Basic Program - Buddhism From A-Z (7 August 2009)

0:03 So we're on karma. Remembering that we started by talking about the four general aspects of karma. Remember that karma is certain, the great increase of karma. That we'll never experience a result that we didn't create the cause for. And that once a cause is created, the action won't just disintegrate. It won't just... Report an error in the passage at 0:03 Highlight the passage at 0:03

0:39 And then we started talking about the karma and results in particular. And here we talked about the ten non-virtues and their results. And then we talked about the virtuous actions and results. And then now we're on the other classifications of karma. But just to review what we covered last week on virtuous actions and results. Report an error in the passage at 0:39 Highlight the passage at 0:39

1:02 Actually, who can tell me what a virtuous action is? Report an error in the passage at 1:02 Highlight the passage at 1:02

1:08 In this context. Report an error in the passage at 1:08 Highlight the passage at 1:08

1:14 An action that brings about happiness. Yeah, yeah, exactly. Okay. And in this context, we talked about virtue as being abstaining from the non-virtues, right? Abstaining from the non-virtues, having reflected on the disadvantages of creating the non-virtue, and then making an effort, right, to refrain from the non-virtue. Report an error in the passage at 1:14 Highlight the passage at 1:14

1:42 And then actually completely refraining from it and resolving to refrain from it. So for example, with killing, reflecting on the disadvantages of killing, how much suffering it causes others and how much suffering it will cause ourselves. Report an error in the passage at 1:42 Highlight the passage at 1:42

2:01 And then making an effort not to kill when the insect lands on our arm. And then carrying that abstention to its conclusion. Refraining from killing and deciding not to kill. So that's virtue. Report an error in the passage at 2:01 Highlight the passage at 2:01

2:24 And then we went into other classifications of karma. Actually, last time we didn't get through very much. We went through throwing and completing karma. The difference between those two types of karma. And who can tell me what the difference is? We Report an error in the passage at 2:24 Highlight the passage at 2:24

2:46 have the microphone. I Report an error in the passage at 2:46 Highlight the passage at 2:46

2:53 believe that throwing karma was for rebirth and completing. Everything else. Report an error in the passage at 2:53 Highlight the passage at 2:53

3:05 Throwing karma or projecting karma, it projects you into a rebirth, right? It creates a cause for a particular rebirth. And completing karma fills out all of the details in that rebirth. How much money we have, how tall we are, how good looking we are, how healthy we are, etc. Okay. Report an error in the passage at 3:05 Highlight the passage at 3:05

3:30 Then... I'm going to have a foray, I'm going to have another foray, I'm going to have a foray. Report an error in the passage at 3:30 Highlight the passage at 3:30

3:31 We went into whether one karma brings about one life or rebirth in one life or many lives. Vasubandhu said one action brings about one rebirth, whereas Asanga says that there are many different possibilities. One action can bring about one rebirth or one action, if it's a particularly strong action, can bring about many rebirths. Report an error in the passage at 3:31 Highlight the passage at 3:31

4:01 Sometimes when many actions together project one rebirth, and that's the case where it's like a small minor action. It's not very heavy itself, but if we do it frequently, it can collectively create the cause for rebirth. And then there's karma where many actions project many rebirths. Report an error in the passage at 4:01 Highlight the passage at 4:01

4:29 So then we'll get into this presentation of, okay, well, what will definitely be experienced and what will not? So of the karma that we've done, you know, what will be experienced or which results will we definitely experience and which results will we not definitely experience? Which is kind of interesting because it seems like every karma that you create will result in some sort of result. But here it's saying not necessarily, okay? Report an error in the passage at 4:29 Highlight the passage at 4:29

4:59 So what we will definitely experience is what has been done intentionally and accumulated. So there are these two different factors, whether or not we've done the action and whether or not we've accumulated the karma for it. So we'll talk about what the difference is. So if it's been both done and accumulated, then the karma will definitely be experienced. Report an error in the passage at 4:59 Highlight the passage at 4:59

5:30 The result will definitely be experienced. What will not definitely be experienced is what has been done intentionally but not accumulated. Report an error in the passage at 5:30 Highlight the passage at 5:30

5:41 So we'll talk about what that means. Report an error in the passage at 5:41 Highlight the passage at 5:41

5:46 Yeah, you know, that's interesting because the translator added that knot in there, but it's not in the Tibetan. And then I looked in the Lamrim Chen Mo and in Gishisopa's book and none of them have the knot in there. Report an error in the passage at 5:46 Highlight the passage at 5:46

6:03 So if you haven't done the action intentionally, then it's also not definite to be experienced, right? But if you have done it intentionally, but it's not accumulated, then it's also not definite to be experienced. Did that make any sense? Okay. So if you haven't done something intentionally, like let's say you drive your car. Report an error in the passage at 6:03 Highlight the passage at 6:03

6:32 You know, that's a karma that's not definite to be experienced, right? You've done the action, but you won't necessarily experience the result because you haven't done it intentionally. But then here, even if you have done something intentionally, but if it's not accumulated, it might not be experienced. Report an error in the passage at 6:32 Highlight the passage at 6:32

6:52 Might not be experienced, right? We're not saying it definitely won't, but it might not be experienced. Peter and then Anna. Report an error in the passage at 6:52 Highlight the passage at 6:52

7:05 Would that be a case then when your accumulated positive merit would keep some of those seeds from ripening? Could this be another advertisement for accumulating virtue? Report an error in the passage at 7:05 Highlight the passage at 7:05

7:19 Let's go on further and then see if your question gets answered. Okay. Report an error in the passage at 7:19 Highlight the passage at 7:19

7:29 That's okay. Well, let's just see how it goes. So karma that has been done, what is that? So karma that... What has been done is what has been intended or what is manifested through the body or speech after having been intended. Report an error in the passage at 7:29 Highlight the passage at 7:29

7:51 So karma that is done. Well, let me first go into an action of body and speech. So an action that we've done is something that we've actually carried out, right, in our speech or body or in our thought. Report an error in the passage at 7:51 Highlight the passage at 7:51

8:08 So, for example, Report an error in the passage at 8:08 Highlight the passage at 8:08

8:13 Speaking harsh words, that's karma that has been done. Speaking idle gossip, that's karma that has been done. Killing an insect, karma that has been done. Report an error in the passage at 8:13 Highlight the passage at 8:13

8:29 It's something that you've done with your body or speech. Or if it's a mental action like covetousness or malice, if you have covetousness or you have malice, then it's a mental action that's been done. Report an error in the passage at 8:29 Highlight the passage at 8:29

8:52 Yeah, and action is just another word for karma. Yeah, yeah. Action is the English translation for the word karma. Report an error in the passage at 8:52 Highlight the passage at 8:52

9:04 Yeah, so karma that is done or action that is done. So something that we've actually carried out with our body or speech or it's a mental action. Report an error in the passage at 9:04 Highlight the passage at 9:04

9:16 Karma that has been accumulated is actions apart from the ten exceptions that we'll go through. Yeah, yeah. Report an error in the passage at 9:16 Highlight the passage at 9:16

9:27 What has not been accumulated are the ten exceptions. So accumulated karma is all actions with the exception of these following ten types. So what is done in a dream? So oftentimes people ask, well if I kill in the dream, have I created the karma of killing? So here, that would be an action that's not accumulated. Karma in a dream is not accumulated. Report an error in the passage at 9:27 Highlight the passage at 9:27

