualities of the Buddha. The Buddha is enlightened, he has great compassion, he's working for the welfare of others, has omniscience and things like that. Report an error in the passage at 15:25 Highlight the passage at 15:25

15:47 So once we take refuge in the Buddha, it's important to not take ultimate refuge, lasting refuge. in somebody else who's going to take us in the opposite direction. Report an error in the passage at 15:47 Highlight the passage at 15:47

16:02 then Lama Sun Kappa says, But it's fine to take temporary refuge for a temporary purpose. For example, if we're sick, we take refuge in a doctor who's going to help us get well. It's not a matter of just praying to the Buddha and not taking medicine. Like in some religions it seems like. Report an error in the passage at 16:02 Highlight the passage at 16:02

16:30 People don't go to doctors, right, and things like that, right? So the Dharma doesn't support that, right? You get sick, you go to the doctor, right? You take medicine, you get better, you exercise, you Report an error in the passage at 16:30 Highlight the passage at 16:30

16:45 know, if you want to learn something, the teacher knows, you know, things like that. Report an error in the passage at 16:45 Highlight the passage at 16:45

16:55 So Lama Tsongkhapa is saying, so if we want to, so for ordinary things, you know, worldly things, to take refuge in other people or treatments. is fine, but not for like our ultimate spiritual goals, our ultimate spiritual goals is important So the point Report an error in the passage at 16:55 Highlight the passage at 16:55

17:24 here is that we should avoid giving up our complete trust in the three jewels. Once we've taken refuge in the three jewels, we should completely give up trust in the three jewels and wholeheartedly take another object. Report an error in the passage at 17:24 Highlight the passage at 17:24

17:46 But it doesn't mean that we should be critical of other objects, like the other people, right, other religions and things like that. We shouldn't show them to be critical of them. It just means just for ourselves, we need to have a single point of refuge. If we want to reach that goal, right, we need to take refuge and trust in the future. Report an error in the passage at 17:46 Highlight the passage at 17:46

18:05 And Report an error in the passage at 18:05 Highlight the passage at 18:05

18:17 so I think it's, you know, practically speaking... You know, when we first take refuge in the Dharma, and actually I think when we've been Dharma practitioners, even for a long time, we're still, you know, kind of dragging along kind of our old views, right, you know, all of the habits that we've had before. Report an error in the passage at 18:17 Highlight the passage at 18:17

18:35 So I think it's really good to just notice in our minds what we're taking refuge in, you know, throughout the day. It's like, oh, I'm taking refuge in an example. Report an error in the passage at 18:35 Highlight the passage at 18:35

18:52 Well, my ego, for sure, you know, I take refuge in my ego. Quite often. Report an error in the passage at 18:52 Highlight the passage at 18:52

19:10 People sometimes think, you know, I'll be happy if I get my life in order in a particular way. We put a lot of focus on the job and the house. Report an error in the passage at 19:10 Highlight the passage at 19:10

19:26 When I get all that, then everything will be alright. It's like the real refuge. But if we think about karma, if we think about empowerment, so you'll get all of those things and then what? Report an error in the passage at 19:26 Highlight the passage at 19:26

19:45 And we'll want something else. Because it's that desire mind that's never satisfied. Our minds are constantly looking for something else. Report an error in the passage at 19:45 Highlight the passage at 19:45

20:05 So the second precept is when you take refuge in the Dharma, you should give up causing harm or difficulty to sentient beings. Report an error in the passage at 20:05 Highlight the passage at 20:05

20:14 So that one's clear, right? So the foundation of the Dharma is at least not harming others. So this includes, well, Lama Tsongkhapa says, this consists in giving up, causing harm or difficulty to humans or animals and so forth through thought or actions like beating, binding, ensnaring them, piercing their noses and loading them unbearably. Report an error in the passage at 20:14 Highlight the passage at 20:14

20:42 Right, so really, so just being mindful and aware of our actions and burdening, you know, not burdening and causing difficulty for others. And oftentimes with animals, you know, in this culture we look at animals as being lower than human beings. So it's important to not look at animals that way. Report an error in the passage at 20:42 Highlight the passage at 20:42

21:09 It's okay to hit the animal, you know, beat the dog when the dog poops on the carpet. Report an error in the passage at 21:09 Highlight the passage at 21:09

21:25 Obviously insects, a lot of us have insensitivity to insects. Right, so taking care of them. Report an error in the passage at 21:25 Highlight the passage at 21:25

21:36 And then the third precept, when you take refuge in the Saṅgha, you should not let yourself be influenced negatively by non-Buddhist friends. Report an error in the passage at 21:36 Highlight the passage at 21:36

21:46 All right, so this one sometimes, sometimes this is talked about as being, as not closely associating with non-Dharma people or non-believers. Report an error in the passage at 21:46 Highlight the passage at 21:46

22:00 And I think the main point here is that until our refuge is really unshakable, really strong, we can be, you know. Influenced by others. So to take care of who we associate with. And if people are really negative about the Dharma or causing us to, you know, pulling us away from the Dharma, if we can, it's better to not spend that much time with them. Report an error in the passage at 22:00 Highlight the passage at 22:00

22:32 I mean, what's practical, right? If we live with, you know, our families and things like that. Report an error in the passage at 22:32 Highlight the passage at 22:32

22:43 to spend time with them, but the important thing is to not them kind of take us away from you've taken your fridge. Report an error in the passage at 22:43 Highlight the passage at 22:43

22:57 So it's really, it's not until the path of seeing that our refuge is completely unshakable. Then we've seen the truth directly, right? And so then you don't have any doubt at all anymore. Before that point, we're kind of taking... We're kind of taking things a bit on faith, right? But once we reach the path of seeing, we realize the Four Noble Truths directly, we realize emptiness directly, and so we know that the teachings are correct unshakably. Report an error in the passage at 22:57 Highlight the passage at 22:57

23:35 But before then, and particularly at the beginning, our refuge isn't that strong, our minds aren't that well trained. And so we can be more easily swayed by someone who's very well spoken and very intelligent. Report an error in the passage at 23:35 Highlight the passage at 23:35

23:57 So to just take care of who we spend time with. Report an error in the passage at 23:57 Highlight the passage at 23:57

24:05 And then the three precepts of what is to be accomplished. First one, generate respect for all images of Buddha, even if the quality of the artwork is poor and regard them as the Buddha himself. Report an error in the passage at 24:05 Highlight the passage at 24:05

24:21 All right, so all the statues and the topics of Buddhas. Report an error in the passage at 24:21 Highlight the passage at 24:21

24:26 So here it's recommended not to judge the quality and say, ooh, you know, that one's not very nice. The quality isn't very good. Not to judge it like we would normally judge a piece of art, because they're all equally representations of Buddhas. And so they symbolize Buddhas, right, and they remind us of Buddhas. And so we shouldn't look at them in an ordinary way. Report an error in the passage at 24:26 Highlight the passage at 24:26

