Basic Program - Buddhism From A-Z (24 July 2009)

0:00 Let's talk about that in the end of class because it is soak night, but we'll see if we have enough people for a class. Okay, so let's see. So we've been talking about the factors that make a particular action heavy, right? Report an error in the passage at 0:00 Highlight the passage at 0:00

0:25 Or a particular karma heavy. And we heard a number of different presentations. right. Report an error in the passage at 0:25 Highlight the passage at 0:25

0:33 First of all, the presentation of the five causes that make one of the ten non-virtues particularly heavy or weighty. So remembering that the heavier the karma, the stronger the result. So the heavier the negative karma, the stronger the suffering result will be. And the heavier the positive karma, the stronger the happy result will be in terms of intensity and duration. Report an error in the passage at 0:33 Highlight the passage at 0:33

1:05 So the first one, remember, is the weighty due to attitude. So if it's a positive attitude, a particularly positive attitude, like out of compassion for others, or specifically the bodhicitta attitude, then it's an extremely positive karma. It won't bring about happy results for a very, very long time. Report an error in the passage at 1:05 Highlight the passage at 1:05

1:35 Which is why we try to set the motivation right at the beginning of class. Try to remember to set a bodhicitta motivation. If we do the same action without setting a motivation first, then the karma is much lighter than set a positive motivation first. Report an error in the passage at 1:35 Highlight the passage at 1:35

1:58 And then also on the negative side, if we do an action with a strong mental affliction, with strong anger or strong attachment, then... Then karma is much heavier than if it's just a light mental affliction. Also weighty due to performance, like how we perform the action. So if, for example, we talked about killing. So if you do it without thinking about it much and without trying to really make your victim suffer, then it's a lighter karma than if you kind of... Report an error in the passage at 1:58 Highlight the passage at 1:58

2:39 If you deliberately cause them to suffer, like with an insect, if you take their legs off first, and then you, not that when we do, we do that. Yeah, exactly. Unfortunately. Right, so how you perform the action and how heavy the karma is. Also, weighted due to the absence of an antidote. Report an error in the passage at 2:39 Highlight the passage at 2:39

3:14 This one was, When we're doing mostly negative actions and we're not doing positive actions once in a while. Then our mind gets into that negative groove and then the karma is heavier. Report an error in the passage at 3:14 Highlight the passage at 3:14

3:32 Weighty due to clinging to the perverse, clinging to wrong views. So thinking that like killing, let's say killing because we think it's okay. Like we're clinging to an attitude thinking that it's... There's nothing wrong with it. Heavy due to its basis. So this is where we talked about if we do a positive action or a negative action in relation to someone who's been really kind to us, then the karma is heavier. Report an error in the passage at 3:32 Highlight the passage at 3:32

4:05 Like our parents, our teachers, our gurus, our Buddha, Dharma and Saṅgha. So if we do a positive action, then the karma is heavier. If we do a negative action, it's also heavy. And so this is one we need to be particularly careful with our parents, if our parents are still alive, right? Because it's easy for us to, it's easy to get irritated, right? But then the karma's heavier if we get irritated our parents. Report an error in the passage at 4:05 Highlight the passage at 4:05

4:45 So we also talked about a saṅgha listed six ways a karma becomes heavy, and most of these are the same. The motivational force. Positive, negative, like the attitude that we talked about. Habituation. So if we do something very often, the karma becomes much heavier than if we do it once in a while. So even if it's not a heavy negative karma, even if it's like telling a little white lie, but if we do it a lot, then it becomes a heavy karma. Report an error in the passage at 4:45 Highlight the passage at 4:45

5:23 The essence or the nature of the karma. So certain actions in themselves are heavier than others, right? So killing is a heavier karma than stealing, which is a heavier karma than sexual misconduct. Report an error in the passage at 5:23 Highlight the passage at 5:23

5:41 The object of the basis we talked about, single-mindedly adhering to unfavorable factors. We talked about clearing away unfavorable factors, which is the opposite of single-mindedly adhering to unfavorable factors. Clearing away unfavorable factors is if we've... Basically, we've abandoned our mental afflictions and we only do positive actions, right? Then those positive actions are particularly heavy. Report an error in the passage at 5:41 Highlight the passage at 5:41

6:13 And then Nagarjuna talked Report an error in the passage at 6:13 Highlight the passage at 6:13

6:19 about basically the same thing. Report an error in the passage at 6:19 Highlight the passage at 6:19

6:25 And then we were, last time we were talking about the last presentation, the great strength by way of the field, the support, the thing and the attitude. So particularly the Report an error in the passage at 6:25 Highlight the passage at 6:25

6:43 field with the second one, the great strength by way of the support. The new point here is how an action becomes heavier if we don't know how to deal with it. Since we're really fortunate and we know how to purify our negative actions, then even the heavy karma that we create can become very light karma because we can regret the action and purify it. Report an error in the passage at 6:43 Highlight the passage at 6:43

7:13 Whereas if we don't know how to purify, then even light actions, if they go unpurified, they become stronger and stronger. So it's important to purify. And we also talked about the strength of karma if we hold vows versus if we don't. So if we have a vow to not kill and we don't kill, then we create a lot more positive karma than if we just... Report an error in the passage at 7:13 Highlight the passage at 7:13

7:43 Don't kill. Report an error in the passage at 7:43 Highlight the passage at 7:43

7:48 And vice versa, if we hold a vow and then we break it, then the negative karma is much worse as well. Like if we have a vow to not lie and then we lie, then the karma of lying is much worse than if we didn't have the vow. So we talked about that last time. Report an error in the passage at 7:48 Highlight the passage at 7:48

8:11 So, and then number three, the great strength by way of the thing. So Lama Tsongkhapa here talked about if we want to give. To sentient beings, then giving the Dharma is the best thing that we can give or the most beneficial thing we can give to others. For Buddhas, giving one's realizations is the most excellent. So of course it's good to give material things to others and all of that. Report an error in the passage at 8:11 Highlight the passage at 8:11

8:41 But it's even better if we can give the Dharma, right? Because we can help them for the long term, right? Because giving material things can only help them for a short time. Report an error in the passage at 8:41 Highlight the passage at 8:41

8:54 And then great strength by way of the attitude. We've talked mostly about that. But I want to get into what Lama Tsongkhapa specifically said. Report an error in the passage at 8:54 Highlight the passage at 8:54

9:10 So in the Heap of Jewels Sūtra, it says that compared to each one of the sentient beings of the billion universes creating a Buddhist stupa as massive as Mount Meru and all those who are objects of respect paying respect to them for 10 million eons. A bodhisattva undivorced from the mind of omniscience who throws one single flower generates more merit. This is talking about ordinary sentient beings creating these enormous stupas and offering them to the Report an error in the passage at 9:10 Highlight the passage at 9:10

9:52 Buddhas and doing this for 10 million eons creates less merit than a bodhisattva who actually has bodhicitta. Report an error in the passage at 9:52 Highlight the passage at 9:52

10:04 be done inside. Someone who has bodhicitta, undivorced from the mind of bodhicitta, throws one single flower. So that shows the difference in the amount of marriage based on mental attitude. If you have bodhicitta you create far more marriage. That being so, you should understand this in terms of differences in attitude, whether what you want to attain is superior or inferior, whether you observe your own benefit or that of others and so forth, as well as the effect of intensity and duration. Report an error in the passage at 10:04 Highlight the passage at 10:04

10:52 So here he's talking about if we do the same action, depending on what your goal is. If your goal is... For that person to like you, let's say you're giving, like giving a meal to somebody. So if your goal is for them to like you, that creates far less merit than if your goal is to attain liberation or to attain enlightenment for the benefit of all beings. Report an error in the passage at 10:52 Highlight the passage at 10:52

11:30 our goal is to attain enlightenment for the benefit of all beings, and we give that as our motivation, then the merit is far, far greater than if it's... Report an error in the passage at 11:30 Highlight the passage at 11:30

11:46 get them to like us or just to relieve their suffering. Mr. Report an error in the passage at 11:46 Highlight the passage at 11:46

12:03 Microphone. Well, okay, maybe the microphone. Report an error in the passage at 12:03 Highlight the passage at 12:03

12:09 So you're saying it's more merit if we have aversion to that? Report an error in the passage at 12:09 Highlight the passage at 12:09

12:20 Actually, the question is, I just heard that if you have a strong aversion for something and you still do it, even though it goes against everything that you're feeling, if you still have a good motivation, like, I'm doing this because, you know, for one thing, it's the right thing to do. Report an error in the passage at 12:20 Highlight the passage at 12:20

