Basic Program - Buddhism From A-Z (14 August 2009)

0:03 All right. Yeah. Yeah. I mean, it'll just be background noise in a little while. Yeah. Yeah. So I just have to keep your attention. Okay. So we're at the tail end of karma. You know, we'll finish this topic next week. Right. So, so far we've gone through relying on the spiritual teacher, right, which is the... Report an error in the passage at 0:03 Highlight the passage at 0:03

0:32 Basis of all good qualities, right, the foundation of the entire path is relying on a qualified spiritual teacher, right, who can help us since we've never been enlightened before. So it's kind of hard to find our own way. And the spiritual teacher, you know, has the wisdom to know what will help us, right, a qualified spiritual teacher. Report an error in the passage at 0:32 Highlight the passage at 0:32

0:54 So very useful to rely on one and to let go of our kind of our need for control. Need to do whatever I want to do, right? The spiritual teacher helps us to kind of release our ego grasping at doing whatever we want. And then we covered the precious human rebirth, right? Remembering how really incredibly fortunate we are to have met the Dharma, right? Report an error in the passage at 0:54 Highlight the passage at 0:54

1:22 To have good health and to have enough money that we don't have to worry about our day-to-day sustenance. And then we've met the Dharma. And what's so great about meeting the Dharma is now we have this opportunity to create a lot of virtue and to purify our non-virtue and so eliminate a lot of causes for suffering in the future. Report an error in the passage at 1:22 Highlight the passage at 1:22

1:44 So with this precious human rebirth we can affect all of our future lives. It's really an incredible opportunity. Report an error in the passage at 1:44 Highlight the passage at 1:44

1:55 And then we talked about death to remind us that this... This incredible life we have now isn't going to last and death can happen at any time. And then we talked about the suffering of the lower realms, exploring the possibility that the next life won't be as wonderful as this one. Report an error in the passage at 1:55 Highlight the passage at 1:55

2:17 And then we talked about refuge. Taking refuge helps to prevent us from falling to the lower realms. And now we're talking about karma. So karma, faith in karma and practicing ethical conduct, virtue, practicing virtue and avoiding non-virtue is the basis of all future happiness. Report an error in the passage at 2:17 Highlight the passage at 2:17

2:46 And then we talked about karma and results in general, the four general aspects of karma, that karma is certain, the increase of karma, that once karma is caused, it won't just be exhausted. Report an error in the passage at 2:46 Highlight the passage at 2:46

3:05 And then we will never experience a result that we didn't create the cause for. And then we talked about the non-virtuous actions, the ten non-virtues and the results, the three types of results. So I'm going to ask you again, what are the three types of results of karma? Environmental result and Report an error in the passage at 3:05 Highlight the passage at 3:05

3:44 the Report an error in the passage at 3:44 Highlight the passage at 3:44

3:50 effect similar to the cause. And then what's the main result? Personal. Okay. What else is it called? Report an error in the passage at 3:50 Highlight the passage at 3:50

4:09 Well, there's two types of effects similar to the cause. Report an error in the passage at 4:09 Highlight the passage at 4:09

4:16 Obviously, I didn't go through that very well. Report an error in the passage at 4:16 Highlight the passage at 4:16

4:27 So three types of results of karma. The main result is called the fully ripened result. Here. Here. no, I had it Report an error in the passage at 4:27 Highlight the passage at 4:27

4:34 Or the fruitional result, sometimes called. So that's the result, the karmic result that throws us into a particular rebirth. Report an error in the passage at 4:34 Highlight the passage at 4:34

4:45 So if we have created a particularly strong karma, complete karma, then the main result will be throwing us into a particular type of rebirth. A good rebirth if it's a virtuous karma. Report an error in the passage at 4:45 Highlight the passage at 4:45

5:01 Rebirth in the lower realms if it's a non-virtuous karma. And then the results similar to the cause in terms of experience and in terms of habit or behavior. So in terms of experience, for example, is, well, you were experiencing result that's similar to the original action that we created. So if the original action is killing. Report an error in the passage at 5:01 Highlight the passage at 5:01

5:26 Then the result similar to the cause in terms of experience is like having a short life, having many illnesses, right? We've taken someone else's life, so we experience our own shortened life and illnesses. So that's the result similar to the cause in terms of experience. In terms of habit or behavior is to have that habit of killing again, right? Report an error in the passage at 5:26 Highlight the passage at 5:26

5:51 To have the thought of killing again. So any action that we create and we don't regret it, we start developing a habit of doing it. Okay? Report an error in the passage at 5:51 Highlight the passage at 5:51

6:07 We do. We do. Report an error in the passage at 6:07 Highlight the passage at 6:07

6:14 On that note of along those lines, if you have that negative karma of the killing for that person, do they, I mean, do they live that, you know, the life, you know, that daily life of, like, not just thinking. But just negative behavior and all their things that they're doing in life and all that, you know, because they say not necessarily just killing, but if you have negative thoughts, you're that kind of person that just kind of lives that lifestyle, just kind of negative and kind of mean, things like that. Report an error in the passage at 6:14 Highlight the passage at 6:14

6:51 So is that that's in that realm? Well, I mean, I think, yeah, I mean, I think there are degrees like for for many of us. I think that we have. Positive thoughts most of the time, but we have our little thing. Like cockroaches really bug me, so I have negative thoughts toward cockroaches. But in general, I don't necessarily have negative thoughts toward beings. So we all have kind of our little buttons, right? Report an error in the passage at 6:51 Highlight the passage at 6:51

7:25 So just because we... Maybe we've killed or we have harmful thoughts. It doesn't mean that that's pervading all of our behavior, but it depends. It depends on the person and the extent to which we have harmful thoughts and who our targets are. And then the other result is the environmental result. So that's our external environment and what that looks like. Report an error in the passage at 7:25 Highlight the passage at 7:25

7:54 So for example, for harsh speech, our external environment is full of sharp, jaggedy objects that can cut us because divisive speech is cutting, and so our external environment is cutting. Report an error in the passage at 7:54 Highlight the passage at 7:54

8:13 So I had a chart that I gave out last time, and at break time I'll give that out to the people who don't have it. So the three types of results. And then virtuous actions results we went through. And then other classifications of karma. So in the last two classes we talked about throwing and completing karma and what will definitely be experienced and what will not definitely be experienced. Report an error in the passage at 8:13 Highlight the passage at 8:13

8:42 So throwing karma, once again, is the karma that will throw you into a particular rebirth. It's sometimes called projecting karma. Report an error in the passage at 8:42 Highlight the passage at 8:42

8:52 That will throw us into a particular kind of rebirth. And completing karma is the karma that fills out all of the details of our rebirth. So the throwing karma might throw us into a rebirth as a human being. And the completing karma will determine who our parents are, what we look like, whether or not our day-to-day environment is happy and harmonious, etc. Report an error in the passage at 8:52 Highlight the passage at 8:52

9:21 And then what will definitely be experienced and what will not. So who remembers what constitutes a karma that will definitely be experienced? Report an error in the passage at 9:21 Highlight the passage at 9:21

