Basic Program - Buddhism From A-Z (21 August 2009)

0:02 So we started talking about the four opponent powers last time. Report an error in the passage at 0:02 Highlight the passage at 0:02

0:12 So last time we talked about the power of regret and the power of the remedy. So the power of regret sometimes said to be the most important of the four opponent powers. Report an error in the passage at 0:12 Highlight the passage at 0:12

0:29 And the stronger the regret, the more sincere, heartfelt the regret is. the uh... Report an error in the passage at 0:29 Highlight the passage at 0:29

0:35 The stronger the purification. Report an error in the passage at 0:35 Highlight the passage at 0:35

0:40 And then we talked about the remedy. And there are many, many different things we can do to serve as an antidote or a remedy for the negative action we've created. And we talked about many, you know, the Vajrasattva mantra being, or the Vajrasattva practice, right, being one of the main ones. We could do prostrations. Report an error in the passage at 0:40 Highlight the passage at 0:40

1:02 We can create images of Buddhas, et cetera. Okay. So then... Tonight we'll get into the third opponent power of turning away from faults in the future, the power of restraint. So Lama Tsongkhapa says the power of turning away from faults in the future is to completely restrain yourself from the ten non-virtues. Report an error in the passage at 1:02 Highlight the passage at 1:02

1:28 So this is really making that determination. Okay, so I've created, you know, I have the habit, for example, of criticizing others. So really deciding, okay, I have that habit, but I understand that this will only create suffering in the future for myself as well as for others. And so I really make a strong decision, strong determination to restrain myself from that in the future. Report an error in the passage at 1:28 Highlight the passage at 1:28

2:01 So if possible, if it's not a really strong habit and we know that we can restrain ourselves for the rest of our lives, We can promise, okay, I'm never going to do this again. Maybe with criticizing others, that might be a difficult one. Report an error in the passage at 2:01 Highlight the passage at 2:01

2:21 But, you know, for like, let's say, killing an insect, you know, that one's easier, right? I will never intentionally kill an insect again, right? With some of the negative actions of speech, they're more difficult. And the minds are really, really difficult, right? So then... We try to, let's say, you know, set a time frame that's realistic. Like often it's said, for 24 hours, for the next day, for the next 24 hours, I won't criticize anybody. Report an error in the passage at 2:21 Highlight the passage at 2:21

2:55 You know, I'll really watch my speech for the next day, right? Like when we take the eight Mahāyāna precepts, we take them for a day, right? Because we're able to maintain mindfulness for a day, right? We can realistically just be careful for a day. To say, okay, I'm never going to criticize anybody ever again might be difficult, right? Report an error in the passage at 2:55 Highlight the passage at 2:55

3:18 But I can do it for a day, right? And then the next day, to make that same determination, I can do it for another day, right? And I can do it for another day. So in that way, it's not so overwhelming, but we can do it like one day at a time, right? And then for the non-virtues of mind, that's, you know, a lot more difficult. Report an error in the passage at 3:18 Highlight the passage at 3:18

3:39 I won't think negatively about anybody for ten minutes. I'm really going to try for ten minutes. Or whatever it is. Report an error in the passage at 3:39 Highlight the passage at 3:39

3:58 But the important thing is to really make that strong decision in our minds. Not the wishy-washy, oh, I'll just do my best. Because then we don't really even try anymore. minutes. Right? Report an error in the passage at 3:58 Highlight the passage at 3:58

4:13 Any more than we already have, right? But really making that decision, I'm really not going to do this for a period of time. And then that really creates the power and the energy behind the purification, right? Because if we regret doing something and then we just continue to do it again and again, then that's not purifying anything, right? Report an error in the passage at 4:13 Highlight the passage at 4:13

4:38 Oh, I'm sorry. And then, you know, the next... You know, the next day you just keep doing the same thing, right? Then that's not purifying. So sometimes people say, oh, well, you know, it doesn't matter, you know, I'll just do what I want and then I can purify it at the end of the day, right? But that's not purifying anything. That's kind of defeating the whole purpose of purifying. So purifying, you know, we're purifying our minds, we're purifying our actions, right? Report an error in the passage at 4:38 Highlight the passage at 4:38

5:13 So we're trying to change those actions. Report an error in the passage at 5:13 Highlight the passage at 5:13

5:19 So the power of restraint. In the Sun Essence Sūtra, the Buddha said that this restraint destroys all karma, afflictions and obscurations of the Dharma created physically, verbally or mentally by way of killing and the like. This power eliminates negative actions that you have previously created yourself, caused others to create or have rejoiced in others creating. So remembering that we create negative karma. Report an error in the passage at 5:19 Highlight the passage at 5:19

5:17 right. Report an error in the passage at 5:17 Highlight the passage at 5:17

5:47 Regardless of whether or not we've done that negative action ourselves or asked somebody else to do it. Or just been happy about somebody else doing it. Report an error in the passage at 5:47 Highlight the passage at 5:47

6:00 So maybe this is similar to going on a diet. I'm going to stay away from chocolate for the next six weeks. Or the next day. Report an error in the passage at 6:00 Highlight the passage at 6:00

6:18 And then, you know, and then we really decide I'm going to stay away from chocolate. And then when we see the chocolate there, like I decided to stay away from the chocolate. I have to stay away from the chocolate. Right. And then we can stay away from it. Right. If we really made a strong decision to stay away from it. Report an error in the passage at 6:18 Highlight the passage at 6:18

6:35 Right. Thinking like remembering why we wanted to stay away from the chocolate. Right. Remembering. Oh, yeah. You know. That's going to make me really sick later. That's going to make me really fat or that's going to give me diabetes or whatever, right? And then we stay away from it. Whereas if we didn't make that strong decision where it's like, well, it's not going to hurt if I eat a little bit of chocolate, right, if we didn't make the decision. Report an error in the passage at 6:35 Highlight the passage at 6:35

7:03 But if we made that strong decision, then we're more likely to stay away from it. Not like just like a... New Year's resolution that we break the next day, but a strong decision, having really thought about it. Report an error in the passage at 7:03 Highlight the passage at 7:03

7:23 Then Lama Tsongkhapa says, the extensive commentary on the Vinaya explains that the intention of the question, is there restraint henceforth being asked in the basic text, is that a confession without sincere restraint is nothing but words. So that's what I was just talking about. If we say, I'm sorry, but without a sincere... Report an error in the passage at 7:23 Highlight the passage at 7:23

7:44 The determination to refrain from it in the future is just words. Therefore, the mind of restraint not doing it henceforth is important. Its development also depends on the first power. So it's important to have this mind of restraint. And the restraint goes hand in hand with the regret. If we really sincerely regret doing something, then we'll really sincerely try to stay away from it. Report an error in the passage at 7:44 Highlight the passage at 7:44

8:10 Like if we really hurt somebody that we love, We really regret it and then we really try not to do that again because we really feel that we hurt them. Or if we step on the cat's tail and the cat screams, they go, I'm sorry, and we really try not to do it again. Report an error in the passage at 8:10 Highlight the passage at 8:10

8:32 So regret and restraint go hand in hand. Okay, Report an error in the passage at 8:32 Highlight the passage at 8:32

8:40 so we talked about that. So the power of support, the last one, or the power of reliance. So it's to go for refuge and cultivate the mind of enlightenment or bodhicitta. Report an error in the passage at 8:40 Highlight the passage at 8:40

8:54 So one Lama said that the reason why we go for refuge to the three jewels and cultivate the mind of enlightenment is that most of our negativities are created, or all of our negative actions are created either in relation to other sentient beings or the three jewels. Report an error in the passage at 8:54 Highlight the passage at 8:54

9:19 Cultivating bodhicitta or the mind of enlightenment counteracts that selfish mind, our negative action that we did out of selfishness, out of a lack of consideration for others, a lack of caring for others. And so then we generate great compassion and bodhicitta to counteract that. And then for any negativities we created in relation to the three jewels. Report an error in the passage at 9:19 Highlight the passage at 9:19

9:49 Like any, let's say, negative thoughts toward the guru or Report an error in the passage at 9:49 Highlight the passage at 9:49

9:57 breaking our vows, let's say, or commitments. Then we take refuge in the three jewels, remembering that the three jewels are the cause of happiness or the method for attaining happiness. Report an error in the passage at 9:57 Highlight the passage at 9:57

10:12 I also wanted to read something that Gishisopa wrote on this one. I lost the bookmark. Report an error in the passage at 10:12 Highlight the passage at 10:12

