Basic Program - Buddhism From A-Z (16 October 2009)

0:05 Is that what you were thinking about during the meditation? Report an error in the passage at 0:05 Highlight the passage at 0:05

0:17 Well, you know, I mean, for me, it doesn't matter so much. I just kind of want to do what really makes more sense for people. Report an error in the passage at 0:17 Highlight the passage at 0:17

0:29 It might. Yeah, it's worth a try. Report an error in the passage at 0:29 Highlight the passage at 0:29

0:37 Really? Report an error in the passage at 0:37 Highlight the passage at 0:37

0:43 Yeah. Report an error in the passage at 0:43 Highlight the passage at 0:43

0:47 Okay. And we have a lot more interruptions on Fridays, as we're experiencing right now. Yeah. Without the class, they don't want to come Report an error in the passage at 0:47 Highlight the passage at 0:47

0:57 Yeah, the weekend programs like Tenzin Choki and things like that. Wadja Sapa Retreat. It's Report an error in the passage at 0:57 Highlight the passage at 0:57

1:10 not so bad. It's not so bad. So anyway, but maybe we could try it. I'll talk to Choki and see what she says. Because I was really hesitant before because there were a few people who said they couldn't do Tuesdays, but they didn't come. Yeah, they haven't been coming on Fridays either, so it's not really that. Report an error in the passage at 1:10 Highlight the passage at 1:10

1:32 It's Report an error in the passage at 1:32 Highlight the passage at 1:32

1:35 just all ideas, all thoughts. Report an error in the passage at 1:35 Highlight the passage at 1:35

1:41 And I'm here, too, if you want to move it on. Report an error in the passage at 1:41 Highlight the passage at 1:41

1:57 I mean, things change, right, in our lives. We never know what's happening. So, okay. All right. So, um... Okay, remembering that we're doing intermediate scope right now, right? So the focus... Is to help us see the futility of cyclic existence, right? To develop disenchantment with cyclic existence, right? To develop renunciation, right? Report an error in the passage at 1:57 Highlight the passage at 1:57

2:23 The desire to be free from cyclic existence. So we've been focusing on the faults of cyclic existence and specifically the different types of stuff. Report an error in the passage at 2:23 Highlight the passage at 2:23

2:34 How cyclic existence of its very nature is the nature of suffering, right? It's a... it's by nature dissatisfying, right? You can never find any less in satisfaction and Report an error in the passage at 2:34 Highlight the passage at 2:34

2:52 existence we remember is... just read it. The factor of Report an error in the passage at 2:52 Highlight the passage at 2:52

3:07 continuous joining of life to life through the influence of karma and delusion. We're stuck baby. Report an error in the passage at 3:07 Highlight the passage at 3:07

3:20 It's just that we continue to be reborn life after life in saṃsāra, not because we intend to or that it's great for us, but that through our delusions we create the karma that keeps us here. And so it's involuntary and scary. Yeah, without choice, without control, right? You have to take another life again and again. Report an error in the passage at 3:20 Highlight the passage at 3:20

3:58 That we enjoy auspicious circumstances this time, but there's no guarantee that we'll have that next time. And there's no guarantee that we won't fall into the lower realms. So we need to get out of this mess. Report an error in the passage at 3:58 Highlight the passage at 3:58

4:17 So we dedicate our Friday nights to come here. Report an error in the passage at 4:17 Highlight the passage at 4:17

4:31 Okay, Report an error in the passage at 4:31 Highlight the passage at 4:31

4:38 so... And since there are very many people here, you get to hog all of them there. are you getting here? It's hot. Oh. Just kidding. Report an error in the passage at 4:38 Highlight the passage at 4:38

4:40 So regardless how good things get, right, they can't last, right, so no matter how good our lives might be now or any point, they can't last, unfortunately, right, because we're still under the control of karma and mental afflictions. Report an error in the passage at 4:40 Highlight the passage at 4:40

4:56 Okay, so we've covered true sufferings, the truth of suffering, the first noble truth. We're done. So we covered the eight types of suffering, the six types of suffering, the three types of suffering. And then the sufferings of all the different realms within saṃsāra, the higher realms and the lower realms. So no matter what realm we're in, it's suffering. Report an error in the passage at 4:56 Highlight the passage at 4:56

5:22 I mean, why is the God realm suffering? The God realms, you know, they experience a lot, a lot, a lot, a lot of pleasure. But it ends. But it ends. And you see... Yeah, they start smelling bad. They turn into adolescent human beings. Their flowers wilt, right? And they see, I think the worst thing is they see what's going to happen and where they're going to end up. Report an error in the passage at 5:22 Highlight the passage at 5:22

5:50 So it's an even more enormous suffering than any we can imagine. Yeah, so they don't have so much physical suffering, but mental suffering. Mental suffering is even worse than the suffering of hell beings. Okay. All right. Chad. Report an error in the passage at 5:50 Highlight the passage at 5:50

6:14 Could you say that their suffering is also the second type of suffering? I think it was the suffering of change? Report an error in the passage at 6:14 Highlight the passage at 6:14

6:23 Because that's our pleasure. Well, our pleasure was the suffering of change. But I guess they don't have the first... They're not really... I don't know. I guess they're always up. They're not always going up and down, right? They're just always up, so maybe not. Report an error in the passage at 6:23 Highlight the passage at 6:23

6:42 They're experiencing pleasant feelings all the time, right? So the suffering of change is related to pleasant feelings. Right. But somehow... It seems a bit different for them, doesn't it? Yeah. Because it's not like eating chocolate, right, where you eat chocolate and it's pleasant at first and then it becomes unpleasant after a while. Report an error in the passage at 6:42 Highlight the passage at 6:42

7:02 True. For them, they experience more and more and more pleasure, right? It's always, yeah. So all their suffering is just in a week. That seems a little odd, too. Yeah, so they have their suffering, so that week of suffering is the suffering of suffering. Right, right. But throughout their lives, do you guys see, I mean... Report an error in the passage at 7:02 Highlight the passage at 7:02

7:22 I think technically speaking, they would say it would be the suffering of change, right? Do people see how it would be a suffering of change? Report an error in the passage at 7:22 Highlight the passage at 7:22

7:39 Because a suffering Report an error in the passage at 7:39 Highlight the passage at 7:39

7:46 of change is saying that the pleasurable feelings aren't pleasurable in themselves, right? They're just a relief of a former, right? Dissatisfaction, relief of a former... change their circumstances. Report an error in the passage at 7:46 Highlight the passage at 7:46

7:59 Suffering, yeah. they have loneliness? Do they have hunger? Do they have a feeling of meaning? With always the guaranteed relief of that. I don't know. I guess we can't really say. Do gods Report an error in the passage at 7:59 Highlight the passage at 7:59

8:31 get bored? Because if we experience more and more and more sensual pleasure, do we get sick of it after a while? I mean, we do, yeah. It's like, okay, massage. I mean, a massage that lasts four hours. I think humans would get bored. I think humans would get bored because we get bored with anything after a while, you know. Report an error in the passage at 8:31 Highlight the passage at 8:31

8:54 It's a different realm. Report an error in the passage at 8:54 Highlight the passage at 8:54

9:12 It's called Marin. Report an error in the passage at 9:12 Highlight the passage at 9:12