9:51 Yeah, so Keith's getting it into the right direction. So if it's intended. If it's intended. Okay. What else? Report an error in the passage at 9:51 Highlight the passage at 9:51

10:12 If you keep doing it. Okay. All right. Report an error in the passage at 10:12 Highlight the passage at 10:12

10:21 Right, if it's done and if it's, there are two factors, if it's done and it's, Report an error in the passage at 10:21 Highlight the passage at 10:21

· · · silence, 1 minute

11:00 yeah, yeah. Well, we're mixing up a couple of teachings, which is totally understandable because we've gone through a lot of different material. But you're getting the gist of it, about what has been done and accumulated. Report an error in the passage at 11:00 Highlight the passage at 11:00

11:20 Accumulated. If it's been done, if we've actually done the action and if we've accumulated. So if we've done the action physically or verbally, if we've said the harsh words or we've killed the insect, then that's karma that's done. Report an error in the passage at 11:20 Highlight the passage at 11:20

11:42 Or mentally, if we think covetous thoughts or malice. Then that's a karma that's been done. A karma that's been accumulated is one, in general, one that's done intentionally, but in general it's anything, any action with the exception of these ten types that we went through, like karma that's done in a dream or unknowingly or unconsciously, etc. Report an error in the passage at 11:42 Highlight the passage at 11:42

12:13 If we step on an ant without knowing it, it's karma that's done, but it's not accumulated. Or if we dream that we killed somebody, it's done, but it's not accumulated. So these exceptions don't have much force. That's why they're karmas that won't necessarily be experienced. So karma in general that's done and has some particular force behind it. Report an error in the passage at 12:13 Highlight the passage at 12:13

12:43 Will definitely be experienced. Report an error in the passage at 12:43 Highlight the passage at 12:43

12:50 And then I'm going to skip this. So now we're going to start this new section on how to engage in virtue and oppose non-virtue. So we're going to talk about purification. But before we do that, Lama Tsongkhapa says, so he quotes Shantideva in engaging in the bodhisattva behavior, which Geshe-la is teaching on Wednesday nights. Report an error in the passage at 12:50 Highlight the passage at 12:50

13:16 Suffering springs from what is non-virtuous. How to reach certain freedom from it. It is appropriate day and night always to think about nothing but this. And the root of everything that's virtuous is aspiration, the Mooney said. Again, the root of that is always to meditate on fully ripened effects. So here Shantideva is encouraging us to really think again and again about how suffering arises from non-virtuous action. Report an error in the passage at 13:16 Highlight the passage at 13:16

13:48 Happiness arises from non-virtue. And this is a different way than we habitually think about things. We think that if we do an action and we feel satisfied in that moment, then that brings happiness. Even though maybe we say something harsh to that rude person, maybe we feel a bit okay at the moment, but that doesn't mean that those harsh words will bring about happiness in the future. Report an error in the passage at 13:48 Highlight the passage at 13:48

14:20 So we need to contemplate again and again what the karmic causes are and for particular karmic results. So for the ten non-virtues, they always bring about suffering. Killing will always bring about suffering in the future. Harsh words will always bring about suffering in the future. Divisive speech will always bring about suffering. Report an error in the passage at 14:20 Highlight the passage at 14:20

14:49 And so we need to meditate on this, right, to become, you know, kind of habituated to thinking in that way. Report an error in the passage at 14:49 Highlight the passage at 14:49

15:03 Lama Tsongkhapa says, in accordance with this statement, you should come to understand positive and negative actions with their effects and then meditate on this over and over again. For the karmic process is a very hidden phenomenon, which is why it's extremely difficult to gain certainty about it. So he's encouraging us to meditate on this over and over again. Report an error in the passage at 15:03 Highlight the passage at 15:03

15:24 And I think this is this This is obvious kind of advice, but at the same time, when I hear this, I think, yeah, I need to meditate on karma more. Because if I'm still habitually creating some negative actions, like if I'm still being rude to the person on the phone who's not giving me what I want, that means there's a part of my mind that thinks that rudeness will give me what I want. Report an error in the passage at 15:24 Highlight the passage at 15:24

15:54 Rudeness will bring about happiness. But if we meditate on karmic results again and again, then we see, no, actually that rudeness will always bring about suffering. That rudeness will bring about others being rude to me in the future. It could bring about a lower rebirth, and it will definitely bring about others being rude to us, etc. Report an error in the passage at 15:54 Highlight the passage at 15:54

16:24 A harsh environment. Yes, et cetera. Okay. Report an error in the passage at 16:24 Highlight the passage at 16:24

16:27 So we need to meditate over and over again on this. Report an error in the passage at 16:27 Highlight the passage at 16:27

16:36 Then we should develop the conviction in the words of the Tathāgata, the Buddha, and sustain it. Unless you have gained uncontrived certainty about them, you will not gain the certainty with regard to any Dharma that gladdens the Jina or the Buddha. So this is just general advice that we hear again and again from Lama Tsongkhapa, that we need to meditate on this stuff until we become convinced of it, right? Report an error in the passage at 16:36 Highlight the passage at 16:36

16:59 To just hear the teachings and think about it. A little bit and maintain our position on the fence isn't really going to help us. So we need to think about it and meditate on it again and again until we become convinced. And this pertains to all the topics in the Dharma. Report an error in the passage at 16:59 Highlight the passage at 16:59

17:25 And then there's the section, Meditating on Emptiness, Becoming Helpful for Gaining Certainty with Respect to Actions and the Results. Some profess to have gained certainty about emptiness and do not have certainty with respect to actions and results nor care about it. They have arrived at a mistaken understanding of emptiness. Report an error in the passage at 17:25 Highlight the passage at 17:25

17:44 So, you know, I don't know if this applies to any of you, but in general, you know, if we meditate on emptiness a lot, if we really make some progress, we can actually get to the point where we think, oh, well actually nothing does exist from its own side, right? Nothing is substantial. Report an error in the passage at 17:44 Highlight the passage at 17:44

18:03 Like, I can't find, if I look for a clock, I can't find it. It's not this solid object that exists from its own side. And then think, oh, okay, well, nothing exists from its own side. Then I don't have to, you know, I don't have to worry about karma. I can do anything. And Lama Tsongkhapa is saying, no, actually, understanding emptiness. Report an error in the passage at 18:03 Highlight the passage at 18:03

18:31 We'll reinforce our understanding of, or if we understand emptiness correctly, that reinforces our understanding of karma. Because things are empty, then things can function, then they can change. Report an error in the passage at 18:31 Highlight the passage at 18:31

18:48 And also our karma drives all of our perceptions of things. Nothing exists from their own side. And the reason why we see things a particular way... things Report an error in the passage at 18:48 Highlight the passage at 18:48

19:02 The reason why we experience things a particular way is because of our karma. Nothing exists from its own side, but we experience things a particular way because of our karma. Report an error in the passage at 19:02 Highlight the passage at 19:02

19:15 So if we all go to see a particular movie, some of us will enjoy it. Some of us may not enjoy it. Some of us might be neutral. Some might like it, dislike it, or neutral. So is that movie enjoyable from its own side? No. It's enjoyable if we have virtuous karma ripening. Report an error in the passage at 19:15 Highlight the passage at 19:15