9:58 So that would be virtue as well as non-virtue, right? If we've given away, you know, a million dollars, right, in our dream, it's not accumulated. It's done, but it's not accumulated. So once again, Report an error in the passage at 9:58 Highlight the passage at 9:58

10:19 okay, so it's not accumulated, but that doesn't necessarily mean that you won't experience the result. It's just that it's not definite to be experienced, right? It's not certain that it will be experienced. It may or may not be experienced. Report an error in the passage at 10:19 Highlight the passage at 10:19

10:38 Yeah. Report an error in the passage at 10:38 Highlight the passage at 10:38

10:42 I mean, it's interesting because sometimes we have these intense dreams, right? Maybe where we have a really strong mental affliction in a dream. We're really angry, right? So it's hard to imagine that that doesn't make some imprint on the mind. I mean, it obviously does make some imprint on the mind, but whether or not we'll experience the result is uncertain. It's not definite to be experienced. Report an error in the passage at 10:42 Highlight the passage at 10:42

11:10 A second exception is what is done unknowingly. So if I walk down the path and stomp on a bunch of ants, that's a karma that's not necessarily accumulated. Well, it's not accumulated, right? So it won't necessarily be experienced. Because I don't even know that I stepped on the ants. The next, what is done unconsciously. Report an error in the passage at 11:10 Highlight the passage at 11:10

12:00 Yeah, unconsciously or not paying attention. So this is, so this is, actually I'm not sure if this, I'm Report an error in the passage at 12:00 Highlight the passage at 12:00

12:29 trying to, you know, I'm trying to find the commentary for this one because I'm getting, Report an error in the passage at 12:29 Highlight the passage at 12:29

12:37 without thinking, without paying attention. Without, done without thinking. So maybe we, Report an error in the passage at 12:37 Highlight the passage at 12:37

12:47 yeah. Report an error in the passage at 12:47 Highlight the passage at 12:47

12:56 Let's see. Karma that we've done without thinking. Let's say we say something without even, you know, it just kind of tumbles out of our mouth and we haven't even thought about it. It's not a conscious thing. It just kind of tumbled out of our mouth. So maybe that is something that's not accumulated unconsciously or unthinkingly is what Gishisopa called that one. Report an error in the passage at 12:56 Highlight the passage at 12:56

13:30 What is neither done with intensity nor continuously. So if we do something just kind of haphazardly or let's Report an error in the passage at 13:30 Highlight the passage at 13:30

13:47 say if like Peter brought up the example of if a mosquito lands on your arm and you don't even think about it and you just brush your arm. Okay, so you're not doing it with any kind of intense emotion or intention to kill. And if you don't do it often, right? If you do it often, then that's another thing, right? But if you just do it once or twice, right, then it's not accumulated. Report an error in the passage at 13:47 Highlight the passage at 13:47

14:26 What is done erroneously? So let's say we... We accidentally throw a Dharma book out or something like that, right? That's a negative karma, right? To throw out a Dharma book, but we didn't even realize it. It was underneath a bunch of other things that we threw out or something like that, right? Report an error in the passage at 14:26 Highlight the passage at 14:26

15:06 So, okay. Then there's what is done forgetfully. So this is one where the example is, let's say we're... We're saying our mantras and we're saying our prayers, but watching TV at the same time. Report an error in the passage at 15:06 Highlight the passage at 15:06

15:26 You know, we're just blah, blah, blah, blah, blah, blah, blah, but we're not, like our mind isn't there. We're not focused on it. So the merit we're creating is not accumulated, right? That is karma, that is not accumulated. Report an error in the passage at 15:26 Highlight the passage at 15:26

15:45 Not that, you know, any of us would ever do that. know. Report an error in the passage at 15:45 Highlight the passage at 15:45

15:48 Just in case. Report an error in the passage at 15:48 Highlight the passage at 15:48

15:53 So what is done unwillingly, right? So if somebody, you know, it's like your boss or somebody who has some power over you, forces you to do something that you don't want to do, then it's something that's not accumulated. Report an error in the passage at 15:53 Highlight the passage at 15:53

16:09 Actions which are by nature ethically neutral. So it's really hard to think about what's ethically neutral. But let's say walking to your car after class. That's not virtuous or non-virtuous. It's just walking to your car after class or your bike, you know, riding your bike home or something like that. Report an error in the passage at 16:09 Highlight the passage at 16:09

16:35 Right, that might be virtuous. Or eating, you know, eating food not with attachment but just eating because you need to sustain your body. Okay, so those aren't necessarily accumulated. Those that have been cleared away through regret, right? So we do. So we accidentally kill the bug and we immediately regret it. Or we say something rude to our co-worker and we immediately regret it. Report an error in the passage at 16:35 Highlight the passage at 16:35

17:10 So that's karma that's not accumulated. So it's nice to hear these things, right? And then those that have been cleared away by means of an antidote. So this is like being purified. Report an error in the passage at 17:10 Highlight the passage at 17:10

17:36 If your boss asks you to do something terrible and you do it, Maybe several times and you're being forced to do it. There isn't an accumulation of karma. But what if it continues? It would seem to me that if you were a practitioner you would have to leave the job because you would be creating so much non-virtue on a regular basis and knowing that it was non-virtuous, would it still be the same? Report an error in the passage at 17:36 Highlight the passage at 17:36

18:01 Would there still be no accumulation of karma or would you have to leave that job? Well, I mean, and this would just be speculation on my part. Report an error in the passage at 18:01 Highlight the passage at 18:01

18:11 But, you know, if you're, if, let's say you're unwilling to do it, you know, but you do it once, then maybe it's karma that's not accumulated. But if you keep doing it, you know, I'm sorry, that's probably accumulated, you know, because probably we're staying in that job out of our attachment. Or maybe we keep doing it because we don't want the boss to think badly of us, which is attachment to reputation. So then once a mental affliction is involved, then it's negative karma that you're accumulating, I would think. Report an error in the passage at 18:11 Highlight the passage at 18:11

18:55 So we can't use this one as an excuse to just keep doing it. Well, I didn't want to lie to the customer, but... I do it every day, you know, kind of thing. Right. But I don't really want to. Right. Uh-huh. Yeah. So, yeah. Then that becomes wrong livelihood. Right. Report an error in the passage at 18:55 Highlight the passage at 18:55

19:38 So there are four possible combinations of karma done and karma accumulated. So karma done but not accumulated. Karma that is accumulated but not done. And then the last two are self-explanatory karma that is both done and accumulated and karma that is neither done nor accumulated. Okay, so karma that's done but not accumulated. Report an error in the passage at 19:38 Highlight the passage at 19:38

20:03 That's pretty much what we've been talking about. So, for example, killing that is done without knowing that you are doing it, killing in a dream, killing unintentionally, right? So killing or karma that's done in the ten ways, right, that we just talked about, right? In a dream, unconsciously, forgetfully, etc. So what does it mean for a karma to be done but not accumulated? Kishisopa says when karma is done but not accumulated, it means that the karma will not be effective. Report an error in the passage at 20:03 Highlight the passage at 20:03

20:38 The seed will not yield fruit because it is weakened or destroyed and there will be no results or very minor results. So when we've... When we've created a karma, there is still a seed that's planted in our mental continuum. But it won't be effective. It'll be weakened or destroyed. So this is key as well. Weakened or destroyed. It doesn't mean that it's necessarily totally destroyed. Report an error in the passage at 20:38 Highlight the passage at 20:38