24:57 And respect them all. Report an error in the passage at 24:57 Highlight the passage at 24:57

25:06 And also it doesn't matter what they're made out of, like if they're made out of wood or if they're made out of gold, you know, to equally respect each of them. Report an error in the passage at 25:06 Highlight the passage at 25:06

25:19 And also, so it's recommended that we shouldn't just keep the ones that we like and discard the ones we don't like. We treat with disrespect in any way. So it's a tricky thing. I mean, I notice oftentimes, you know, you get... given satsas there's a lot of satsas floating around so we need to take care of those sort of images of Buddha and know and I always kind of wonder well a lot of satsas is not a We can give things away to fellow practitioners, can't we? Report an error in the passage at 25:19 Highlight the passage at 25:19

26:09 I mean, of course we can give things away, but, you know, here it's said, you know, not to give away the things we don't like, right? It's like, oh, why? These are the really nice ones. These other ones... It's hard if you have an aesthetics. Yeah, I mean, it is. I mean, it's for all of us, right? Because, well, I mean, we all, you know, we all have preferences, things we like and things we don't like. So try, you know, to try to develop some equanimity around that, right? Report an error in the passage at 26:09 Highlight the passage at 26:09

26:38 And just remember, What they represent, right? And not just judge from these ordinary things like we have a tendency to do. Okay. A question? Uh-huh? If a satsa has a little chip in it? Report an error in the passage at 26:38 Highlight the passage at 26:38

27:01 Well, I do. Report an error in the passage at 27:01 Highlight the passage at 27:01

27:06 Because it's still a representation of a Buddha. But I haven't heard a specific teaching on that. Sarah might have. I heard from my friend Victoria who makes satsas that she was given direction that if when you look at it you see the chip. You shouldn't display it. Like if that's what you notice when you look at it, then it's not beneficial. Oh, interesting. So it depends really on the effect on your mind, right? Report an error in the passage at 27:06 Highlight the passage at 27:06

27:33 So if we can see it purely, it's probably fine. But if we see the line, I can see that. And Peter? I've also heard that you shouldn't have any image on your altar. You shouldn't have any holy image on your altar where there's an arm missing or a ear because it can actually cause you to have an affliction. Report an error in the passage at 27:33 Highlight the passage at 27:33

27:51 in your next lifetime. know, with like a missing arm or something. Keshe was saying that all the members have to be intact, the eyes have to be there. Yeah, because every time we see them, it's developing an imprint in our minds, right? It's like an imprint of armless Buddha. You might come back with it. Report an error in the passage at 27:51 Highlight the passage at 27:51

28:15 I always found Report an error in the passage at 28:15 Highlight the passage at 28:15

28:27 it interesting that the images of Buddha didn't They come to about four or five hundred years after the desert. I think it was King Ahsoka in India who decided that that would be a good idea. There were stupas at the time, but it didn't happen immediately after his death. It sort of progressed and was sort of an organic process. Report an error in the passage at 28:27 Highlight the passage at 28:27

28:54 That was always interesting to me. Yeah, because the stupas are the representation of the Buddha's mind. but the images are the representation of the Buddhist body right I think they had stupas anyway then. I don't know what they were exactly. It's a Hindu process. The actual figures of Buddha came quite a bit later. And I think one of the kings who was a Buddhist decided that would be a good thing to do to get everybody involved. Report an error in the passage at 28:54 Highlight the passage at 28:54

29:27 Yeah, and it's inspiring, right? We look at this Buddha image and it inspires me. Report an error in the passage at 29:27 Highlight the passage at 29:27

29:40 So here there's this, I guess Shantideva gets into this discussion about what determines the strength of a virtue or a non-virtue. Report an error in the passage at 29:40 Highlight the passage at 29:40

29:53 So we'll get into this more when we get into karma. So virtue or non-virtue, what determines that strength? There's three factors. One is the nature of the action itself. So if it's making an offering, it's a virtuous action. If it's killing or harming a being, it's a non-virtuous. And killing is obviously more severe than it is stealing. Report an error in the passage at 29:53 Highlight the passage at 29:53

30:31 So the first factor is the nature of the action itself. And the second one is the intention that motivates. Our motivation. So if we're making an offering with a pure mind, really wanting that being to have abundant, beautiful, wonderful things, very virtuous activity. If we make an offering hoping that that person will treat me better or that person will like me, the virtue is very low. Report an error in the passage at 30:31 Highlight the passage at 30:31

31:20 And the third one is the field or the object itself. So if I make, let's say I give $20 to Geshe Dogpup, I think it's a very powerful virtue. If I give $20 to the mailman, it's not a powerful virtue. It's still virtue, right? But because of the object. The power of the object itself will determine, helps determine. Not that there's anything wrong with a male man. Report an error in the passage at 31:20 Highlight the passage at 31:20

31:56 I was trying to think of an inaccurate example. What if a male man's a Buddha? Report an error in the passage at 31:56 Highlight the passage at 31:56

32:04 But in general, someone who is very beneficial to others, or has been extremely kind to us, then it seems, you know, so if we... what I mean? Report an error in the passage at 32:04 Highlight the passage at 32:04

32:17 If we make them an offering and we will be very kind to them, then the virtue is much greater than, let's say, I give food to the dog, okay? Report an error in the passage at 32:17 Highlight the passage at 32:17

32:32 Because a dog, a non-Buddha dog, right? A dog, you know. I mean, yeah, you remember all the animals, right? Report an error in the passage at 32:32 Highlight the passage at 32:32

32:48 And a kishidagpa is more. it hasn't been so much. Report an error in the passage at 32:48 Highlight the passage at 32:48

32:50 more beneficial to others than the dog living at my house. I mean, but I know. And similarly, parents too, right? It's similar with non-virtue, right? If I commit a non-virtue, if I yell at a Buddha or Bodhisattva. If I yell at Gishindapa, it's much worse than if I yell at the dog. Report an error in the passage at 32:50 Highlight the passage at 32:50

33:26 If I get angry at Gishindapa, it's much worse than if I get angry at the dog. And also with your parents too, it's much worse because Report an error in the passage at 33:26 Highlight the passage at 33:26

33:41 they've been so kind. So that's the third. So this presentation of treating representations of the Buddha with respect relates to this third one. Report an error in the passage at 33:41 Highlight the passage at 33:41

34:01 The field of the object is very holy, the Buddha is very holy. So to put statues and things up in high places and not stick them in the back of the closet, underneath the shoes or something like that, but to display them in high places and take care of the Buddha images. Report an error in the passage at 34:01 Highlight the passage at 34:01