19:43 We don't like it and have a miserable experience because of our negative karma ripening and neutral experience because of neutral karma. And this is true of everything. All of our experiences, all of our perceptions are based on our karma. Things are empty. And the reason why we experience things a particular way is because of our karma. And when we really understand that, then we really, really take care of our karma. Report an error in the passage at 19:43 Highlight the passage at 19:43

20:11 We really, really take care to not commit negative actions because they're just going to bring about suffering. Report an error in the passage at 20:11 Highlight the passage at 20:11

20:29 And then Lama Tsongkhapa says, therefore develop certain knowledge of dependent arising together with the causality of the two kinds of karma and examine your physical, verbal and mental actions all day and all night. By this means you'll put an end to miserable rebirths. So he's really encouraging us to really watch our actions, right, of body, speech and mind throughout the day and throughout the night if we're that good, right? Report an error in the passage at 20:29 Highlight the passage at 20:29

20:56 And in that way we... We put an end to suffering, suffering rebirth. I remember in the beginning when I heard about karma, I found it really oppressive. Oh, I'm not allowed to do this and I'm not allowed to do that. I'm not allowed to do that. I can't do anything, you know, and I just felt like this. And I notice over time that it becomes like the teachings on karma, the teachings on the vows and things become more freeing. Report an error in the passage at 20:56 Highlight the passage at 20:56

21:30 We're liberating because the more we're able to follow this, then we just feel better. We feel more at peace. We don't just go off and be rude to the cashier who is just rude to us. As soon as we say harsh words, oftentimes we regret it. We feel bad about it. Report an error in the passage at 21:30 Highlight the passage at 21:30

22:01 If we fight with someone, we feel bad about it. If we do something to hurt somebody, we feel bad about it. So that really disturbs our kind of inner equilibrium and it really disturbs our self-esteem as well when we do things that we know we shouldn't be doing. So then when we're able to refrain from that, the more we can develop more of this ethical discipline then. Report an error in the passage at 22:01 Highlight the passage at 22:01

22:29 Then really the better we feel, the better we feel about our relationships go better, the better we feel about ourselves, etc. So, you know, and I told you a story of a monk, a very evolved monk, who once said, the more vows I have, the more free I feel. Report an error in the passage at 22:29 Highlight the passage at 22:29

23:02 So here, Lama Tsongkhapa says, However, if at the outset you are not versed in the classifications of cause and effect, understanding only a fragment of their depth and having a lax attitude with your physical, verbal and mental actions, then you're merely throwing open the door to the miserable realms. Report an error in the passage at 23:02 Highlight the passage at 23:02

23:21 If we're really lax about our actions of body, speech and mind and just kind of do whatever we feel like. you know, um, Wanting to just be carefree and not have to watch our actions of body, speech and mind. Then we're basically just creating the causes for a suffering rebirth. Report an error in the passage at 23:21 Highlight the passage at 23:21

23:44 Okay, Report an error in the passage at 23:44 Highlight the passage at 23:44

23:49 so far. Report an error in the passage at 23:49 Highlight the passage at 23:49

23:53 So you should get used to relying on the mind of restraint a lot without your motivation even moving towards misdeeds such as the Tannan virtues. So if we meditated enough. About the suffering effects of the non-virtues. Then we're not tempted to commit the non-virtues. We're not tempted to say something harsh to that rude person when we're really convinced that it'll bring about suffering. If we're not convinced, if there's part of our mind that still thinks it'll bring about happiness, then we're still going to be tempted to do it. Report an error in the passage at 23:53 Highlight the passage at 23:53

24:30 Not that we can refrain from doing it all at once. But at least if, you know, because we have the habit of doing it, right? But if we know or we're convinced that it will bring about suffering, then at least we won't justify it, right? We won't find reasons to commit the non-virtue. We will still do it just because we have mental afflictions, but we're not going to justify it. Report an error in the passage at 24:30 Highlight the passage at 24:30

25:02 Does that make sense? Okay. All right. Then purification, how to purify by means of the four opponent powers. So if despite your effort not to be tainted by such faulty conduct, some fault occurs under the influence of non-conscientiousness or a multitude of mental afflictions, etc., it is inappropriate to let the matter rest without giving it any consideration. Report an error in the passage at 25:02 Highlight the passage at 25:02

25:32 It is therefore necessary to make an effort at the means for redressing it taught by the compassionate teacher. right, so... So inevitably, as long as we have mental afflictions, we're going to create negative karma. As long as we still have anger, we're going to create negative karma. As long as we still have attachment, we're going to create negative karma. As long as we still have jealousy, we're going to create negative karma. Report an error in the passage at 25:32 Highlight the passage at 25:32

26:00 Irritation, etc. So we're going to create negative karma for a long time. So... So it's important that we have a means to kind of purify that negative karma when we create it. Report an error in the passage at 26:00 Highlight the passage at 26:00

26:18 So we shouldn't just let it rest and say, okay, well, inevitably I'm going to create negative karma, so why bother to purify it? Purifying it actually is, we're just so fortunate to have a method to purify our negative karma because then that will help us get so much more happiness in future lives. Report an error in the passage at 26:18 Highlight the passage at 26:18

26:49 So the four opponent powers, the power of remorse or regret, the power of thorough application of antidotes or the remedy, the power of preventing faults in the future or the power of restraint and the power of the support reliance. So I find the easy way to remember the four opponent powers is the four R's, regret, remedy. Report an error in the passage at 26:49 Highlight the passage at 26:49

27:17 Restraint and Reliance. So in order to purify a negative karma completely, we need to apply all four opponent powers. And maybe you've probably all received some teachings on this before. So the first power is the power of remorse or regret, which is much regret about the non-virtuous deeds one has done since beginningless time. Report an error in the passage at 27:17 Highlight the passage at 27:17

27:44 For it to arise, it is necessary to meditate on how the three types of effects. Such as the fully ripened ones are produced. And when applying this power, you should do it through the confession in the Sacred Golden Light Sūtra and the confession by means of the 35 Buddhas. Report an error in the passage at 27:44 Highlight the passage at 27:44

28:01 So first of all, this power is generating a sincere regret for the non-virtuous actions we've done. So sincere, heartfelt regret. Like, oh, I really wish that I hadn't said that. Rude thing, too. You know, that person. Like, not just words, but a sincere, heartfelt regret. And this is really the most important of the four opponent powers. Report an error in the passage at 28:01 Highlight the passage at 28:01

28:33 The extent, Geshe Loden says, the extent to which you purify negative karma is dependent on the strength and sincerity of your regret. Right? So sometimes when people do something, they say, oh, I'm sorry. I'm sorry. And then keep doing it, right? So that's not a sincere regret. So purification comes with a sincere regret, really understanding about karma, understanding about the results of karma, understanding that it will bring about suffering in the future, as well as understanding the effects of how this has harmed others. Report an error in the passage at 28:33 Highlight the passage at 28:33

29:17 But Lama Tsongkhapa is saying that this regret In the context of the four opponent powers is really based on understanding the law of cause and effect. And in particular the three types of effects of these non-virtuous actions. The environmental result, the fully ripened result and the effect similar to the cause. Report an error in the passage at 29:17 Highlight the passage at 29:17