12:39 That there's a great more merit in that than if you do something for someone because you like them. Because you're kind of going against an imprint. Or, yeah, you're going against a delusion. Yeah, so for us, yeah, for we ordinary beings, yeah, if we, let's say, I give something to Mary because I like her, right, is good merit, right? Report an error in the passage at 12:39 Highlight the passage at 12:39

13:05 But if it's really hard for me to give, Let's say to the beggar on the street that's really loud and obnoxious and aversion comes up, but I really work on overcoming that and then give, then yeah, then I do think that that's greater, I don't know if that's greater merit, but that's certainly going against your prior tendencies, right? Report an error in the passage at 13:05 Highlight the passage at 13:05

13:36 So it's great merit to do that, right? Because that's what... Virtue oftentimes is defined as refraining yourself from a non-virtuous action, restraining yourself from that negative tendency. Report an error in the passage at 13:36 Highlight the passage at 13:36

13:57 I can't say which is greater merit. Only a Buddha can say that. But certainly it's... Report an error in the passage at 13:57 Highlight the passage at 13:57

14:16 The merit we create depends on the intensity of the motivation. So if it's a positive... Like, if we have kind of a weak bodhicitta attitude, you know, that's not stable, it's kind of wishy-washy depending on kind of the moment, then the merit isn't as strong as if it's really stable and coming deeply within the heart. Report an error in the passage at 14:16 Highlight the passage at 14:16

14:50 Duration, if we do positive actions for a long period of time, the merit is obviously greater than if we do it just once in a while, or just once. Report an error in the passage at 14:50 Highlight the passage at 14:50

15:03 So that's on the positive side, on the merit side. Also, when it comes to faulty conduct, a strong mentally afflicted attitude and long duration also have more strength. So the same with the negative actions. If it's a strong mental affliction, like anger, resentment, strong attachment, jealousy, the negative karma is much worse. Report an error in the passage at 15:03 Highlight the passage at 15:03

15:28 And long duration as well. Report an error in the passage at 15:28 Highlight the passage at 15:28

15:34 is why, you know, with anger we tend... Well, actually we're going to talk about anger in a minute. Can I ask a question? Is that just because we're continuing to sow those same seeds each time? Or like strengthening that karma? Yeah, strengthening that habit. Because if you just do it once, particularly if you regret it and you purify it, then the karma isn't that strong. Report an error in the passage at 15:34 Highlight the passage at 15:34

16:02 But then if you keep doing it, you keep doing it. If you keep doing it, then the seed becomes stronger and stronger. The habit becomes stronger and stronger. So that's where mindfulness really helps. We're mindful of the mental affliction and then we try to apply the antidote and stop the continuity of that mental affliction. Report an error in the passage at 16:02 Highlight the passage at 16:02

16:25 Because oftentimes we can't prevent the mental affliction from arising. Sometimes it just comes due to a ripening of karma, due to the habit, the seed. Report an error in the passage at 16:25 Highlight the passage at 16:25

16:37 But then what we do with it is what we have more control over. That irritating person, do we keep running the story through in our minds or do we try to cut it off right away? Report an error in the passage at 16:37 Highlight the passage at 16:37

17:01 And then Lama Tsongkhapa gets into how anger is particularly strong. So among the mental afflictions, again, anger is particularly strong. And in Shantideva's Engaging in the Bodhisattva Behavior, it says, Whatever good conduct was amassed in the thousand eons by giving and worship to the sagatas or the buddhas and the like, all is destroyed by one flash of anger. Report an error in the passage at 17:01 Highlight the passage at 17:01

17:27 So I think Ishidogpo might have covered this. Well, he talked about anger last week. Yeah, he did. That was good. I have a question about that. Report an error in the passage at 17:27 Highlight the passage at 17:27

17:40 Okay, so before you ask your question, let's just... So this is why anger is so particularly dangerous, right? We can be creating merit for a long time, developing loving kindness, doing good things for others, but anger can just destroy merit very, very quickly. Report an error in the passage at 17:40 Highlight the passage at 17:40

18:07 Because we're creating all of this positive energy for a long time, but the anger turns that upside down, right? That's suddenly creating this very dark, negative energy. And particularly if it's harmful intent where we want to harm somebody. That's going completely against the whole concept of bodhicitta and wanting to work for the benefit of others. Report an error in the passage at 18:07 Highlight the passage at 18:07

18:36 With harmful intent in particular if we want to harm someone, we're going against the whole purpose of the spiritual. Report an error in the passage at 18:36 Highlight the passage at 18:36

18:49 So Peter. Well actually it was apropos of what you just said. For those of us who struggle with anger, I mean not... Malice, but just irritation, anxiety, snapping at others. Lewis can tell you more about that. Anyway, it's kind of daunting when you're practicing because I understand that that is a merit destroyer, but if you have a really strong habituation towards anger and you're working on it regularly... Report an error in the passage at 18:49 Highlight the passage at 18:49

19:22 I notice for me what sometimes comes up is I will start looking at it from a different perspective because I'm doing so much work on it that I didn't even realize I had anger about a particular thing. So I get concerned that I'm constantly destroying whatever small amount of merit I've accumulated just by becoming irritated over the course of the day. Report an error in the passage at 19:22 Highlight the passage at 19:22

19:43 I guess what I'm asking is how do you stay inspired to practice if you're destroying your... Merit on a minute by minute basis. I Report an error in the passage at 19:43 Highlight the passage at 19:43

20:05 don't think that you're, it's hard for me to say, but I doubt that you're destroying all of your merit. Seems like a lot of stick and very little carrot on this one. Report an error in the passage at 20:05 Highlight the passage at 20:05

20:17 I'll ask you a question. Do you think that your mind has improved? It absolutely has. But what's happening with me is that I'm starting to look at it from more subtle aspects where it's appearing that way. But I still get irritated. I still have things arise. And I'm really acutely aware of this particular teaching. So sometimes it's daunting. Report an error in the passage at 20:17 Highlight the passage at 20:17

20:37 Am I destroying my merit on a daily basis and end up reborn as a hedgehog or something? I don't really... Can you spin this a little bit for us? Well, first of all, of course you still get irritated. It takes a long, long time to get beyond that. Report an error in the passage at 20:37 Highlight the passage at 20:37

20:58 So I would try not to focus on what we're doing wrong and just think about the overall, okay, my mind is getting better. You know, over time and to rejoice in that, right? Remembering to rejoice, rejoice, rejoice. Yeah. Yeah. I mean, most of us don't, but I think it's really important to keep the overall perspective, you know? Report an error in the passage at 20:58 Highlight the passage at 20:58

21:26 And because if we just focus on where we're falling short, then we'll get discouraged and the whole path is just really difficult and it's, you know, like trudging through the mud and, you know, and so the path needs to be... No one needs to be joyful. I'm getting lung over this anger thing. Yeah. Well, like Shantideva said last week about fear, keep a happy mind to cultivate a happy mind as much as you can and then not let yourself get dragged down by the things that we, where we're falling short now. Report an error in the passage at 21:26 Highlight the passage at 21:26

22:09 Wouldn't it come down? Report an error in the passage at 22:09 Highlight the passage at 22:09

22:15 Because I have the same problem. I get irritated. My question is, wouldn't the motivation just to stop that, you know, to be working on it, wouldn't that kind of lessen the karma? I mean, because you're constantly watching maybe too much, your irritation level, but the motivation to get irritated is not there. Report an error in the passage at 22:15 Highlight the passage at 22:15

22:36 The motivation to go against that delusion is stronger. So wouldn't that kind of lessen the karma? Yeah, so when we're working, like when we apply an antidote to our irritation, Then that's generating virtuous karma, right? We're trying to overcome that. So we're Report an error in the passage at 22:36 Highlight the passage at 22:36

23:03 creating virtue. You know, I mean, it's mixed, right? We create non-virtue with the anger, but the working against the anger, we're creating virtue. And so, I mean, so that's just the path, right? We have mental afflictions, you know, because we're sentient beings. And so I think if we have the attitude that I shouldn't have that mental affliction, then we cause ourselves a lot of unhappiness. Report an error in the passage at 23:03 Highlight the passage at 23:03

23:30 Of course we have mental afflictions. We're sentient beings. And then we just work, we just do our best and rejoice, I think, in the efforts that we make. Maybe Mary and I should hang out together. Report an error in the passage at 23:30 Highlight the passage at 23:30

23:46 create some more non Report an error in the passage at 23:46 Highlight the passage at 23:46

23:51 No, I mean, I don't know if that helps, but seriously, seriously, I think it's really important. Report an error in the passage at 23:51 Highlight the passage at 23:51

24:01 And that's something I personally work with myself, you know, because I went through many years of just beating myself up a lot in the Dharma. Report an error in the passage at 24:01 Highlight the passage at 24:01