· · · silence, 1 minute

9:48 Okay, so we covered this last time. Every feeling and the web of experience in which it is embedded is the product of karma and afflictions. Not only that, this moment of experience carries with it the potential in the form of afflictions for future suffering. In this way, all experiences, including neutral feelings, are inseparable from the negative tendencies, the afflictions that will produce future suffering. Report an error in the passage at 9:48 Highlight the passage at 9:48

10:17 This is why the suffering of conditionality or pervasive compounded suffering Is pervasive. There simply is no experience within cyclic existence, whether pleasant, unpleasant or neutral, which is not rooted in and carrying the future potential for suffering. Report an error in the passage at 10:17 Highlight the passage at 10:17

10:35 There's simply no experience within cyclic existence, whether pleasant, unpleasant or neutral, which is not rooted in and carrying the future potential for suffering. Report an error in the passage at 10:35 Highlight the passage at 10:35

10:48 Makes sense, yeah? Report an error in the passage at 10:48 Highlight the passage at 10:48

10:57 So even when we experience the greatest bliss and the greatest happiness. There's still rooted in it the potential for future suffering. Report an error in the passage at 10:57 Highlight the passage at 10:57

11:15 And the next quote, the nature of fire is to burn. If you do not want to get burned, you need to get away from the fire. And as long as you remain within cyclic existence, there is no way to escape these suffering outcomes. Report an error in the passage at 11:15 Highlight the passage at 11:15

11:30 If you don't like it, the only thing you can do is get out of the whole situation. The only way to do that is to end birth in cyclic existence. And to do that, you must eliminate its cause. What is the cause? Karma and afflictions. They must be eliminated from the root. And you do that by applying the antidotes as they're explained here in the Lamrim. So the Lamrim, I mean we're fortunate, the few of us that are here are fortunate to be studying the Lamrim because this is really the way to get out. Report an error in the passage at 11:30 Highlight the passage at 11:30

12:04 Yeah? Okay. Therefore, no matter where we are in cyclic existence, we can't escape suffering. Because we're still under the control of contaminated karma and mental afflictions. So therefore the only way to end suffering forever is to get out of cyclic existence. Report an error in the passage at 12:04 Highlight the passage at 12:04

12:29 So then we get into true origins. So it's been banged in our heads that the two causes of suffering, the two causes of cyclic existence are karma and mental afflictions. Contaminated karma and mental afflictions. What's contaminated karma? Report an error in the passage at 12:29 Highlight the passage at 12:29

12:51 Versus uncontaminated karma? Is it karma created by the actions of the five aggregates? I Report an error in the passage at 12:51 Highlight the passage at 12:51

13:10 thought it was mixed. Like it's not clearly one thing. It's like a mixed result. Report an error in the passage at 13:10 Highlight the passage at 13:10

13:19 It can be. It can be. But contaminated non-virtuous karma is pretty much a suffering result. Contaminated virtue is oftentimes mixed. Mixed with... Report an error in the passage at 13:19 Highlight the passage at 13:19

13:38 Self-cherishing. Yeah, I mean, we didn't spend much time talking about contaminated karma, but... You know what? I thought all karma was contaminated. Report an error in the passage at 13:38 Highlight the passage at 13:38

13:49 All karma that we create is contaminated. Until when? Until when? At what point do we start creating uncontaminated karma? Does anybody know? I thought it was when we had a realization of emptiness. Yeah, when we have a direct realization of emptiness, then we start creating uncontaminated karma. So when we directly realize emptiness, that realization is creating uncontaminated karma. Report an error in the passage at 13:49 Highlight the passage at 13:49

14:19 Karma that's not contaminated with ignorance. So then contaminated karma is any act is created by any act based in ignorance. Report an error in the passage at 14:19 Highlight the passage at 14:19

14:42 Does it follow? That a bodhisattva who has directly realized emptiness can create contaminated karma. I think so. Yeah. So once you become an aria, you've directly realized emptiness, you start creating uncontaminated karma. But that doesn't mean you only create uncontaminated karma, right? Because ignorance still arises even after you've realized emptiness. Until... Report an error in the passage at 14:42 Highlight the passage at 14:42

15:13 You habituate yourself enough, right, and you abandon the mental afflictions completely. But until then, ignorance still arises through the force of habit. Report an error in the passage at 15:13 Highlight the passage at 15:13

15:27 So uncontaminated karma isn't a cause of suffering, right? It's not a cause of cyclic existence. That's why I put here the causes of suffering, the causes of cyclic existence is contaminated karma, right? Karma created through the force of ignorance. Report an error in the passage at 15:27 Highlight the passage at 15:27

15:45 Make sense? It could be good karma, right? So generosity without understanding emptiness is contaminated virtue. It's virtuous. It's a cause of happiness. But it's not a cause to get out of saṃsāra, actually, until we've realized emptiness. Is that why we seal everything in emptiness? Report an error in the passage at 15:45 Highlight the passage at 15:45

16:12 Exactly. That's why we seal everything in emptiness. Report an error in the passage at 16:12 Highlight the passage at 16:12

16:20 Okay. About? Report an error in the passage at 16:20 Highlight the passage at 16:20

16:29 The contaminated part is that it's ignorant. If you realized emptiness, you'd really know what your virtue meant. You'd be virtuous. And if you're sort of unintentionally virtuous, I'm not quite getting it. Report an error in the passage at 16:29 Highlight the passage at 16:29

16:49 Okay, so the difference here is contaminated karma. Report an error in the passage at 16:49 Highlight the passage at 16:49

16:57 Contaminated karma means that it's created through the force of ignorance or even broader. It's mixed with mental afflictions. It's mixed with mental afflictions. So even the virtue that we do... Okay, so contaminated karma can be virtuous or non-virtuous or neutral. It can be a cause of happiness. It can be a cause of suffering. Report an error in the passage at 16:57 Highlight the passage at 16:57

17:25 Non-virtue is pretty self-explanatory. So if I yell at somebody, anger, it's purely non-virtuous. It's definitely contaminated, right, because it's contaminated with a mental affliction. But then let's say... I do something really nice. I give a present to my friend. And let's say I do it with some expectation. Report an error in the passage at 17:25 Highlight the passage at 17:25

17:56 I give a present to my friend, but I want them to appreciate it. So it's contaminated with some self-cherishing there. But even if I give... Without expecting anything in return. It's a pure act of giving. But it's contaminated because I still believe that that thing is inherently existent. And I believe that I'm inherently existent. So it'll create happiness within saṃsāra. But it's not going to create the cause for me to get out of saṃsāra. Report an error in the passage at 17:56 Highlight the passage at 17:56

18:38 Because I haven't realized emptiness yet. In order to create the cause to get out of saṃsāra. I need to realize emptiness, realize the way that things actually exist, the ultimate nature of phenomena. Report an error in the passage at 18:38 Highlight the passage at 18:38

19:01 Going back to what I was saying before, so before we realize emptiness though, isn't that why we seal any act of generosity or virtue in emptiness, you know, do our little formula in our head to do that so that it does create, does it actually create uncontaminated karma or does it create, how does that work? Report an error in the passage at 19:01 Highlight the passage at 19:01

19:21 Yeah, so it's not... So if we haven't realized emptiness yet, but we're trying to remember emptiness, right, when we're, let's say, practicing generosity, then we're creating seeds, right, to loosen cyclic existence, right? Because, like what Nagarjuna said, is that even, you know, generating a little bit of doubt about emptiness, right, about the nature of existence, shakes up the foundation of saṃsāra. Report an error in the passage at 19:21 Highlight the passage at 19:21