29:39 So I really regret killing those ants when I was younger. Report an error in the passage at 29:39 Highlight the passage at 29:39

29:49 Because I know that if I don't purify that, that's going to bring me Bring about a rebirth in a lower realm for me. It's going to bring about a lot of sickness for me and shortened life for me. Report an error in the passage at 29:49 Highlight the passage at 29:49

30:07 When I really contemplate that, when I really understand that, when I really believe that, then my regret is much deeper than, oh, I wish I hadn't killed those ants, those poor little ants. Move on. But really, the killing of ants will bring me... Report an error in the passage at 30:07 Highlight the passage at 30:07

30:31 A really suffering rebirth, possibly many, many times in the future. When I believe that, then I really regret it and want to purify that. Report an error in the passage at 30:31 Highlight the passage at 30:31

30:44 Whereas I remember when I did my Vajrasattva retreat, I was trying to regret some of the negative actions that I had done, but I really didn't have very sincere regret for something, so I wish I hadn't killed those ants. But they're really annoying. Report an error in the passage at 30:44 Highlight the passage at 30:44

30:59 All those mosquitoes, oh, but I'd probably still do it again. They're just so annoying. So in the beginning, sometimes we don't have very deep regret, and we have to contemplate it over and over again until the regret really becomes sincere and deep. Report an error in the passage at 30:59 Highlight the passage at 30:59

31:15 That's why we have to keep purifying, especially our strong negative actions, again and again over time. Because in the beginning our regret really isn't that strong because our mind hasn't changed that much yet. I'm still annoyed at those mosquitoes and I'm still annoyed at those cockroaches and I'm still tempted to kill them again. Report an error in the passage at 31:15 Highlight the passage at 31:15

31:43 Until our mind changes enough where we wouldn't even think about harming the ants and the cockroaches. Which is in the mosquitoes, right? That we actually have generated enough compassion for them and a strong enough understanding of karma that it wouldn't even cross our minds. Report an error in the passage at 31:43 Highlight the passage at 31:43

32:01 And that we cringe if we see somebody killing an insect. So that takes time. Report an error in the passage at 32:01 Highlight the passage at 32:01

32:12 So here when Geshe Loden says the extent to which you purify your negative karma is dependent on the strength and sincerity of your regret. So if our regret is total, completely sincere, really strong, then we can completely purify a negative karma. If it's a partial regret or kind of a, well I know I'm supposed to regret it, but I don't really, then our purification isn't very strong. Report an error in the passage at 32:12 Highlight the passage at 32:12

32:48 And then we... We Americans need to remember that regret is not guilt. It's not about, I'm bad. It's just, wow, I wish I didn't do that. I wish I hadn't eaten that spoiled food because I'm going to get a stomach ache. I really wish I hadn't. It has nothing to do with a judgment call about us. It's just, I really wish I hadn't done that. I really wish I hadn't killed those ants. Report an error in the passage at 32:48 Highlight the passage at 32:48

33:19 I really wish I hadn't eaten that spoiled food. Is everyone clear about that, the difference between guilt and regret? Everybody's probably heard that before. Yeah, it does take a while. And then Lama Tsongkhapa recommends two methods of the power of regret and the confession. There's a confession in the Golden Light Sūtra. If people have read the Golden Light Sūtra or have the Golden Light Sūtra, I think it's chapter four. Report an error in the passage at 33:19 Highlight the passage at 33:19

33:50 To read that is very powerful. And also in the 35 Buddha practice, we recite, we do prostrations to the 35 Buddhas and then there's that confession prayer at the end, which is very powerful. So he says it's good. So there isn't an actual confession prayer in the Vajrasattva. Yeah, so he's talking particularly about confession prayers. Bodhisattva will be the power of the antidote or the remedy. But here we're still talking about the power of regret. Report an error in the passage at 33:50 Highlight the passage at 33:50

34:30 Okay. Report an error in the passage at 34:30 Highlight the passage at 34:30

34:33 And then the second opponent power, the power of the remedy or the antidote. So the remedy, the power of the remedy or antidote is the counterforce, like taking an antidote for the poison that one has ingested. So this is the antidote. This is the makeup activity. Make up activity for something non-virtuous that we've done. And then there are six types that Lama Tsongkhapa mentions here that he got from Shantideva's Compendium of Trainings. Report an error in the passage at 34:33 Highlight the passage at 34:33

35:05 So this isn't an all-inclusive list, but these are the six in Shantideva's text. Relying on the profound sets of sutras, aspiration for emptiness, relying on recitation, relying on images. Relying on making offerings and relying on names. So relying on the profound sets of sutras. Report an error in the passage at 35:05 Highlight the passage at 35:05

35:32 Lama Tsongkhapa says the first one is to absorb the words of sets of sutras like the perfection of wisdom sutras, retain them, read them and so forth. So the Perfection of Wisdom Sutras, there are many of them. There's a 100,000 verse Perfection of Wisdom Sūtra. There's an 8,000, a 20,000. The Heart Sūtra is a Perfection of Wisdom Sūtra. The Diamond Cutter Sūtra is a Perfection of Wisdom Sūtra. And so all of these sutras have their subject matter as being emptiness. Report an error in the passage at 35:32 Highlight the passage at 35:32

36:01 So remembering emptiness, realizing emptiness will undercut. All of our mental afflictions. That's the ultimate antidote for everything. So all of our mental afflictions are based on believing that things exist solidly, independently, inherently from their own side. So if we break down that belief in things as being solid and from their own side, then there's no foundation for the mental affliction to stand on anymore. Report an error in the passage at 36:01 Highlight the passage at 36:01

36:37 So in order for me to be annoyed at a person, I need to think that that person is really annoying from their own side, right? Existing solidly, separately from me. Not just my projection, right? Not just my imputation as being annoying. But I need to believe that they're really annoying independently from my mind. Report an error in the passage at 36:37 Highlight the passage at 36:37

37:00 But if I do the analysis, I realize emptiness, that there is no annoying person from its own side, then that breaks down my ability to be annoyed at that person. Report an error in the passage at 37:00 Highlight the passage at 37:00

37:11 So realizing emptiness, reading about emptiness, receiving the oral transmission of sutras, such as the Perfectional Wisdom Sutras on emptiness, memorizing these sutras, reading these sutras, listening to teachings on these sutras. And correctly explaining these sutras to others are all effective antidotes to negative actions if they're done in conjunction with the four opponent powers, if they're done in conjunction with regret, for example. Report an error in the passage at 37:11 Highlight the passage at 37:11

37:46 So, for example, a friend of mine was given a practice by Lama Zopa Rinpoche to recite the Diamond Cutter Sūtra every day. And so when we recite that Diamond Cutter Sūtra every day, we're being reminded about emptiness every day. And I think Chodron Rinpoche this summer gave the oral transmission of the Heart Sūtra. Report an error in the passage at 37:46 Highlight the passage at 37:46