21:13 It might be weakened. It might yield a lighter result. It might not yield a result or it might yield a light. In general, karma that is accumulated is karma done with mental attention, with concentration, with strong motivation or actions done repeatedly. Report an error in the passage at 21:13 Highlight the passage at 21:13

21:34 The actions here lack that level of attention. They are therefore a lighter form of karma and the results will be much lighter. So karma that is accumulated is usually done, you know, kind of with attention, with concentration, with motivation. Report an error in the passage at 21:34 Highlight the passage at 21:34

21:51 Or an action that we do all the time. Report an error in the passage at 21:51 Highlight the passage at 21:51

21:56 Okay. Is that clear? And then there's karma that's done but not accumulated. So for example, if we thought about killing someone for a long time, we thought about how to do it, but in the end we happen to not do it. But we put a lot of mental energy into thinking about it, into hating that. Person and planning their death. So you haven't done the action. You haven't carried through with the action. Report an error in the passage at 21:56 Highlight the passage at 21:56

22:36 But you've accumulated the karma of killing. So that makes sense. So the karma consequence of this situation will be heavier than karma that is done but not accumulated. Because mentally we put a lot of energy into it. We just happen to not carry. Report an error in the passage at 22:36 Highlight the passage at 22:36

23:00 But mentally it has a much stronger impact on the mind. That's something we've done unintentionally or forgetfully. Report an error in the passage at 23:00 Highlight the passage at 23:00

23:12 And then karma that's both done and accumulated, killing other than the previous two examples, and then karma that is neither done nor accumulated. Report an error in the passage at 23:12 Highlight the passage at 23:12

23:30 Well, that's just kind of another, like, to fill out. So if I haven't, right, yeah. So I haven't killed anyone. I haven't thought about killing anyone. So I haven't done the action of killing and I haven't accumulated the action of killing today. Report an error in the passage at 23:30 Highlight the passage at 23:30

23:55 But most karma that we create is both done and accumulated. And everything that we've done intentionally. Report an error in the passage at 23:55 Highlight the passage at 23:55

24:06 But if we go throughout our day just kind of unconsciously going about... right, right. Report an error in the passage at 24:06 Highlight the passage at 24:06

24:12 doing things we're not creating karma we're not i mean we're not creating heavy karma right we're not creating much negative karma we're not creating much positive karma either Report an error in the passage at 24:12 Highlight the passage at 24:12

24:25 we're creating a lot of dullness karma, right, which isn't necessarily a good thing. Report an error in the passage at 24:25 Highlight the passage at 24:25

24:36 Yeah, I'm pretty much an animal. So this doesn't, um, this karma done but not accumulated or karma... Accumulated but not done. Those possibilities only refer to actions of body and speech. Actions of mind are both done and accumulated. So covetousness, when you're covetous, when you're covetous, is that a word? When you have covetousness in your mind, then that's being done and accumulated. Report an error in the passage at 24:36 Highlight the passage at 24:36

25:19 When we have malice or anger. It's being done and accumulated at the same time. Can you define covetousness again? I know you went over this before, but it's more than just seeing something in a shop and wanting to buy it. It's like somebody has something and you really desire it. I mean, is that what it's talking about? Yeah. Planning and scheming and trying to get something off of somebody? Report an error in the passage at 25:19 Highlight the passage at 25:19

25:44 Yeah. So technically speaking, I think covetousness in the context of the ten non-virtues is... Is wanting something, right, that somebody else has. Report an error in the passage at 25:44 Highlight the passage at 25:44

26:00 Yeah, so technically speaking, you know, wanting something that somebody else has, right, and then kind of then it building and thinking, ooh, wouldn't it be nice to have it? Oh, and, you know, imagining it, ooh, you know, that flat screen TV. Wouldn't that look really nice in my TV room? And then it becomes complete, right, when I scheme to get it. Report an error in the passage at 26:00 Highlight the passage at 26:00

26:30 Like, I definitely want to get it, right? Yeah, I'm going to find a way to get that, right? Yeah, so that makes a complete action of covetousness. Report an error in the passage at 26:30 Highlight the passage at 26:30

26:43 Yeah. Yeah, but then, I mean, a similar kind of mind, you know, we can have a similar kind of mind with something in the store as well, right? Oh, you know, there's that iPod in the store or iPod Touch, you know, those are really cool. I can't afford it, but I need to find a way to get it, you know, and it's something, you know, you keep fantasizing about it and then we have to get it. Report an error in the passage at 26:43 Highlight the passage at 26:43

27:13 And we may even steal or lie or something like that, right? So that can drive, right, another non-virtue, right? When we have to have it and we don't have the means to get it. Report an error in the passage at 27:13 Highlight the passage at 27:13

27:31 Yeah, yeah, yeah. And that's true with all three of the mental non-virtues, right? Covetousness is an extreme form of grasping. Malice is an extreme form of anger. And wrong view is an extreme form of ignorance. So we might have a few moments of attachment or grasping, inevitably, right? Because we still have mental afflictions, right? We still have ignorance. So we'll have those. But if we let the story build and we let it intensify, then it becomes covetousness. Report an error in the passage at 27:31 Highlight the passage at 27:31

28:12 Same thing with anger. We may have a few moments of anger. Inevitably. But then if we let it intensify, then it becomes malice when we let it intensify to the point where we want to harm somebody. Report an error in the passage at 28:12 Highlight the passage at 28:12

28:26 And then ignorance, if that intensifies into wrong view where we definitely decide karma, there is no karma, there is no past and future lives, there is no enlightenment. I can do whatever I want. So they're all extreme forms of the three poisons. Report an error in the passage at 28:26 Highlight the passage at 28:26

28:47 So we don't have to, I mean, so we shouldn't worry so much about, you know, the brief flashes of mental afflictions that come up. That's just, that's a ripening, right, due to habits, due to karma. But if we apply an antidote and we don't let it go further, then that's all we can do, right? The Report an error in the passage at 28:47 Highlight the passage at 28:47

29:11 three poisons are the anger, attachment and ignorance. Report an error in the passage at 29:11 Highlight the passage at 29:11

29:17 So the three extremes are the covetousness, malice and wrong view, which are the three mental non... Non-virtues. So those are, of the ten non-virtues, those are the three mental ones. Yeah. So it's interesting, in the ten non-virtues, it doesn't have just attachment, right, anger and ignorance. It has the extreme forms of those, because those are something that we can control more easily, right? We can prevent covetousness, malice and wrong view much more easily. Report an error in the passage at 29:17 Highlight the passage at 29:17

29:49 Yeah. Okay. Report an error in the passage at 29:49 Highlight the passage at 29:49

30:03 All right. Then there are three possibilities of when we're going to experience the karmic effect. Karma whose effect will be experienced in this life, in the next life, and then in the lives after that. Report an error in the passage at 30:03 Highlight the passage at 30:03

30:22 So karma whose effect will be experienced in this life are the most powerful karmas that we created. So if we create really strong virtue, And we do it habitually with a strong, like strong compassion, strong love for others, strong concern for others. Then, and we do it frequently, then that's karma that's likely to be experienced in this life, right? Report an error in the passage at 30:22 Highlight the passage at 30:22

30:54 So when we practice really well, then we can ripen that positive karma. In this very life, if it's powerful enough, if it's frequent enough. Report an error in the passage at 30:54 Highlight the passage at 30:54