19:53 So any little understanding that we have of emptiness, any time we remember emptiness, any time we think about emptiness, we're loosening up the hold of saṃsāra. So that's the way, really the way to get out of saṃsāra is to realize emptiness, to think about emptiness, to study emptiness, to meditate on emptiness. Report an error in the passage at 19:53 Highlight the passage at 19:53

20:15 So as much as we can throughout the day. To think about emptiness and sealing any action with emptiness. So that's why in Tantra, we're practicing, everything is arising from emptiness. Because then we're constantly reminding ourselves of emptiness. So we're loosening up our saṃsāra more and more. That Report an error in the passage at 20:15 Highlight the passage at 20:15

20:48 was a little off topic, but maybe good to know. Report an error in the passage at 20:48 Highlight the passage at 20:48

20:57 So Lama Tsongkhapa. Although both karma and mental afflictions are necessary as causes that establish cyclic existence, the mental afflictions are chief. So the two causes of saṃsāra, the two causes for taking rebirth in cyclic existence again and again are karma and mental afflictions. But of the two, mental afflictions are the chief cause. Report an error in the passage at 20:57 Highlight the passage at 20:57

21:25 Why? He continues. This is because... If there are no mental afflictions, even though there is karma beyond calculation accumulated previously, since the cooperative conditions for karma are absent, the sprout of suffering is not established. Just like a real sprout is not established from a seed lacking humidity, soil and so forth. So we've all created contaminated karma since beginningless time. Report an error in the passage at 21:25 Highlight the passage at 21:25

21:56 And if we think about it, It would seem that we could never get out of cyclic existence if we have this huge pile of karma, right? A backlog. Yeah, a huge backlog, an infinite backlog, right? But we won't take rebirth in cyclic existence unless that karma is nourished by craving and grasping at the time. Report an error in the passage at 21:56 Highlight the passage at 21:56

22:26 So like in the 12 links, right, from ignorance we create a karma. A contaminated karma that is imprinted on the mental continuum. So we're doing that constantly. We're constantly creating contaminated karma, virtuous and non-virtuous. But if at the time of death that none of the karma is nourished through craving and grasping, then we won't take rebirth and cyclic existence. Report an error in the passage at 22:26 Highlight the passage at 22:26

23:02 So if we've completely abandoned all of our mental afflictions, all of the potential for craving and grasping, then we won't take rebirth in cyclic existence anymore. Even though we've created countless causes to be reborn in cyclic existence, but to be actually reborn, that seed needs to be nourished. Report an error in the passage at 23:02 Highlight the passage at 23:02

23:27 And so that's similar to a sprout. A sprout can't grow even though the seed is planted because if water and sun and soil are all lacking, the seed can't sprout. So the seed of karma can't sprout without craving and grasping. Report an error in the passage at 23:27 Highlight the passage at 23:27

23:58 I might be tired so I'm being kind of thick tonight. Report an error in the passage at 23:58 Highlight the passage at 23:58

24:04 People become enlightened at the time of death. That's a time when practitioners sometimes become enlightened. So that's kind of what this is referring to. but um that so they Report an error in the passage at 24:04 Highlight the passage at 24:04

24:12 that opportunity. Report an error in the passage at 24:12 Highlight the passage at 24:12

24:17 then they don't then they choose to take rebirth not forced on them right is that what you're referring to I thought Report an error in the passage at 24:17 Highlight the passage at 24:17

24:36 you Report an error in the passage at 24:36 Highlight the passage at 24:36

25:01 had to get rid of all that karma before you got enlightened. you Oh. Report an error in the passage at 25:01 Highlight the passage at 25:01

25:09 Okay? But it takes an enormous, you know, willpower, enormous, you know, effort to not follow your throwing karma into another body. Yeah, well, I mean, it's not even enormous effort and, you know, it's just, I mean, very deeply within us we have craving and grasping, right? Craving and grasping for another body. I mean, if we think about it, you know, we are... Report an error in the passage at 25:09 Highlight the passage at 25:09

25:39 Our whole existence is pervaded by attachment, craving, grasping. I'm craving food. If I have pain, I'm craving for relief of pain. If I'm lonely, I crave to be released from that. At the time of death, I mean, I once asked Gishidogpa that question. I said, you know, what if at the time of death we just, you know, were able to suppress our craving and grasping, you know? Report an error in the passage at 25:39 Highlight the passage at 25:39

26:11 Does that mean we're out of psychic existence? And he said, no. Basically, not possible. You know, it's not possible. If we haven't realized emptiness, it's not possible for craving and grasping to not arise. Report an error in the passage at 26:11 Highlight the passage at 26:11

26:27 Okay, then I misunderstood you. So it takes... Not craving and grasping plus having realized emptiness. Yeah, yeah, yeah. Okay, okay. Yeah, I mean, in order for craving or grasping to not... Report an error in the passage at 26:27 Highlight the passage at 26:27

26:46 Yeah, I didn't say that. Yeah, because I had a lot of puzzled look there. So, is that making sense? Report an error in the passage at 26:46 Highlight the passage at 26:46

27:01 Is there a specific craving and grasping you have at the time of death that'll kick you into cyclic existence? Is there a specific craving and grasping at the time of death that... Will direct you to cyclic existence in your next rebirth or to a rebirth in cyclic existence? Report an error in the passage at 27:01 Highlight the passage at 27:01

27:29 No, I mean any kind of craving and grasping. It might be craving and grasping for another body or it can be craving and grasping for a cappuccino or for my family that I'm about to lose. I want to be close to my family. Report an error in the passage at 27:29 Highlight the passage at 27:29

27:47 So craving and grasping in general, as far as my understanding. I Report an error in the passage at 27:47 Highlight the passage at 27:47

27:56 don't think that we're going to get into the 12 links in particular in this class, but I can read you, if I can find it, Report an error in the passage at 27:56 Highlight the passage at 27:56

28:10 what it says. Report an error in the passage at 28:10 Highlight the passage at 28:10

28:17 Hopkins' Meditation on Emptiness about Craving and Grasping at the Time of Death. Report an error in the passage at 28:17 Highlight the passage at 28:17

28:35 Oh, okay. So this will give a little bit more information. So the potency, right? So the potency... Report an error in the passage at 28:35 Highlight the passage at 28:35

28:46 So the karma, the contaminated karma that we've created in the second link of the 12 links, that potency is actualized by attachment, grasping and existence. Report an error in the passage at 28:46 Highlight the passage at 28:46

28:59 So that's the 8th, 9th and 10th link. So the 8th member, or what I was calling craving, but here he's calling attachment, is desire not to separate from a feeling of pleasure, to separate from a feeling of pain. And for a non-diminishment of neutral feeling. It's a desire not to separate from a feeling of pleasure, to separate from a feeling of pain, and for a non-diminishment of neutral feeling. Report an error in the passage at 28:59 Highlight the passage at 28:59

29:28 Whereas the ninth member, grasping, is an increase of attachment. And there are four types. Desire, grasping, desire involving strong attachment to the desire realm, attributes of pleasant forms, sounds, odors, tastes, etc. Report an error in the passage at 29:28 Highlight the passage at 29:28