38:10 So these things are really good to receive. So that's one antidote. Aspiration for emptiness, which is the second one, means to comprehend the reality that is selflessness. And luminously clear and to have conviction that the mind is primarily pure. So mainly this is referring to meditating on emptiness. Report an error in the passage at 38:10 Highlight the passage at 38:10

38:36 So the more we meditate on emptiness, the better. The less we believe in the solidity and inherent existence of things. So meditating on emptiness, studying emptiness as well. But mainly meditating on emptiness is this one. Report an error in the passage at 38:36 Highlight the passage at 38:36

38:58 And then also Yang Zi Rinpoche says that we can also reflect that the basic nature of the conventional mind is luminous, clear and knowing. And that the karmic imprints are temporary pollutions obscuring the mind. That they do not exist innately in the nature of mind itself. So conventionally the nature of mind itself is luminous and clear. Report an error in the passage at 38:58 Highlight the passage at 38:58

39:18 It's not polluted by the mental afflictions. The mental afflictions are just like clouds in the sky. So when we reflect on that. That also helps as an antidote. Report an error in the passage at 39:18 Highlight the passage at 39:18

39:35 Good question. I'm not sure. It's used in so many different ways in different contexts. But in general, yeah, I'm not sure. In general, the definition of the mind, the conventional nature of mind is that which is clear and knowing. So clear, unobstructed, not physical. And knowing it is aware of objects and things like that. Report an error in the passage at 39:35 Highlight the passage at 39:35

40:02 Luminous, I'm not sure in this context if it's talking about that clear aspect, but I've heard different teachers talk about it in different ways, so I'm not sure. Report an error in the passage at 40:02 Highlight the passage at 40:02

40:20 Also, we can think about when we create a karma, that the karma itself or the action itself is empty from its own side. The recipient or the object is empty. The karmic imprint itself is empty. None of them are solid. None of them exist from on their own side. They're just merely imputed by the mind. Report an error in the passage at 40:20 Highlight the passage at 40:20

40:48 But we'll get into teachings on emptiness quite extensively at the end of this text. Report an error in the passage at 40:48 Highlight the passage at 40:48

40:59 The third antidote, relying on recitation. So this one is specifically referring to the Vajrasattva practice, reciting the Vajrasattva mantra. Report an error in the passage at 40:59 Highlight the passage at 40:59

41:14 And Lama Tsongkhapa says further, repeat the recitations of this mantra until you see signs that you have cleared away your negativities. So oftentimes we're reciting the Vajrasapha mantra maybe 21 times a day, every day to purify, which is very good. One of the preliminary practices is to do the Vajrasapha practice, to do the retreat for three months, reciting. Report an error in the passage at 41:14 Highlight the passage at 41:14

41:43 The mantra 100,000 times. Because if we think about it, we've created negative karma since beginningless time. So reciting 21 Vajrasapha mantras a day will help on the day-to-day karmas that we're creating, but it's not going to go very deeply. It's not exactly going to go... To all of the negative karma from all of our beginningest lives. So it's very helpful, right, to do the Vajrasapha retreat, you know, and not even necessarily once, but again and again. Report an error in the passage at 41:43 Highlight the passage at 41:43

42:23 So when we do the Vajrasapha retreat, it's said that we should continue. Well, 100,000, right, is a number, right? But that doesn't mean when we've reached 100,000, then we've purified everything and we can just stop, right? It's better to keep going until we see signs, right, that our negativities have been purified. Report an error in the passage at 42:23 Highlight the passage at 42:23

42:48 So some signs that indicate, have you all heard this before? Okay. Report an error in the passage at 42:48 Highlight the passage at 42:48

43:00 So some signs that our purification is actually working, right, is dreaming the following. So vomiting bad food. So if we dream that we're vomiting bad food, then that's a sign that we're purifying negative negativities. Yeah, like that. And then consuming such foods as yogurt or milk. So that's light colored, right? Report an error in the passage at 43:00 Highlight the passage at 43:00

43:35 That's white. Yogurt is white in milk. So in dreams, oftentimes... When we take initiations or things like that, the llamas tell us to examine our dreams. And dreaming of white things and high places and things, those are auspicious signs. And dreaming of dark figures and mud and dirt and all of that is a sign of negativities. Report an error in the passage at 43:35 Highlight the passage at 43:35

44:07 So dreaming that we're vomiting bad food is... An indication that we're purifying bad food. Consuming white food such as yogurt or milk is another sign that we're purifying. And then he mentions vomiting again. And then seeing the sun and the moon is auspicious. Or if we're flying in the sky is auspicious. Report an error in the passage at 44:07 Highlight the passage at 44:07

44:45 Fire burning, like fire is burning our negativities. That's also a sign. Right, and this is not if we just dream at once, but if it's kind of a regular recurring dream, then it's a sign that we've done some good purification. Report an error in the passage at 44:45 Highlight the passage at 44:45

45:06 Subduing water buffalo and persons in dark clothing. Okay, so the dark. The dark theme is coming out again. We're subduing the dark. I'm not sure what the water buffalo thing is. I don't know if that's an India thing or a Tibet thing. Well, they don't have water buffaloes in Tibet, but in India they would. Or seeing a saṅgha of fully ordained monks and nuns. Report an error in the passage at 45:06 Highlight the passage at 45:06

45:34 So seeing ordained people. Also, you know, oftentimes they say dreaming about your guru, dreaming about His Holiness the Dalai Lama. Those are all very auspicious signs. Report an error in the passage at 45:34 Highlight the passage at 45:34

45:47 Seeing a tree that gives out a milky substance. So this milky substance, again, is a sign of white purification. Riding upon an elephant or a bull is a sign of purification. All right, so maybe it's a big animal. I'm not sure. I mean, the elephant is a sign of auspiciousness, right, in India? Report an error in the passage at 45:47 Highlight the passage at 45:47

46:19 Yeah, in that analogy. But then if you're riding on top of an elephant, I guess you're in a high, yeah. Climbing up on a mansion or a mountain or a lion throne, so right, being high, right, is a good sign of purification. Or if we're listening to the Dharma in our dreams, that's a good sign. Okay. Report an error in the passage at 46:19 Highlight the passage at 46:19

46:48 Yeah. Yeah. Yeah. Yeah, so we may notice, you know, when we're practicing, well, then our dreams start changing and we start, I remember when I was growing up, I never dreamed that I was flying in the sky. But then, you know, now sometimes I actually think I can fly because I've dreamed that enough. Report an error in the passage at 46:48 Highlight the passage at 46:48

47:18 How are you doing? Do you need a break? Report an error in the passage at 47:18 Highlight the passage at 47:18

47:23 Okay, let's take a break and then we'll continue after the break. Report an error in the passage at 47:23 Highlight the passage at 47:23

47:34 Do you dream about any of these things? I mean, really? know, intensely. Do these come up for you? Well, you know, I have a recurring flying dream where, you know, I'm kind of walking around and I'm tired of walking and then I just start flying and that's pretty cool. Is it more levitating or is it actual flying like a bird? Because I have that same dream of flying a lot, but then again the fear of falling comes about sometimes. Report an error in the passage at 47:34 Highlight the passage at 47:34