34:29 So this isn't just superstition, it really has an effect on the mind, right? Because we're taking refuge in these, we recognize the qualities of these, the Buddhas, they're completely enlightened beings and they're here to help us end our suffering. And so recognizing them, Report an error in the passage at 34:29 Highlight the passage at 34:29

34:51 we hold them in respect and so images of them we respect as well. So anything that we really value, we want to treat really well. Report an error in the passage at 34:51 Highlight the passage at 34:51

35:07 You know, like a family heirloom or something, I'll say like here. Report an error in the passage at 35:07 Highlight the passage at 35:07

35:14 grandmother's wedding ring or something, right? We're not just gonna stick it in the back of the closet, right? We really take care of it and we keep it clean. Report an error in the passage at 35:14 Highlight the passage at 35:14

35:27 similar representation to the WU. Report an error in the passage at 35:27 Highlight the passage at 35:27

35:33 it's even more valuable than Report an error in the passage at 35:33 Highlight the passage at 35:33

35:39 Is putting a cloth around a statue, is that optional? Report an error in the passage at 35:39 Highlight the passage at 35:39

35:49 That is, I mean, that's like a kata. Like that. Like the robe there. You know, I'm not very good with things like that. Like the whole protocol around... I Report an error in the passage at 35:49 Highlight the passage at 35:49

36:10 had a kata around my Buddha and then I got scared that I was going to set it on fire with candles to take it off. Yeah, I mean, traditionally, in this tradition, generally, we put a kata around the Buddha. I don't know about the robes. I mean, maybe this particular Buddha was... Report an error in the passage at 36:10 Highlight the passage at 36:10

36:27 That was the design was to put an actual robe around it. I mean, most statues of buddhas kind of had the robes on and the sculpture itself. Report an error in the passage at 36:27 Highlight the passage at 36:27

36:40 But traditionally, they do put a contour around it. But yeah, if it's going to catch on fire, that's not a good idea. It seems like those were more offerings made with the statues. Report an error in the passage at 36:40 Highlight the passage at 36:40

36:51 It seems like those were more off-run as many of the statues. Report an error in the passage at 36:51 Highlight the passage at 36:51

37:01 I've been shown to put a kata over my Buddha and then to put it on the altar that way. And then also I think they have certain brocade things. So there must be some special protocols because I know that they Report an error in the passage at 37:01 Highlight the passage at 37:01

37:28 use that brocade. So there must be some special protocols. Yeah, I mean there are definitely protocols and I am not the person to ask those. I'm not good with stuff like that. You get very instructive. I mean, it's also very traditional. I mean, just for people's information, if you don't know, you know, if you buy a statue, it's good to get it filled and blessed, right? Report an error in the passage at 37:28 Highlight the passage at 37:28

38:01 I know some people who buy statues and then just stick it on their altar, you know, and it's fine, but it's better to get it filled than to find someone to fill it. Report an error in the passage at 38:01 Highlight the passage at 38:01

38:14 I shouldn't say that. I'll see you next time. much. Report an error in the passage at 38:14 Highlight the passage at 38:14

38:24 Lama Tsongkhapa goes into these stories of people in the past who disrespected representations of the Buddha. I think I've told this story before about the guy who was born with an extremely ugly body and an incredibly beautiful voice. Report an error in the passage at 38:24 Highlight the passage at 38:24

38:49 So this was at the time of the Buddha and the Buddha was answering, well, how is that possible that someone could have such an incredibly, horribly ugly body and beautiful voice? And he told the story of, well, this guy in previous life was working on a stupa and constantly complaining about, you know, what are we building this stupid thing for? Report an error in the passage at 38:49 Highlight the passage at 38:49

39:12 And it's taking so much time and what's the benefit and blah, blah, blah, blah, blah. And then once it was built, he had regret because he really saw how wonderful and beautiful and beneficial it was. And so he offered a bell to the stupa. So his complaining about the stupa, this is said to be the karmic cause for his ugly body, but his offering the beautiful bell was the cause of him having a beautiful voice. Report an error in the passage at 39:12 Highlight the passage at 39:12

39:42 So that's an old story. And then there's this... Atisha, so there was a great yogi, Jang Chu Rinchen, who gave Atisha a statue of Manjushri to look at and asked, what is the quality like? If it is good, I'll take it and give the four golden coins. So if it's good, I'll take it. And Atisha said, there is nothing that is not good about the Venerable One's body. Report an error in the passage at 39:42 Highlight the passage at 39:42

40:14 As for the sculptor, average. Report an error in the passage at 40:14 Highlight the passage at 40:14

40:21 So that was quite skillful, right? So there was no criticism of the statue itself. The Report an error in the passage at 40:21 Highlight the passage at 40:21

40:32 sculptor. Report an error in the passage at 40:32 Highlight the passage at 40:32

40:47 So that's helpful for us to kind of discern. Because it's not that we have to say, oh yeah, this Buddha is so beautiful, you should buy it. Report an error in the passage at 40:47 Highlight the passage at 40:47

41:01 Don't criticize the Buddha. Report an error in the passage at 41:01 Highlight the passage at 41:01

41:09 Then the second. It's true, really, I mean, Report an error in the passage at 41:09 Highlight the passage at 41:09

40:58 you know, if you really don't think it's your own Report an error in the passage at 40:58 Highlight the passage at 40:58

41:11 The second precept of what is to be accomplished is to, once we've taken refuge in the Dharma, we treat the writings on the Dharma with respect, so the books, the scriptures, etc., as you would the actual Dharma jewel, taking care of Dharma materials, not pawning them, etc. Report an error in the passage at 41:11 Highlight the passage at 41:11

41:35 So Lama Tsongkhapa says you abandon irreverence to as little as four words of Dharma. Report an error in the passage at 41:35 Highlight the passage at 41:35

41:44 So here, once again, putting Dharma books in a high place, not piling our shoes and things on top of the book. We have a habit of putting books on the floor. So if we think about how precious the Dharma books are, if there were no Dharma books left in the world, Or even, you know, no, let's say Lama Tsongkhapa's, all of Lama Tsongkhapa's writings were gone. You know, what an incredible loss that the Dharma, like the Dharma is showing us how to get out of this. Report an error in the passage at 41:44 Highlight the passage at 41:44

42:31 And so this was a huge danger right in Tibet when it was taken over and so many Dharma books were destroyed and burned and things like that. Maybe some irrevocably, you know, maybe some will never be recovered, right? And so how incredible is that, you know, that a genuine Dharma book is lost for habit. So remembering what the Dharma books represent and their function and their purpose and really treating them with respect and Report an error in the passage at 42:31 Highlight the passage at 42:31

43:11 not carrying them around with your shoes and your bag. It's good to, you know, kind of carry your Dharma books and recover them. and then carry Dharma things together, right? And pairing your shoes like in a separate bag or something. You know, I mean, just like you wouldn't carry your lunch with your shoes, right? Report an error in the passage at 43:11 Highlight the passage at 43:11