31:11 Conversely, if it's non-virtue that we've created frequently with strong mental afflictions, etc. Or a powerful non-virtue against a Lama or something like that. So that's also karma that will be experienced in this life in a suffering way. Yeah. Report an error in the passage at 31:11 Highlight the passage at 31:11

31:37 And then karma whose effect will be experienced in the next life is the karma that's not as powerful. And the karma that we'll experience after that will be the weakest karma. Report an error in the passage at 31:37 Highlight the passage at 31:37

31:50 So the point here is that for heavier actions, the results will be experienced earlier. In this way, the stronger karma tends to push the weaker out to later maturation. So the strongest karma will be experienced first and the weaker karma later. Report an error in the passage at 31:50 Highlight the passage at 31:50

32:08 So if we think about the strongest karma that we've created in this life, that's going to ripen before the weaker ones that we've created. Report an error in the passage at 32:08 Highlight the passage at 32:08

32:22 So that whole presentation of what makes a karma heavier becomes very relevant here. If we want to know what kinds of karma is going to be ripening sooner, if we want to know what we need to purify first, Report an error in the passage at 32:22 Highlight the passage at 32:22

32:43 Then we just look at that. What karma have we done frequently? What karma have we done with strong mental afflictions? What karma have we done against our parents, against gurus, Buddha, Dharma, Saṅgha, the strong basis? So those are the karmas that we want to purify first. And then the killing is a heavier karma than... Report an error in the passage at 32:43 Highlight the passage at 32:43

33:10 Then idle gossip, right? So we want to purify the killing first, right? And stealing, etc. Yeah, because that's heavier. Report an error in the passage at 33:10 Highlight the passage at 33:10

33:21 Okay? Report an error in the passage at 33:21 Highlight the passage at 33:21

33:27 So how would you explain someone like Bush or Cheney, who seemed to just go toddling along in this life, yet have obviously accumulated a lot of killing karma? Mm-hmm. I mean... Hasn't ripened yet. Right, exactly. Hasn't ripened. But we see... I mean, obviously I can't... You know, I'm not a Buddha, so I can't explain all these things. But we see it like with Madoff, you know. He was so rich and, you know, and he was really riding his positive karma for a while. Report an error in the passage at 33:27 Highlight the passage at 33:27

33:58 And then it shifted very quickly, right? Right? And so sometimes we can see that. We notice that at some point the karma just, it shifts and they see it in this life, you know, later in this life. Or, you know. Report an error in the passage at 33:58 Highlight the passage at 33:58

34:21 Yeah, and, you know, and who knows what's going to happen with Bush and Cheney later on in this life. You know, you really don't want to see, actually, what happens. Report an error in the passage at 34:21 Highlight the passage at 34:21

34:34 But, you know, I mean, sometimes these really powerful people, like, was it Stalin, right, who... I don't quite remember. He was responsible for killing so many beings. But then the last years of his life, he was shut away in his room with the windows boarded over and everything. So he couldn't even see the light of day for the last years of his life. So he had incredible suffering at the end of his life. Report an error in the passage at 34:34 Highlight the passage at 34:34

35:19 Yeah, and then you have so many people hating you at that point. You don't have any friends, and then oftentimes they experience a lot of sickness when they're older, right? So then, you know, we can speculate that that's the karma that's catching up with them. Report an error in the passage at 35:19 Highlight the passage at 35:19

35:41 My question is similar to Peter's, because what about the karma that, you know, becomes stronger and stronger? So even if you have the weak... actions now and they won't ripen until lifetimes by then won't they have accumulated quite a lot of strength Report an error in the passage at 35:41 Highlight the passage at 35:41

36:06 yeah yeah if we haven't if we haven't regretted them right if we haven't tried to purify them So is this just a timeline aspect that doesn't have to do with how strong that karma will be? Right. Right. This is just a timeline of how soon it will ripen. Yeah. So that's very encouraging, right? Because even if I was a kid, I did a lot of selfish things and I killed insects and all of that. I can purify that and now I have the opportunity to create a lot of virtue and such that that will ripen more quickly. Report an error in the passage at 36:06 Highlight the passage at 36:06

36:48 I can purify. Purify the negativities and then accumulate a lot of virtue. And so create better and better conditions. So we have a lot of control. Well, control. I don't know. We have a lot of free will. We have a lot of opportunities, let's say. Because sometimes people feel kind of dejected when they hear about karma. Report an error in the passage at 36:48 Highlight the passage at 36:48

37:15 It's like, oh, okay, well, I've created so much negative karma. What can I do? Anything I do now isn't going to be experienced until the next life anyway. Who knows if there's going to be a next life and why bother? It can kind of feel discouraging. But look at Milarepa. Report an error in the passage at 37:15 Highlight the passage at 37:15

37:42 You can look at some of the older practitioners who have been around for a while. you know, look at it, Report an error in the passage at 37:42 Highlight the passage at 37:42

37:49 It's interesting, actually, if you look at some of the older Western practitioners who have been around 30-plus years, some of them are amazing. They seem to be in another kind of world. And then some of them seem like normal people, like it hasn't changed much. And so that really depends on our practice. It depends on what we do. Report an error in the passage at 37:49 Highlight the passage at 37:49

38:22 Yeah, yeah. There's one Dharma teacher who says, you know, we can create a pure land, you know, in this life. We can create our pure land. We can. We just have to habituate ourselves to virtue throughout the day, right? Not just, right, the half an hour in the morning and the half an hour in the evening, right? But throughout the day, habituating ourselves, watching our minds and creating virtue and letting go of the ego stuff and having pure view. Report an error in the passage at 38:22 Highlight the passage at 38:22

38:57 And that's kind of the whole... The thing with Tantra, right? Cultivating peer view and keeping that peer view all day and then all night too. You go to sleep imagining yourself as a deity and then you wake up as a deity. So we're creating this positive karma constantly throughout the day. Like one teacher once told me, just visualize yourself as a deity and then go to the beach. Report an error in the passage at 38:57 Highlight the passage at 38:57

39:29 And they go, relax. Yeah, and then, you know, going to the beach is virtuous. Report an error in the passage at 39:29 Highlight the passage at 39:29

39:46 But it's, yeah, it's interesting, right? I mean, a lot of us, myself included, tend to think virtue is about doing a lot, doing a lot of actions, right? I need to keep myself really busy and do as much as I can, right? But really, accumulating virtue is more about the mind, our state of mind, how pure the mind is, how we're looking at things, how much compassion we have, how much love we have, how much wisdom we have. Report an error in the passage at 39:46 Highlight the passage at 39:46

40:17 We don't have to run around like crazy, but we need to cultivate a pure mind as much as we can. So that's how you can go to work. You know, if you work, you know, and still create virtue throughout the day, if we're able to create, you know, have that virtuous mind all day through the working hours. Report an error in the passage at 40:17 Highlight the passage at 40:17

40:59 You can see people that are very virtuous and engage in a lot of virtuous activity, but they're kind of grumpy and not very, don't seem very happy about it. And then you wonder, you know, is it really creating much virtue if you have that kind of a mindset? Yeah. I mean, certainly you get some, I would think. Yeah, I mean, it's a balance for sure, right? Yeah. If we keep ourselves really super busy, but we're grumpy all the time and we're, you know, we're angry at people, but we're working for others, right? Report an error in the passage at 40:59 Highlight the passage at 40:59