48:09 And it's weird because I stopped having that dream when I found out I had vertigo because the spinning and I actually was on the ground a lot. So, but I don't have that dream anymore. That's why I'm asking you, do you like, do you ever feel like you're going to fall? Report an error in the passage at 48:09 Highlight the passage at 48:09

48:50 just me personally. I don't know if it means anything, but it was definitely a dream that happened after it was in the Dharma for a while. Report an error in the passage at 48:50 Highlight the passage at 48:50

49:20 I think that's it, actually. Report an error in the passage at 49:20 Highlight the passage at 49:20

49:24 Yeah, I mean, sure, I mean, it's wonderful. seen the Dharma, you know, we've seen the Dalai Lama, you know, things like that. Yeah, that's right. Yeah. Report an error in the passage at 49:24 Highlight the passage at 49:24

49:33 you go see him? No, I was out of the country when he was in Berkeley. Oh, that's right, yeah. But I hope to see him in LA. Have you gotten word about that? Did you apply for tickets? Report an error in the passage at 49:33 Highlight the passage at 49:33

49:48 Yeah, I've heard of nobody who's received their tickets yet. Somebody told me last night that they're supposed to be mailing out the tickets in August. Report an error in the passage at 49:48 Highlight the passage at 49:48

50:01 you. Report an error in the passage at 50:01 Highlight the passage at 50:01

50:26 Just, just Google. I mean, Report an error in the passage at 50:26 Highlight the passage at 50:26

50:32 it doesn't hurt, you know, just go, I mean, all you have to do, I mean, it's free, right, all you have to do is send a, like, fill out this registration form and send a self-addressed stamped envelope to them and who knows, you know, maybe they'll... 2009. Report an error in the passage at 50:32 Highlight the passage at 50:32

50:47 Maybe they'll send you tickets. I don't know. I might be late, but you know who knows. Report an error in the passage at 50:47 Highlight the passage at 50:47

51:16 was going to say, did you eat it all? No, I only had a few bites because I got him late. Oh yeah, you can eat. Report an error in the passage at 51:16 Highlight the passage at 51:16

51:25 most of these teachings you guys have already received before, Report an error in the passage at 51:25 Highlight the passage at 51:25

· · · silence, 1 minute

52:49 Purified? Geshe Sopa says these signs have meaning only if you're engaged in an intensive purification practice. And if the signs begin to appear with some frequency, until that happens, you should continue to work energetically to purify past negative karma. Report an error in the passage at 52:49 Highlight the passage at 52:49

53:11 So sometimes people ask, well, how long do I need to purify? It's like it's... So it's nice that we see, at least that there are some signs, right, that we can see. And then we can notice, right, just our minds, when our minds shift. That's an indication of some level of purification, yeah. Okay, all right. We will go through the rest of these pretty quickly because I think you've all heard these teachings before. Report an error in the passage at 53:11 Highlight the passage at 53:11

53:43 So the next, the fourth remedy is to create images of the Buddha having gained confidence in him. So having developed some faith in the Buddha, then we could create images of the Buddha such as making statues, painting tankas. Making satsas and other representations of the Buddha's body, speech and mind. Satsas. Actually we see them quite often. Report an error in the passage at 53:43 Highlight the passage at 53:43

54:17 Yeah, above the door. Yeah, these golden things. So there's a preliminary practice. In this tradition, in the Galupa tradition, there's nine preliminary practices that traditionally are recommended to do before we do practice Tantra. these, Report an error in the passage at 54:17 Highlight the passage at 54:17

54:36 I don't know many people who have done it, but one of them is making 100,000 satsas. And there's a satsa studio. All the preliminary practices involve doing 100,000 of something, which indicates that in order to accumulate mirror and to purify, it's not just something we do kind of haphazardly once in a while kind of thing. Report an error in the passage at 54:36 Highlight the passage at 54:36

55:03 We need to accumulate a lot of merit. We need to purify a lot of negativity. So 100,000 is a number that when we do it intensively for a period of time, then we see that our mind is changing. If we're purifying for three months, really thinking about the negative karma that we've created, then the mind starts changing. You notice a shift, as opposed to if we're just doing it a few minutes every day. Report an error in the passage at 55:03 Highlight the passage at 55:03

55:32 You don't notice such a profound shift. Also, if you do mandala offerings and you're trying to imagine the most beautiful, abundant universe and offering that 100,000 times, it changes the mind. It increases your faith. It expands our mind. And then the tzatzas, too, making tzatzas, 100,000 of them. I've never done it. Report an error in the passage at 55:32 Highlight the passage at 55:32

55:58 But I imagine that that would have a strong effect on your mind. And there's a satsa studio in the East Bay in Richmond that actually Munlum started and it was in the city for a while. And then Deirdre leads the satsa studio now. So if we ever want a satsa mold or we want to learn how to make satsas or we want to do our 100,000 satsas, preliminary practice in Deirdre is a good one. Report an error in the passage at 55:58 Highlight the passage at 55:58

56:37 yeah, yeah, That's what it's there for. It's there as a service to us. It's not some kind of private thing. It's my satsa studio. It's a studio to help support our satsa making practice. So even if we're not ready to do 100,000, we want to make a few. It's nice to learn how to do it. Report an error in the passage at 56:37 Highlight the passage at 56:37

57:00 and... let's do it. Okay. Report an error in the passage at 57:00 Highlight the passage at 57:00

57:10 Yeah, I mean, that tends to be kind of an issue. What do you do with 100,000 satsas afterwards? Yeah, you have, like, I tend to have a lot of satsas because, you know, people give them to you, you know, but sometimes there's satsa houses, you know. I'm not sure if the satsa studio has a satsa house where you can store satsas. Okay, so, yeah, you can give them to all your friends. Report an error in the passage at 57:10 Highlight the passage at 57:10

57:35 You need a lot of friends. 100,000 of your closest friends. You Report an error in the passage at 57:35 Highlight the passage at 57:35

57:50 can Report an error in the passage at 57:50 Highlight the passage at 57:50

58:01 create a very elaborate altar with lots of tzatzas. Of course, that won't really fit 100,000 of them, but a few, right? Report an error in the passage at 58:01 Highlight the passage at 58:01

58:15 Yeah, exactly. Report an error in the passage at 58:15 Highlight the passage at 58:15

58:30 It's always good to give images of Buddha to people. Give him out at His Holiness' teachings or Rinpoche's teachings. So maybe we should try to arrange a field trip sometime. Report an error in the passage at 58:30 Highlight the passage at 58:30

58:47 I don't know about a Friday night, but we'll figure it out. One Report an error in the passage at 58:47 Highlight the passage at 58:47

59:02 thing really nice about that practice, you know, if we're... That's a studio. Report an error in the passage at 59:02 Highlight the passage at 59:02

59:05 If we're doing a meditation retreat and we're doing like visualization and analytical meditation and things, oftentimes, you know, the winds, you know, the chi gets kind of caught up here in the head. And it's very good to do something physical. Like when I had lung in my retreat, you know, there was wind disorder. Sangya Kadro recommended that I do satsas, you know, because it's a grounding, you know, it's virtuous and it's a very grounding activity. Report an error in the passage at 59:05 Highlight the passage at 59:05