24:10 And then it's just, you know, you don't want to keep practicing, you know, after a while. And so it's really trying not to do that. Report an error in the passage at 24:10 Highlight the passage at 24:10

24:24 think, just to add to what Report an error in the passage at 24:24 Highlight the passage at 24:24

24:29 Just to add to what Mary said, I think what happens with me, is this really loud or am I just louder than usual today? I feel like doing karaoke or something. Report an error in the passage at 24:29 Highlight the passage at 24:29

24:42 I think what it is too is that the Tibetans are not afraid. That's better, yeah. I thought I was going to start doing an opera performance. I mean the Tibetans aren't afraid to really have a carrot and really have a stick. I mean they'll just let you have it. I think in their culture they're not as... Report an error in the passage at 24:42 Highlight the passage at 24:42

24:59 self-hating as westerners tend to be so I think maybe it has a different effect when these teachings are received by Tibetans than by westerners and because I can start going into the whole blame game thing pretty deeply I hear stuff like I'm destroying Do you have Report an error in the passage at 24:59 Highlight the passage at 24:59

25:25 a comment on that? No. Do you have a comment from it to that? No. No, she has no comment. How dare you so? Yeah, so, so. really mad. Yeah, she's irritated. Report an error in the passage at 25:25 Highlight the passage at 25:25

25:41 I would Report an error in the passage at 25:41 Highlight the passage at 25:41

25:52 say for all of us it's important to not take ourselves so seriously because beating ourselves up is another form of self-cherishing. It's another form of it being too much about me. Report an error in the passage at 25:52 Highlight the passage at 25:52

26:11 And, you know, to develop compassion around that, Report an error in the passage at 26:11 Highlight the passage at 26:11

26:19 around us as being another sentient being like everybody else, right? And being controlled by mental afflictions because we all are. Report an error in the passage at 26:19 Highlight the passage at 26:19

26:38 Yeah, I think it does help. And then just be careful about our anger. Just work with our anger. That's all we can do. And then not worry about it. Destroying all of our merit. That's the part that seems to be dragging you down. I wouldn't worry about it. I think that might be a bit of a scare tactic. Don't justify your anger, right? Report an error in the passage at 26:38 Highlight the passage at 26:38

27:13 Just work against your anger and that's all we can do. I mean, we're just, I mean... Report an error in the passage at 27:13 Highlight the passage at 27:13

27:19 I doubt that you've destroyed all of your hair. You're still here. You're still practicing. I'm still trying. Every day I keep up. Report an error in the passage at 27:19 Highlight the passage at 27:19

27:31 But I know what you mean. It can feel discouraging at times. Maybe then just don't focus on this teaching. Just focus on working against the anger. I think it's just the manner of it. Report an error in the passage at 27:31 Highlight the passage at 27:31

27:52 There are certain teachings that are meant... There are 84,000 different teachings that are meant for different types of beings. So if one teaching is particularly discouraging and it's not helping you, then to put it on the shelf and maybe to focus on another teaching that's more helpful for you. No, I think it's hitting a nerve. Report an error in the passage at 27:52 Highlight the passage at 27:52

28:30 Just on the language of whatever good conduct was amassed. Is that a translation thing where it says good conduct and not merit? A Report an error in the passage at 28:30 Highlight the passage at 28:30

28:48 Tibetan, but good conduct, it could be merit or virtue. So conduct, merit and virtue all are the same? You can say in general. Report an error in the passage at 28:48 Highlight the passage at 28:48

29:03 What's your doubt there? Well, it's just that I can see how it says whatever good conduct was amassed in thousands of eons by giving and worship to the Sagatas. So that's a lot of action. The giving and the worship. So if all of your good actions, you know, they're not going to amount to much if you have a flash of anger. Report an error in the passage at 29:03 Highlight the passage at 29:03

29:24 However, if you say whatever good merit was amassed in thousands of eons by performing these actions, that's where I would have a problem saying that was all destroyed by anger. So that's why I'm asking whether there's a distinction here between merit and conduct. I don't believe that this is focusing just on physical actions. Because oftentimes there's a teaching that roots of virtue can be destroyed by anger or wrong view. Report an error in the passage at 29:24 Highlight the passage at 29:24

30:00 So it's not just actions of body. Report an error in the passage at 30:00 Highlight the passage at 30:00

30:06 It's a virtue or merit. So if you worked a long time and just didn't build up enough merit to avoid having the flash of anger, that means... That's why the anger would arise in the first place. Report an error in the passage at 30:06 Highlight the passage at 30:06

30:25 Well, it's just if all of your good merit in all of your past lives is destroyed by a flash of anger, then you would have to have embarked on a course of conduct where your merit wasn't strong enough to avoid that anger arising. Is that right or wrong? Report an error in the passage at 30:25 Highlight the passage at 30:25

30:49 Yeah, I mean, you haven't abandoned anger completely yet. Right. But, I mean, that's true for most. Sentient beings, right? Anger isn't abandoned completely from the root until the path of seeing. So that means you'd never be able to achieve the path of seeing. Report an error in the passage at 30:49 Highlight the passage at 30:49

31:11 So maybe don't let this whole thing scare us too much. I'm scared of it too. I think just the whole lesson here is... Right, you're going to write it. Report an error in the passage at 31:11 Highlight the passage at 31:11

31:25 To try to work with our anger and try not to feed it. Report an error in the passage at 31:25 Highlight the passage at 31:25

31:37 I think it's a mistake if we think that at our level we shouldn't have any anger, we shouldn't have any irritation. Obviously we all still have seeds of anger because we've had anger since beginning this time. So the seeds will ripen and I wouldn't be so concerned about the seeds ripening. Report an error in the passage at 31:37 Highlight the passage at 31:37

31:58 As us feeding that. See, that makes... Oh, well, that person, yeah, that person's such a jerk, and I can't believe they did that, and I'm going to get back at them, and, you know, I mean, if we start going into stories like that, then cut it off, right? Hopefully most of us aren't doing that. The ripening of the seed is just going to happen, going to have those flashes. Report an error in the passage at 31:58 Highlight the passage at 31:58

32:24 That's just because that's the habit. It doesn't mean that we're bad. It means that we have the seed, and we all have the seed. Report an error in the passage at 32:24 Highlight the passage at 32:24

32:35 We directly realize emptiness. You still have the seeds. The seeds are... On the path of seeing, you have the seeds, but you don't create any more. Well, you've... Yeah, on the path of seeing, you start destroying the seeds. You start uprooting the seeds. Report an error in the passage at 32:35 Highlight the passage at 32:35

33:00 The eighth bodhisattva ground eliminated all of the seeds. Report an error in the passage at 33:00 Highlight the passage at 33:00

33:09 So yeah, the path of seeing, yeah, you still have some seeds. So the eighth bodhisattva ground. I'm ready. Report an error in the passage at 33:09 Highlight the passage at 33:09

33:23 You're almost a Buddha at that point. So that teaching is very helpful to me because that kind of gives you more realistic expectations. Like, of course I'm not going to be, I'm not on the eighth bodhisattva ground. Well, even Chenrezig in the legends or in the sutras has an anger flash where his head blows up. Report an error in the passage at 33:23 Highlight the passage at 33:23

33:15 you know you'll be funny you'll be Report an error in the passage at 33:15 Highlight the passage at 33:15

· · · silence, 1 minute

33:48 And he's already an aria. So it can't be that everything is destroyed by one flesh of anger. Yeah. Yeah, I mean, I'm Report an error in the passage at 33:48 Highlight the passage at 33:48

34:03 qualified to say. So Report an error in the passage at 34:03 Highlight the passage at 34:03

34:17 one way of protecting the merit that we create is by dedicating it to our complete enlightenment. Report an error in the passage at 34:17 Highlight the passage at 34:17

34:25 I mean, all of those details are very good questions, but those are questions for Buddhas, right? The inner workings of karma. I Report an error in the passage at 34:25 Highlight the passage at 34:25

34:51 get irritated. I'm doing good, better. I think you do. I mean, I used to get irritated all the time, so it just slowly goes away. Lessons. Lessons. But I think when I have anger sometimes, it's out of a protective way for people that maybe are taking advantage of or my daughter's unhappy and somebody's wrong. Report an error in the passage at 34:51 Highlight the passage at 34:51

35:16 Then that's kind of why I feel protective and there's some kind of anger that I don't know. Yeah. Yeah. So it's really useful, right, to know what kinds of things do make us angry and then take care in those particular situations. You know, okay, that happened and now I need to really... Yeah, yeah, it's... I Report an error in the passage at 35:16 Highlight the passage at 35:16