41:34 But, you know, then it's kind of questionable, if that's right. I'm sorry. Report an error in the passage at 41:34 Highlight the passage at 41:34

41:48 Leave me alone. I'm trying to work for sentient beings. I'd Report an error in the passage at 41:48 Highlight the passage at 41:48

41:56 be missing the point. Report an error in the passage at 41:56 Highlight the passage at 41:56

42:06 So, okay. Report an error in the passage at 42:06 Highlight the passage at 42:06

42:12 Oh, okay. And then a saṅgha goes into eight types of karma that will be experienced in the current life. Okay. So it kind of goes non-virtue, virtue, non-virtue, virtue. So non-virtuous actions. That we have done with predominant attached attitude of looking after your body resources and existence. So anything that we've done with a lot of attachment. Report an error in the passage at 42:12 Highlight the passage at 42:12

42:46 So let Report an error in the passage at 42:46 Highlight the passage at 42:46

42:51 me, so Report an error in the passage at 42:51 Highlight the passage at 42:51

43:11 this, Report an error in the passage at 43:11 Highlight the passage at 43:11

43:15 Gishisopa says, okay, these are actions that are done primarily out of attachment or concern for your own body, your material wealth, or for your own existence, for life itself. These are actions that are motivated by a strong attachment to this present existence, are focused on remaining in this life, and on making this life as comfortable as possible. Report an error in the passage at 43:15 Highlight the passage at 43:15

43:40 Okay? So this one's kind of scary because a lot of this is what we've mostly been doing in our lives, right? You know, strong attachment to this life. Report an error in the passage at 43:40 Highlight the passage at 43:40

43:54 Like if we... Even if like if we kill in self-defense, it's you know, it's out of a strong attachment to this particular life. Right. Yeah. Report an error in the passage at 43:54 Highlight the passage at 43:54

44:14 So we just look at our strong attachments. Right. So it's karma to be experienced in the current life. The second one are virtuous actions that you have cultivated with a predominant action attitude of not looking after these. So this is, you know, this is. If we've done things with a renounced attitude, not caring about food, not caring about my comfort and just working for the benefit of others, working, meditating in a cave, the Milarepa thing, not caring about what he eats or how comfortable his cave was, really focused on getting enlightened. Report an error in the passage at 44:14 Highlight the passage at 44:14

45:07 Oftentimes we see monks and nuns do that, right? They live in a Dharma center. They sacrifice their privacy and they're not focused so much on the comfort of this life. More focused on practicing and trying to work for others. Report an error in the passage at 45:07 Highlight the passage at 45:07

45:32 But still, it depends on how much time and effort we put into making this life as pleasant and comfortable as possible and how much... We're working for others, how much we're working for liberation, enlightenment, how much we're working on the spiritual path, right? Mentally, right? How much we're focused on each. And that's obviously a progression, a gradual progression, right? Report an error in the passage at 45:32 Highlight the passage at 45:32

46:06 Moving from being really attached and focused on this life to being focused more on the spiritual path and others. And that's what the lamrim really helps us with, actually. That's why we meditate on death. That's why we meditate on precious human rebirth. That's why we meditate on the lower realms, is to kind of let go of that mental attitude of just thinking about this life and making this life as happy and pleasant and comfortable and easy as possible. Report an error in the passage at 46:06 Highlight the passage at 46:06

46:55 Oh yeah, I mean we shouldn't feel ashamed for having a comfortable life, but the key is how much attachment we have to that, right? And how much mentally we're focused on maintaining that. Report an error in the passage at 46:55 Highlight the passage at 46:55

47:14 And we have to find that balance, right? We can't just give up our comfortable life and go live in a cave and think, okay, well, that's the most virtuous thing to do, right? Because then we might become that really grumpy, snarky person, right? Because we've gone a little too far. Report an error in the passage at 47:14 Highlight the passage at 47:14

47:39 We can be a little proud about that. Aren't I renounced kind of thing. Yeah, right. like that. Report an error in the passage at 47:39 Highlight the passage at 47:39

47:49 Right, so just transferring our attachment, right? So we just have to kind of use our wisdom with that one. Report an error in the passage at 47:49 Highlight the passage at 47:49

48:01 But those first two are kind of clear. Then third, the non-virtuous actions that we've done with an attitude of strong malice towards sentient beings, right? So that's pretty obvious. Strong malice. And then virtuous actions that we've cultivated with an attitude of deep compassion and helpfulness. So the opposite of the malice, with the deep compassion, loving kindness, wanting to help others. So those are particularly strong that will be experienced in this life. Report an error in the passage at 48:01 Highlight the passage at 48:01

48:36 Fifth, non-virtuous actions that you have done with great animosity toward the three jewels, gurus and the like. Right? Scary just thinking about. And virtuous actions that we've cultivated with an attitude of deep faith and belief in these. So that's here where refuge and guru devotion are really emphasized in this tradition, like serving our guru, etc. Report an error in the passage at 48:36 Highlight the passage at 48:36

49:04 And so sometimes we see these attendants, like Lama Zopa Rinpoche's attendant, who's been his attendant for so many years. And you can see what an amazing practitioner he is. You can see what incredible virtue he's created. Report an error in the passage at 49:04 Highlight the passage at 49:04

49:21 From serving his Lama for so many years. And there's another monk named Matthew Ricard who lived with his first Lama for seven years and then Dilgo Kenze Rinpoche for like 20 years. And he's just so pure. He's so renounced. He's such a beautiful being. So very strong karma that we're creating if we're trying to serve our Lamas, etc. Report an error in the passage at 49:21 Highlight the passage at 49:21

49:50 Number seven, non-virtuous actions that you've done with an attitude of enmity toward those who have helped you, such as parents and gurus, and an attitude of not repaying them for what they have done. So non-virtuous, so, you know, malice or hatred toward those who have helped us. And then virtuous actions we've created with an attitude of wishing to repay those who have helped us. Report an error in the passage at 49:50 Highlight the passage at 49:50

50:19 So example of like... If we have strong anger toward our parents, strong karma, right? Strong negative karma. Or if we have a lot of, we're really trying to help our parents as they get older and, you know, then that's strong virtuous karma. Report an error in the passage at 50:19 Highlight the passage at 50:19

50:51 And then the way in which the many virtuous and non-virtuous karmas ripen is, okay, so in general, whatever karma is heaviest will ripen first or strongest, right? Positive or negative? Report an error in the passage at 50:51 Highlight the passage at 50:51

51:05 If the weights are equal, whatever karma is manifest at the time of death will ripen first. So the question may arise, like what? You know, we've created countless karmas in just this life, right? And then previous lives. So how do I know what karma is going to ripen at the time of death that will determine my next life? Report an error in the passage at 51:05 Highlight the passage at 51:05

51:32 So at the time of death, whatever the karma is heaviest will ripen first in general. If the weights are equal, then whatever karma is manifest at the time of death will ripen first. If that's also the same, whatever karma you have predominantly become habituated to will ripen first. And then if this is also the same, whatever karma you have done first will ripen earliest. Report an error in the passage at 51:32 Highlight the passage at 51:32

52:02 So first of all, it would be the heaviest karma. But all else being equal then, if it's manifest at the time of death or whatever was created closer to the time of death, it was one interpretation. Report an error in the passage at 52:02 Highlight the passage at 52:02