43:33 So, also... don't want to carry something valuable with our shoes or shoes. Report an error in the passage at 43:33 Highlight the passage at 43:33

43:48 so also... Lama Tsongkhapa says we should abandon pawning volumes of scripture, trading them, putting them on bare ground or inconvenient places, carrying them around together with shoes, stepping over them and so forth. Report an error in the passage at 43:48 Highlight the passage at 43:48

44:04 So also pawning the Dharma books or Report an error in the passage at 44:04 Highlight the passage at 44:04

44:14 really profiting, kind of living off the profits of Dharma books. Like you can sell Dharma books, but it's important to use that money right for Dharma reasons, right? Not to go in. Report an error in the passage at 44:14 Highlight the passage at 44:14

44:33 we made from. Yeah, go out and drink. So in the centers usually there's very strict accounting, accounting for the money that comes to the store versus other things. Report an error in the passage at 44:33 Highlight the passage at 44:33

45:06 Not putting texts on, not sitting on them, not stepping over them, etc. And then also not throwing them away. The tradition of burning the Dharma. Report an error in the passage at 45:06 Highlight the passage at 45:06

45:27 And then in Tibet, there's a great reverence for Dharma books. And you know, there's the Kangir and the Tengir. The Kangir is the complete volume of scriptures of the Buddhist teachings. And then the Tengir are all of the commentaries written by the Indian. And so in the monasteries, there was oftentimes like order. Report an error in the passage at 45:27 Highlight the passage at 45:27

45:53 a set of the kangaroo, a set of the kangaroo. And it said that, so Traditionally, when they order those books and they're about to arrive at the monastery, they would treat the arrival of the books like they would treat the arrival of a high Lama. They would blow the horns and all of the abbots and all of the main people in the monasteries would come out. Report an error in the passage at 45:53 Highlight the passage at 45:53

46:21 With their katas and their burning incense and things like that, welcoming the books. Everybody would come out in the books and escort them into the monastery. That's how much the texts were revered. They would wave banners, Report an error in the passage at 46:21 Highlight the passage at 46:21

46:49 receiving the books from Amazon and throwing it on your bed. Report an error in the passage at 46:49 Highlight the passage at 46:49

46:56 saw a national kicker out there. In Tibet, where illiterate Tibetans were doing prostrations around tables of books to receive the imprints of the books. It was really touching. Report an error in the passage at 46:56 Highlight the passage at 46:56

47:10 I was just going to say, they had an article in National Geographic years ago showing illiterate Tibetans making full prostrations around tables full of books. Report an error in the passage at 47:10 Highlight the passage at 47:10

47:22 And the Lamas are putting there to give the people the imprints of the teaching. Report an error in the passage at 47:22 Highlight the passage at 47:22

47:29 Nowadays, books are very plentiful and it's much easier to get them. So it's easier to not value them as well. But I find these teachings are really beneficial. It must remind me of the value of a Dharma book. Report an error in the passage at 47:29 Highlight the passage at 47:29

47:49 And then generate respect. The third one. Generate respect for monks and nuns and Dharma friends and regard them as you would the true Saṅgha. Report an error in the passage at 47:49 Highlight the passage at 47:49

48:02 So here, so that we should not... Abuse or despise the Saṅgha or even anyone merely bearing the marks of ordination. Remembering what the Saṅgha Jewel is about, it's helping us, our helpers out of saṃsāra. So to really treat the ordained people with respect or even anybody who's wearing robes even if they're not ordained. Report an error in the passage at 48:02 Highlight the passage at 48:02

48:32 Just for our minds, right? And not looking down on them and criticizing them. Report an error in the passage at 48:32 Highlight the passage at 48:32

48:40 You know, even if we don't think that they have any qualities, right? Report an error in the passage at 48:40 Highlight the passage at 48:40

48:47 Just for our minds, right? It's good to remember that we never know, right, the quality of another person's mind. We have our projections, but we don't know what other people are thinking or where they are until we have clairvoyance, right? So just to be ready, you know, to take care. Treat anyone with disrespect, right? Report an error in the passage at 48:47 Highlight the passage at 48:47

49:13 And then here also to treat, I mean, even a cloth, a red or yellow cloth, like as a piece of the robes of the dawn, remembering what they represent, right? So there's this story of Geshe Juntungpa, and it says that instead of stepping over any piece of yellow material on the ground, he would shake it and then carry it to a clean place. Report an error in the passage at 49:13 Highlight the passage at 49:13

49:45 A lot of respect for the saṅgha. Report an error in the passage at 49:45 Highlight the passage at 49:45

49:53 So not only should we respect the people that represent the Saṅgha, but even the symbols, like the robes and things like that. And Report an error in the passage at 49:53 Highlight the passage at 49:53

50:21 there's this, Report an error in the passage at 50:21 Highlight the passage at 50:21

50:28 Lama Tsongkhapa says, Nor do you look at them as opponents in any way, having made arbitrary divisions in terms of your group and my group, treating them with respect as if they were the Saṅgha jewel. Alright, so this is something that's... That we have this tendency to do, right, to divide people into kind of us versus them. We're, you know, we're the FPMT or we're Galupas and, you know, you guys are, well, or Niemus. Report an error in the passage at 50:28 Highlight the passage at 50:28

50:57 You guys are, you know, you guys are Zen practitioners. You guys, you know, and kind of holding some people dear because they're in my group and others speaking. Report an error in the passage at 50:57 Highlight the passage at 50:57

51:12 You guys are, you know, we're the studiers and you're the meditators or, you know, whatever kind of thing, right? So we have this tendency, right, this dualistic mind. So here he's saying not to do that, right, to treat everybody, everybody with respect. Report an error in the passage at 51:12 Highlight the passage at 51:12

51:38 This text called The Exhortation to the Special Attitude, it says, Those who wish for qualities dwelling in forests should not look for faults in other people. They should not produce the attitude, I'm especially noble, I'm the best. All carelessness grows out of this complacence. Don't let contempt for lesser monks arise. You won't reach liberation for one eon. This is the succession of this teaching. Report an error in the passage at 51:38 Highlight the passage at 51:38

52:14 Don't feel out contempt for monks or anyone right to arise. We're putting up our liberation. The Report an error in the passage at 52:14 Highlight the passage at 52:14

52:39 moment's annoyance. Well, I mean, that's just normal, right? I mean, because we have afflicted minds, right? But then, you know, you have a moment of annoyance and then we try to not follow that, right? We try to apply the antidote. Report an error in the passage at 52:39 Highlight the passage at 52:39

52:59 You know, the main thing is to not kind of just, you know, to think it's okay and just allow it. Right. I'm better than you. Report an error in the passage at 52:59 Highlight the passage at 52:59