35:55 mean, that's... Report an error in the passage at 35:55 Highlight the passage at 35:55

36:06 Is there any harm in wanting to harm somebody else? Just being angry because she's been wronged or something like that. kind of want to jump up in the, you know, Report an error in the passage at 36:06 Highlight the passage at 36:06

36:20 saw somebody being hurt, but it's so beautiful. So that's the energy. Report an error in the passage at 36:20 Highlight the passage at 36:20

36:35 So that can be very useful in doing something positive. So there's the energy of the anger that's really kind of fiery and really gets you going. you. Yeah. Somebody's . Report an error in the passage at 36:35 Highlight the passage at 36:35

36:54 And so then what we do with that, if we do that to help others, then that's really good. If we use that to kind of get into an us versus them scenario and these people are bad and these people are good, then we have to be careful because that's a mental affliction, right? If we're working against some people and for somebody else. I had the conversation with my daughter. She was hurt and she thought, I tried to help her with, even though I was a little... Report an error in the passage at 36:54 Highlight the passage at 36:54

37:22 angry that she was hurt to try to help her understand the other person why they may have done what they did. But I still had that, get up and do something. It's just almost instinctual. Report an error in the passage at 37:22 Highlight the passage at 37:22

37:38 That's fine. Just that energy that goes with it. It's like a wrathful energy kind of thing, right? And that's fine. Report an error in the passage at 37:38 Highlight the passage at 37:38

38:08 All right, maybe we need to move on beyond this one. But we have to go through this last sentence first. So in this regard, anger towards those whose conduct accords with purity weighs very heavily and anger toward the genius children or bodhisattvas more heavily. Report an error in the passage at 38:08 Highlight the passage at 38:08

38:32 So anger toward pure beings and bodhisattvas is even heavier. Report an error in the passage at 38:32 Highlight the passage at 38:32

38:45 danger is we don't know who the Bodhisattva is. So we just try to work with our anger and try not to get down on ourselves. Report an error in the passage at 38:45 Highlight the passage at 38:45

39:04 We don't need to belabor the point. So far we've been talking about... So far we've been talking about karmic causes. We talked about the ten non-virtues, how we create causes. We plant seeds on our mental continuum to ripen later. And so now this is the start of talking about the other side, the results of the karma that we've created. Report an error in the passage at 39:04 Highlight the passage at 39:04

39:42 So the three types of results are the fully ripened result, concordant result, or sometimes called the effect in conformity with the cause, or the result similar to the cause, and then the environmental result. Report an error in the passage at 39:42 Highlight the passage at 39:42

40:06 Yeah. Report an error in the passage at 40:06 Highlight the passage at 40:06

40:11 Just an overview, the fully ripened result is the main result of a particular karma, and that's the result of a particular kind of rebirth. So for a negative karma, a rebirth in a lower realm, and a positive karma, a rebirth in a higher realm. Report an error in the passage at 40:11 Highlight the passage at 40:11

40:33 I also want to correct something that I said in the past about only a complete karma will bring rebirth in. Create the cause for a rebirth. So one text that I read actually said that, that you have to have all four factors, the basis, the attitude, the performance and the completion for it to be a complete karma. Report an error in the passage at 40:33 Highlight the passage at 40:33

41:03 But then I was looking in Lama Tsongkhapa's book and he never actually said that. So I think it's not necessary that... An action has to be complete for it to bring rebirth. So for the example of killing, like for killing, it said that for it to be complete, you need to die before your victim. Report an error in the passage at 41:03 Highlight the passage at 41:03

41:33 I mean the victim needs to die before you. Sorry. So for it to be a complete karma, the victim needs to die before you do. Report an error in the passage at 41:33 Highlight the passage at 41:33

41:46 But if you happen to die before your victim, I think that you can't say that necessarily you're not creating a karma for a lower rebirth just because you died before your birth. So that's my interpretation based on the fact that Lama Tsongkhapa never mentioned that a karma has to be complete. Report an error in the passage at 41:46 Highlight the passage at 41:46

42:13 And Gishistopa never said that in his commentary. Pabongka didn't say that in his comment. So that was just something particular to the one commentary that I read. Report an error in the passage at 42:13 Highlight the passage at 42:13

42:25 So I just wanted to bring that up just in case we think we're safe. Because one factor is missing, right? I don't want to instill that sense of confidence in you. Don't try to suicide then. But then again, the basis, the action, what is the P? Performance. Performance. The basis, the attitude. Attitude. That attitude which includes the motivation. Report an error in the passage at 42:25 Highlight the passage at 42:25

42:58 The motivation, the mental affliction. Okay, Report an error in the passage at 42:58 Highlight the passage at 42:58

43:06 so the fully ripened result is the result of rebirth. Then after, okay, if we've created a negative karma, well let's say we've created a karma of killing, we're reborn in a lower realm, then even after we're reborn in the lower realm, we still have to experience the results similar to the cause. Let's say we're born. Report an error in the passage at 43:06 Highlight the passage at 43:06

43:33 As a human being after that, then we still need to create or experience the results similar to the cause, total Report an error in the passage at 43:33 Highlight the passage at 43:33

43:43 result. So the karma isn't finished just after getting a rebirth. Report an error in the passage at 43:43 Highlight the passage at 43:43

43:53 So we'll talk about these three rebirths. Our three rebirths, three types of results. The fully ripened result, Lama Tsongkhapa says, as each of the ten unwholesome paths of action depends on the basis, the three poisons, And whether it is great, intermediate or small, the fully ripened effect is also threefold. In the actual basis of the levels, it says that through each of the ten, a great act of killing and so on, you are reborn as a hell being. Report an error in the passage at 43:53 Highlight the passage at 43:53

44:27 Through each of the ten intermediate ones, you are reborn as a hungry ghost. And through each of the ten small ones, you are reborn as an animal. So the heaviest non-virtues. Give rise to rebirth in the most suffering realm, the hell realms. The intermediate, the middling levels of non-virtue give rise to rebirth as a hungry ghost and the small ones as rebirth as an animal. Report an error in the passage at 44:27 Highlight the passage at 44:27

45:01 So that's why we just went through this presentation of what makes a karma heavy or not. So the heaviest karmas we'll give rise to. the worst rebirths and the lighter negative karmas will Report an error in the passage at 45:01 Highlight the passage at 45:01

45:14 And Report an error in the passage at 45:14 Highlight the passage at 45:14

45:19 then there's another presentation in the sūtra on the ten levels saying that the small and intermediate ones are said to be the other way around. So they agree that the heaviest negative karmas give rebirth as a hell being. Report an error in the passage at 45:19 Highlight the passage at 45:19

45:35 But then the intermediate ones as an animal and the light ones as a hungry ghost. So different presentations because Some animals experience tremendous suffering and some not as much. So it really depends on the amount of suffering. Report an error in the passage at 45:35 Highlight the passage at 45:35

45:57 But generally the lightest negative karmas give you the lightest sufferings. That's Report an error in the passage at 45:57 Highlight the passage at 45:57

46:14 the fully ripened result. Report an error in the passage at 46:14 Highlight the passage at 46:14

46:21 So the fully ripened result is the type of rebirth. And similarly with the positive karmas. Oh, actually the positive comments he's going to cover later. So this is particular to the negative comments. Then the results similar to the cause or the concordant result. So these are talked about in terms of experience, in terms of behavior or habit. So we'll experience a result that's similar to the action that we've created. Report an error in the passage at 46:21 Highlight the passage at 46:21

46:56 So in terms of killing, for example, In terms of experience, we will experience a short life as a result of killing. We've shortened somebody else's life, so it makes sense that in the future, our experience will be that of having a short life. And we'll go through the specifics of each of the ten of them. And then in terms of behavior or habit, so if we killed, then we've created the karma right to have that. Report an error in the passage at 46:56 Highlight the passage at 46:56

47:38 of killing. Especially if we've killed a lot, We've in the future we'll continue to have the habit of killing. Report an error in the passage at 47:38 Highlight the passage at 47:38

47:50 if we lie, then we have the habit of lying, we start developing the habit of lying, right, so this one really makes a lot of sense. Lama Report an error in the passage at 47:50 Highlight the passage at 47:50

48:06 Tsongkhapa mainly talks about the concordant result in terms of experience. says, the effects in conformity with the cause are that even having left the bad migrations and taken rebirth as a human being, respectively. Your life will be short. You will be lacking in possessions. You will not keep your partner. There will be a lot of slander. Report an error in the passage at 48:06 Highlight the passage at 48:06

48:28 You will be separated from loved ones. You will hear unpleasant sounds. Others will not listen to your words. And the three poisons, attachment, hatred and delusion will predominate. Report an error in the passage at 48:28 Highlight the passage at 48:28