10:35 So here, Gishisopa is saying, Merely taking refuge in the three jewels with heartfelt trust and a willingness to rely on the three jewels will itself purify many negative karmas. Just taking refuge in them sincerely with the heart will purify many negative karmas. So what does that mean? Of course the Buddha's teaching is always pure and free of any causes of unwholesome action. Report an error in the passage at 10:35 Highlight the passage at 10:35

11:07 When you take refuge and place your trust in the Dharma, the way of the Buddha, you're placing yourself in reliable hands and you will be following a path that leads only to virtuous actions and happy results. Report an error in the passage at 11:07 Highlight the passage at 11:07

11:22 And then by trusting in the Saṅgha, you choose as your companions those who share in your aspirations. Your central friendships and relationships are with people who are also striving to perform virtue and purify non-virtue. And this too has a powerful influence on how you lead your life. Report an error in the passage at 11:22 Highlight the passage at 11:22

11:46 So the Three Jewels of Refuge are the first support of your practice of purification. The second is meditation on bodhicitta. Report an error in the passage at 11:46 Highlight the passage at 11:46

11:58 Bodhicitta means wanting to attain the highest goal of Buddhahood in order to help other sentient beings. You want to help them because you see how they are trapped in a seemingly endless cycle of misery, which is perpetuated by their own misunderstanding, attachment and hatred. Report an error in the passage at 11:58 Highlight the passage at 11:58

12:17 You see how these mental afflictions produce wrong action and how this cycle of afflictions and harmful action causes their lives of misery to go on and on. Report an error in the passage at 12:17 Highlight the passage at 12:17

12:30 You empathize with these suffering sentient beings and you want to help them. In order to rescue them from the mire of cyclic existence, you want to lead them to perfect Buddhahood. Report an error in the passage at 12:30 Highlight the passage at 12:30

12:43 In order to do that, you know that you yourself must first obtain enlightenment. So this is what bodhicitta means. Wanting to save all other living beings. And in order to do that, wanting to quickly become a perfect being oneself. Wanting to attain the perfect wisdom, perfect compassion and perfect power of a Buddha. Report an error in the passage at 12:43 Highlight the passage at 12:43

13:11 So this altruistic mind of bodhicitta is itself a powerful tool to remove negative karma. Report an error in the passage at 13:11 Highlight the passage at 13:11

13:26 Once bodhicitta arises, in every moment many negative karmas can be destroyed. Report an error in the passage at 13:26 Highlight the passage at 13:26

13:35 Bodhicitta has that kind of power because negative karma comes from harming other beings and taking pleasure in their suffering. Bodhicitta is precisely the opposite attitude. It Report an error in the passage at 13:35 Highlight the passage at 13:35

13:53 is the wish for all living beings to have the highest happiness. Report an error in the passage at 13:53 Highlight the passage at 13:53

14:03 So therefore, meditating on bodhicitta together with taking refuge in the three jewels constitute the power of reliance. Report an error in the passage at 14:03 Highlight the passage at 14:03

14:29 All right, so then Lama Tsongkhapa says the jina, right, the Buddha. So that in general there's a diversity of ways for beginners to purify negativities. So there are many different methods for purifying. The Vajrasattva, the prostrations. There are many other ways to purify. But the most important thing is having the four powers in their entirety. Report an error in the passage at 14:29 Highlight the passage at 14:29

14:59 So sometimes people don't feel a connection with Vajrasattva or don't feel a connection with... All right. regret and restraint, et cetera, Report an error in the passage at 14:59 Highlight the passage at 14:59

15:51 Then Lama Tsongkhapa gets into this discussion on purification. What does it mean to purify and the different levels of purification? We can remove our negative karma in different ways. When small sufferings occur instead of the great sufferings of rebirth in the lower realms. For example, maybe we've created the cause to be reborn in the hell realms. Report an error in the passage at 15:51 Highlight the passage at 15:51

16:26 From killing insects or something like that. So through purifying, we can experience a better rebirth. Instead of a rebirth in the hell realms, we can receive a rebirth in a better realm with less suffering. So we can purify on that level. Report an error in the passage at 16:26 Highlight the passage at 16:26

16:48 Or, even if you are born in a lower realm, you do not experience its sufferings. So this is an example of like Shakyamuni Buddha, right, in his previous life before he became a Buddha, right, there's that story, famous story of him killing the man who was going to kill the 500 sailors, right, or 500 people in the boat, right. Report an error in the passage at 16:48 Highlight the passage at 16:48

17:10 So Shakyamuni Buddha killed him, right, to help save those 500, right, as well as out of compassion for that being. But because it was still an action of killing, it was said that he still went to the hell realms, but he kind of Report an error in the passage at 17:10 Highlight the passage at 17:10

17:27 jumped right back up right so he went to the hell realms for a moment and went right back up Or a mere Report an error in the passage at 17:27 Highlight the passage at 17:27

17:57 headache in the present life serves to remove the negativity. moment, right? So it's said, you know, Report an error in the passage at 17:57 Highlight the passage at 17:57

18:01 So let's say the same example of killing insects. So we've created the karma to be reborn in the lower realms. And then even after that, to experience a lot of sickness, etc., when we're reborn in higher realms. So oftentimes when people purify, then they have, if they've purified really well, then they go through a period of sickness or something. Report an error in the passage at 18:01 Highlight the passage at 18:01

18:26 They have a strong headache. They get a cold or they get the flu and then it's over. So we may experience a suffering, but it's a much lesser suffering than we would have experienced. Report an error in the passage at 18:26 Highlight the passage at 18:26

18:47 So we can take heart when we go through difficulties. A lot of times we experience that. We're sincere practitioners and then some mishaps occur. And if we think about it as... Oh, this is a result of my purification. I'm not going to be reborn in the hell as a result. We can take some comfort, right? Report an error in the passage at 18:47 Highlight the passage at 18:47

19:12 And I think I've probably told you this story before of two friends of mine when I was studying in Italy. In successive days or successive weeks, another guy, another friend borrowed the first friend's car. Totaled it, right? Then borrowed the other friend's car and totaled it, right? Report an error in the passage at 19:12 Highlight the passage at 19:12

19:42 Yeah, so one of those, so the second friend, he went to my Lama Gishijampi Gyatso and Gishijampi Gyatso said, wonderful! And this is when we were studying emptiness, we were studying Madhya Mika. It's wonderful because you had the karma to experience financial ruin. And as a result of your purification, all you had to experience was the totaling of your car. So my friend was pretty happy about that. Report an error in the passage at 19:42 Highlight the passage at 19:42

20:19 And he was actually not even upset about his car being totaled. Because he wasn't financially ruined, so he could buy another car. Report an error in the passage at 20:19 Highlight the passage at 20:19

20:29 In Report an error in the passage at 20:29 Highlight the passage at 20:29

20:38 front of Louis. When Report an error in the passage at 20:38 Highlight the passage at 20:38

20:42 I first got these teachings. I had so many things happen all at once afterwards. Losing things, Louis got his coat stolen, getting sick several times in a row. It was really amazing and I kept going to Chucky. Does this ever get any better? Report an error in the passage at 20:42 Highlight the passage at 20:42

21:02 You know, it's like, don't worry, the worst is yet to come. But it did eventually kind of calm down, and we haven't really had those kind of afflictions in that manner come up again. So there was definitely like a lot of sort of instant karma ripening, but it did kind of calm down. And our lives have been more placid since then, so. Report an error in the passage at 21:02 Highlight the passage at 21:02

21:24 Knock on wood. Knock on wood. I know I'm feeling worried. Yeah. Yeah. I mean, I think a lot of people experience that. It's something to try not to get discouraged about. If we take the long-term view, it's really quite remarkable that we can experience just a short duration of minor suffering instead of an eon in the hell realm. Report an error in the passage at 21:24 Highlight the passage at 21:24

21:59 There's no comparison. All right. And then as we progress, our minds get stronger so we can deal with it easier as well. In Report an error in the passage at 21:59 Highlight the passage at 21:59

22:17 theory. Report an error in the passage at 22:17 Highlight the passage at 22:17

22:28 Oh, and then lastly, likewise the negative effects, the negativities whose effects you must experience for a long time may become ones whose effects you experience for only a short time. Or that you need not experience at all. Okay. So anyway, so we've created the karma to experience a lot of suffering for a long time and then we purify and we only experience it for a short time. Report an error in the passage at 22:28 Highlight the passage at 22:28

23:05 So anyway, so that's good, right, to just set our expectations, right, that we purify and it's not necessarily going to mean we're never going to suffer again, right? But we'll suffer less for sure. Report an error in the passage at 23:05 Highlight the passage at 23:05