53:08 That's ego again if you do that. So you can play your ego through the goal. The goalie, okay. Yeah. We have such this tendency to believe our projections, right? Like, oh yeah, that's a good practitioner and that's a bad practitioner. I'm convinced, you know, that's a bad practitioner. But I don't really know. It's just an appearance. Report an error in the passage at 53:08 Highlight the passage at 53:08

53:37 The motivation behind that person. So it's this constant letting go process of, oh yeah, it's just an appearance. It's just my projection. It doesn't exist from its own side that way. You know, it's a long-term training. But it'll come up, right? And so the important thing is to not follow it, right? Report an error in the passage at 53:37 Highlight the passage at 53:37

54:12 Guilty. Report an error in the passage at 54:12 Highlight the passage at 54:12

54:24 Critical minds, not from their own side, but it takes a while to have resistance. Report an error in the passage at 54:24 Highlight the passage at 54:24

54:38 You know, I think it's easier to have respect for Buddhas, you know, the lamas. They're obviously different from us. Well, I shouldn't say that. There's not much to find fault with them or Lama Tsongkhapa Rinpoche. They're just very pure beings. So it's easier to watch our minds around them. The Dharma, it's easy to have respect for the Dharma. Report an error in the passage at 54:38 Highlight the passage at 54:38

55:07 It pushes our buttons and they work through that, right? But it's the people that appear ordinary to us. mean, they're, you know, gets you down. Report an error in the passage at 55:07 Highlight the passage at 55:07

55:15 That, you know, we have to really watch our morning, moment for moment, we're constantly making these judgments, you know, we're good, bad, you know, virtuous, not so virtuous, blah, blah, blah, blah. Report an error in the passage at 55:15 Highlight the passage at 55:15

55:30 We need to take care. Report an error in the passage at 55:30 Highlight the passage at 55:30

55:39 Okay. We have a tree. Report an error in the passage at 55:39 Highlight the passage at 55:39

56:03 One, two, three. Report an error in the passage at 56:03 Highlight the passage at 56:03

56:08 Okay. Report an error in the passage at 56:08 Highlight the passage at 56:08

56:14 Okay, so that was the specific, specific precepts, right? So. Specifically to the Buddha Refuge, the Dharma Refuge, and the Sun Buddha Refuge. And then there are these six common precepts that apply to all three. Report an error in the passage at 56:14 Highlight the passage at 56:14

56:38 So, by recalling the distinctions and good qualities of the three jewels, go for refuge again and again. So our refuge gets deeper and deeper the more we think about the three jewels and the good qualities, why they're a valid refuge and how they're healing. Report an error in the passage at 56:38 Highlight the passage at 56:38

56:59 As opposed to the other things that you take refuge in, food and clothing and money and things like that. So taking refuge again and again and right. And if we've taken... Well, we're supposed to take refuge, what, three times in a day and three times a night. And in that way, we develop the habit of taking refuge too, right? Report an error in the passage at 56:59 Highlight the passage at 56:59

57:21 So at the time of death, if we take refuge, Report an error in the passage at 57:21 Highlight the passage at 57:21

57:27 then we won't go to the lower realms. We're showing our benefits. Report an error in the passage at 57:27 Highlight the passage at 57:27

57:36 There's guys actually standing on the car, jumping up and down Gansky. My car? Do we live in San Francisco? Yeah. Having even more fun than we did? Yes. Are they really a better? I don't know if that's a sign of fun, though. Report an error in the passage at 57:36 Highlight the passage at 57:36

58:05 So how we take refuge is really important. Taking refuge isn't about blind faith and worshipping. Some beings that we don't know anything about. It's based on trust. It's based on understanding the qualities and then understanding that they can really help us remove our suffering. So taking refuge based on that. Report an error in the passage at 58:05 Highlight the passage at 58:05

58:37 We take someone as our Lama after we've checked them out and really convinced of their qualities and we understand that they can help us. Report an error in the passage at 58:37 Highlight the passage at 58:37

58:48 Really, you know, getting to know them. You should, you know, you should, because they're a Buddha, so you should, you know, you should do this and you should do that, right, kind of thing. You should treat them well. It's based on, you know, intelligence. It's based on wisdom. Report an error in the passage at 58:48 Highlight the passage at 58:48

59:10 So in the Dharma, again and again, we're doing analysis, right, when faith comes. Report an error in the passage at 59:10 Highlight the passage at 59:10

59:26 So Gashisoppa says, often people take refuge without really knowing what it means. But blind faith is not a valid basis of trust. So here trust is based on understanding the distinctive attributes of the Buddhist refuge. Report an error in the passage at 59:26 Highlight the passage at 59:26

59:43 So I think, okay, so understanding, well, first of all, why am I taking refuge anyway? Just about when I'm reciting the prayer, I say, why am I taking refuge? Report an error in the passage at 59:43 Highlight the passage at 59:43

59:56 Why do we take refuge? We Report an error in the passage at 59:56 Highlight the passage at 59:56

1:00:08 need some Report an error in the passage at 1:00:08 Highlight the passage at 1:00:08

1:00:15 help. But why? What's wrong with saṃsāra? Report an error in the passage at 1:00:15 Highlight the passage at 1:00:15

1:00:24 We take refuge because we don't want to suffer. Report an error in the passage at 1:00:24 Highlight the passage at 1:00:24

1:00:32 What is our goal? We Report an error in the passage at 1:00:32 Highlight the passage at 1:00:32

1:00:40 think about, okay, well, who can help us achieve that goal? Report an error in the passage at 1:00:40 Highlight the passage at 1:00:40

1:00:51 Right. Only somebody who has freed themselves from suffering can help us, like free us from suffering, right? Report an error in the passage at 1:00:51 Highlight the passage at 1:00:51

1:01:02 So the Buddha has completely freed himself from suffering, so that's why he's a valid refuge, right? We take refuge in him because he's done something that we want to do. The Dharma because the Dharma is the path that he took, right? Report an error in the passage at 1:01:02 Highlight the passage at 1:01:02

1:01:25 And so it's easy to lose track of that, right? We're just taking refuge, but we forget why we're taking refuge, right? Oh, I don't want to suffer. I don't want to suffer. You know, who can help me? I'm suffering. Oh, someone who's done it. That's the Buddha. Report an error in the passage at 1:01:25 Highlight the passage at 1:01:25

1:01:47 Yeah, how did he do it? Oh, he practiced the Dharma. Oh, yeah. Report an error in the passage at 1:01:47 Highlight the passage at 1:01:47

1:01:53 Others who are, you know, kind of progressing on the path and they're sincerely practicing. Yeah, they can help me. Report an error in the passage at 1:01:53 Highlight the passage at 1:01:53