29:45 Grasping for views. Desire involving aspiration to bad views, not including the view of the transitory collection. We'll talk about that later. Grasping for ethics and modes of conduct. Desire involving strong attachment to bad ethics and bad modes of conduct. And then grasping for self. Desire involving strong attachment to the pride of selfhood and the view of the mental and physical aggregates, which have the nature of transitoriness and of an aggregation as real iron mind. Report an error in the passage at 29:45 Highlight the passage at 29:45

30:15 So basically this is saying, okay, so it could be a desire involving attachment to, you know, nice, beautiful things, beautiful, good sounds, etc. Attachment to chocolate, attachment to, right, good taste, etc. It could be attachment to a particular opinion that I have. It could be attachment, I Report an error in the passage at 30:15 Highlight the passage at 30:15

30:47 don't really want to talk about this, but... Bad ethics and modes of conduct. And then attachment to the self, right? The self or the body or the mind, right? So basically many different types of attachment. And then attachment in grasping nourish or actualize the particular potency that is the projecting cause of the next life, which was the second link, right? Report an error in the passage at 30:47 Highlight the passage at 30:47

31:14 And thus can occur at any time during the life. However, since such moments of attachment and grasping are most efficacious near the time of death, attachment and grasping here for the most part refer to instances near the time of death. Report an error in the passage at 31:14 Highlight the passage at 31:14

31:35 It was my understanding just on all the teachings I've had that the most important thing... And basically what we're doing with our entire lives is preparing for the moment of death and that it's really important when we're dying to be extremely calm, to have calm people around us so that those afflictions don't arise in our mind. Report an error in the passage at 31:35 Highlight the passage at 31:35

31:54 And that way when we do die, even if we haven't achieved the direct perception of emptiness, we're going to go to a more auspicious rebirth. We're not going to be thrown into the kind of rebirths based on grasping and craving. Report an error in the passage at 31:54 Highlight the passage at 31:54

32:08 Is that... Well... At the time of death, we can try to cause a better rebirth, but my understanding is that craving and grasping will arise as long as we haven't directly realized emptiness. Just because if we think about it, it's our habit throughout our lives. We're constantly craving things. We're constantly, almost every moment of every day. Report an error in the passage at 32:08 Highlight the passage at 32:08

32:38 We're constantly craving things. So at the time of death, we'll still crave things. We'll still have craving and grasping. But hopefully we can have a virtuous mind, right? Like compassion for others, bodhicitta doing tomlen or taking refuge, something like that. So that'll throw us into a good rebirth if we have a virtuous mind. But still it'll be mixed, right? Report an error in the passage at 32:38 Highlight the passage at 32:38

33:03 Most of our virtuous minds are mixed with some level of attachment, some level of expectation, some level of wanting something for ourselves. Report an error in the passage at 33:03 Highlight the passage at 33:03

33:15 Does that make sense? I think there are people that die with different levels of preparation. I've known people that died with very, very calm, centered minds, very serene at the moment of death. I would almost bet that wherever they ended up reincarnating was a... Yeah, so. Report an error in the passage at 33:15 Highlight the passage at 33:15

33:33 A better situation than somebody that's dying with a lot of regret over what they've done or a lot of grasping for their family or possessions. I just think there would make a difference depending on what your mindset is when you die. Yeah, definitely. So your mindset at the time of death will determine how good your rebirth will be. Report an error in the passage at 33:33 Highlight the passage at 33:33

33:58 It will nourish either a virtuous seed or a non-virtuous seed. But without the direct realization of emptiness, we'll still have some craving and grasping. So we'll definitely take rebirth again, even if we have a calm mind. It's just going to be a better rebirth if we have a calm mind. Oh yeah, definitely. Report an error in the passage at 33:58 Highlight the passage at 33:58

34:23 Alright, so here this is where Lama Tsongkhapa is talking about why mental afflictions are chief between karma and mental afflictions. Afflictions are really the chief cause of cyclic existence, right? Because even though we've created countless contaminated karmas, if we've abandoned the mental afflictions, then we won't take rebirth in cyclic existence again. Report an error in the passage at 34:23 Highlight the passage at 34:23

34:54 Yeah, it's okay. Maybe a break time. Is it distracting to you? I'll just hold it. All right. Okay. So, all right. It's also, it is also right, why mental afflictions are chief is because if there are mental afflictions, even though there may be no karma accumulated previously, let's say, you know, if we've purified all of our previous, you know, contaminated karma in theory, still if we have mental afflictions, it will immediately be accumulated anew and future aggregates will be taken, right? Report an error in the passage at 34:54 Highlight the passage at 34:54

35:31 So as soon as, as long as we still have mental afflictions, we're going to create. More contaminated karma. So even if we had no contaminated karma in the past, we're going to start creating it immediately if we had mental afflictions. Report an error in the passage at 35:31 Highlight the passage at 35:31

35:48 So our main focus is to abandon our mental afflictions. Report an error in the passage at 35:48 Highlight the passage at 35:48

36:04 So Geshe Soppa says, in order for cyclic existence to arise, i.e. in order to produce a samsaric rebirth, karma and afflictions are necessary. Of these two, the afflictions are the principle. Most important cause of such a reaver. Why? Because if there are no obscuring afflictions, then even if you have accumulated incalculable karmic seeds in the past, these karmas will not be able to ripen and yield results. Report an error in the passage at 36:04 Highlight the passage at 36:04

36:33 So in the 12 links, we're talking about craving and grasping. But if anger arises at the time of death, that's nourishing. That's nourishing a seed. Report an error in the passage at 36:33 Highlight the passage at 36:33

36:46 Irritation, anxiety, stress, all of these things that are still nourishing a karmic seed and can throw us into another rebirth. Report an error in the passage at 36:46 Highlight the passage at 36:46

36:59 Is that clear? Report an error in the passage at 36:59 Highlight the passage at 36:59

37:07 This is also how it is set out in the commentary on Valley Cognition by Dharmakritya. The karma of those who have fully transcended the thirst for existence cannot project other ones. For what cooperates has been exhausted. Report an error in the passage at 37:07 Highlight the passage at 37:07

37:23 So here it's saying the karma of those who have fully transcended the thirst for existence. So someone who has completely gotten out of psychic existence, like an arhat, cannot project other ones. So an arhat does not create, well, does not get thrown back into psychic existence, right? Because what cooperates has been exhausted, so that means the mental afflictions have been abandoned. Report an error in the passage at 37:23 Highlight the passage at 37:23

37:54 So someone who is completely all the mental afflictions will not take the work in such a position. At least through the form of social trauma method. Report an error in the passage at 37:54 Highlight the passage at 37:54

38:06 Well, will not take the work in such a position. If you've abandoned your mental afflictions. You can come back to help others, but you won't be in cyclic existence. Like high-level bodhisattvas and Buddhas, they come and they manifest. Two beings in cyclic existence, but they are not in cyclic existence, right, because they've abandoned mental afflictions. Report an error in the passage at 38:06 Highlight the passage at 38:06

38:36 Okay, and then about craving, Lama Tsongkhapa says, if it's present, it'll happen again. If we have craving, we'll, you know, we'll have another rebirth in saṃsāra. Therefore, it is of great importance to rely on the antidotes to mental afflictions. And that, again, depends on knowing the mental afflictions, which is why you should become skilled in them. So he's segwaying into the next part where we're going to talk about the mental afflictions, the main mental afflictions. Report an error in the passage at 38:36 Highlight the passage at 38:36