52:18 So the karmas that we're creating later in our life, it's like that's our new habit, right? So those are more powerful. And then what you've been habituated to and then what you've done first. And I'm not sure, I don't understand that one. Report an error in the passage at 52:18 Highlight the passage at 52:18

52:41 Yeah, Report an error in the passage at 52:41 Highlight the passage at 52:41

53:06 yeah, yeah. Report an error in the passage at 53:06 Highlight the passage at 53:06

53:14 Okay, okay, there's not a lot of, yeah, there's not a lot of commentary here. Okay, so let's say we've, okay, so whatever karma, first of all, is heaviest will ripen first. But let's say I have two karmas that are both really heavy. Let's say a karma of... Report an error in the passage at 53:14 Highlight the passage at 53:14

53:39 Karma of helping my parents and then also a karma of having killed a lot of insects. So which one will ripen first? Well, if they're both equally heavy, then we'll go to the next line. Then whatever karma is manifest at the time of death, maybe closer to the time of death. So maybe I killed a lot of insects earlier in my life, but I helped my parents a lot later in life. Report an error in the passage at 53:39 Highlight the passage at 53:39

54:09 Helping the parents will ripen first. But let's say I've done both. You help your parents with their pest control. Yeah, exactly. I've done them both a lot, right? Both are on the same time. They're both heavy. Then I go to the third line. Okay, well, whatever karma you've predominantly become habituated to. Okay, so if I'm more habituated to helping my parents, then... Report an error in the passage at 54:09 Highlight the passage at 54:09

54:39 Killing insects, then that will ripen first. Or if I'm more habituated to killing insects than helping my parents, then killing insects will ripen first. Report an error in the passage at 54:39 Highlight the passage at 54:39

54:54 But then if those are both about the same, I'm habituated to both of them about the same, then we go to the last one. Then here it says whatever karma you have done first will ripen earliest. Report an error in the passage at 54:54 Highlight the passage at 54:54

55:08 So it seems to say if I killed bugs first, then that will ripen before the helping my parents. Report an error in the passage at 55:08 Highlight the passage at 55:08

55:19 Okay? So that's the way it seems to be going here. Okay. Like the whole checks and balances kind of thing. But we get an idea in general, right? So we get kind of encouraged to create a lot of strong positive karma here, right? And close to the time of death and all of that, right? And a lot of habituation. Report an error in the passage at 55:19 Highlight the passage at 55:19

55:49 Yeah. Report an error in the passage at 55:49 Highlight the passage at 55:49

55:55 All right. So you want to take a break? Yeah. Okay. Report an error in the passage at 55:55 Highlight the passage at 55:55

56:23 But, you Report an error in the passage at 56:23 Highlight the passage at 56:23

56:37 know, we're on the spiritual path and we're wanting to get enlightened, right? Vajrasattva Retreat. Yes. That's what's coming up at the end of this month in two weeks, Report an error in the passage at 56:37 Highlight the passage at 56:37

56:42 So we want to get a specific kind of good rebirth, right? Not a good rebirth that just has a lot of pleasure, but a rebirth that will really help us on the spiritual path, right? A precious human rebirth. So here, Lama Tsongkhapa gets into this presentation of like 10 fully ripened positive qualities and their, well, fully ripened positive qualities. Report an error in the passage at 56:42 Highlight the passage at 56:42

57:08 So these eight... Did I say ten? These eight qualities are particularly helpful on the spiritual path. Like if we get a rebirth with these eight qualities, then we'll be able to practice without a lot of obstacles in the next life. We'll be able to make progress more quickly. Because we all have a good precious human rebirth now, but we all have varying amount of obstacles. Report an error in the passage at 57:08 Highlight the passage at 57:08

57:35 If we have money problems, then we have to spend a lot of time thinking about money and making money. If we have health problems, then we have to spend a lot of time. So if we have this wonderful life with a strong body and plenty of money and all of that kind of thing, it makes the spiritual path much easier. Report an error in the passage at 57:35 Highlight the passage at 57:35

57:54 So he talks about what these eight qualities are. So the first one, I'll just go quickly. Excellent lifespan. So we have a long life, right? A long life next time. So the first one means that due to an earlier throwing action or projecting karma, a long life has been thrown and one lives accordingly. Due to this, you undertake actions for the purpose of yourself and others, accumulating a lot of virtue over a long period of time. So if we live a long life, then we have a lot more time to practice the spiritual path. Report an error in the passage at 57:54 Highlight the passage at 57:54

58:38 Create a lot more virtue and we can help a lot more beings, right? If we live 100 years versus 20, 530. Second one, excellent complexion or one place translated as excellent color. But basically, this is saying a nice body. Someone with a good complexion and shape, complete sense powers, balanced proportions. Report an error in the passage at 58:38 Highlight the passage at 58:38

59:05 Due to this, disciples having been delighted at one's very sight are gathered and listened to one's words. So if we have a pleasant looking body, people are more attracted to you. You can help beings more. Nice eyes, yeah. Report an error in the passage at 59:05 Highlight the passage at 59:05

59:26 Then third one, excellent lineage or excellent family. So to be born in an exalted or well-known family respected by the world. Due to this, one's commands will be accomplished and not transgressed. Right, so if we're born into a highly respected family, like the Kennedys or something like that, then you have a lot more authority, a lot more power, and a lot more ability to help others. Report an error in the passage at 59:26 Highlight the passage at 59:26

59:53 People will more likely listen to what you say. Right. Report an error in the passage at 59:53 Highlight the passage at 59:53

1:00:02 Excellent power. Consists in massive resources, friends and followers. Due to this, one gathers a lot of sentient beings and ripens them. So this is where we have a lot of wealth, right? So we can help others much more. You know, we have a lot of friends who can, who can, who we can help and who can help us on our projects, right? Report an error in the passage at 1:00:02 Highlight the passage at 1:00:02

1:00:26 As we're able to help a lot of beings, right? We need others who will help us as well to help others. cetera. So it would be really nice to not have to work for the rest of our lives, to just have tons of money. We could give money to the poor. We could give money to Sechenling to get them all out of debt. And we could give money to Lama Zopa. We could give money to His Holiness the Dalai Lama. So having money can be very useful for helping others. Report an error in the passage at 1:00:26 Highlight the passage at 1:00:26

1:00:58 Number five, respectable words or trustworthy words. So your speech. Other people respect what you say. Other people listen to what you say. Other people respect what you have to say. They don't just ignore you when you're talking. Report an error in the passage at 1:00:58 Highlight the passage at 1:00:58

1:01:14 Or sometimes we may experience where we say something and nobody listens, but then the person next to you says the exact same thing. Yeah, exactly. And you're thinking, what did I just say? right so so is um So it's very helpful if people listen to what we say. We can help others. Renowned as being very powerful. Report an error in the passage at 1:01:14 Highlight the passage at 1:01:14

1:01:44 This is particular in helping others. We're renowned in being someone who really helps others. So then others poured us in help. Mother Teresa was very renowned in helping other people who wanted to give her money. His Holiness the Dalai Lama is very... Renowned for helping others, so a lot of people support him. Report an error in the passage at 1:01:44 Highlight the passage at 1:01:44

1:02:12 And if His Holiness the Dalai Lama tells you to do something, you know, you pretty much want to do it. Report an error in the passage at 1:02:12 Highlight the passage at 1:02:12