23:21 And I've told you before during my Vajrasapha retreat, everybody has a difficult time. It's the nature of doing purification that is difficult. Report an error in the passage at 23:21 Highlight the passage at 23:21

23:35 And if it works, that means we're experiencing some difficulties for a short time. Report an error in the passage at 23:35 Highlight the passage at 23:35

23:47 So the level of purification depends on... difficult, right? Report an error in the passage at 23:47 Highlight the passage at 23:47

23:55 Whether the purifier is of great or little strength, whether the remedy is one in which the four powers are complete or incomplete, intense or not intense, or long or short duration, and so forth. Report an error in the passage at 23:55 Highlight the passage at 23:55

24:12 I'm Report an error in the passage at 24:12 Highlight the passage at 24:12

24:23 not sure what this means about the purifier is of great or little strength. I didn't find anything in this commentary. Well, I think that was referring to the person purifying. Report an error in the passage at 24:23 Highlight the passage at 24:23

24:39 So I think this means, I mean I'm speculating here, but this is whether or not our purification is of strong, greater little strength. But that kind of refers to the third one as well, intense or not intense. If we're purifying intensely or if we're doing our Vajrasattva mantras while we're... While we're in bed or watching TV or something like that, right? Report an error in the passage at 24:39 Highlight the passage at 24:39

25:15 Or in the car driving home or something like that. Report an error in the passage at 25:15 Highlight the passage at 25:15

25:24 Whether the remedy is one in which the four powers are complete or incomplete, if we've applied all four opponent powers, and with sincerity, with heartfelt sincerity. Report an error in the passage at 25:24 Highlight the passage at 25:24

25:42 Yeah, I'll know. Report an error in the passage at 25:42 Highlight the passage at 25:42

25:48 As to the purifier, you know how sometimes we get blessed by either the relics or other holy objects? Could those be considered purifier? You Report an error in the passage at 25:48 Highlight the passage at 25:48

26:09 know, one of the objects, a holy object. Yeah. I mean, it's possible. It's possible. Report an error in the passage at 26:09 Highlight the passage at 26:09

26:20 Yeah. Report an error in the passage at 26:20 Highlight the passage at 26:20

26:44 Exactly. Exactly. I'm deliberate. Or a stoop on my head. Report an error in the passage at 26:44 Highlight the passage at 26:44

26:54 Yeah, Report an error in the passage at 26:54 Highlight the passage at 26:54

26:59 I don't know. I mean, I think that would just be speculating, right? Yeah. And it's interesting because Gishisopa doesn't address that one at all. He addresses the other three, but he doesn't address that one. So I don't know also if that's, I didn't check the Tibetan, but if that's a translation thing. Report an error in the passage at 26:59 Highlight the passage at 26:59

27:22 Or if this is saying something about, you know, the strength of your purification is great or little based on. Right. Whether the remedy is one in which the four opponent powers are complete or not. So I should actually check the Tibetan. Report an error in the passage at 27:22 Highlight the passage at 27:22

27:40 And then thirdly, long or short duration. Right. So it makes a difference. We talked about this last time. Right. If we if we just do 21 mantras a day. Right. So that's purifying a certain level. Right. Or if we do a three month retreat. Right. With four sessions a day, then we're purifying a lot more. Report an error in the passage at 27:40 Highlight the passage at 27:40

28:02 And, you know, for someone like Milarepa, you know, he experienced intense purification for many years, right, after he killed those people, right, through black magic. And, you know, he became enlightened in the same lifetime, but he had to experience a lot of purification before that, right, and building houses and tearing them down and building houses and tearing them down, etc. Report an error in the passage at 28:02 Highlight the passage at 28:02

28:30 So there's some stories that Gishisopa tells around that about some Report an error in the passage at 28:30 Highlight the passage at 28:30

28:43 guy who killed Shakyamuni Buddha in a life when he was a bodhisattva. So that's one of the heaviest negative karmas we can create, killing a bodhisattva. So this guy... This guy. I'm so respectful. This nameless person. I need to find his name. Report an error in the passage at 28:43 Highlight the passage at 28:43

29:15 Oh, this King Suridata. Okay. Report an error in the passage at 29:15 Highlight the passage at 29:15

29:25 Yeah, this dude, the king. All right. Report an error in the passage at 29:25 Highlight the passage at 29:25

29:38 Well, this is the last class. We're going to be informal. Okay. do that? Exactly. Report an error in the passage at 29:38 Highlight the passage at 29:38

29:30 ha, ha, ha. Report an error in the passage at 29:30 Highlight the passage at 29:30

29:43 So this is one of the strongest negative karmas we can create. So when King Suradatta realized his crime, he felt profound remorse and set about to purify it. He built a grand stupa and worshipped it with offerings and all kinds of virtuous activities. Every day he confessed his action three times and continued this for 950 billion years. Report an error in the passage at 29:43 Highlight the passage at 29:43

30:12 Okay. So this kind of gives a perspective, right, that saying 21 mantras isn't necessarily going to purify all the negativities we've ever created, right? So he did this for 950 billion years. During that time, he maintained irreproachable ethical conduct. But even after doing all this, he was still born in Avicii Hill. Report an error in the passage at 30:12 Highlight the passage at 30:12

30:44 So he still had to suffer for a vast amount of time. Report an error in the passage at 30:44 Highlight the passage at 30:44

30:51 But if he hadn't purified, well here he says, King Suridata's practice actually cut down the length and severity of his suffering. Report an error in the passage at 30:51 Highlight the passage at 30:51

31:03 So it's said that he still had to suffer for a vast amount of time, 10 or 20 billion eons, having his eyes squeezed out, his bone crushed and so forth. Report an error in the passage at 31:03 Highlight the passage at 31:03

31:19 Sorry, I read this because this... Right. Well, because sometimes we maybe, I don't know, if you're anything like me, you know, you feel a little bit complacent. Oh, you know, I've done, you know, I've done, I do my purification every day. You know, I do my mantras every day, right? And I did, you know, a three-month retreat. Report an error in the passage at 31:19 Highlight the passage at 31:19

31:40 So I should be pretty okay. But, you know, come on. We're talking about non-virtue that we've created since beginningless time. So we need to maintain that intensity of purification, right? And when Gishi Dagpa does a purification retreat, if we can go to do that, right? And to try to do a three-month Vajrasapha retreat if we can, you know? Report an error in the passage at 31:40 Highlight the passage at 31:40

32:05 If we can make the time, it really makes a difference, right? Our level of intensity of purification is much stronger than in that, right? 10-15 minutes or half hour that we do at the end of the day. This came up Wednesday in Geshe Dagpa's class where a woman asked at the end, if I'm just purifying for the day, what do I do about all the lifetimes that I don't even know about where I committed non-virtue? Report an error in the passage at 32:05 Highlight the passage at 32:05

32:33 And Geshe Dagpa said, when you do any purification, do it with the intention of, and I am also purifying all of my negative karma from countless lifetimes. You make a statement to that effect, that you dedicate it, not just for the karma of this life, but all of your previous lifetimes. So that can help, too. Report an error in the passage at 32:33 Highlight the passage at 32:33

32:53 Yeah, yeah. Because we just don't know. Right. Yeah, we don't know what we've created. I mean, I've heard a teaching, and I do this, you know, let's say with regard to, let's say I've criticized somebody today, right, and I purify. Report an error in the passage at 32:53 Highlight the passage at 32:53

33:14 Criticizing someone, you know, and I regret all of the criticizing I've ever done in all of my lifetimes, right? And try to purify all of that criticizing, right? And then if I kill an insect, right? You know, you regret all of the killing I've ever done in all of my lifetimes, right? And so that, well, I suppose that helps, right? Report an error in the passage at 33:14 Highlight the passage at 33:14

33:34 I mean, who really knows, but I suppose that helps. Report an error in the passage at 33:34 Highlight the passage at 33:34

33:44 Yeah. Yeah. Report an error in the passage at 33:44 Highlight the passage at 33:44

33:48 I mean, we could probably assume that we've done it all. Right. I don't know if we think forever. Not in the sense of feeling bad about ourselves, but in the sense of let's purify it. Just in case I've done it, let's purify it. I find this really helpful. I was having a conversation with someone just yesterday about the subject of karma and purification and about how... Report an error in the passage at 33:48 Highlight the passage at 33:48

33:55 right, we can. Report an error in the passage at 33:55 Highlight the passage at 33:55