48:42 So here, so after we've taken rebirth. As a human being after having left the lower realms. So for killing, as I mentioned, the result will be a short life for ourselves. Your life will be short. So that makes sense. You will be lacking in possessions. So as a result of stealing, so we've taken somebody else's possessions. Report an error in the passage at 48:42 Highlight the passage at 48:42

49:09 So the concordant result in terms of experience is that we will be lacking in possessions. Report an error in the passage at 49:09 Highlight the passage at 49:09

49:18 How would they mean by experience similar to the cause? Yeah. Report an error in the passage at 49:18 Highlight the passage at 49:18

49:32 Right, so if we're experiencing poverty, like we never have, we don't have the things that we want, right? So that could be a result of stealing in the past. So this particular teaching can be very depressing. Report an error in the passage at 49:32 Highlight the passage at 49:32

49:52 So there are two benefits of this teaching. Knowing what the karmic cause was so we can't blame somebody else. And then secondly, to do something constructive with it so that, okay, we don't want to be lacking in possessions in the future, so we just make sure we don't steal in the future. So really focusing on the present and the future, what we can do now, and not focusing on, oh, I did that in the past, oh, I was bad, oh, I did that in the past, I was bad, I did that. Report an error in the passage at 49:52 Highlight the passage at 49:52

50:30 Because we've all created negative karma in the past. We can't do anything about that. It doesn't mean that we're a bad person. This means we're a sentient being. Report an error in the passage at 50:30 Highlight the passage at 50:30

50:40 We've created negative karma because we're sentient beings. So not to focus on the past, but to focus on what we can do now. To be empowered by this teaching instead of dejected by it, discouraged by it. Report an error in the passage at 50:40 Highlight the passage at 50:40

51:01 Good. What kind of answers questions? I mean, it's very interesting. If we look at it in terms of, oh, well, how can I create the future that I want? Now then it becomes very interesting. Report an error in the passage at 51:01 Highlight the passage at 51:01

51:17 And then it helps us, you know, inspire us to purify, right? Report an error in the passage at 51:17 Highlight the passage at 51:17

51:27 Thirdly, so from sexual misconduct, the experience similar to the cause is you will not keep your partner. So that makes sense, right? We've been disloyal to our partner, right? So in the future we will not keep our partner. A result of lying is that there will be a lot of slander, right? Others will blame us and speak badly about us. As a result of harsh, you know, divisive speech, you will be separated from loved ones, right? Report an error in the passage at 51:27 Highlight the passage at 51:27

52:04 Because divisive speech, we're separating others. So as a result, in the future we'll be separated from our loved ones. Report an error in the passage at 52:04 Highlight the passage at 52:04

52:14 As a result of harsh speech, you will hear unpleasant sounds. Others will speak unpleasantly to us. Report an error in the passage at 52:14 Highlight the passage at 52:14

52:25 As a result of covetousness, no, idle gossip, others will not listen to your words. So from idle gossip or senseless speech, like if we talk about meaningless topics, so the karmic result of that is that others won't pay attention to what we say. Report an error in the passage at 52:25 Highlight the passage at 52:25

52:53 The result of covetousness is that attachment will be our predominant mental affliction. The result of malice, hatred or anger will be our predominant mental affliction. And as a result of wrong view, delusion or ignorance will be our predominant. Report an error in the passage at 52:53 Highlight the passage at 52:53

53:15 So that makes sense. Report an error in the passage at 53:15 Highlight the passage at 53:15

53:20 This is Lama Tsongkhapa's presentation and then there's this other presentation in the sūtra. Report an error in the passage at 53:20 Highlight the passage at 53:20

53:31 Sūtra of the Ten Levels. Chapter of the Truth Speaker and the Sūtra on the Ten Levels. They talk about the two results that correspond to the cause. So for killing, a short life, and also many illnesses. If we have bad health, a lot of health problems, that can be a result of killing. Report an error in the passage at 53:31 Highlight the passage at 53:31

53:58 A friend of mine, she has a lot of arthritis. And a Lama told her that was a result of killing in the past. And she had a hard time with that. Report an error in the passage at 53:58 Highlight the passage at 53:58

54:14 But there's stories of people. I heard a story of one woman who was dying. You know, she was terminal. And she asked Lama Zopa Rinpoche for a practice to help her have a long life. And so the practice that he gave her was to save the lives of animals. right? The whole animal liberation thing. She saved many lives of cows and things like that and paid for them. They were about to be slaughtered and paid for them to be cared for and all of that. Report an error in the passage at 54:14 Highlight the passage at 54:14

54:46 And she was cured. Report an error in the passage at 54:46 Highlight the passage at 54:46

54:50 So there are things that we can do because having severe illness is a karmic result. So I thought that that was a particularly strong story. to help understand what we can do. Report an error in the passage at 54:50 Highlight the passage at 54:50

55:16 So this whole practice of animal liberation is mainly aimed for people who have a severe illness. It's good for all of us to do, but it's particularly strong for people who are very ill. Report an error in the passage at 55:16 Highlight the passage at 55:16

55:41 Then the Concord result for stealing, so lack of resources. Well, lack of possessions. And also what you do have is shared by others. So whatever possessions we have aren't our own and we need to share them with others. And Report an error in the passage at 55:41 Highlight the passage at 55:41

56:18 the corresponding results or the concordant results of sexual misconduct is having a contentious spouse, right? Someone, a spouse or partner who's difficult to be with. Report an error in the passage at 56:18 Highlight the passage at 56:18

56:36 And our helpers, those who we live with, you know, those who were around a lot, will be disorderly, disorderly, or untrustworthy. Report an error in the passage at 56:36 Highlight the passage at 56:36

56:53 Geshe Sopa says, have a bad character, are crude. So all a result of sexual misconduct. Or that your wife, husband or partner will become a competitor or rival. So you'll not have a compatible relationship. Report an error in the passage at 56:53 Highlight the passage at 56:53

57:26 And then the four non-virtues of speech, a concordant result of lying. Others will slander us, blame us. Also, others will deceive us. So that's pretty self-explanatory. We've lied to others, we've deceived others, so others will deceive us. Report an error in the passage at 57:26 Highlight the passage at 57:26

57:51 The concordant result for divisive speech, loss of friendships, and our helpers will not get along. So divisive speech, we're dividing and creating disharmony among others. So the result, similar to the cause here, is that the people around us will not get along. There won't be harmony in our workplace or in our families. Report an error in the passage at 57:51 Highlight the passage at 57:51

58:27 So then, once again, with each of these, then if we have this particular issue in our life, then we know what we can work on. Okay, well, everybody in my family is really having, you know, there's a lot of, you know, a lot of disharmony in my family. Okay, well, I can work on that by watching my own divisive speech, right, not saying any others. Report an error in the passage at 58:27 Highlight the passage at 58:27

58:56 Harsh speech. Concordant result. Hearing unpleasant words and quarrelsome speech and what we say is naturally contentious and hurtful. Report an error in the passage at 58:56 Highlight the passage at 58:56

59:10 So from speaking harshly to others, we'll hear harsh words ourselves. And then this other one seems to be more a result in terms of habit. But what we say, even if we try to say something nice to others, it comes out negative or others... Others interpret it as negative, right? So maybe we've had this experience. We have good intentions, but it doesn't come out right. Report an error in the passage at 59:10 Highlight the passage at 59:10

59:41 Or people don't have that kind of trust and positive attitude toward us, so they don't take what we say well. They don't give us the benefit of the doubt. Report an error in the passage at 59:41 Highlight the passage at 59:41

1:00:00 I have a brother who's like that. And whenever we go to a restaurant, he says, you know, and he says, you ask for something. You know, they always take offense, you know, if I say something, you know. So you have to ask. Report an error in the passage at 1:00:00 Highlight the passage at 1:00:00

1:00:20 But there is, you know, I can see that there's something to that because he just has this habit of Report an error in the passage at 1:00:20 Highlight the passage at 1:00:20

1:00:34 senseless speech or idle gossip. The concordant results. Others will not listen to what you say. And then the other one is that our own self-confidence will be shaky, interestingly. Report an error in the passage at 1:00:34 Highlight the passage at 1:00:34

1:00:52 Gishisopa says, you lack self-confidence and you are uncertain in your thoughts and deeds as a result of idle gossip. Report an error in the passage at 1:00:52 Highlight the passage at 1:00:52

1:01:05 Also, even when we speak the truth, we're not considered reliable or worthy of respect as a result of idle gossip. So Report an error in the passage at 1:01:05 Highlight the passage at 1:01:05