59:32 You're working with your hands. All that. So it's nice that in this tradition we have, you know, different practices, you know, more that we, more we do with the mind, more we do with the body, etc. to kind of balance out. Like prostrations are good too, you know, very grounding, physical. Also you get exercise, right, at the same time. Report an error in the passage at 59:32 Highlight the passage at 59:32

59:57 And Report an error in the passage at 59:57 Highlight the passage at 59:57

1:00:05 then Gishisopas is when it is done, right, making these images of Buddhas. When it's done out of faith, the physical activity of creating such images is an effective method of purification, especially of bodily karma. So purifying, especially the negative actions of body. Report an error in the passage at 1:00:05 Highlight the passage at 1:00:05

1:00:31 Relying on making offerings, so it's always good to make offerings to the Buddha, the stupas, Lama Zopa Rinpoche's projects, His Holiness' projects, etc. So that's a good makeup activity. Report an error in the passage at 1:00:31 Highlight the passage at 1:00:31

1:00:46 Particular, well. Particularly if our negative action was like stealing. It's a very good counteractivity to make offerings. Report an error in the passage at 1:00:46 Highlight the passage at 1:00:46

1:00:59 So oftentimes a good counteractivity antidote is to do something that's opposite of the original action. So if we've killed to save lives of others, if we've stolen to make offerings, it really... It has a strong impact on the mind. Keith? Report an error in the passage at 1:00:59 Highlight the passage at 1:00:59

1:01:45 I've read in some sources that we need to be careful about the images that we create. We need to make them. Yeah, with Andy Webber, right. Oh, no, I've got another one. But yeah, it's very precise. The proportions need to be right. We can't just kind of, yeah. Report an error in the passage at 1:01:45 Highlight the passage at 1:01:45

1:02:20 A friend of mine took the workshop with Andy Weber at least one of the days. She was excited to be able to do some art and at the end of the day she had a headache, she said, from all of the measuring. Report an error in the passage at 1:02:20 Highlight the passage at 1:02:20

1:02:33 She didn't realize that it had to be all so precise. Report an error in the passage at 1:02:33 Highlight the passage at 1:02:33

1:02:42 It's considered, yeah, it's inauspicious. It's, um, if it's not, it's, yeah. Report an error in the passage at 1:02:42 Highlight the passage at 1:02:42

1:02:53 Yeah, I mean, the motivation is good, so that's positive. But in general, it's recommended to be careful about that. But I don't know what the karmic effect is, you know, if we create an incorrect image of a Buddha, what that really means. I was reading Andy Weber's book, and the proportions of the Buddha are based on a portrait that was done during the Buddha's lifetime. Report an error in the passage at 1:02:53 Highlight the passage at 1:02:53

1:03:17 The artist couldn't look directly at the Buddha, the sheen. It's just too great. So he looked at the Buddha's reflection in water and then measured it with finger breaths. And that has been recorded. And so every portrait of the Buddha is based on this description of this portrait that was done during the Buddha's lifetime. Report an error in the passage at 1:03:17 Highlight the passage at 1:03:17

1:03:35 So that's why you have to do it exactly with those proportions. Report an error in the passage at 1:03:35 Highlight the passage at 1:03:35

1:03:43 Yeah, if you read his images of enlightenment, he talks about it. Report an error in the passage at 1:03:43 Highlight the passage at 1:03:43

1:03:51 Yeah, I mean, with the prisoners and things, I mean, I... I mean, I wouldn't discourage them from creating those. But yeah, what the karmic effect is? I don't know. Report an error in the passage at 1:03:51 Highlight the passage at 1:03:51

1:04:05 Right. Yeah, we're never supposed to demean it. But when we create an image, we're supposed to be careful about creating one correctly and of quality, etc. So I guess that's probably an exercise in respect, right? And taking care. But yeah, beyond that, I haven't heard why. Report an error in the passage at 1:04:05 Highlight the passage at 1:04:05

1:04:50 still within the same dimension. Report an error in the passage at 1:04:50 Highlight the passage at 1:04:50

1:04:56 ha, ha, ha. Report an error in the passage at 1:04:56 Highlight the passage at 1:04:56

1:05:06 Yeah, Report an error in the passage at 1:05:06 Highlight the passage at 1:05:06

1:05:10 I mean the way that it actually is and what's recommended are two different things. I was amazed when I came to this tradition and the Buddha was skinny because I grew up with, my mom had one of those big really roly-poly fat Buddha statues in our house when I was growing up. No, but actually let's move on. Report an error in the passage at 1:05:10 Highlight the passage at 1:05:10

1:05:38 Relying on names. I know you wanted a distraction. The sixth antidote is to listen to and retain the names of Buddhas and the sons of the Jinas. Now the Buddhas and the Bodhisattvas, right? So reciting, hearing, memorizing the names of the Buddhas and the great Bodhisattvas, right? So when we do prostrations to the 35 Buddhas, We're supposed to recite the names of those 35 Buddhists as we're prostrating and to recite them as many times as possible, Lama Zopa Rinpoche says. Report an error in the passage at 1:05:38 Highlight the passage at 1:05:38

1:06:10 So those are the six that are explicitly mentioned and there are many others. So sometimes people have issues with, well, I don't resonate with any of these antidotes, so what if I just go and apologize? That's a good antidote. Report an error in the passage at 1:06:10 Highlight the passage at 1:06:10

1:06:31 Or do a bunch of Hail Marys. Report an error in the passage at 1:06:31 Highlight the passage at 1:06:31

1:06:36 Yeah, Report an error in the passage at 1:06:36 Highlight the passage at 1:06:36

1:06:47 so you can recite sutras. I mean, any sūtra is a precious text, right? I mean, sutras on emptiness have a particular power because emptiness is the ultimate antidote for all of our mental afflictions. So that has a particular power. What if it was just lamrim? Are we reciting the lamrim? I mean, it's certainly, yeah, I mean, it's good, right? I mean, I wouldn't, I mean, if you have a, huh? Yeah, yeah. Report an error in the passage at 1:06:47 Highlight the passage at 1:06:47

1:07:23 I mean, I would say why not? But it's probably good, you know, to talk to your teacher about, well, what do you think is a good thing to do? Report an error in the passage at 1:07:23 Highlight the passage at 1:07:23

1:07:35 But then if you, you know, if your teacher's not around, then, I mean, reading the Lamrim is definitely good. Report an error in the passage at 1:07:35 Highlight the passage at 1:07:35

1:07:58 That's the thing because sometimes I'm confused like if I'm feeling a certain way like kind of down or something and I want to reflect upon my Buddhist teachings like I'd like to know what I can go and read you know or maybe something that I'm extremely grateful for you know so how do you how do you know what to read yeah I mean I would say just pay attention to your mind and see what helps If I'm feeling down, then I probably don't want to read about karma and the suffering of the lower realms. Report an error in the passage at 1:07:58 Highlight the passage at 1:07:58

1:08:40 But things that pick me up are bodhicitta, precious human rebirth, things that uplift the mind. But I think whatever works. Just try whatever works. There's no law. Just pick something. Report an error in the passage at 1:08:40 Highlight the passage at 1:08:40