34:20 For many years, whenever I purified, I get kind of depressed about, oh my gosh, I did that and I did that. It would get pretty heavy. And at some point, my mind switched and instead of focusing on all of the negative things I've done, I really focus on rejoicing that I can purify it. Focusing on the solution instead of the past. Report an error in the passage at 34:20 Highlight the passage at 34:20

34:48 It's important to remember the past and what we've done so we can regret it, but then just come back to today and what can I do about it? And it just makes it lighter the Report an error in the passage at 34:48 Highlight the passage at 34:48

35:03 more we focus on the present. We just can't do anything about that, right? We can just do something about, you know, change the present. Report an error in the passage at 35:03 Highlight the passage at 35:03

35:16 So I don't know if that helps, but that certainly helped me. Okay. Let us... I think that's a good place to... Report an error in the passage at 35:16 Highlight the passage at 35:16

35:27 Okay, let's stop there and take a break, and then we'll finish after the break. Report an error in the passage at 35:27 Highlight the passage at 35:27

35:40 So here's Report an error in the passage at 35:40 Highlight the passage at 35:40

35:53 this doubt. Somebody's saying, okay, well, but in Sūtra in the Vinayon, it says actions are not lost even in 100 eons, right, of the four. I, like, killed a new engine, and it was, like, really bad. Report an error in the passage at 35:53 Highlight the passage at 35:53

36:03 The four general characteristics of karma, right? Action is right. Karma is never lost, right? But what that means is that it's never lost if you haven't cultivated an antidote of the four opponent powers. So it's not lost on its own, but if we cultivate an antidote, then we can purify it. So here, saying through the antidote of the four powers, if it's purified in accordance with the explanations, And even karma that is certain to be experienced is purified. So here Lama Tsongkhapa is saying any karma that we've created, any negative karma that we've created can be purified. Report an error in the passage at 36:03 Highlight the passage at 36:03

36:49 So Geshe Sopa says, if you apply the antidotes with sufficient intensity for a long enough time, the seeds of non-virtue can be totally expunged. Report an error in the passage at 36:49 Highlight the passage at 36:49

37:15 But Bhava Viveka is saying that once you have thus weakened the potential, so through purification, once you have weakened the potential to bring forth fully ripened effects, fully ripened effects being rebirth, by means of confession, the resolve to exercise restraint and the like, the fully ripened effects will not come about even if other conditions are met. Report an error in the passage at 37:15 Highlight the passage at 37:15

37:41 So that fully ripened effect, that lower rebirth won't come about. Even if all the conditions are met. So with a purification, we're damaging the karmic seed. We're not eliminating the karmic seed altogether. We're not uprooting it, but we're damaging it. Sometimes it's like burning a seed. So when we damage those karmic seeds, their full results cannot arise, even when all the other necessary conditions are met. Report an error in the passage at 37:41 Highlight the passage at 37:41

38:16 Okay, so that's pretty, right, is that clear? Is that a frown? Report an error in the passage at 38:16 Highlight the passage at 38:16

38:26 So, yeah, so if you, maybe it's a matter of how much you've damaged the seed, right? So if it's fully damaged, then no result can come, right? But there's partial damaging, right? Maybe the burnt seed example isn't perfect. Report an error in the passage at 38:26 Highlight the passage at 38:26

38:53 But there are seeds that are more powerful and there are seeds that are kind of a little wonky, right? Being a gardener now, you know. Report an error in the passage at 38:53 Highlight the passage at 38:53

39:03 Okay. Report an error in the passage at 39:03 Highlight the passage at 39:03

39:07 A Report an error in the passage at 39:07 Highlight the passage at 39:07

39:12 little obstacle. Report an error in the passage at 39:12 Highlight the passage at 39:12

39:16 The cat being the realization of emptiness, uprooting your seed altogether. Report an error in the passage at 39:16 Highlight the passage at 39:16

39:25 Yeah, Effie. Report an error in the passage at 39:25 Highlight the passage at 39:25

39:30 Not that I would, but what if I took my ability to purify... As licensed to commit acts, knowing that I can purify them. I mean, you touched on that earlier. We're going to get into that. That is actually maybe even next. Okay, so before I get into that, Yangtze Rinpoche says, although the practice of the four opponent powers can purify the experience of suffering that results from negative action, it cannot eliminate their seeds or imprints. Report an error in the passage at 39:30 Highlight the passage at 39:30

40:03 So it doesn't eliminate the seeds or imprints. The conditions for the karmic seed to ripen are completely removed, although the seed itself remains. So we've purified experiencing the suffering result to a greater or lesser degree, right? But through confession and the resolve to exercise. So this is a great segue. That was a great question. Report an error in the passage at 40:03 Highlight the passage at 40:03

40:31 So how it is necessary to make an effort from the start not to be tainted by faults. So through confession and the resolve to exercise restraint, you may be able to purify karma so that nothing at all remains or you won't experience the suffering result. However, there is still a big difference between the purity of not being tainted by faults from the beginning and the purity after confession. So there's a huge difference between having done the negative action and purifying it and never having done it in the first place. Report an error in the passage at 40:31 Highlight the passage at 40:31

41:09 So what is that? So for example, in this text, the bodhisattva levels, it says that in the case a root downfall has occurred. So if we've committed a bodhisattva root downfall, right, if we've taken the bodhisattva vows, it can be restored by taking the bodhisattva vow again. However, it will be impossible to reach the first ground in this life. Right, so if we've taken the bodhisattva vows, there are 18 root downfalls. Report an error in the passage at 41:09 Highlight the passage at 41:09

41:38 So if we commit one of those 18, we've broken the vow and we can restore the vow by retaking it. However, it will be impossible to reach the first bodhisattva ground or the path of seeing in this life. So even though we've purified the result, it's put our realizations off for a long time. So we won't be able to realize emptiness directly. Report an error in the passage at 41:38 Highlight the passage at 41:38

42:08 In this lifetime, if we break a bodhisattva vow. Report an error in the passage at 42:08 Highlight the passage at 42:08

42:28 And the next example is even more sobering. Are Report an error in the passage at 42:28 Highlight the passage at 42:28

42:36 we okay? All right. Okay. Report an error in the passage at 42:36 Highlight the passage at 42:36

42:48 And then another example. In the sūtra, gathering all the threads, too, it says that once the negativity of abandoning the Dharma, which is explained in that sūtra, has occurred, it will be purified. Can you go back to the Uh-huh. Report an error in the passage at 42:48 Highlight the passage at 42:48

· · · silence, 1 minute

43:00 If one confesses it three times every day over seven years, but still it will take ten eons, even at the quickest, to attain the level of tolerance of the path of preparation. Report an error in the passage at 43:00 Highlight the passage at 43:00

43:12 Okay, so this negativity of abandoning the Dharma. So one of the root bodhisattva vows is not to abandon the Dharma. So that's even mentally saying, okay, well, this... Dharma stuff is, you know, criticizing the Dharma, saying no, I don't know, verbally or mentally, right, abandoning the Dharma. So if we've committed that and purified it by confessing it, right, and regretting it three times every day over seven years, but it will still take ten eons at the earliest, right, to attain the level of tolerance of the path of preparation. Report an error in the passage at 43:12 Highlight the passage at 43:12

43:55 So do we remember the five paths? The path of accumulation, the path of preparation, the path of seeing, the path of meditation, the path of no more learning. So the path of seeing is directly realizing emptiness. The path of preparation is the path just before the path of seeing. So that's where we conceptually realize emptiness with calm abiding and special insight, peak tolerance. Report an error in the passage at 43:55 Highlight the passage at 43:55

44:23 And there's four levels of the path of preparation. Heat, peak, tolerance, supreme, mundane qualities. So this is talking about the third level of path of preparation. It'll take ten eons to attain that if we break this bodhisattva vow. Report an error in the passage at 44:23 Highlight the passage at 44:23

44:43 So it's much better if we don't commit it in the first place. It makes a huge difference in the realizations that we can attain. Report an error in the passage at 44:43 Highlight the passage at 44:43

44:59 So what karmic effect would that be, the fact that your enlightenment, let's say, is delayed? Yeah, I mean, I don't think it wouldn't be any of the three, right? It's not the fully ripened effect. It's not the environmental effect. Report an error in the passage at 44:59 Highlight the passage at 44:59

45:20 It's not really even the experience similar to the cause, right? So it's not really any of those karmic results, but it's the impact. Having done these negativities has on your mind, right? I mean, just having, you know, I mean, there's a huge difference between someone who's, who never, has never killed anybody, right? Report an error in the passage at 45:20 Highlight the passage at 45:20