1:01:25 we may have that experience, you know, that we say something and nobody listens to us. Somebody else says the same thing and they listen to them. Report an error in the passage at 1:01:25 Highlight the passage at 1:01:25

1:01:37 So according to this, that's a result of our senses. Report an error in the passage at 1:01:37 Highlight the passage at 1:01:37

1:01:54 Of the three non-virtues of mind, covetousness, the predominance of attachment, right? So covetousness, once again, you know, coveting others' possessions and wanting them for ourselves, right? Others' possessions or qualities, things like that. So as a result, then we don't have contentment. We don't have a satisfied mind. We're always attached. Report an error in the passage at 1:01:54 Highlight the passage at 1:01:54

1:02:18 We're always wanting more as a result of having this covetous mind. So really never having a real peaceful mind. If we have a lot of covetousness, always wanting more, then our mind isn't at peace. Report an error in the passage at 1:02:18 Highlight the passage at 1:02:18

1:02:45 Also, it doesn't matter how much you have. Sometimes... People are millionaires and they still don't have enough, right? Or you're a billionaire and you still don't have enough. So that's this state of mind of always needing more, never having enough. The greedy mind or the dissatisfied mind. Report an error in the passage at 1:02:45 Highlight the passage at 1:02:45

1:03:11 Okay, and then malice or harmful intent. So concordant results being having a predominance of hatred. And then... This, you would seek the unbeneficial or not seek the beneficial. Okay, so Gishisopa says that this is the behavior of the kind of person who places great value on silly or senseless concerns and the things such a person desires and seeks are useless or are even harmful. Report an error in the passage at 1:03:11 Highlight the passage at 1:03:11

1:03:45 So that's what he says about you seek the unbeneficial or not seek the beneficial. Report an error in the passage at 1:03:45 Highlight the passage at 1:03:45

1:03:56 I'm sorry, what affliction is this? This is malice or harmful intent. Report an error in the passage at 1:03:56 Highlight the passage at 1:03:56

1:04:06 So that's kind of interesting. And then lastly, you would harm others or others would harm you. Makes sense. So harmful intent is the mind wanting to hurt somebody else. So as a result, others will harm us or want to harm us. Report an error in the passage at 1:04:06 Highlight the passage at 1:04:06

1:04:29 And then lastly, wrong view. So wrong view really specifically. Report an error in the passage at 1:04:29 Highlight the passage at 1:04:29

1:04:38 Pertaining to not believing in cause and effect, not believing that enlightenment is possible, things like that. We're actually not just not believing it, having confidence that these things are not true. Report an error in the passage at 1:04:38 Highlight the passage at 1:04:38

1:04:55 Deciding that these things aren't true, even though you can't know, but deciding out of our ignorance that it can't be true. So the result is a predominance of ignorance. Report an error in the passage at 1:04:55 Highlight the passage at 1:04:55

1:05:12 In the future, you'd have a mind Report an error in the passage at 1:05:12 Highlight the passage at 1:05:12

1:05:18 that's inclined toward ignorance or incorrect views. Report an error in the passage at 1:05:18 Highlight the passage at 1:05:18

1:05:29 We wouldn't have a good analytical mind, because as a result of developing an incorrect conclusion and holding it strongly, in the future we'll have a result of having difficulty having a good view. Reasoning line. You would naturally hold to incorrect views and are constantly deceitful to others. Okay, Report an error in the passage at 1:05:29 Highlight the passage at 1:05:29

1:06:12 I guess Yusufa doesn't talk more about that one. Report an error in the passage at 1:06:12 Highlight the passage at 1:06:12

1:06:17 So naturally holding to incorrect views, right? So that makes sense. And are constantly deceitful to others. So remember when we were talking about wrong view, it's particularly bad when we deny cause and effect. And so we think we can do whatever we want. Our actions don't matter at all and we can do negative actions, we can harm others, we can do whatever we want without any consequences. Report an error in the passage at 1:06:17 Highlight the passage at 1:06:17

1:06:47 So if we have that kind of mind, then naturally we would do things like be deceitful to others because we think that there's no consequence. Report an error in the passage at 1:06:47 Highlight the passage at 1:06:47

1:07:04 Okay, so those are the concordant results, results in terms of experience. So, so far we've been talking about the fully ripened results and the concordant results, which are personal, right, individual results of our karmas. And then we'll talk about the environmental results, which is more about our external environment. And I just looked at the clock and it's time for a break. Report an error in the passage at 1:07:04 Highlight the passage at 1:07:04

1:07:37 So why don't we take a break and... Jeannie kindly brought us blueberry muffins that are in the cafe, so please help yourself. I'm going to go covet some muffins. Why don't you just enjoy them without covering them? I want Chad's muffins. Not my own. Chad's. Okay. Report an error in the passage at 1:07:37 Highlight the passage at 1:07:37

1:08:05 Intentious. It tastes so good. Report an error in the passage at 1:08:05 Highlight the passage at 1:08:05

1:08:16 exactly, exactly, and that's the attitude, right, and I get down on it, or down about it. I think it's boring after a while. Yeah, I mean me too. Report an error in the passage at 1:08:16 Highlight the passage at 1:08:16

1:08:37 There's no benefit to it. too. Report an error in the passage at 1:08:37 Highlight the passage at 1:08:37

1:08:41 I'm Thank you. Report an error in the passage at 1:08:41 Highlight the passage at 1:08:41

1:08:53 Anna, are you gone yet? Maybe before you leave, we talk about whether or not we have class next week. Report an error in the passage at 1:08:53 Highlight the passage at 1:08:53

1:09:05 Can you come next week? I'll be here. Okay, because it's Soak night as well. It's Soak night and it's also... Oh, so you're not going to be here? We're going to be in Soak. Anna will be here. How many people might be here or are planning to be here next week? Report an error in the passage at 1:09:05 Highlight the passage at 1:09:05

1:09:28 Okay, Mary, you're going to soak? That's a question. There were three soaks in July. Well, Report an error in the passage at 1:09:28 Highlight the passage at 1:09:28

1:09:43 I mean, it's to a Tibetan month, right? It's on the 10th and the 25th of the Tibetan month. Report an error in the passage at 1:09:43 Highlight the passage at 1:09:43

1:09:52 Okay, so it looks like we don't really have enough people for class. Report an error in the passage at 1:09:52 Highlight the passage at 1:09:52

1:10:02 Well, I mean, after that, though, then we'll have, you know, whatever normal means, but we'll have class. Yeah, so we'll have class all the Fridays in August, except the last Friday, actually, when Geshe Dagpa's giving his bodhicitta for retreat. It seems like most of you are interested in going. After this karma. Yeah. Exactly. Report an error in the passage at 1:10:02 Highlight the passage at 1:10:02

1:10:29 It's a very good opportunity. Report an error in the passage at 1:10:29 Highlight the passage at 1:10:29

1:10:34 All right. Report an error in the passage at 1:10:34 Highlight the passage at 1:10:34

1:10:40 Okay, so let's see if we can get through the environmental results then today. We can start. opportunity! Report an error in the passage at 1:10:40 Highlight the passage at 1:10:40

1:10:48 We'll continue on karma the next time. This is a big subject. This whole book is on karma. Lama Tsongkhapa covers a lot of topics in karma. Okay, so the environmental result, or the translator for the middle length lamrim called this the conditioning effect, which I'm not sure why. I guess your sofa you know they're a Report an error in the passage at 1:10:48 Highlight the passage at 1:10:48

1:11:18 But this is generally known as the environmental result. So the environmental result of killing is that in Report an error in the passage at 1:11:18 Highlight the passage at 1:11:18

1:11:31 future worlds, food and drink, medicine, harvests and the like have little power. So food and drink and medicine are generally supposed to help prolong our lives, make us strong, make us healthy. But the environmental result of killing is that they don't. Like the food is not nourishing or it makes you sick, right? Report an error in the passage at 1:11:31 Highlight the passage at 1:11:31

1:12:02 Drink, also the same. Like if you have polluted drinking water, that's also a result of killing. The medicines are ineffective. Report an error in the passage at 1:12:02 Highlight the passage at 1:12:02

1:12:13 So actually, so nowadays we keep seeing these new strains of viruses that are immune to the medicines that we have, the antibiotics we have. So, you know, my projection that might be a result of killing, you know, like this group result of killing. Report an error in the passage at 1:12:13 Highlight the passage at 1:12:13

1:12:35 A lot of times, not everyone, but a lot of these are societal. Some of them are individual, you know, specific to individual. Like specifically, let's say for me, the food is supposed to nourish me, but... I have a disease where I can't digest food or I vomit food. So that would be an environmental result just for me. Report an error in the passage at 1:12:35 Highlight the passage at 1:12:35