1:09:00 Yeah, I mean, not that I've heard of, no loss that I've heard of, but I think just, yeah, just whatever works. Report an error in the passage at 1:09:00 Highlight the passage at 1:09:00

1:09:11 It's like a lot of folks here know, like, exactly what page to go to, you know, that kind of thing. It's like, I'd be going page by page. Report an error in the passage at 1:09:11 Highlight the passage at 1:09:11

1:09:23 No, I mean, I find, you know, if I have a particular mental affliction or if I, you know, if I fall into one of my... You know, mental holes, you know, of worry or anxiety or something like that. Then I just keep trying things until something works, you know. So it's like, okay, well, meditating on emptiness, that didn't help. Let's try, you know, let's try, you know, meditating on compassion for others. Report an error in the passage at 1:09:23 Highlight the passage at 1:09:23

1:09:49 And now, you know, that one's really good, right, to bring us out of our own stuff. And, you know, so I'd say. The whole Dharma is good, and then we all have different types of minds, so we just try whatever works. Report an error in the passage at 1:09:49 Highlight the passage at 1:09:49

1:10:09 We have 15 minutes left, and I thought we have next week, so we can finish these four opponent powers next week. I thought we could do a meditation. Report an error in the passage at 1:10:09 Highlight the passage at 1:10:09

1:10:28 I Report an error in the passage at 1:10:28 Highlight the passage at 1:10:28

1:10:35 handed out this chart last week, so if you didn't get one, are Report an error in the passage at 1:10:35 Highlight the passage at 1:10:35

1:10:54 there enough? I have more. Report an error in the passage at 1:10:54 Highlight the passage at 1:10:54

1:11:01 Okay. I have one. Go ahead and take one if you don't have one. All right. Report an error in the passage at 1:11:01 Highlight the passage at 1:11:01

1:11:34 So we'll start with a minute of meditating on our breath. Report an error in the passage at 1:11:34 Highlight the passage at 1:11:34

1:11:44 Actually, before I do that, why don't I explain this chart. So this is on the karmic effects, right? So in the first two columns, we'll see... one. Report an error in the passage at 1:11:44 Highlight the passage at 1:11:44

· · · silence, 1 minute

1:12:00 The first column, particularly experiences that we might have. Now we experience illness or our partner or spouse's trouble or our helpers are unruly, etc. Report an error in the passage at 1:12:00 Highlight the passage at 1:12:00

1:12:21 Then we can look over to the third column and see what was the karmic cause of that. What was the non-virtue that we did that created that? Report an error in the passage at 1:12:21 Highlight the passage at 1:12:21

1:12:32 Similarly with the second column is the environmental result. If we find that when we try to grow things, nothing grows or the food we eat isn't nutritious for our body or our body isn't digesting the food, etc., then we can look at the third column and see what the karmic cause was. Report an error in the passage at 1:12:32 Highlight the passage at 1:12:32

1:12:54 And then the last column is what we can do now to make up. Report an error in the passage at 1:12:54 Highlight the passage at 1:12:54

1:13:04 So we'll do a meditation on karma. Report an error in the passage at 1:13:04 Highlight the passage at 1:13:04

· · · silence, 1 minute

1:14:23 So then reflect on the three non-virtues of body, killing, stealing and sexual misconduct and think about which ones of these have we done in our lives the most and Report an error in the passage at 1:14:23 Highlight the passage at 1:14:23

· · · silence, 1 minute

1:15:15 reflect on what are the three types of results for that action. The fully ripened result, what kind of rebirth will that create? Report an error in the passage at 1:15:15 Highlight the passage at 1:15:15

1:15:29 The strongest negativities result in the lowest rebirth in health. Report an error in the passage at 1:15:29 Highlight the passage at 1:15:29

1:15:37 The middling ones in the hungry ghost and the lightest ones in the animal realm. Report an error in the passage at 1:15:37 Highlight the passage at 1:15:37

· · · silence, 1 minute

1:16:49 Also reflecting on the results similar to cause in terms of experience and the environment. We can peek at the chart if we need to. Report an error in the passage at 1:16:49 Highlight the passage at 1:16:49

· · · silence, 3 minutes

1:19:38 And similarly of the four non-virtues of speech, which Report an error in the passage at 1:19:38 Highlight the passage at 1:19:38

1:19:50 ones are we the most prone to and what are the three types of results. Report an error in the passage at 1:19:50 Highlight the passage at 1:19:50

· · · silence, 2 minutes

1:22:25 So then generate sincere regret for having committed these. Report an error in the passage at 1:22:25 Highlight the passage at 1:22:25

· · · silence, 1 minute

1:23:08 Develop a strong determination not to do them again. As much as we can. Maybe Report an error in the passage at 1:23:08 Highlight the passage at 1:23:08

1:23:38 we can spend the last minute or two doing Vodrasattva mantras. Report an error in the passage at 1:23:38 Highlight the passage at 1:23:38

1:23:50 Sattva Samayama Vajrasattva denopatita dido me bhava, suttokayo me bhava, supokayo me bhava, anirakdo me bhava, sarva-siddhi me paryasa, sarva-karma-susamme, sitem-sriyam-kuru-hum, ahahahah, bhagavan, vajrami, I'll see you next time. If we don't know the Vajrasattva mantra, we can say Om Vajrasattva Hum, Report an error in the passage at 1:23:50 Highlight the passage at 1:23:50

1:24:41 visualizing Vajrasattva above our heads and our bodies filling with white light, clearing away all of our negativities and Report an error in the passage at 1:24:41 Highlight the passage at 1:24:41

· · · silence, 2 minutes

1:26:21 feel that we're completely purified. Report an error in the passage at 1:26:21 Highlight the passage at 1:26:21

1:26:44 We'll dedicate the merit. Report an error in the passage at 1:26:44 Highlight the passage at 1:26:44

1:26:59 May we stop creating negative actions as much as possible and purify the negative actions we do create and Report an error in the passage at 1:26:59 Highlight the passage at 1:26:59

1:27:18 attain enlightenment as quickly as possible in Report an error in the passage at 1:27:18 Highlight the passage at 1:27:18

1:27:24 order to help all sentient beings. Report an error in the passage at 1:27:24 Highlight the passage at 1:27:24

· · · silence, 2 minutes

1:29:46 modulizing this class. Report an error in the passage at 1:29:46 Highlight the passage at 1:29:46

1:29:52 class, it up into modules. So we'll do the intermediate scope in the fall, and then in Report an error in the passage at 1:29:52 Highlight the passage at 1:29:52

1:30:11 wondering if people still Friday nights or if Tuesday nights are better I don't even know if it's an option to do Tuesday nights, but Friday nights, oftentimes, they Report an error in the passage at 1:30:11 Highlight the passage at 1:30:11

1:30:23 I wonder how many people could do Tuesdays? Tuesdays, Tuesdays, and then it loses forever. Why don't we just come standing now and then we can, you know, really stay Report an error in the passage at 1:30:23 Highlight the passage at 1:30:23

· · · silence, 1 minute

1:31:22 All right, Peter's the man. Report an error in the passage at 1:31:22 Highlight the passage at 1:31:22