39:13 So what's an affliction? So we use these terms again and again. So what is a mental affliction? Saṅgha says it's a phenomenon such that when it arises... The characteristic of being very unpeaceful arises. And due to its arising, the mental continuum arises as being very unpeaceful. Report an error in the passage at 39:13 Highlight the passage at 39:13

39:38 So a mental affliction has the nature of being unpeaceful. And then it makes the whole mental continuum unpeaceful. Report an error in the passage at 39:38 Highlight the passage at 39:38

39:51 So anger, it's easy, right, to see that anger makes our minds unpeaceful, right? Anger in itself, right, is a very agitated mind. Report an error in the passage at 39:51 Highlight the passage at 39:51

40:04 Jealousy, we can see that too, right? Our mind isn't at peace if we have jealousy. Attachment? Is attachment unpeaceful? Let's say I have, I'm experiencing a really, really delicious meal and I feel a lot of pleasure and I feel attached to that pleasure. Is that an unpeaceful mind? Report an error in the passage at 40:04 Highlight the passage at 40:04

40:35 It's a mind of grass. The mind is agitated. It's agitated. It's exciting. It's focusing on the pleasure of eating something you really like. So there's a lot of mental activity with it. Yeah. And I wouldn't call it peaceful. I mean, it might feel pleasurable to just build with excitement and easily change at the real end. Report an error in the passage at 40:35 Highlight the passage at 40:35

41:11 Just try to pull a bone away from the dog. Yeah. Right. Yeah. Yeah. Report an error in the passage at 41:11 Highlight the passage at 41:11

41:28 Right. Report an error in the passage at 41:28 Highlight the passage at 41:28

41:34 It's not peaceful and it's not, yeah. And it's wanting more of it, right? Right. yeah, there's no real peace there. a deep attachment to the moment. Report an error in the passage at 41:34 Highlight the passage at 41:34

41:32 Mm-hmm, mm-hmm. Report an error in the passage at 41:32 Highlight the passage at 41:32

41:44 It's not as if we feel really satisfied, right? Oh, yeah, this is it. This is all I ever need. Yeah, yeah. Yeah, Report an error in the passage at 41:44 Highlight the passage at 41:44

42:03 yeah. Or you've ordered something really wonderful, and then the next time you go back to that restaurant, they don't have it, Report an error in the passage at 42:03 Highlight the passage at 42:03

42:13 right? Good sign of attachment, right? need. Yeah, yeah. Report an error in the passage at 42:13 Highlight the passage at 42:13

42:17 What do you mean the pop-up pork shoulder stuff? Report an error in the passage at 42:17 Highlight the passage at 42:17

42:31 have it, and it gets him into the chest. Report an error in the passage at 42:31 Highlight the passage at 42:31

42:36 Or like if somebody pays us a compliment, you know, it's like we feel really good, right? But it's not a peacefulness, right? It feels wonderful. But, you know, if the opposite happens, right, the next time, then we, you know, we feel... Yeah. Where are you going? Report an error in the passage at 42:36 Highlight the passage at 42:36

43:01 And then we want more and more compliments. So this is an important one to really get, I think. It took me a long time to really understand that attachment isn't happiness, right? Because it's pleasure, right? It feels pleasurable, but it's not peaceful. It's not contented. It's not happy. Report an error in the passage at 43:01 Highlight the passage at 43:01

43:26 There is this agitation and there's this grasping of, I have to have this. If I don't have it anymore, there's dissatisfaction. There's some level of suffering or discomfort if we don't have it. Report an error in the passage at 43:26 Highlight the passage at 43:26

43:49 Affliction is unpeaceful. so... Report an error in the passage at 43:49 Highlight the passage at 43:49

44:00 Yeah, and we feed, you know, in this culture we really feed on that excitement, right? We think that's really good, right? So it's good to really think about whether or not that's happiness, right? And whether or not that's what we really want to pursue as being like the goal, right? Because in this culture that's the goal, right? Report an error in the passage at 44:00 Highlight the passage at 44:00

44:21 To get that high, that excitement again and again. Here in the Dharma we're saying, well, you know, I mean, that's good and well, but that's increasing our agitation, the agitation of our minds, right? That's not the way to get ultimate happiness, right? It's not the way to get lasting happiness, like a temporary fix. Report an error in the passage at 44:21 Highlight the passage at 44:21

44:46 It's the suffering of change. Yes. I was just going to say what helped me, I was an extremely visual person, and when I started losing my vision, I had... A direct experience of this because the things that used to get me all charged up don't anymore. And I realized how much of what I thought was really important in my life was completely conditional on the visual input. Report an error in the passage at 44:46 Highlight the passage at 44:46

45:12 When the visual input wasn't there, the thing isn't that important anymore. And I actually think that's one of the blessings that I've had from having a disability. When one of your senses is cut off and you don't have that stimulus any longer, it's not that big a deal. And I never thought I would be saying that. But our conditions have to be there for it to pump us up. Report an error in the passage at 45:12 Highlight the passage at 45:12

45:47 Right. Yeah, and you see what Lama Tsongkhapa and the Buddha was talking about, how a pleasant form, a beautiful form appears and then immediately we become attached. We feel pleasure and we become attached. Report an error in the passage at 45:47 Highlight the passage at 45:47

46:11 So the nature of an affliction is to disturb or unsettle the mental state. Its action or function is to create a restless, non-tranquil mind. Report an error in the passage at 46:11 Highlight the passage at 46:11

46:24 Mental affliction, attachment, anger, irritation, pride also, right? So sometimes pride we think is a good thing, right? You know, I feel really good about myself and I feel better, you know. I can look down on others but actually it's a yeah an agitated mind right it's not a peaceful mind we don't feel pride unless there's some some of insecurity there Report an error in the passage at 46:24 Highlight the passage at 46:24

47:03 or inferiority, right? Because we need to feel better than somebody. So we're going to get into each of these mental afflictions. And so when the afflictions are not present, our minds are naturally peaceful and content. So have we noticed that? Our minds were really, we could feel really quiet and peaceful and then something happens, right? And it doesn't even have to be an external thing, right? Report an error in the passage at 47:03 Highlight the passage at 47:03

47:35 Just a thought arises and then suddenly, got Report an error in the passage at 47:35 Highlight the passage at 47:35

47:41 to take out the garbage. Report an error in the passage at 47:41 Highlight the passage at 47:41

47:51 So this is another thing that I think is actually really profound, that our minds are naturally pure, naturally peaceful and content until the mental affliction arises. And then the mind gets all disturbed, restless, anxious. Report an error in the passage at 47:51 Highlight the passage at 47:51

48:18 Ana, Report an error in the passage at 48:18 Highlight the passage at 48:18

48:24 simple question. So then, is fear an affliction? I mean, it disturbs the mind, but... Report an error in the passage at 48:24 Highlight the passage at 48:24

48:37 In general, I think fear is an affliction, right? It's kind of the opposite of attachment, right? Or the reverse side of attachment, right? We're attached, we're afraid that we're not going to get our object of attachment. Or we're afraid because we're attached, right? We're attached to something and we're afraid of not getting it or we're afraid of losing it. Report an error in the passage at 48:37 Highlight the passage at 48:37

49:06 Yeah, and then there's a fear of the lower realms that doesn't, Report an error in the passage at 49:06 Highlight the passage at 49:06

49:13 yeah, I mean it's definitely a constructive fear, but does that fear agitate the mind? Yeah. Report an error in the passage at 49:13 Highlight the passage at 49:13