45:44 Has never said anything, you know, never criticized anybody, never said anything negative versus somebody does it and regrets it, right? There's a big difference in that, the level of purity of the mind, right? Report an error in the passage at 45:44 Highlight the passage at 45:44

46:03 Because that person doesn't have the habit, right, of committing that negativity. Does that relate to when it says that the seeds are still there, even though you've purified the results, the seeds remain? And I didn't quite understand what do they mean by the seeds remain. Yeah, it could, yeah. Yeah, because you've still made that imprint on the mind, right? Report an error in the passage at 46:03 Highlight the passage at 46:03

46:28 No matter what, no matter how much you've purified something. You've still made an imprint on the mind from doing the negativity. So, you know, having a harmful thought towards somebody once will always have an imprint on your mind, right? I mean, it has an effect on your mind, right? Versus if you've never had a harmful thought toward that person. Report an error in the passage at 46:28 Highlight the passage at 46:28

46:59 You know, well, I don't know if this is a similar example, but this just popped into my mind. if we're in a relationship with somebody and let's say they've They've cheated on us and really regretted it. There's a big difference in the level of trust we can have toward that person if they've never cheated on you versus if they've cheated on you and regretted it. Report an error in the passage at 46:59 Highlight the passage at 46:59

47:25 It's huge, right? It's a huge difference in your mind. Report an error in the passage at 47:25 Highlight the passage at 47:25

47:33 So I don't know if that's a good example, but it works for me. Report an error in the passage at 47:33 Highlight the passage at 47:33

47:50 When they're talking about repudiating the Dharma or giving up the Dharma, this is more than just doubt. We're talking about a full-scale and complete renouncing of the Triple J. I thought that question might come up. So, did I bring Lobzong Tarchin's commentary to the Succession Guru Yoga? And he Report an error in the passage at 47:50 Highlight the passage at 47:50

48:20 discusses what giving up or abandoning means, right, in this context. And he actually, he explains this in relation to another vow a little more clearly and more thoroughly in relation to giving up the Mahāyāna. So here he's saying this pongwa is the Tibetan term of giving up or abandoning. It means to give up any of these instructions either mentally or verbally. Report an error in the passage at 48:20 Highlight the passage at 48:20

48:52 This can be done, for example, by criticizing, complaining about... Or rejecting authentic sūtra and tantra teachings. You may claim, so in relation to the Mahāyāna, you may claim that the Mahāyāna was not really taught by the Buddha. Or he only taught the lesser vehicle, the Hinayana. Report an error in the passage at 48:52 Highlight the passage at 48:52

49:16 Or you might say that you don't like the Mahāyāna teaching, that you prefer the Hinayana teaching. Both saying and believing this constitute the act of giving up the Dharma. Report an error in the passage at 49:16 Highlight the passage at 49:16

49:28 So I think this is... It's more than just doubting. We're encouraged to doubt. It's important to doubt and question. But giving up implies to me more making a decision. That's Report an error in the passage at 49:28 Highlight the passage at 49:28

49:51 part of this whole process. I think we in our culture have this baggage about, oh, we're not supposed to doubt. We're not supposed to question our faith. Because a lot of people grew up that way. right and that's right In the Dharma, we're not saying that. We're encouraged to question. We're encouraged to investigate why. And that is fine. Report an error in the passage at 49:51 Highlight the passage at 49:51

50:17 And that's normal. Of course, we all have doubts. Whether or not we admit we have doubts or not is another thing. But abandoning the Dharma is really more a decision to reject a teaching. Report an error in the passage at 50:17 Highlight the passage at 50:17

50:34 So that's why, you know, oftentimes when we run into a teaching that we don't, we have difficulty with, right? We don't, aren't really able to accept. The teachers are usually saying, put it on the shelf, right? Put it on the shelf. Don't reject it outright, right? You know, maintain some level of doubt and, you know, maybe, maybe I can get back to this later. Report an error in the passage at 50:34 Highlight the passage at 50:34

50:58 But to reject it outright is more dangerous. We're getting... Rejecting the Dharma area. Okay. Report an error in the passage at 50:58 Highlight the passage at 50:58

51:18 Okay, so therefore the meaning of complete purification, I have another typo there, is that the negative karma is totally purified of its capacity to ripen into suffering results. So the negative karma is totally purified of its capacity to ripen into suffering results. However, the creation of hindrances to the development of higher realizations is not purified. Report an error in the passage at 51:18 Highlight the passage at 51:18

51:43 Performing negative actions will push such high realizations into the distant future. So it is very important not to create negative karma in the first place. Report an error in the passage at 51:43 Highlight the passage at 51:43

52:04 So again, for that reason, it says that arias, beings who have directly realized emptiness, do not knowingly engage even in subtle negativities or downfalls, not even for the sake of their lives. Because otherwise, if there was no difference between purifying them through confession, And they're not arising from the beginning. There would be no need to act. So there would be no need to be careful, really, if we can just purify and not experience any negative consequences. Report an error in the passage at 52:04 Highlight the passage at 52:04

52:40 So it's very sobering. And maybe it really helps us with our power of restraint. It certainly does for me. So Report an error in the passage at 52:40 Highlight the passage at 52:40

52:59 what do you think, Louis? Report an error in the passage at 52:59 Highlight the passage at 52:59

53:03 An aria could be someone on the path of meditation. So they still have seeds from the past. They aren't completely purified. So how does that affect their ability to become enlightened? You mean the seeds that they still have? Report an error in the passage at 53:03 Highlight the passage at 53:03

53:28 Well, I'm Report an error in the passage at 53:28 Highlight the passage at 53:28

53:36 not sure where your question is coming from. Because this is talking... Particularly about how they're very careful about not creating new negativities. So the negativities that they've already created, well they've purified them to a large extent because they've directly realized emptiness. And if they're bodhisattvas, through their bodhicitta, they've purified a lot. And all sentient beings have negative karma until the eighth bodhisattva ground, basically. Report an error in the passage at 53:36 Highlight the passage at 53:36

54:09 so, they've, Report an error in the passage at 54:09 Highlight the passage at 54:09

54:13 So they might still experience the ripening of that negative karma. Like Chogyung Trungpa, he was in a severe car accident. And I personally believe he was a high-level bodhisattva. So negative karma can still ripen. But if they haven't created the causes of that negative karma recently, then that shouldn't put off their attainment of Buddha. Report an error in the passage at 54:13 Highlight the passage at 54:13

54:43 I mean, especially once you reach a certain level on the path, they say, oh, you know, you're certain to attain Buddhahood within a certain amount of time. If it's in the sūtra path, it's like within, you know, seven lifetimes or something like that. Well, on the Hinayana path, if you've directly realized emptiness, you're definitely going to attain liberation within seven lifetimes, for example. Or on the tantra path, if you've, you know, attained the losery body, then you'll definitely get enlightened in that lifetime. Report an error in the passage at 54:43 Highlight the passage at 54:43

55:10 You know, so things like that. So once you've reached a certain level, Then I think, yeah, there's not much that can stop you. So for the two examples that Lama Tsongkhapa gave, he was referring to attaining the realization on the path of seeing. So directly realizing emptiness, committing negativities, like breaking a bodhisattva vow, will prevent your being able to realize emptiness directly for a long time. Report an error in the passage at 55:10 Highlight the passage at 55:10

55:42 Or even conceptually, right, with common binding and special insight. But I think once you've directly realized emptiness, then it's a whole other ballgame. I'm thinking. I'm speculating, though. Because that's the big realization, right? The direct realization of emptiness. And it takes a lot, a lot, a lot of merit, right, to get that realization. Once you get the realization, you're creating amazing amounts of merit. Report an error in the passage at 55:42 Highlight the passage at 55:42

56:13 So would it even be possible for someone who directly realized emptiness to act like a jerk afterwards? Report an error in the passage at 56:13 Highlight the passage at 56:13

56:23 I mean, would that even be a possibility? Well, for a bodhisattva who's directly realized emptiness, I think that's impossible. I mean, if you're a bodhisattva, I think it's just impossible. You know, a real bodhisattva, it's impossible for you to... But sometimes people say, you know, once you've realized emptiness directly, you don't create negative karma anymore. Report an error in the passage at 56:23 Highlight the passage at 56:23

56:45 I've heard that. I've never seen it in a text, though, so I have some doubts. Because you still have mental afflictions, right? They're not strong, but if you have mental afflictions, you still create some negative karma. But just not the level that we create. Report an error in the passage at 56:45 Highlight the passage at 56:45

57:07 Assuming none of us have realized emptiness directly. Effie? Report an error in the passage at 57:07 Highlight the passage at 57:07