1:13:06 Whereas in general, if our food supply is becoming more and more toxic, for example, then that would be more of a group karma environmental result. Report an error in the passage at 1:13:06 Highlight the passage at 1:13:06

1:13:21 So there's both, the group as well as the individual. So yeah, so I was just thinking about that today and about how the farmers are using more and more pesticides and a lot of food is being shipped from across the world and being picked right before it's ripe and so there's not many nutrients in the food. Report an error in the passage at 1:13:21 Highlight the passage at 1:13:21

1:13:46 A lot of those kinds of things sound like... They're environmental results of killings. If you Report an error in the passage at 1:13:46 Highlight the passage at 1:13:46

1:13:58 think about it, you know, in this modern society, well actually maybe all societies were like that, but there's kind of a lack of respect for others' lives. You know, with wars. Yeah, it's probably been like that for all of history. Report an error in the passage at 1:13:58 Highlight the passage at 1:13:58

1:14:23 I guess somebody actually has a really good commentary on this section. Report an error in the passage at 1:14:23 Highlight the passage at 1:14:23

1:14:38 So with stealing, great droughts... rains poor harvests, et cetera, right? So great. Great droughts or tremendous rains are a result of stealing and poor harvests. Report an error in the passage at 1:14:38 Highlight the passage at 1:14:38

1:14:56 Gishisopa says the environmental result of stealing is that your fruit and crops are meager. We can actually see examples of this when two farmers who live near each other and grow the same type of crops experience very different yields. One has abundance while the other does very poorly. As a result of stealing, not only will the yield be small, but the fruit will be blemished. Report an error in the passage at 1:14:56 Highlight the passage at 1:14:56

1:15:23 It will rot quickly and the meat of the fruit will be missing. The area in which you live will be plagued by drought or by excessive rain. Report an error in the passage at 1:15:23 Highlight the passage at 1:15:23

1:15:35 Because of these harsh conditions, the fruit will dry out before it can be harvested. Harpested or the plants will produce no fruit at all. Report an error in the passage at 1:15:35 Highlight the passage at 1:15:35

1:15:52 Sexual misconduct, the environmental results. We live in an environment that's very swampy or it's very filthy, unpleasant experiences, etc. Report an error in the passage at 1:15:52 Highlight the passage at 1:15:52

1:16:07 So Geshe Sopa says we're born in an unclean place. This is described as a place that is full of excrement and urine. That is littered with filth, mud and slime and stinks like a sewer. Report an error in the passage at 1:16:07 Highlight the passage at 1:16:07

1:16:24 So very smelly, filthy kind of places. And so we can see that even in the city, you know, the same city there's people who live in squalor, right, and people who live in amazingly beautiful, wonderful conditions. So different environmental results. Report an error in the passage at 1:16:24 Highlight the passage at 1:16:24

1:16:53 Environmental result of line, field work and work to do with boats will not succeed. et cetera. So it's just So what does boats have anything to do with? What is that? So Gishu Sopa says, okay, well this is what Lama Tsongkhapa mentioned, right, farming and boat work because at his time that's a lot of the work that people were doing. Report an error in the passage at 1:16:53 Highlight the passage at 1:16:53

1:17:18 Not that there's anything special about boat work and field work in relation to lying. So Gishu Sopa says that the environmental result is... Things do not work out well for you no matter what kind of work you do. So you're trying to make a living and your business fails. Report an error in the passage at 1:17:18 Highlight the passage at 1:17:18

1:17:40 So he says, you can think of lying as a form of cheating others and as a result of your own previous cheating you encounter repeated failure in your efforts to make a livelihood. or you know. Report an error in the passage at 1:17:40 Highlight the passage at 1:17:40

1:17:54 So as an example, we can imagine a person who buys a farm that was very productive for the previous owner. The new farmer takes over the land and manages it in the same way, but everything seems to go wrong, the crops fail, and the farmer becomes poor and hungry. Report an error in the passage at 1:17:54 Highlight the passage at 1:17:54

1:18:13 People usually attribute that failure to the farmer's lack of intelligence or skill or to poor management, but sometimes these factors don't actually account for what happens. Report an error in the passage at 1:18:13 Highlight the passage at 1:18:13

1:18:29 The point is that whatever effort you undertake, it turns out badly. You will also meet disharmony with people around you and the people we work with. People will cheat and deceive you, and you will often find yourself in a dangerous and frightening situation. Oh, here, this is where he mentions Lama Tsongkhapa, specifically mentions farm work or working on a boat, but because these are mentioned in sutras. Report an error in the passage at 1:18:29 Highlight the passage at 1:18:29

1:18:57 Okay, so it wasn't at the time Lama, but it was... That's what was mentioned in sutras. But here we can apply this kind of environmental result to any type of work. Report an error in the passage at 1:18:57 Highlight the passage at 1:18:57

1:19:12 Right, really. That doesn't really make a lot of sense. Report an error in the passage at 1:19:12 Highlight the passage at 1:19:12

1:19:24 Then Report an error in the passage at 1:19:24 Highlight the passage at 1:19:24

1:19:32 divisive speech, the environmental result. Lama Tsongkhapa says, the location where you live will be bumpy and uneven and it will be difficult to travel and so on. Report an error in the passage at 1:19:32 Highlight the passage at 1:19:32

1:19:49 So, Vishisopa says, you're born in a place that is unpleasant and difficult to move around in. It is described as a place where the ground is bumpy or uneven, so that if you want to walk on it or plant a field, it is uncomfortable or even painful. The land is difficult to cross because it is broken up into small sections by rivers, roads and cliffs. And they're in the extremes of altitude, so you constantly need to ascend or descend. Report an error in the passage at 1:19:49 Highlight the passage at 1:19:49

1:20:19 Steep slopes. The land contains many dangers and reasons to be fearful. Because slander or divisive speech is the sowing of disharmony among people, the environmental result is to be born into this kind of disagreeable environment. Report an error in the passage at 1:20:19 Highlight the passage at 1:20:19

1:20:45 Situations for others, we have disagreeable environment. Report an error in the passage at 1:20:45 Highlight the passage at 1:20:45

1:20:56 Yeah, I was wondering about that. Because it could be treacherous. It Report an error in the passage at 1:20:56 Highlight the passage at 1:20:56

1:21:06 could be a bad neighborhood. Or bumpy streets. got a lot of potholes. Have you ever heard the story about Vajrapani years ago? What was that? The road was really bad. Well, I mean, the road is still bad, but it used to be much worse. And then a Lama, a teacher came and taught karma at Vajrapani. And so for years, they were trying to get the road fixed. Report an error in the passage at 1:21:06 Highlight the passage at 1:21:06

1:21:38 And they had obstacle after obstacle after obstacle. They couldn't get the money or whatever. So then this teacher came to teach and he said, well, you know, the karmic cause of your difficult road is divisive speech. So all the people who worked there made a particular effort to stop their divisive speech. Report an error in the passage at 1:21:38 Highlight the passage at 1:21:38

1:22:05 And then, you know, after a little while... They got the road that they weren't able to get. So I thought that was a pretty cool story. Report an error in the passage at 1:22:05 Highlight the passage at 1:22:05

1:22:23 Does that Report an error in the passage at 1:22:23 Highlight the passage at 1:22:23

1:22:28 mean you don't have to wait until your next life for the karma to ripen? We don't. So we're going to get into that. But they say particularly heavy karma that we create now can ripen in this life. Report an error in the passage at 1:22:28 Highlight the passage at 1:22:28

1:22:46 Lighter karmas will ripen later, but the heaviest karmas, good and positive and negative, are going to ripen sooner. So some will ripen in this life. So when we practice really well, your life can transform. Report an error in the passage at 1:22:46 Highlight the passage at 1:22:46

1:23:13 Beautiful, right? You can have a lot of problems growing up and then suddenly... People suddenly become really nice to you. You know, suddenly the world is just much easier. You know, people help you out and, you know, resources come. And, you know, I definitely noticed that in my life. Life has gotten better, you know, since practicing the Dharma. Report an error in the passage at 1:23:13 Highlight the passage at 1:23:13

1:23:39 It's not such a struggle, you know. Yeah, so something must be doing something. Report an error in the passage at 1:23:39 Highlight the passage at 1:23:39

1:23:52 So that's very encouraging, right? So, you know, on the positive side of the karma. Report an error in the passage at 1:23:52 Highlight the passage at 1:23:52

1:24:07 Environmental result. The location where you live will be full of logs, brambles, rocks, pebbles, pots, herds. I don't know what a pots herd is. Pot shards. Pot shards. Pot shards? Yeah, it's brown shards. Oh, is it supposed to be pot shard? No, it's spelled shard. Oh, it is? They say shard for some reason. Oh, okay. Thank you. Report an error in the passage at 1:24:07 Highlight the passage at 1:24:07