49:28 I mean it's interesting because among the lists of mental afflictions, fear is never on it, right? So it's, so, yeah. So it seems to me that there are forms of fear that are mental afflictions and forms of fear that are not. Report an error in the passage at 49:28 Highlight the passage at 49:28

49:49 Right. I mean, there's a very constructive fear, right? Report an error in the passage at 49:49 Highlight the passage at 49:49

49:56 It's not listed as one of the 51 mental factors, but it is a mental factor. I mean, the 51 mental factors aren't an all-inclusive list, right? So I would say it's a mental factor, but it's not necessarily an affliction. I think. Report an error in the passage at 49:56 Highlight the passage at 49:56

50:23 But, yeah, it's something to think about. The constructive fear, is that a mental affliction? Report an error in the passage at 50:23 Highlight the passage at 50:23

50:33 Yeah. I mean, because in this... In the path, we do use fear to inspire us to practice. Fear of suffering, fear of lower realms, etc. Report an error in the passage at 50:33 Highlight the passage at 50:33

50:49 Afflictions are the mental factors of the mind that, since they are responsible for every form of suffering and discontent we experience, are regarded as unwholesome. They are characterized by being conceptual mental factors that, upon arising in the mind, cause disturbance and unrest. all right, so. Report an error in the passage at 50:49 Highlight the passage at 50:49

51:08 So afflictions are the cause, are responsible for every form of suffering and discontent that we experience. And they're characterized as being conceptual mental factors, right? Conceptual, I mean, we create them through thinking, right? They're just thoughts, exactly. They feel like a lot more than thoughts, right? But they're just thoughts, yeah? So that's why we train the mind. Report an error in the passage at 51:08 Highlight the passage at 51:08

51:26 It's a... Report an error in the passage at 51:26 Highlight the passage at 51:26

51:41 To let go of those thoughts. Report an error in the passage at 51:41 Highlight the passage at 51:41

51:48 External problems do not have the power to disturb our mind unless we respond to them by developing afflictions. If we have no afflictions, even our enemies cannot destroy our peace of mind. Report an error in the passage at 51:48 Highlight the passage at 51:48

52:04 So no matter what happens, externally, if we don't have afflictions, our peace of mind won't be affected. Report an error in the passage at 52:04 Highlight the passage at 52:04

52:25 Yeah. Yeah, that's pretty amazing. Report an error in the passage at 52:25 Highlight the passage at 52:25

52:38 Or Chodin Rinpoche, you know, Chodin Rinpoche just sits up there looking all serene and blissed out and doesn't seem like he has any mental afflictions at all, right? Report an error in the passage at 52:38 Highlight the passage at 52:38

52:52 So yeah, so this is a good statement to inspire us to let go of our mental afflictions, right? And we'll always have peace of mind. Report an error in the passage at 52:52 Highlight the passage at 52:52

53:09 In terms of the mental afflictions, it seems that no matter how many antidotes we apply, And meditate, we're not going to get rid of them until we have a direct realization of emptiness, correct? Right, we won't get rid of them completely, yeah. So, I mean, there are many antidotes we apply so we can reduce our mental afflictions, right? Because that would be depressing if, you know, nothing we did would help, right, until we realize emptiness. Report an error in the passage at 53:09 Highlight the passage at 53:09

53:40 But there's a lot of things we can do, right, to reduce our mental afflictions. I'm going to go for it. Report an error in the passage at 53:40 Highlight the passage at 53:40

53:50 But we can't remove them completely. Like even calm abiding, developing calm abiding that suppresses the mental afflictions. But it doesn't remove them from the root, right? So when you don't have calm abiding anymore, then guess what? The mental afflictions arise. So the realization of emptiness or the understanding of emptiness, for it to be an effective antidote. Report an error in the passage at 53:50 Highlight the passage at 53:50

54:20 For a mental affliction, for it to reduce a mental affliction, we have to have a really strong understanding of emptiness. If somebody makes me really angry and I think, oh, they're empty, they're empty, they're empty, it doesn't really help so much, right? Unless I really have a deep understanding. Report an error in the passage at 54:20 Highlight the passage at 54:20

54:48 Okay, so let's move into the ten main afflictions. so... Report an error in the passage at 54:48 Highlight the passage at 54:48

54:53 So attachment or desirous attachment, anger, pride, ignorance and doubt are the five main afflictions. And then there are five what are called afflicted views. The view of the transitory collection, the view holding to an extreme, holding on to a bad view as best, holding on to mistaken ethics and modes of conduct as best, and wrong views. Report an error in the passage at 54:53 Highlight the passage at 54:53

55:21 So we'll start with the first five after the break. You want to take a break? Report an error in the passage at 55:21 Highlight the passage at 55:21

55:35 Oh, yeah, so it's Report an error in the passage at 55:35 Highlight the passage at 55:35

55:46 hard Report an error in the passage at 55:46 Highlight the passage at 55:46

55:52 work. Report an error in the passage at 55:52 Highlight the passage at 55:52

56:01 Most of us tend to be visually oriented. Report an error in the passage at 56:01 Highlight the passage at 56:01

56:07 That's wonderful. Report an error in the passage at 56:07 Highlight the passage at 56:07

56:11 It took a while for that. Yeah. Report an error in the passage at 56:11 Highlight the passage at 56:11

56:20 Okay. Attachment. Yeah. That's Report an error in the passage at 56:20 Highlight the passage at 56:20

56:27 Ten, desirous attachment, anger, pride, and then the five views, yeah, or the five afflicted views, the views that are afflictions. But you'll get this list again. I was so attached to my sandwich, I grabbed my sandwich and I left my dog. Report an error in the passage at 56:27 Highlight the passage at 56:27

57:01 So sometimes, you know, like we hear about the three, right, the three main afflictions and the six main afflictions and the ten main afflictions. don't understand. Report an error in the passage at 57:01 Highlight the passage at 57:01

57:09 So the three right are attachment, anger and ignorance, right? The sixth would be these five and then the sixth is afflicted views which cover number six through ten. Report an error in the passage at 57:09 Highlight the passage at 57:09

57:24 Yeah. Yeah. So desirous attachment or attachment, anger, pride, ignorance, doubt and afflicted views would be the sixth. And then the ten afflictions would be these ten. So these are the ten that Lama Tsongkhapa brings up. Also the ten that are in the Abhidharma. Report an error in the passage at 57:24 Highlight the passage at 57:24

57:51 So are we ready for the first? Attachment or desirous attachment. Sometimes translated as desire, sometimes translated as attachment, sometimes translated as desirous attachment. Report an error in the passage at 57:51 Highlight the passage at 57:51

58:08 And grasping and clinging are forms of attachment. Possessiveness. Changedness is a form of attachment. Report an error in the passage at 58:08 Highlight the passage at 58:08

58:18 Lama Tsongkhapa says, the first of these, desirous attachment observes an attractive, pleasant, external or internal object and is subsequently attached to it. So we're observing an object that we perceive as being pleasant or attractive. It can be an external or internal object. Report an error in the passage at 58:18 Highlight the passage at 58:18

58:40 Another person, it can be a house or a car or a piece of art or a sunset, which are external objects. Or it can be our own body, becoming attached to our own body or our mind. So it can be an external or internal object and then we're subsequently attached to it. Report an error in the passage at 58:40 Highlight the passage at 58:40