57:15 Two comments slash questions. Well, the first one is, just to that. That, but the, that. Buddha, in a former lifetime, went out and killed somebody in order to prevent them from killing. So how appearances, we may not know. The appearance may be that somebody is acting like a jerk, but they may be acting totally altruistically. So that was my... Report an error in the passage at 57:15 Highlight the passage at 57:15

57:42 Yeah, yeah, that's a good point. But the other thing is that when it comes to the car accident or... When Lama Yeshi had the heart condition, I thought some of that was created by the karma of the students and our collective karma. Report an error in the passage at 57:42 Highlight the passage at 57:42

58:02 I don't know about in his case with the car accident. I know that story, but he was young, so I don't know that he had the students. But like with Lama Yeshi, you know what I mean? They say it's the students creating the karma to have the teacher teach. Yeah, so that's a good point. So there's a distinction between... Report an error in the passage at 58:02 Highlight the passage at 58:02

58:01 Yeah, so. Report an error in the passage at 58:01 Highlight the passage at 58:01

58:21 The Lama actually experiencing suffering, right? If the Lama's actually experiencing suffering, then that's a result of their negative karma that they've created, right? But we don't know if they're actually experiencing suffering or if it's just a karmic appearance, right? Just a manifestation of suffering, right? Report an error in the passage at 58:21 Highlight the passage at 58:21

58:41 Because we don't know, right? So if it's just a manifestation, right? If they're really a Buddha and they're just manifesting, then... Then when they get sick, it is a result of our negative karma. We don't have the karma to have the Lama stay healthy and live long. Report an error in the passage at 58:41 Highlight the passage at 58:41

59:00 Oftentimes it's said we've broken our commitments or something like that. If we do practices, we can get the Lama to live longer. So that's if the Lama is really a Buddha or something. So Trungpa, yeah, Trungpa's car accident could have been, right, not his negative karma at all, right, it could have been our, or his students, right, obscurations and negative karma. Report an error in the passage at 59:00 Highlight the passage at 59:00

59:26 But, so maybe a better example is at the time of Buddha, the Buddha, he had two main disciples, right, Shariputra and Mogdalena, however you pronounce it, right, so you've probably heard this story about how, you know, he attained our hot ship. But then he died by getting beat up. He was questioning. He was trying to help basically a group of people by telling them, oh, well, their master was suffering in the hell realms due to what they were practicing. Report an error in the passage at 59:26 Highlight the passage at 59:26

59:59 And so he saw this with clairvoyance, and so he was trying to help them and trying to get them to stop practicing this. But they didn't believe him, right? And so they beat him up, and he died as a result of his injuries. So that was... That's an example of his previous negative karma ripening, even though he was already in Arhat. He still had to experience that. Report an error in the passage at 59:59 Highlight the passage at 59:59

1:00:22 So, Report an error in the passage at 1:00:22 Highlight the passage at 1:00:22

1:00:26 yeah, yeah, yeah, exactly. Yeah, so that's always a good, I'm really glad you brought that up, right? So that's always good to keep in mind that whatever's happening is only an appearance, right? We don't really know what's happening for that other being, right? It's just an appearance. From our side. Report an error in the passage at 1:00:26 Highlight the passage at 1:00:26

1:00:52 We can't judge, right? We're not in a position, right, unless we're enlightened and have clairvoyance. Yeah, Report an error in the passage at 1:00:52 Highlight the passage at 1:00:52

1:01:08 yeah. Report an error in the passage at 1:01:08 Highlight the passage at 1:01:08

1:01:16 I mean, yes and no. I mean, it's, right, it's merely imputed by the mind, right? But there are certain conventional, right, conventional... yeah. Report an error in the passage at 1:01:16 Highlight the passage at 1:01:16

1:01:11 true, that's also true. Report an error in the passage at 1:01:11 Highlight the passage at 1:01:11

1:01:27 Well, things function conventionally, right? So if you're yelling at people all the time, being really inconsiderate and things like that, you know, you're still creating suffering for other beings, right? So it's still good to not do it, right? Report an error in the passage at 1:01:27 Highlight the passage at 1:01:27

1:01:51 And then Effie, did you have? Well, just that with the Tsongkhapa, it's like the... I mean, he drank and had cirrhosis of the liver. I mean, he had really severe manifestations of physical illness brought on by, I mean, that's a hard one, not to, you know, because I don't want to be critical, but I'm just saying that's difficult. Report an error in the passage at 1:01:51 Highlight the passage at 1:01:51

1:02:12 Yeah, no, I know. I just, I find that one very challenging personally because he was an amazing teacher. Yeah, we have such a, I mean, we have such a strong habit of Drawing conclusions from what we see, right? And so we just have to work with our minds on that. But yeah, Trungpa, I agree. He would have been a challenging one to have as a Lama, right? Because he did a lot of things that conventionally you wouldn't think that a Lama would do, right? Report an error in the passage at 1:02:12 Highlight the passage at 1:02:12

1:02:45 A realized being would do. But no doubt he was a highly realized being from reading his books, right? I find it personally just wouldn't cause me to doubt. Report an error in the passage at 1:02:45 Highlight the passage at 1:02:45

1:02:59 But I find it challenging. Yeah, it is. It is. I agree. So we're really fortunate to have super pure teachers like Yeshu Dagpa and Lama Zopa Rinpoche and Soliness the Dalai Lama that we don't challenge our minds so much, right? So Chad, and then we need to cover a little bit more. Report an error in the passage at 1:02:59 Highlight the passage at 1:02:59

1:03:25 It sounds like just time takes them away, or I mean, is there any speed up for that? Oh, so, well, I mean, the seeds are there until we uproot them, which is when we directly realize emptiness. Yeah, so it's not just time, realizations, basically, yeah. Report an error in the passage at 1:03:25 Highlight the passage at 1:03:25

1:03:47 So we can't, I mean, really, the direct realization of emptiness is the answer. We Report an error in the passage at 1:03:47 Highlight the passage at 1:03:47

1:03:57 want to uproot any of the seeds of our mental afflictions, of any of our obscurations. Our karma, we need to directly realize emptiness. The only way that we can uproot any seeds. Otherwise, we can just damage seeds. Report an error in the passage at 1:03:57 Highlight the passage at 1:03:57

1:04:18 Oh, so Lama Tsongkhapa gives this example in the world for... So similarly, right, so if we create a negative action and purify it, it's still never the same as if we never created the negative action in the first place, right? And similarly, if I break my leg... And even though it heals, it's still not as strong as if I had never broken it in the first place or sprained my ankle or whatever. Report an error in the passage at 1:04:18 Highlight the passage at 1:04:18

1:04:49 So it's similar even with physical things. So we can understand it. Report an error in the passage at 1:04:49 Highlight the passage at 1:04:49

1:04:58 Okay, so we are at the end of the initial scope. We finished. And so the meditation that I started the class with was basically reviewing the initial scope. And we, yay, finished. Report an error in the passage at 1:04:58 Highlight the passage at 1:04:58

1:05:14 Well, Report an error in the passage at 1:05:14 Highlight the passage at 1:05:14

1:05:18 based on the precious human rebirth, it's going to end. We're definitely going to die and it can happen anytime. We could go to the lower realms. So based on that recognition that we could, we want to take refuge and follow the law of cause and effect so that we don't create the causes to suffer like that in the future. Report an error in the passage at 1:05:18 Highlight the passage at 1:05:18

1:05:56 What's your point? Yeah, well we're going to try to speed up a little. The intermediate scope will actually, we'll get through the intermediate scope in the next three months. So in the fall we'll do the intermediate scope and then starting in January we'll go through the great scope. And the great scope will take a while because we'll go through bodhicitta, calm abiding, special insight. And the special insight section is really extensive. Report an error in the passage at 1:05:56 Highlight the passage at 1:05:56

1:06:24 Six perfections, etc. So we're... Well, I shouldn't say we're through the most difficult part. Intermediate scope is a little difficult as well, I mean, in terms of having to think about suffering, right? So the point, right, of the initial scope is to help us renounce this life, right, and focus more on future lives, right, creating the causes for happiness in the future life. Report an error in the passage at 1:06:24 Highlight the passage at 1:06:24

1:06:55 So we're not, like habitually, we're really focused on... The pleasure of this life, right? Having a comfortable life, having a successful life, a secure life, right? And usually, habitually, we put 99 % of our energy into this life, making sure this life is as comfortable and secure and pleasant as possible, right? Report an error in the passage at 1:06:55 Highlight the passage at 1:06:55