1:02:19 Okay, this one, this one is cultural, but then it kind of makes sense as well from one standpoint, so being male. Report an error in the passage at 1:02:19 Highlight the passage at 1:02:19

1:02:36 So here, so here, yeah, so. I'm going to read the last sentence. You're not afraid among people and nobody will prevent you from going with all sentient beings or living in seclusion. Right, so this makes sense, right? I mean, they're not saying that you can't become enlightened as a female, but it's easier, actually, there are certain obstacles that come with being a female that's not just culturally based and not just time based, right? Report an error in the passage at 1:02:36 Highlight the passage at 1:02:36

1:03:09 But, you know, but it's just much... Harder for women to travel alone or to go off into solitary retreat in the mountains, right in a hut in the mountains in the middle of nowhere. It's interesting. I wanted to do a retreat once in isolation in Switzerland and people were saying, no, a woman shouldn't do that all the time. Report an error in the passage at 1:03:09 Highlight the passage at 1:03:09

1:03:36 And if people know that a woman is there all by herself, it's... It's kind of inviting trouble in a way. It can be. And a friend of mine, she just came back, or a daughter of a friend of mine, she just came back on an around-the-world trip with her brother. And one thing she said she learned was she said that, well, her brother, you know, would always be open and smiling and greeting people. Report an error in the passage at 1:03:36 Highlight the passage at 1:03:36

1:04:06 And she's a very friendly person, but she had kind of shut down her mind and was rude to certain people and wouldn't greet certain people back. And I could see very much why she did that. When I was traveling in Africa, like in Egypt or in India, Western women have a particular reputation. Report an error in the passage at 1:04:06 Highlight the passage at 1:04:06

1:04:34 And if you're friendly with the local men, that's inviting trouble, right? Even if you smile at a local man, you know, that's, yeah, and they, you know, if you just look at them, you know, it can be inviting trouble, right? So as a woman, you have that problem where you don't as a man, right? So I can see, you know, some... Report an error in the passage at 1:04:34 Highlight the passage at 1:04:34

1:05:01 advantages. Chucky also said to me once that she's the biggest feminist on the face of the earth and she said just all the internal plumbing things she's had to deal with. She just would love to not have that to deal with in another way. That's true. She's had a lot of difficulties in that area. Female problems. Report an error in the passage at 1:05:01 Highlight the passage at 1:05:01

1:05:25 Yeah. With our physiology. You know? Yeah. So there are certain disadvantages. Report an error in the passage at 1:05:25 Highlight the passage at 1:05:25

1:05:38 Number eight, possessing strength. And this is particularly like strength of mind where we have, you know, we're not easily discouraged. We're not easily, yeah, I mean, discouraged. And we constantly have enthusiasm for the spiritual path, right? So hardships arise, sickness arises, and we're not discouraged. We still keep going enthusiastically. All right. Report an error in the passage at 1:05:38 Highlight the passage at 1:05:38

1:06:09 And so when we... We can do that when we're like that, when we have that kind of strength of mind. Then we can kind of keep going on the spiritual path and it doesn't matter what the conditions are. We can just more easily attain the realizations and supernormal cognitive powers or clairvoyances. Report an error in the passage at 1:06:09 Highlight the passage at 1:06:09

1:06:37 I'm easily discouraged by this rash I have on my arm. All right? Yeah. Report an error in the passage at 1:06:37 Highlight the passage at 1:06:37

1:06:44 Just so you know why I'm scratching. Okay, so we can see how all of these eight qualities can be very helpful on the spiritual path. So we'll go quickly through the causes of those. Excellent lifespan is not to cause harm to any being, to cultivate an attitude of not harm. Further, it is said, through freeing those caught in places of slaughter and likewise helping through giving life. Report an error in the passage at 1:06:44 Highlight the passage at 1:06:44

1:07:15 Through reversing harming creatures, you will gain longevity. From a doctor's respect for the ill, from the administration of medicine, from not harming creatures with sticks or lumps of earth, you will be without illness. Report an error in the passage at 1:07:15 Highlight the passage at 1:07:15

1:07:31 So not causing harm, freeing beings that are about to be killed, slaughtered, like freeing the animal liberation project. Report an error in the passage at 1:07:31 Highlight the passage at 1:07:31

1:07:49 Practice is very helpful. Also, if we take care of the sick, doctors, nurses are creating the cause for longevity because they're prolonging other people's life. I guess veterinarians, if they're not putting a lot of animals to sleep. Report an error in the passage at 1:07:49 Highlight the passage at 1:07:49

1:08:12 So this is an interesting one. My grandmother, she was 94 when she died. She was a pediatrician, she was a doctor, and she saved a lot of people's lives. She seemed like she was going to live forever. She had really good health all the way until the end. She just died when she was waiting for her shower to get warm. So she just kind of went without sickness, without pain. Report an error in the passage at 1:08:12 Highlight the passage at 1:08:12

1:08:42 It was wonderful. Report an error in the passage at 1:08:42 Highlight the passage at 1:08:42

1:08:48 Number two, excellent complexion. So offering light. Such as butter lamps or candles, you know, making light offerings and offering new clothing to others. Report an error in the passage at 1:08:48 Highlight the passage at 1:08:48

1:09:04 Yeah. Yeah, that would be great, actually, offering robes, you know, giving clothing to the homeless, right, the street people. You know, nice clothing, right, not the old rags. Apart from that, it's from the absence of anger as a basis and offering jewelry. A good physique from lack of jealousy will gain good fortune as fruit, it is explained. So the main cause usually mentioned in the text is patience, an absence of anger will give cause for a beautiful body. Report an error in the passage at 1:09:04 Highlight the passage at 1:09:04

1:09:48 And here, offering jewelry, offering jewelry to others, offering beautiful things, I guess, gives a cause for a beautiful body. So that's light offerings. New clothing, patience, offering jewelry and beautiful things. Report an error in the passage at 1:09:48 Highlight the passage at 1:09:48

1:10:14 Third, excellent lineage or family. So here is to overcome our own pride. Report an error in the passage at 1:10:14 Highlight the passage at 1:10:14

1:10:26 So overcome one's pride, making obeisance and so forth to gurus, et cetera, and respecting others as if you were their servant. So, okay, so first of all, never feeling superior to others, right, overcoming our own pride. Report an error in the passage at 1:10:26 Highlight the passage at 1:10:26

1:10:42 Having a lot of respect for the gurus, prostrating, etc. For the gurus. And then respecting all beings. I'm not sure about as if you were their servant, but respecting all beings is more important than ourselves. So that will give rise to being born in an excellent family. Report an error in the passage at 1:10:42 Highlight the passage at 1:10:42

1:11:07 Excellent power cause is giving food and clothing and so forth to those who ask. Those who need food and clothing, the street people, etc. Also to benefit others without being asked, so to help without being asked, and giving away freely to the suffering and to those who are fields of good qualities but lack necessities. Report an error in the passage at 1:11:07 Highlight the passage at 1:11:07

1:11:32 So basically giving away freely to those who are in need Report an error in the passage at 1:11:32 Highlight the passage at 1:11:32

1:11:43 or fields of good qualities but lack necessities, so like to monks and nuns who don't have much to give them things is very good. Things that they need, right? Like robes and, you know, incense and candles and things like that. Okay. Report an error in the passage at 1:11:43 Highlight the passage at 1:11:43