1:24:31 From a broken pot. Makes sense. I don't know why they say sharp. It all looks like they're talking to farmers. Yeah, so here, so this is actually, like, so our environment is full of sharp things, actually, right? Because harsh speech is speaking sharply, harshly to others. So here. Report an error in the passage at 1:24:31 Highlight the passage at 1:24:31

1:25:00 Gishisopa talks about being born in a place full of splintered logs, piercing thorns, sharp stones and gravel, splinters of shattered clay pots and bricks. Report an error in the passage at 1:25:00 Highlight the passage at 1:25:00

1:25:16 So the description here is like that of a garbage dump where everything is broken, useless and thrown away. The place is without streams, waterfalls, lakes or ponds. The land is very salty and barren. It is dry. Rough, drab and dusty, without the verdant colors of healthy vegetation. In short, it is a horrible place, full of dangerous creatures and many causes to be afraid. Report an error in the passage at 1:25:16 Highlight the passage at 1:25:16

1:25:52 We say that harsh speech is almost like a sharp weapon that stabs its victim. Therefore, the environmental result is to be born in this kind of harsh, rough environment, where you suffer many similar discomforts. Report an error in the passage at 1:25:52 Highlight the passage at 1:25:52

1:26:14 Fruit trees do not bear fruit or only out of season. I kind of always wonder, well, what does this have anything to do with idle gossip? But Gishisippa says senseless speech is fruitless talk. Report an error in the passage at 1:26:14 Highlight the passage at 1:26:14

1:26:28 Right? Aimless, meaningless, fruitless talk. So its environmental result is of a similar nature. Fruit trees do not bear any fruit or they bear fruit at the wrong time. Report an error in the passage at 1:26:28 Highlight the passage at 1:26:28

1:26:51 And then lastly, the three non-virtues of mind, covetousness. Report an error in the passage at 1:26:51 Highlight the passage at 1:26:51

1:27:06 So covetousness is always wanting what you do not have, always craving more, always wanting better, and never being satisfied. So the environmental result of this kind of greediness is to be born into the opposite of what you wanted. So all excellent and desirable things will degenerate or decrease each year. Report an error in the passage at 1:27:06 Highlight the passage at 1:27:06

1:27:28 Each season, every month, every day, and they will never increase or improve. So all the things that you want, all the, you know, excellent things, they, instead of increasing, they decrease. Report an error in the passage at 1:27:28 Highlight the passage at 1:27:28

1:27:50 Environmental result of malice or harmful intent, a lot of epidemics, injuries, infections, disputes, wars with enemy troops, etc. Report an error in the passage at 1:27:50 Highlight the passage at 1:27:50

1:28:03 Right. So malice is wanting to harm others. So the environmental result will be similar to that, that the place that we live suffers from epidemics and infectious diseases where there are many people and animals who might harm you and where there is social strife and war. There will be dangerous animals such as lions, tigers, poisonous snakes, scorpions and poisonous spiders. And Report an error in the passage at 1:28:03 Highlight the passage at 1:28:03

1:28:40 then lastly, wrong view. That in the world you live in, the best resources will decline, etc. Report an error in the passage at 1:28:40 Highlight the passage at 1:28:40

1:28:53 So the environmental result of the wrong views that we talked about is that in the external world, the sources of all precious and essential resources will deteriorate and disappear. For example, if you had a gold mine that was once productive, it would cease yielding valuable ore and would eventually fail. Report an error in the passage at 1:28:53 Highlight the passage at 1:28:53

1:29:14 So maybe if we had investments in the stock market. They disappear. Report an error in the passage at 1:29:14 Highlight the passage at 1:29:14

1:29:26 Also, we'll have a depleted environment in which you will not be able to find a safe haven. There will be no protection from falling into the misery of lower rebirths, no refuge, no guide to lead you to freedom from ignorance and other afflictions. Report an error in the passage at 1:29:26 Highlight the passage at 1:29:26

1:29:48 So this is because we've denied the possibility of enlightenment, liberation, cause and effect. disappear. Report an error in the passage at 1:29:48 Highlight the passage at 1:29:48

· · · silence, 1 minute

1:29:57 That bring us to enlightenment and liberation. So therefore in the future, we won't find the spiritual path. We won't have a refuge if we've cut off the possibilities. Report an error in the passage at 1:29:57 Highlight the passage at 1:29:57

1:30:19 On that one, related to that, Geshu Sopa says, wrong view is the view that holds on to the opposite of what is true. Denying the possibility of spiritual liberation. As a result of holding the view that all those elements of liberation do not exist, in the future they will be lacking in your environment. Report an error in the passage at 1:30:19 Highlight the passage at 1:30:19

1:30:40 There will not be any teachings, you will not meet any qualified teachers, and there will be no path that can lead you toward freedom and away from lower rebirths. Report an error in the passage at 1:30:40 Highlight the passage at 1:30:40

1:30:59 Sorry, what was the karma again for the lions and tigers and bears? What was that for? That was malice. Malice. So malice. Making sense, right? So having the wish to harm others, then we'll be reborn in a harmful environment where others were in danger of being harmed. Report an error in the passage at 1:30:59 Highlight the passage at 1:30:59

1:31:28 So that's it for tonight. Is there any way we can meet on another day? We're probably really busy. Well, that's a possibility. I mean, I'm willing to. Report an error in the passage at 1:31:28 Highlight the passage at 1:31:28

1:31:53 Okay, so next week. I mean, it feels strange to miss so many classes. Yeah, if there's any way we could. Okay, so Wednesday is out and Thursday is out for me. I have class. Monday, Tuesday, Sunday. Monday would be three days from now. Do we want to have another class three days from now? Okay, how many people would want to do it on Monday? This coming Monday. Report an error in the passage at 1:31:53 Highlight the passage at 1:31:53

1:32:28 Oh, and they're closed here on Monday, so I don't think that's a good idea. What about Tuesday? Tuesday. We could do it in the cafe. They have the guided meditation here on Tuesdays. Tuesday. Who could do Tuesday? I Report an error in the passage at 1:32:28 Highlight the passage at 1:32:28

1:32:47 mean, you could email Lama and see what she... So Tuesday's a possibility. Also, Keith Enriquez said he's coming back to class. He's been in teachings down in San Jose. But he's planning on coming back, so he may not even be able to come. Yeah, Keith can't come during the week because he works at Folsom Prison during the week. Report an error in the passage at 1:32:47 Highlight the passage at 1:32:47

1:33:10 Effie's going to start coming back as well. She's been on vacation. Report an error in the passage at 1:33:10 Highlight the passage at 1:33:10

1:33:16 Okay, so Tuesday maybe, not Wednesday, not Thursday, not Friday. Report an error in the passage at 1:33:16 Highlight the passage at 1:33:16

1:33:25 What about a week from tomorrow on a Saturday? It Report an error in the passage at 1:33:25 Highlight the passage at 1:33:25

1:33:39 depends on what Saturday? Saturday a week from tomorrow. Report an error in the passage at 1:33:39 Highlight the passage at 1:33:39

1:33:47 That's this weekend. Okay, Report an error in the passage at 1:33:47 Highlight the passage at 1:33:47

1:33:58 so time is Report an error in the passage at 1:33:58 Highlight the passage at 1:33:58

1:34:06 good for you. What do you have to do? Report an error in the passage at 1:34:06 Highlight the passage at 1:34:06

1:34:12 I think that's when Lee Lightfoot is starting to start. Report an error in the passage at 1:34:12 Highlight the passage at 1:34:12

1:34:21 I mean, with the Saturday, I'd definitely have to double check and see what the schedule is here. But if we wanted to do it, let's say from, like if we did it 4 to 6 or 3 to 5, does that work on? Report an error in the passage at 1:34:21 Highlight the passage at 1:34:21

1:34:35 If we do it 4 o 'clock? Because then you have the rest of the day, right, to do other things. So 4, if we want to do it 4 a week from Saturday, how many people could do it? Report an error in the passage at 1:34:35 Highlight the passage at 1:34:35

1:34:50 Oh, that seems to be the ticket. So let's try for Saturday first choice. I'll check with Choki first and I'll email you. And then if that doesn't work, then maybe this coming Tuesday. And then if not, then we'll see you in two weeks. More karma. Actually, the next section is really interesting. Well, it is. Report an error in the passage at 1:34:50 Highlight the passage at 1:34:50

1:35:31 All right, so let's just dedicate. Report an error in the passage at 1:35:31 Highlight the passage at 1:35:31