1:07:21 So the measure of having developed the attitude of a person of initial scope. Report an error in the passage at 1:07:21 Highlight the passage at 1:07:21

1:07:34 maybe I'll just read this. So, previously. Previously, we had an uncontrived interest in this world or this life alone, and our interest in future existence was just a vague understanding fascinated with words. So just kind of an intellectual understanding. When these two have been exchanged, and when future lives have become our main interest, and this life is nothing but a byproduct. Report an error in the passage at 1:07:34 Highlight the passage at 1:07:34

1:08:02 It's more focused on creating happiness in future lives than in the security and pleasure of this life. Then we've developed the attitude of the initial scope being. So this is pretty high, right? When we have more interest, we put more interest and more energy into developing the causes for happiness in future lives than in the security and pleasure of this life. Report an error in the passage at 1:08:02 Highlight the passage at 1:08:02

1:08:29 Then we've become initial scope beings. Report an error in the passage at 1:08:29 Highlight the passage at 1:08:29

1:08:36 Like taking the step on the back. Report an error in the passage at 1:08:36 Highlight the passage at 1:08:36

1:08:42 So maybe that's discouraging, but don't be discouraged. So this requires a lot of effort. We don't become initial scope beings just by going to a few teachings. We need to meditate on these things again and again. That's why we meditate on death. Right? Report an error in the passage at 1:08:42 Highlight the passage at 1:08:42

1:09:02 That's why we meditate on the lower realms. That's why we meditate on, well, those two mainly, death in the lower realms. And then refuge to help us out and then karma to help us want to purify our negative karma and stop creating it, positive karma as much as we can. Report an error in the passage at 1:09:02 Highlight the passage at 1:09:02

1:09:28 And so one thing I find really helpful that I didn't do for many, many years, even though I even did a long... Longish Lamrim Retreat was to meditate on the karmic results of negative actions. It's very helpful, especially those negative actions that we still create and a part of our mind still thinks, oh, it's okay, what's the big deal? Report an error in the passage at 1:09:28 Highlight the passage at 1:09:28

1:09:54 But to really meditate and imagine experiencing that result, like criticizing others, to really imagine, okay, well, first of all, I could be reborn in the lower realms for that. And imagine what it would be like to live in the lower realms for a long time. Those lives are a lot longer than a human life. Well, unless it's like an animal. Report an error in the passage at 1:09:54 Highlight the passage at 1:09:54

1:10:24 So really imagining that rebirth in a lower realm vividly. Because we don't like to think about that, but it doesn't mean that it won't happen. Report an error in the passage at 1:10:24 Highlight the passage at 1:10:24

1:10:38 It can be very useful. And then also to think about the results similar to the cause. So if I criticize others, I'm going to be criticized a lot. And how would that feel if I'm criticized a lot? We don't like that. And then the environmental result. Report an error in the passage at 1:10:38 Highlight the passage at 1:10:38

1:10:59 But the main one that Lama Tsongkhapa encourages us to meditate on is the fully raping result, the rebirth, the lower rebirth. Because that's the really in-your-face one. Yeah, the really, ooh, I don't want that one, right? Being criticized, no, I don't want that one, but, you know, I'm criticized now and it's, you know, it's, right? Report an error in the passage at 1:10:59 Highlight the passage at 1:10:59

1:11:24 I don't like it, but, you know, it's not, you know, it's not overwhelming, right? But a lower realm rebirth is, right? The thought of that. When we really meditate on what it would be like to reborn in the lower realms. Then it kind of energizes our practice. Oh my gosh, I really need to purify. I really need to stop creating that negative karma. So if you can, even five minutes a day. Report an error in the passage at 1:11:24 Highlight the passage at 1:11:24

1:11:55 But we need to do it more than once. We need to do it regularly until we develop some stability in our resolve not to do that negative action. Report an error in the passage at 1:11:55 Highlight the passage at 1:11:55

1:12:13 So that's what Lama Tsongkhapa is saying. As it nevertheless needs to be made stable, you should strive that is trained in it even after it has arisen. So even though we may develop the attitude, okay, I'm going to focus more on future lives than the present life, then we still need to keep meditating on it to make it stable. Report an error in the passage at 1:12:13 Highlight the passage at 1:12:13

1:12:36 And that's just a theme of the lamrim. We just need to keep working at it, making effort. And that's it. Report an error in the passage at 1:12:36 Highlight the passage at 1:12:36

1:12:49 No, thank you. This, yeah, this is, you know, such a difficult thing to sit through, right? Suffering of the lower realms, right? And karma and all that. We don't, you know, it's really uncomfortable. So I'm, you know, I thank you all for bearing with it all and sticking. Report an error in the passage at 1:12:49 Highlight the passage at 1:12:49

1:13:12 come back. Report an error in the passage at 1:13:12 Highlight the passage at 1:13:12

1:13:17 This was and the depth was Report an error in the passage at 1:13:17 Highlight the passage at 1:13:17

1:13:23 Yeah, good. Yeah, it's useful to hear it again and be able to discuss it. Report an error in the passage at 1:13:23 Highlight the passage at 1:13:23

1:13:36 See, I think that's primarily saṃsāra and nirvāṇa. I don't know the Discovering Buddhism curriculum very well, but I think basically it's that module. But in more depth, right? And it might create some more, I mean, it might cover some more besides that. But basically we'll talk about... The first two noble truths, true sufferings and true origins, right? Did you go through those two in Swimsara Nirvāṇa? And then there's a section of the process of death, intermediate state and rebirth, right? Report an error in the passage at 1:13:36 Highlight the passage at 1:13:36

1:14:21 So that's probably a different module. And then what else? I don't remember what else. Report an error in the passage at 1:14:21 Highlight the passage at 1:14:21

1:14:32 It's interesting. I also gave you homework last time and we never covered it, but you guys can, it's useful still to do it, yeah, to help reinforce. Report an error in the passage at 1:14:32 Highlight the passage at 1:14:32

1:14:49 Oh yeah, and I was asked by Choki to mention this retreat with Tenzin Choki. All right, so most of us know Tenzin Choki. She's really a wonderful teacher, really energetic, really fun and, you know, and just, she's a great practitioner. Report an error in the passage at 1:14:49 Highlight the passage at 1:14:49

1:15:09 So she's leading two retreats at Vajrapani, one on instructions on personal retreat. It's called Turning Inwards, Instructions on Personal Retreat. And so this is over a weekend, September 11th through the 13th. And then in October, I think another long weekend, teaching on the bodhisattva vows. So October 9th through the 12th. So, yeah. Report an error in the passage at 1:15:09 Highlight the passage at 1:15:09

1:15:41 She's really great, and we're really fortunate to have her. She's here for a few months, right? Because she's traveling all over the world teaching. Yeah, she is, but she's only still going to be here part of the year. She's still going to travel. She's in Columbia right now. She just got back, and then she went to Columbia, and she's been all over. She's a very popular teacher. Report an error in the passage at 1:15:41 Highlight the passage at 1:15:41

1:16:06 So Report an error in the passage at 1:16:06 Highlight the passage at 1:16:06

1:16:12 I got mine two days ago. So you might still get them. Everybody I know who's gotten them just got them this week. His Holiness the Dalai Lama is teaching in Long Beach in September. So September 24th or something like that. So maybe email them and see. But you might. Some friends of mine got them tickets two days before I did. Report an error in the passage at 1:16:12 Highlight the passage at 1:16:12

1:16:46 You know, so they're mailing them out in phases. Report an error in the passage at 1:16:46 Highlight the passage at 1:16:46

1:16:57 Well, you know, when you requested tickets, you sent them a self-addressed stamped envelope. So they mailed them to the address, you know, that you had on the envelope. So mine went to Santa Cruz because that's where I... When did you ask for tickets? Way at the beginning? Report an error in the passage at 1:16:57 Highlight the passage at 1:16:57

1:17:19 All right, so if you want a car, take a car for Tenzin Choki. And then there's more in the hallway. And then let's dedicate the merit. And then somebody had an announcement. Effie, did you have one? Announcement? Did I have an announcement? Just about the mantras. People can do as many as they can to dedicate. Yeah, yeah. Translation. Yeah, so maybe I want to say something about that. Report an error in the passage at 1:17:19 Highlight the passage at 1:17:19

1:17:47 Geshe Dagpa, I think, is one. You know, he's here and we all appreciate him. Report an error in the passage at 1:17:47 Highlight the passage at 1:17:47

1:17:56 But maybe we don't recognize how, like I consider him one of the greatest living scholars in the world. Report an error in the passage at 1:17:56 Highlight the passage at 1:17:56