1:12:01 Having respectable or trustworthy words. So, abandoning the four non-virtues, right? Abandoning lying, right? Divisive speech, harsh speech, and idle gossip. Makes sense, right? Then people will respect and trust our words. Report an error in the passage at 1:12:01 Highlight the passage at 1:12:01

1:12:25 Renowned as being powerful. Very powerful. This is the one where we're renowned, like Mother Teresa or His Holiness the Dalai Lama, renowned for being very helpful to others. So the karmic cause is to make aspirational prayers to accomplish all kinds of positive or virtuous qualities in the future. Also making offerings to the three jewels, one's parents, the shravakas or the hearers, Hinayana practitioners, the shravakas and the... Report an error in the passage at 1:12:25 Highlight the passage at 1:12:25

1:12:57 Dhyaka Buddhas, Abbotts, Masters and Gurus. So making offerings to the three jewels, gurus, etc. Our parents. Report an error in the passage at 1:12:57 Highlight the passage at 1:12:57

1:13:08 Being male. Okay, so I'll read what this says. To rejoice in the good qualities of men and with regard... Actually, I don't even want to read this one. But basically, you can read it on your own. But, yeah. Report an error in the passage at 1:13:08 Highlight the passage at 1:13:08

1:13:35 So this is pretty cultural. Report an error in the passage at 1:13:35 Highlight the passage at 1:13:35

1:13:47 Yeah, I don't really want this one on the recording. Report an error in the passage at 1:13:47 Highlight the passage at 1:13:47

1:14:19 So maybe we can just say making prayers to be born as a man if we want to be reborn as a man. But nowadays it's not as bad, right? It's not as unequal. Like in India, women didn't have a chance to practice the spiritual path, even in Tibet as well. It's very difficult for nuns to get educated, very difficult for your family even to allow you to become a nun because you're supposed to have babies and et cetera as a female. Report an error in the passage at 1:14:19 Highlight the passage at 1:14:19

1:14:54 So here in the West, the disparity isn't so great. Then number eight, possessing strength. It's not easily discouraged. Here the causes are to carry out yourself what others cannot do at all. So here this is to help, so to help others and it's particularly powerful if we can help, if we have a unique, we have a unique talent that others don't have so we can contribute in a unique way. Report an error in the passage at 1:14:54 Highlight the passage at 1:14:54

1:15:35 Like if we're able to solve a problem that no one else is able to solve. Let's say, I was just thinking on the way driving over here, like if you know Tibetan and you can translate for Lama and very few people can, right? That's a very unique, helpful quality. Report an error in the passage at 1:15:35 Highlight the passage at 1:15:35

1:15:57 And then to help them with what they can do together with you. So the first one is what you can do yourself. The second one is to work in corroboration with others, right? For a common virtuous purpose. And then to give food and drink to others. Report an error in the passage at 1:15:57 Highlight the passage at 1:15:57

1:16:25 Very good. Okay. So that's it. So we're going to do a meditation. Report an error in the passage at 1:16:25 Highlight the passage at 1:16:25

1:16:53 So we'll start just by meditating silently on the breath to settle our minds for the next minute or two. So Report an error in the passage at 1:16:53 Highlight the passage at 1:16:53

· · · silence, 1 minute

1:18:23 we'll do a meditation thinking back on our life based Report an error in the passage at 1:18:23 Highlight the passage at 1:18:23

1:18:32 on the presentation that we've had so far on karma. Think about what are the heaviest karmas that we've created in this life, both on the positive side and both on the negative side. Think Report an error in the passage at 1:18:32 Highlight the passage at 1:18:32

1:18:57 about what are those heaviest karmas. Also to think about what motivated those karmas. Was it a particular attachment or anger? And Report an error in the passage at 1:18:57 Highlight the passage at 1:18:57

1:19:17 what the karmic result will be. Are Report an error in the passage at 1:19:17 Highlight the passage at 1:19:17

1:19:22 the heaviest karmas the motivation? Report an error in the passage at 1:19:22 Highlight the passage at 1:19:22

1:19:29 Mental affliction or loving kindness or compassion. And then thirdly, the result. Report an error in the passage at 1:19:29 Highlight the passage at 1:19:29

· · · silence, 1 minute

1:20:42 So remembering that heavy karmas were karmas that we're very habituated to or Report an error in the passage at 1:20:42 Highlight the passage at 1:20:42

1:20:52 done with a strong mental affliction in Report an error in the passage at 1:20:52 Highlight the passage at 1:20:52

1:21:05 relation to the three jewels or the guru or our parents. Report an error in the passage at 1:21:05 Highlight the passage at 1:21:05

· · · silence, 7 minutes

1:28:35 We rejoice in the virtue that we've created and Report an error in the passage at 1:28:35 Highlight the passage at 1:28:35

1:28:44 resolve to continue. Report an error in the passage at 1:28:44 Highlight the passage at 1:28:44

· · · silence, 1 minute

1:29:25 Sincerely regret the non-virtue. Report an error in the passage at 1:29:25 Highlight the passage at 1:29:25

1:29:30 And resolve to try to refrain from it in the future. So Report an error in the passage at 1:29:30 Highlight the passage at 1:29:30

· · · silence, 2 minutes

1:31:11 we now know what we can start purifying. Report an error in the passage at 1:31:11 Highlight the passage at 1:31:11

1:31:36 To the Shantideva prayer on page 246. Report an error in the passage at 1:31:36 Highlight the passage at 1:31:36

1:31:51 May all beings everywhere, plagued by sufferings of body and mind, obtain an ocean of happiness and joy by virtue of my merits. May no living creature suffer, commit evil or ever fall ill. May no one be afraid or belittled with a mind weighed down by depression. May the blind see forms and the deaf hear sounds. May those whose bodies are worn with toil be restored on finding repose. Report an error in the passage at 1:31:51 Highlight the passage at 1:31:51

1:32:18 May the naked find clothing, the hungry find food. May the thirsty find water and delicious drinks. May the poor find wealth, those weak with sorrow find joy. May the forlorn find hope, constant happiness and prosperity. May there be timely rains and bountiful harvests. May all medicines be effective and wholesome prayers bear fruit. May all who are sick and ill quickly be freed from their ailments. Report an error in the passage at 1:32:18 Highlight the passage at 1:32:18

1:32:47 Whatever diseases there are in the world, may they never occur again. May the frightened cease to be afraid and those bound be freed. May the powerless find power and may people think of benefiting each other for as long as space remains, for as long as sentient beings remain. Until then, may I too remain to dispel the miseries of the world. Report an error in the passage at 1:32:47 Highlight the passage at 1:32:47

1:33:16 So let's make prayers for if we don't become enlightened in this lifetime to get another precious human rebirth next time. Report an error in the passage at 1:33:16 Highlight the passage at 1:33:16

1:33:29 With the eight special fully ripened qualities so Report an error in the passage at 1:33:29 Highlight the passage at 1:33:29

1:33:38 that we can become enlightened as quickly as possible and be able to bring all beings to that state. Report an error in the passage at 1:33:38 Highlight the passage at 1:33:38

1:34:03 For the long lives of all of our gurus, Report an error in the passage at 1:34:03 Highlight the passage at 1:34:03

1:34:15 perfectly qualified gurus in all of our lives. Report an error in the passage at 1:34:15 Highlight the passage at 1:34:15

· · · silence, 1 minute

1:34:59 purification just in time. Report an error in the passage at 1:34:59 Highlight the passage at 1:34:59