59:09 Geshe-Loden says desirous attachment is a mental factor that perceives external or internal objects as attractive and then exaggerates their attractiveness. So this is another defining characteristic of attachment is exaggerating the attractiveness of the object and wishes to possess and retain the object. Report an error in the passage at 59:09 Highlight the passage at 59:09

59:34 So if we don't have the object, then we wish to possess it. We wish to have it. And if we already have it, then we don't want to lose it. So it has those two aspects, even wanting it if we don't have it or not wanting to lose it, not wanting to separate from it. Report an error in the passage at 59:34 Highlight the passage at 59:34

59:52 So exaggerates their attractiveness, the attractiveness of the object. So what does that mean? Report an error in the passage at 59:52 Highlight the passage at 59:52

1:00:05 We invest it with qualities it doesn't have. We see something favorable in it which becomes really huge in our mind and we ignore anything about it. Doesn't conform with that. Yeah. Yeah, particularly something that we don't have, right? We see something in the shop and we just think, change my life. Report an error in the passage at 1:00:05 Highlight the passage at 1:00:05

1:00:29 Yeah, that iPod. Well, that will, you know, Report an error in the passage at 1:00:29 Highlight the passage at 1:00:29

1:00:36 be wonderful, right? When we're attached to it, we see we're focused on the positive qualities of it, right? And we forget about the negative qualities of it in general, right? But, you know, we don't see the object as it is, like as a whole, right? The good sides and the bad sides. Generally, we're focused on just the positive qualities, right? Except what about, like, long-term relationships where you really know that person, like your partner, your, you know, husband or wife? Report an error in the passage at 1:00:36 Highlight the passage at 1:00:36

1:01:08 You know, we know their good qualities and their bad qualities, and yet we're still attached to them. So are we exaggerating the attractiveness of our partners and our families that we know? We are. And in what way? good qualities keep Report an error in the passage at 1:01:08 Highlight the passage at 1:01:08

1:01:28 The thing about desirous attachment and all these afflictions is that it confirms a thought in your mind that everything exists dualistically. Everything is inherently existing from its own side. So we invest in it all this fabulousness or all this terribleness. So if you look on your... Your child or your partner or your wife or your husband or your family is so wonderful. You couldn't imagine living without them. You would die for them. Report an error in the passage at 1:01:28 Highlight the passage at 1:01:28

1:01:59 And after a while, you see them as these entities that have really no connection to you. They're these fabrications of the mind come solidified in a physical state that is just so... Incredible. You have to cling to it and protect it and nurture it. And so I don't see that as... But then you just get stuck on what you're thinking of your family. Report an error in the passage at 1:01:59 Highlight the passage at 1:01:59

1:02:29 Just see a teenager out with the family to see, well, you know, not everybody thinks it's so wonderful. Yeah. Do people agree with that? Report an error in the passage at 1:02:29 Highlight the passage at 1:02:29

1:02:48 I think part of it is that clinging factor in that... fault. Mm-hmm. Report an error in the passage at 1:02:48 Highlight the passage at 1:02:48

1:02:53 You do see the attractiveness and you see the not attractive aspects of it, but you cling to, I guess, more the attractive aspects of it, or what one considers the attractive aspects of it. And then there is that, as we were mentioning, that feeling that I can't live without this, whatever it is. You know, my happiness depends on, that that object brings you that happiness from, as he was saying, its own side. Report an error in the passage at 1:02:53 Highlight the passage at 1:02:53

1:03:23 Yeah, okay, yeah. This is when we're attached to something, and I think we can't be happy without it. That person or that thing. Report an error in the passage at 1:03:23 Highlight the passage at 1:03:23

1:03:38 At that stake or whatever it is. Report an error in the passage at 1:03:38 Highlight the passage at 1:03:38

1:03:44 Happiness depends on it. Report an error in the passage at 1:03:44 Highlight the passage at 1:03:44

1:03:49 Sugishi Rapton says, attachment develops out of our misconceiving an object to be more attractive and agreeable than it really is. We project, this is similar to what you were saying, Louis. We project a false image, we cling to it. Yearn to possess the apparently beautiful object that we have embellished with our own imaginations. This attachment is a mistaken conception that can arise toward any object that seems attractive. Report an error in the passage at 1:03:49 Highlight the passage at 1:03:49

1:04:16 Our own body, wealth, social position, as well as the body and possessions of others. So we can be attached to pretty much anything. Yeah, Report an error in the passage at 1:04:16 Highlight the passage at 1:04:16

1:04:31 that's one of our main affliction besides ignorance. Report an error in the passage at 1:04:31 Highlight the passage at 1:04:31

1:04:41 And then, as you were saying as well, the mind of attachment sees a solid, concrete, beautiful object that exists in this way from the side of the object itself. This is its main mistake. So we see things as being beautiful or attractive or causes of happiness from their own side, not imbued with the qualities that we've created with our own projections, with our own minds. Report an error in the passage at 1:04:41 Highlight the passage at 1:04:41

1:05:07 But from their own side, we believe that they're attractive and pleasant. Kachinyoshi Geltson says it's a mental factor that perceives a contaminated thing to be attractive by way of its own entity and thereupon seeks it. So here's another term that's thrown into the mix is that attachment perceives a contaminated object, a contaminated thing to be attractive by way of its own entity. Report an error in the passage at 1:05:07 Highlight the passage at 1:05:07

1:05:37 so, so. So it seems that if it's an uncontaminated object, let's say if it's a Buddha, it wouldn't be called attachment. Report an error in the passage at 1:05:37 Highlight the passage at 1:05:37

1:05:49 A direct realization of emptiness, it wouldn't be considered attachment because those aren't contaminated. So that's something to think about. Can we become attached to a Buddha? Can we become attached to a guru? Yeah, it seems like it. I don't think so. Yeah. Report an error in the passage at 1:05:49 Highlight the passage at 1:05:49

1:06:11 But maybe that's not considered a mental affliction if we become attached to our guru, right? Because it's... In a healthy way, though. In a healthy way. Yeah. Yeah, I mean, we can become obsessed with someone in a very unhealthy way or kind of give up our own discerning wisdom. You know, give up our own free choice, all these kinds of things, right, that don't seem healthy. So I have a question in my own mind, you know, and we can all think about it, whether or not we can become attached, whether or not it can be unhealthy, right? Report an error in the passage at 1:06:11 Highlight the passage at 1:06:11

1:07:03 But it says the mind of attachment. So... I would think that if you're perceiving your guru with a mind of attachment, even though it's not a contaminated object, your mind is what is actually contaminating the object, right? Report an error in the passage at 1:07:03 Highlight the passage at 1:07:03

1:07:29 Yeah, I mean it seems that, I mean I talked to Gishidakpa about this once, you know, what is it contaminated on? And it really, it's the mind, right, that contaminates it, right? So if we think the, you know, so if it's really a pure object. But we see it as being existing from its own side when we project. Then it's a contaminated mind which makes it into a contaminated object. Report an error in the passage at 1:07:29 Highlight the passage at 1:07:29

1:08:03 The question Report an error in the passage at 1:08:03 Highlight the passage at 1:08:03

1:08:07 I have kind of relates to that, which is we're all encouraged to practice guru devotion as our primary practice. But what if somebody were to put their trust into a guru who has them do some really pretty off-the-wall things? Where do they start using their own discerning wisdom to figure out whether that's really a good thing to do or whether they need to be really questioning something? Report an error in the passage at 1:08:07 Highlight the passage at 1:08:07