1:02:03 So then it totally makes sense when we think of it in those terms. That's right. It's not just some prayer that we're supposed to say six times a day. We Report an error in the passage at 1:02:03 Highlight the passage at 1:02:03

1:02:21 don't even necessarily think about when we say it. Report an error in the passage at 1:02:21 Highlight the passage at 1:02:21

1:02:31 Think about those different questions. Why am I taking refuge? Report an error in the passage at 1:02:31 Highlight the passage at 1:02:31

1:02:40 Grounded in our... There's Report an error in the passage at 1:02:40 Highlight the passage at 1:02:40

1:02:49 a lot of times when we have issues with authority. If somebody tells us what to do too much, you know, our rebellious side. We remember, okay, well, why am I taking refuge? Oh, it's because I, you know, it's going to help me. It's not strong being told me what I have to do. If I do this, then that will help me. Report an error in the passage at 1:02:49 Highlight the passage at 1:02:49

1:03:22 Remembering the Buddha, the Buddha is only working for the welfare of others, right? The Buddha doesn't have anything left to accomplish himself or herself. So the Buddha doesn't need us to make him feel powerful or he doesn't need a lot of followers. The Buddha is there only to help us. So it's not someone on an authority trip. Report an error in the passage at 1:03:22 Highlight the passage at 1:03:22

1:04:02 Then the next... Recept by recalling the great kindness of the three jewels, strive to venerate them constantly, and offer the first portion of your food and drink. Report an error in the passage at 1:04:02 Highlight the passage at 1:04:02

1:04:14 So Lama Tsongkhapa has this big long section about making offerings to the three jewels. So first of all, he says, you should come to understand all the well-being that you experience of the kindness of the three jewels, and venerate them by acknowledging them. So remembering the kindness of the three jewels. Report an error in the passage at 1:04:14 Highlight the passage at 1:04:14

1:04:36 Like the Buddha taught about virtue and were inspired to practice virtue because of the teachings. So that brings about happiness. Report an error in the passage at 1:04:36 Highlight the passage at 1:04:36

1:04:50 And so from their side, the three jewels, they don't need offerings. But the benefit is from our side, we make offerings to the three jewels with Report an error in the passage at 1:04:50 Highlight the passage at 1:04:50

1:05:01 respect and appreciation. Report an error in the passage at 1:05:01 Highlight the passage at 1:05:01

1:05:10 And then, since you constantly need to eat and drink, you will complete a great amount of collections. With little trouble if you keep offering the first portion of them each time. Report an error in the passage at 1:05:10 Highlight the passage at 1:05:10

1:05:25 So therefore you should offer the first portion of whatever you enjoy, including water from the bottom of your heart, to Report an error in the passage at 1:05:25 Highlight the passage at 1:05:25

1:05:36 offer it for safety tools. It doesn't take a lot of effort. It's really good mindfulness practice. Report an error in the passage at 1:05:36 Highlight the passage at 1:05:36

1:05:52 So I think it's not so difficult with food, right? With drinks, you do that quite often. But it becomes a habit after a while, right? It just doesn't feel right. To just kind of dig in. Report an error in the passage at 1:05:52 Highlight the passage at 1:05:52

1:06:14 Eating food is so much about attachment, right? So it's nice to spend a few seconds and just offer it. Report an error in the passage at 1:06:14 Highlight the passage at 1:06:14

1:06:26 What do I like to offer it? Report an error in the passage at 1:06:26 Highlight the passage at 1:06:26

1:06:31 Well, I mean, I usually offer it to my llamas, the food, you know, and I like to make, I imagine it being abundant, like wonderful, abundant foods, you know, filling space and then offer it to my llamas, remembering, you know, their kindness. And then also, you know, remembering the kindness of all the beings who participated in, you know, growing the food and, you know, getting to my plate or the countless beings, and that's a nice thing to include. Report an error in the passage at 1:06:31 Highlight the passage at 1:06:31

1:07:04 And then also to remember souls. Eating to strengthen my body so that I can continue to practice the Dharma. So I personally like to do those three things, but I think it's just a personal thing to kind of develop our own little ritual that we like. Report an error in the passage at 1:07:04 Highlight the passage at 1:07:04

1:07:29 It's like in my house, we always do it. Whenever we sit down to a meal, we always spend time offering it first. Omahuming, right? You have to do the omahums to make it pure. Report an error in the passage at 1:07:29 Highlight the passage at 1:07:29

1:07:47 Is that one of the bodhisattva vals to offer your food first? It's one of the refuge. It's one of the refuge. Yeah, I'm going to take refuge. Report an error in the passage at 1:07:47 Highlight the passage at 1:07:47

1:08:02 So it's hard to remember it first, but after a while it gets to be a heaven. Lama Report an error in the passage at 1:08:02 Highlight the passage at 1:08:02

1:08:24 Tsongkhapa gets into how we should make pure offerings, offering good quality things and not offer moldy cheese, yellow vegetables, like green birth vegetables that have turned yellow, not spoiled food. Report an error in the passage at 1:08:24 Highlight the passage at 1:08:24

1:09:04 So then Lama Tsongkhapa gets into this discussion about how we have this wonderful opportunity now to plant. It seems for Buddhahood and it seems for future happiness and it's a shame if we waste it. We practice a lot in how Report an error in the passage at 1:09:04 Highlight the passage at 1:09:04

1:09:28 we should strive at all times to make offerings to the Three Jewels. Report an error in the passage at 1:09:28 Highlight the passage at 1:09:28

1:09:35 He says, not to have even as much regard for the best of fields as for an ordinary field is not a good attitude of ours. So sometimes we appreciate and respect the things that are not that important, more than we do our Lamas and the Three Jewels. Report an error in the passage at 1:09:35 Highlight the passage at 1:09:35

1:09:59 Let's say like if somebody lets us stay at their house, like maybe we really appreciate it and give them, you know, give them $50 or something and then we go to Lama's teaching and we give nothing. Report an error in the passage at 1:09:59 Highlight the passage at 1:09:59

1:10:15 You know, oftentimes I think we do stuff like that. It's like we kind of take it for granted because they're always there. And then if someone offers, you know, like a little kindness, you know, invites us over for dinner, we're really appreciative. When really the relative benefit is like there's no comparison, right? Report an error in the passage at 1:10:15 Highlight the passage at 1:10:15

1:10:46 That's why we just have to reflect again and again what the benefit is of these human beings. It's amazing that we forget, but they're trying to take us out of suffering, trying to take us to Report an error in the passage at 1:10:46 Highlight the passage at 1:10:46

1:11:09 a level where we're just going to have happiness and bliss forever. And what could be more valuable than that? What could be better than that? I mean, I mean, Report an error in the passage at 1:11:09 Highlight the passage at 1:11:09