1:18:12 So it's an amazing thing to have him here. He could be teaching at Saraje, he could be teaching anywhere in the world. I've received teachings from many Geshe's and Geshe Dapa is the tops. know, really. Report an error in the passage at 1:18:12 Highlight the passage at 1:18:12

1:18:32 And so we really do need to create, really do those mantras. You know, me saying that, not going to this class, but this Report an error in the passage at 1:18:32 Highlight the passage at 1:18:32

1:18:57 translator who we're trying to get to come, she was a classmate of mine, and she's amazing. She's, yeah, she's, I mean, she's first and foremost a scholar. She's an amazing scholar who taught Tibetan, I mean, taught herself Tibetan. Report an error in the passage at 1:18:57 Highlight the passage at 1:18:57

1:19:18 And Sanskrit as well. And she goes to India and receives his private teachings all the time going to Tibetan. So she's not just somebody who's gone through the translator program and knows some Tibetan. She's first and foremost a scholar. And she's translating. I mean, she's like a Jeffrey Hopkins or a Thupten Jinpa in that she's really a scholar, but because she knows Tibetan, she's asked to translate. Report an error in the passage at 1:19:18 Highlight the passage at 1:19:18

1:19:48 So she is really the right kind of translator for Geshu Dagpa, not someone who doesn't really understand the level of teachings that he's giving. She understands what he's saying, and she's Singaporean, but she grew up speaking English, so she speaks perfect English. She's a great translator. She's a great person as well. So let's create the kind of work. Well, they're getting the visa. Report an error in the passage at 1:19:48 Highlight the passage at 1:19:48

1:20:19 They're very hard to get now since the Bush era. Yeah, ever since 9-11. So yeah, let's create the economy for that. And to remember that we have this incredible chance now, even if you don't like the way he's translated, go because you just get the inference of being in front of a holy man. Report an error in the passage at 1:20:19 Highlight the passage at 1:20:19

1:20:54 His presence is really helpful. Yeah, and we do, you know, we often have these obstacles. Sorry, we're going a bit late. Report an error in the passage at 1:20:54 Highlight the passage at 1:20:54

1:21:04 Right, obstacles to receiving teachings through a translator. But if we sit there, it's definitely beneficial, as you said. Report an error in the passage at 1:21:04 Highlight the passage at 1:21:04

1:21:16 Because you hear that sometimes, oh, I don't like the way this person translates, or it's not clear what you did. We have this incredible opportunity with somebody from the original generation of Lama who came to the West, and we're probably the last generation that don't have that opportunity. Report an error in the passage at 1:21:16 Highlight the passage at 1:21:16

1:21:38 And the generation of scholars from Geshe-la's tradition and the old Geshe-s that were trained in Tibet, their caliber is, well, I mean, I don't want to denigrate the newer Geshe-s, but it's very different. It's very different, this older generation. It's just amazing in Geshe-dokpa. as one of the tops of that generation as well. So I can't say enough high things about Gishima. Report an error in the passage at 1:21:38 Highlight the passage at 1:21:38

1:22:11 I just wanted to add one more thing about it, which is that when I went to see Lama Mandrup, and he was the abbot at Kolkhan now, he and Geshe-la went to school together in Tibet. I didn't know that. I don't know, it's just like, I don't know, it's just kind of loud. We were joking, it's like they went to Yale. I mean, it's like they went, you know, it's better, bigger than that, but I mean, it's a... Report an error in the passage at 1:22:11 Highlight the passage at 1:22:11

1:22:33 Yeah, it's a really, really amazing opportunity. You know, it's an education that doesn't exist anymore. It was the classic Tibetan education before Tibet was open. Right. And he was the tops of those. You know, there's a lot of monks who just go through to, you know, have a good time and to get an education. Report an error in the passage at 1:22:33 Highlight the passage at 1:22:33

1:22:54 But Gishig Dagpa really, really studied, you know, and he really has an amazing mind. Unlike I've seen, really. Or very, very rare. Report an error in the passage at 1:22:54 Highlight the passage at 1:22:54

1:23:10 Keep those karmic causes and conditions coming. Okay, I'll stop. Let's do the dedication prayers on page 240. Report an error in the passage at 1:23:10 Highlight the passage at 1:23:10

1:23:36 Due to the merits accumulated over three times by myself and all the Buddhas and Bodhisattvas, which are empty from their own side, may I, who is empty from its own side... Achieve the state of enlightenment which is empty from its own side and lead all sentient beings who are empty from their own side to that state as quickly as possible by myself alone. Report an error in the passage at 1:23:36 Highlight the passage at 1:23:36

1:24:03 Because of these merits may my actions never cause even the slightest harm to any sentient being. Instead may they bring only the greatest benefit. Whatever suffering or happy life I experience may be only of the greatest benefit to others. causing them to achieve enlightenment as quickly as possible. Like Lama Tsongkhapa, may I be able to offer extensive benefits equaling the limitless sky to all sentient beings and the teachings of Buddha from now on in all future lives by having all the qualities of Lama Tsongkhapa within me. Report an error in the passage at 1:24:03 Highlight the passage at 1:24:03

1:24:38 Because of the past, present, and future merit created by me and by the Buddha's bodhisattvas and sentient May I, my family, disciples and all sentient beings, be able to actualize completely in this very lifetime Lama Tsongkhapa's path of unified sūtra and tantra, which is pure and unrefined. May there be no wars, famines, disease, quarreling, fighting, or unhappy minds. Report an error in the passage at 1:24:38 Highlight the passage at 1:24:38

1:25:17 May there be great prosperity and may everything needed be easily obtained. May all the human beings in the world be guided by spiritual leaders teaching only Dharma and may everyone enjoy the happiness of Dharma. May everyone have perfect conditions and have only compassion and love for each other in their mind streams and may they only benefit and never harm each other. Report an error in the passage at 1:25:17 Highlight the passage at 1:25:17

1:25:40 May all others be able to live lives of pure moral conduct like Lama Tsongkhapa itself. Train in the mind of bodhicitta and live in pure yankanda. In this way, may we be able to complete our lives without corrupting the pure wisdom of the second Buddha's teachings. Due to the merits of the three times created by myself and others and by the Bodhisattvas, may I and my family members, all the students and benefactors of the organization, and all sentient beings be able to meet perfectly qualified Mahāyāna virtuous friends in all our future lives. Report an error in the passage at 1:25:40 Highlight the passage at 1:25:40

1:26:16 From our side, may we always see them as enlightened and always perform the actions most pleasing to their holy minds. May we always fulfill their holy wishes and civility. Report an error in the passage at 1:26:16 Highlight the passage at 1:26:16

1:26:28 And then let's just silently dedicate for Geshe-Dakka's long life and good health, Report an error in the passage at 1:26:28 Highlight the passage at 1:26:28

1:26:48 teach us here, etc. Report an error in the passage at 1:26:48 Highlight the passage at 1:26:48

1:27:19 The obstacles for Ziggy. Thank Report an error in the passage at 1:27:19 Highlight the passage at 1:27:19

· · · silence, 1 minute

1:27:59 you for bearing with me. It was a pleasure. Report an error in the passage at 1:27:59 Highlight the passage at 1:27:59

1:28:07 Back in two weeks, right. Vajrasatva retreat next week and then we'll start again. Report an error in the passage at 1:28:07 Highlight the passage at 1:28:07

1:28:15 That's okay, it was after 8.30. Report an error in the passage at 1:28:15 Highlight the passage at 1:28:15

1:28:23 So I guess maybe we put things away? Report an error in the passage at 1:28:23 Highlight the passage at 1:28:23

1:28:35 You're Report an error in the passage at 1:28:35 Highlight the passage at 1:28:35

1:28:42 a great class! to Chico, everything must Report an error in the passage at 1:28:42 Highlight the passage at 1:28:42

1:28:49 Where else would we be on a Friday night? Home in bed? In front of TV? You know, think if you want... Report an error in the passage at 1:28:49 Highlight the passage at 1:28:49

1:29:01 one of those things that if people have time to adjust to, you know what I mean? Like, you were saying, well, what do people think? It's hard for me to think so quickly about, like, but if you said, what about in January? You know what I mean? Yeah. Yeah. Well, that's what I'm thinking, is that we'll sit on it, so the next term we'll continue with Fridays, and then we'll see if we can do Tuesdays. Report an error in the passage at 1:29:01 Highlight the passage at 1:29:01

1:29:26 Because the thing is, they have due weekend courses here, and the next... Report an error in the passage at 1:29:26 Highlight the passage at 1:29:26