1:11:22 So we have this habit of looking at things as very ordinary. So we just have to train our minds to remember. It's really amazing. Report an error in the passage at 1:11:22 Highlight the passage at 1:11:22

1:11:31 I guess she does, but it's really amazing. He's always sitting up there, you know, but he's teaching and things like that. But we don't always appreciate it all. It has to go through a translator and, you know, da-da-da-da-da. It's really amazing when he's Report an error in the passage at 1:11:31 Highlight the passage at 1:11:31

1:11:54 away from his country and all here, you know. And it's all these Westerners, you know, not having his buddies around he can joke around with and talk. I mean, he doesn't speak very good English, right, so it's not like he can just kind of hang out with us and, you know, chat with us at all. Report an error in the passage at 1:11:54 Highlight the passage at 1:11:54

1:12:11 He's just here for us. Report an error in the passage at 1:12:11 Highlight the passage at 1:12:11

1:12:16 And with his amazing qualities. He's one of the greatest scholars around. And here he is with us here at Sechenling, you know, with eight people in his class. Report an error in the passage at 1:12:16 Highlight the passage at 1:12:16

1:12:41 Then he says, Lama Tsongkhapa says, if you do that through the power of the roots of virtue growing in the most excellent field, the power of your intelligence concerning the stages of the path increase. Report an error in the passage at 1:12:41 Highlight the passage at 1:12:41

1:12:53 When your intelligence is very feeble, such that you do not retain the words while listening, or you do not understand the meaning while contemplating, then nothing arises in the mind during meditation. The quintessential instruction is to rely on the power of the field. Report an error in the passage at 1:12:53 Highlight the passage at 1:12:53

1:13:10 so when we... We see that we have a lot of obstacles in our practice, like we can't go to a teaching and we don't remember anything that was said afterwards, or we read a book and nothing goes in, or we try to meditate and we can't meditate. Or if we practice a lot and we just don't see any change in our minds, then usually it's a, we need to create merit. Lama Tsongkhapa did this, you know, the great Lama Tsongkhapa, retreat, Report an error in the passage at 1:13:10 Highlight the passage at 1:13:10

1:13:46 experiencing obstacles in many ways, you know, purification in the community. Report an error in the passage at 1:13:46 Highlight the passage at 1:13:46

1:13:59 I don't remember how many mandala offerings but the skin on his hand completely wore off. So he did this as an example. Even he spent a lot of time accumulating and purifying. And I totally noticed this. There are times when we practice well and it seems like the mind is progressing and then times when the mind is like a rock. Report an error in the passage at 1:13:59 Highlight the passage at 1:13:59

1:14:25 And nothing is happening, you know, I'm doing my prayers, I'm doing my meditation, and it's just like no movement at all. And that's why, you know, like people do Lama Chopa every day, you know, Guru Puja, you know, you do a lot of offerings, you know, there, visualizing a lot of offerings there, you know, requesting blessings, you know, Report an error in the passage at 1:14:25 Highlight the passage at 1:14:25

1:14:49 or if you purify, spoon them in. And then I notice, you know, after you do that for actually not even a very long time, the mind starts to shift. Something like the heart maybe starts to moisten when, you know, it's just like not able to feel compassion. Report an error in the passage at 1:14:49 Highlight the passage at 1:14:49

1:15:06 So I really, I really think that that works. You know, I just definitely notice if I just make a change in my practice and start doing more purification and accumulation, then there's a shift. Like Report an error in the passage at 1:15:06 Highlight the passage at 1:15:06

1:15:27 a friend of mine was in a... -and-a-half-year meditation retreat. He was doing a lot of calm-abiding meditation. He said every time he hit a wall, he would start doing frustrations. just did a lot of frustrations, and would start making progress. Report an error in the passage at 1:15:27 Highlight the passage at 1:15:27

1:15:45 when you retreat you really notice that, right? You just really notice, the cause and effect of, if I do this, Report an error in the passage at 1:15:45 Highlight the passage at 1:15:45

1:15:54 if you notice like during periods where like nothing's happening with your Report an error in the passage at 1:15:54 Highlight the passage at 1:15:54

1:16:02 Yeah, that's true. like I was I've given a lot to do with a lot of mandala offerings. Report an error in the passage at 1:16:02 Highlight the passage at 1:16:02

1:16:16 And then there's a section about the size of the offerings. It has to do with the mind. It's not so much about what we're offering, like physically. What's the Report an error in the passage at 1:16:16 Highlight the passage at 1:16:16

1:16:39 motivation? Is it really revering? Is Report an error in the passage at 1:16:39 Highlight the passage at 1:16:39

1:16:47 the mind wanting to make abundant offerings? Or does the mind have this poverty mentality? I don't really have much money and so I can't really offer anything. I don't really have much to give. Report an error in the passage at 1:16:47 Highlight the passage at 1:16:47

1:17:02 The important thing is for our minds to make. Report an error in the passage at 1:17:02 Highlight the passage at 1:17:02

1:17:10 To have the abundance mentality versus the poverty mentality. Report an error in the passage at 1:17:10 Highlight the passage at 1:17:10

1:17:17 Much appreciation and I really want to give as much as possible. I wish I could give more, but I don't have very much money, but I'll give what I can. Report an error in the passage at 1:17:17 Highlight the passage at 1:17:17

1:17:29 And monks and nuns, if you think about monks and nuns, none of them have much money, but with their minds they cannot. The universe. And it's a really nice practice to walk around and then every time you see something beautiful to just offer it. You see a nice sunset, offer it. You see the ocean, offer it. A rainbow, offer it. A beautiful day, offer it. Report an error in the passage at 1:17:29 Highlight the passage at 1:17:29

1:17:58 It doesn't cost anything and it's such a beautiful practice. Report an error in the passage at 1:17:58 Highlight the passage at 1:17:58

1:18:14 Ten points. Report an error in the passage at 1:18:14 Highlight the passage at 1:18:14

1:18:27 Oh yeah, so then, so not to think, oh well, I only have something small so I'm not going to get it. I only have $5, so I'm not going to give. And so if we do that, then we may never develop the habit of offering at all. So here Lama Tsongkhapa is saying, no matter how small, just to offer it. And then have the aspiration to be able to offer more. And then just the habit grows of the Report an error in the passage at 1:18:27 Highlight the passage at 1:18:27

1:19:02 ability to give more. Report an error in the passage at 1:19:02 Highlight the passage at 1:19:02

1:19:08 Like the old story of, I think of the Buddhist time, there was somebody who was... Who had such a hard time giving anything, he recommended at least give it from one hand to the other. Just practice giving something. Most of us aren't that mindly, but you're not just to give. Like the homeless person. Okay, next person, but to, to, to. Report an error in the passage at 1:19:08 Highlight the passage at 1:19:08

1:19:44 I guess you got the, we only have $5 in our wallet, you know? I don't give them $5. I Report an error in the passage at 1:19:44 Highlight the passage at 1:19:44

1:19:57 mean, better for us, right? It's better for our minds, right? Because the generosity of making offerings is, right, it's making our minds more expansive and it's developing, you know, that respect and appreciation, right? Which benefits $5. Report an error in the passage at 1:19:57 Highlight the passage at 1:19:57

1:20:30 And then Lama Tsongkhapa says to Report an error in the passage at 1:20:30 Highlight the passage at 1:20:30

1:20:36 study what are vast offerings and then from the bottom of our heart dedicate. With the most excellent, special attitude to Buddhas and Bodhisattvas. So there's this practice of Samanta Bhadra offerings, where we fill the entire space with offerings. Report an error in the passage at 1:20:36 Highlight the passage at 1:20:36

1:20:54 There's this elaborate explanation, but basically, you know, just filling the entire space as much as we can with countless beautiful offerings we can make. Report an error in the passage at 1:20:54 Highlight the passage at 1:20:54

1:21:10 And that just expands our mind. So Report an error in the passage at 1:21:10 Highlight the passage at 1:21:10

1:21:19 that's with It. So we'll stop there with number eight when I come back in May and we'll finish the rest of the precepts and we'll go into the benefits of the future. Report an error in the passage at 1:21:19 Highlight the passage at 1:21:19

1:21:36 You guys have very high expectations. Report an error in the passage at 1:21:36 Highlight the passage at 1:21:36

1:21:44 So I have some homework that you'll have lots of time to do. Lots of time to work on. You could do a dissertation. Report an error in the passage at 1:21:44 Highlight the passage at 1:21:44

1:21:59 By the way, the film clip you showed us on the Garton, it's on YouTube. Oh, it is? No, that's a short version. They have a short version of the one on YouTube. Yeah, it's about six minutes. Yeah, yeah. So actually, some people asked me for a copy of that. People want a copy of the Garton Rinpoche that I should have asked you. Oh, I will, yes. That's on YouTube. Report an error in the passage at 1:21:59 Highlight the passage at 1:21:59

1:22:28 Well, there's a six minute version of it, the one I showed you for the 20 minute version. Report an error in the passage at 1:22:28 Highlight the passage at 1:22:28

1:22:36 Okay, actually I have a few copies and I grabbed the brain. Report an error in the passage at 1:22:36 Highlight the passage at 1:22:36

1:22:42 Okay, so Peter and Keith and Marian and Donna and Shane. Oh, Shane didn't even get to see it. Okay. If we put our audio up on archive.org, would that benefit from going up there, or would there be copyright issues? Report an error in the passage at 1:22:42 Highlight the passage at 1:22:42

1:23:00 because they can take videos as well. Report an error in the passage at 1:23:00 Highlight the passage at 1:23:00

1:23:04 you. Thank you. Report an error in the passage at 1:23:04 Highlight the passage at 1:23:04

1:23:07 Thank you. Yeah, I don't know. I'd have to check. I mean, it's a promo DVD, so there might not be an issue, but it's better to check. Thank you. Report an error in the passage at 1:23:07 Highlight the passage at 1:23:07

1:23:25 And it would promote it. Yeah, exactly. Yeah, I'll take care of that. mean, the video with us. Report an error in the passage at 1:23:25 Highlight the passage at 1:23:25

· · · silence, 1 minute

1:23:43 Let's Report an error in the passage at 1:23:43 Highlight the passage at 1:23:43

1:24:11 do the dedication prayers on page 240. Report an error in the passage at 1:24:11 Highlight the passage at 1:24:11

1:24:30 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. Report an error in the passage at 1:24:30 Highlight the passage at 1:24:30

1:24:48 To that state as quickly as possible by myself alone. Because of these merits, may my actions never cause even the slightest harm to any sentient pain. Instead, may it bring only the greatest to 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 1:24:48 Highlight the passage at 1:24:48

1:25:11 Like Lama Tsongkhapa, may I be able to offer extensive benefits equaling the limitless sky. To all sentient beings and the teachings of Buddha, from now on in all future lives, by having all the qualities of Lama Tsongkhapa within me. Because of the past, present, and future merit created by me and by the Buddha, Bodhisattvas, and sentient beings, may I and my family, disciples, and all sentient beings be able to actualize completely in this very lifetime, Lama Tsongkhapa in the Unified Sūtra and Tantra, which is fear-like with fine gold. Report an error in the passage at 1:25:11 Highlight the passage at 1:25:11

1:25:46 May the spirit teaching of Lama Tsongkhapa spread in all directions and flourish forever. Because of all the merits of the three times created by me and all the Buddhas, Bodhisattvas and other sentient beings, may there be no wars, standards, disease, quarreling, fighting or unhappy minds. May there be great prosperity and may everything needed be easily obtained. May all the human beings in the world be guided by spiritual leaders teaching Lama Dharma. Report an error in the passage at 1:25:46 Highlight the passage at 1:25:46

1:26:13 And may everyone enjoy the happiness of Dharma. May everyone have perfect conditions and have only compassion and love for each other in their minds. And may they only benefit and never harm each other. May I and all others be able to live lives of pure moral conduct like Ma 'am, Tsongkhapa, and Sa 'am, Chantideva, and Bodhicitta, and live in a pure human conduct. Report an error in the passage at 1:26:13 Highlight the passage at 1:26:13

1:26:35 In this way, may we be able to complete our lives without corrupting the pure wisdom of the secular decisions. Due to the merits of the three times created by myself and others, may I and my family members, all the students and benefactors of the organization, have all sentient beings to be able to meet and perfectly qualified among other virtuous friends in all our future lives. Report an error in the passage at 1:26:35 Highlight the passage at 1:26:35

1:26:59 From our side, may we always see them as enlightened and always perform all the actions most pleasing to our holy lives. May we always fulfill their holy wishes. Report an error in the passage at 1:26:59 Highlight the passage at 1:26:59

1:27:29 as long as the Dalai Lama. going to show you a little bit of a shape. I'm going to show you a little bit. Report an error in the passage at 1:27:29 Highlight the passage at 1:27:29

1:27:40 Spring Report an error in the passage at 1:27:40 Highlight the passage at 1:27:40

· · · silence, 1 minute

1:28:39 Break, Report an error in the passage at 1:28:39 Highlight the passage at 1:28:39

1:28:50 enjoy all the wonderful teachings here, Gishindaka's teachings. Apparently it's what Venable Mungle is scheduled to teach a couple Fridays. Report an error in the passage at 1:28:50 Highlight the passage at 1:28:50

1:29:01 Yeah, Friday's coming up. No, no, I'm sorry, practices for challenging times. Report an error in the passage at 1:29:01 Highlight the passage at 1:29:01