1:08:33 It seems like that would be kind of a razor's edge in some cases. Yeah, I think that's a misunderstanding of guru devotion. When people think that when we devote ourselves to a guru, we stop using our own discerning wisdom, right? The Buddha said that we need to check things out, right? There are stories of gurus who test their students and ask them to do things that aren't in accordance with the Dharma just to see if their students are really using their own discerning wisdom. Report an error in the passage at 1:08:33 Highlight the passage at 1:08:33

1:09:05 There's a story, I think, of the Buddha where he asked his disciples to steal. and like All of them except one did steal, right? And then the one who didn't, the Buddha congratulated me and said, you know, you did well, basically. You're supposed to check up. If the guru asks you to do something, check up and see if it's in accordance with the Dharma. And if it's not, then don't do it, right? Report an error in the passage at 1:09:05 Highlight the passage at 1:09:05

1:09:34 So we're never supposed to give up our own discerning wisdom, right? We need to give the benefit of the doubt to the guru once we've developed faith and once they've proved that they're really a qualified spiritual friend. But that doesn't mean giving up our discerning wisdom. In the case of someone like Geshe Dagpa, that's not even an issue, but I can imagine with some gurus. Report an error in the passage at 1:09:34 Highlight the passage at 1:09:34

1:09:59 In fact, Chogyam Trungpa used to ask people to do off-the-wall things just the way you indicated with the Buddha, just to see if they would blindly follow him or not. But it is an issue even with a perfectly qualified guru. From the standpoint of the disciple, if the disciple isn't even developing their own wisdom, then that's against the Dharma, right? Report an error in the passage at 1:09:59 Highlight the passage at 1:09:59

1:10:25 Because the external guru function is to help us develop our internal guru, right? Our internal wisdom, right? And I remember my old... My guru in Italy once laughed because he said, oh, you know, sometimes disciples are asking me, you know, if they can go to the bathroom, you know, like, come on, you know, you can make these decisions on your own, right? Report an error in the passage at 1:10:25 Highlight the passage at 1:10:25

1:10:56 So there's, you know, there's an extreme, right, that we could go to as disciples. Report an error in the passage at 1:10:56 Highlight the passage at 1:10:56

1:11:07 Yeah, it's not. I mean, because it's such a tricky practice, right? And it's really hard to understand what it really means to devote ourselves to a guru. Report an error in the passage at 1:11:07 Highlight the passage at 1:11:07

1:11:23 And then Lama Tsongkhapa says, just as oil has penetrated into cloth is hard to remove, desirous attachment to clinging to its object and pervading it only separates from that object with difficulty. Right, so this is like, you know, if we get, let's say, our... Our clothes dirty, you know, it's just normal dirt, right? It's pretty easy to wash out, right? Report an error in the passage at 1:11:23 Highlight the passage at 1:11:23

1:11:55 And so with most of the mental afflictions, they're kind of like that. You know, they're easy, you know, relative, well, I shouldn't say easy, but they're easier to wash out. But attachment is deeply embedded. Report an error in the passage at 1:11:55 Highlight the passage at 1:11:55

1:12:12 And so it's more like oil. Seeped into a cloth and really difficult to wash out. So Gishisopa says, in general, attachment functions a little differently from harsh explosive afflictions like hatred. In that it rises slowly, then gradually attaches or becomes stuck to its object, almost like glue. Isn't this true? And then it tends to seep into its object, going deeper and deeper. Report an error in the passage at 1:12:12 Highlight the passage at 1:12:12

1:12:48 Without us even noticing it, the more we spend time with someone and the more we become attached to it. We don't even notice. Once it becomes attached, it is difficult to separate. It is like a piece of cloth that has been stained with oil. The oil soaks deeply into the cloth, spreads and becomes very difficult to remove. Report an error in the passage at 1:12:48 Highlight the passage at 1:12:48

1:13:11 In the same way, attachment grasps at its desired object. And then extends and penetrates deeper and deeper until it is very difficult to separate from that object. So breaking up with someone or losing someone, you know, through death, right? It's very difficult, right? At first. Report an error in the passage at 1:13:11 Highlight the passage at 1:13:11

1:13:46 I once had a friend who told my Lama in Italy, she said, I know you know, I don't want to become a nun. I just want to have a relationship with someone and not be attached, you know? And he just laughed. He said, impossible. Right. Until we've, you know, really have a realization of emptiness, it's really impossible for us to be completely non-attached, right? Report an error in the passage at 1:13:46 Highlight the passage at 1:13:46

1:14:16 But we just try as much as we can. Yeah. Definitely. Yeah, definitely. Report an error in the passage at 1:14:16 Highlight the passage at 1:14:16

1:14:30 Okay, so what's the difference between love and attachment? So, Geshe Rapton mentions a few things. Attachment is always characterized by the tendency to exaggerate. Exaggerate its attractiveness. Whereas love and compassion, true love and compassion are based on a non-distorted awareness of what is real. So if it's pure love and compassion, there's... Report an error in the passage at 1:14:30 Highlight the passage at 1:14:30

1:15:08 We're loving, right, we're wishing someone to be happy or free from suffering, regardless of who they are or how they act or, you know, what they do for us or whether or not they appreciate us, right? Just, you know, as they are, we wish them happiness and to be free from suffering, if it's true love and compassion. Report an error in the passage at 1:15:08 Highlight the passage at 1:15:08

1:15:31 Of course, you know, for most of us, our love is mixed with attachment, but the love part of it, right, is truly wanting them to be happy. Even if they don't want us anymore, if they don't want to be with us, even if they reject us, there's a part of us that still wants them to be happy, Report an error in the passage at 1:15:31 Highlight the passage at 1:15:31

1:15:53 at least the love part. Report an error in the passage at 1:15:53 Highlight the passage at 1:15:53

1:16:00 And then, although attachment may superficially take on the aspect of wanting to benefit others, it is essentially selfish, only striving to satiate one's own desires. So attachment is based on me getting what I want. I'm attached to you, I want you because you make me happy, right? Because you do what I want. Whereas love and compassion are by nature only concerned with the welfare of others untainted by concern for oneself. Report an error in the passage at 1:16:00 Highlight the passage at 1:16:00

1:16:33 So pure love and compassion is only concerned with that other being, right? Wanting the happiness for the other being and isn't expecting anything in return. Report an error in the passage at 1:16:33 Highlight the passage at 1:16:33

1:16:48 Whereas... The results, attachment always results in suffering, whereas love and compassion only increase well-being and happiness. Report an error in the passage at 1:16:48 Highlight the passage at 1:16:48

1:17:08 So it's clear to everybody the difference between love and attachment. And then sometimes there's an issue of, okay, well, desire or desirous attachment versus aspiration. Like sometimes people think, oh, well, a desire for enlightenment, isn't that bad? Don't we want to abandon that? Because that's just desire and attachment, right? Report an error in the passage at 1:17:08 Highlight the passage at 1:17:08

1:17:32 So that's different, right? So there's a difference between aspiration and attachment. Okay. Report an error in the passage at 1:17:32 Highlight the passage at 1:17:32

1:17:46 Right. We shouldn't have goals. We shouldn't, you know, we shouldn't want anything, you know. And if we, you know, we shouldn't even want enlightenment. We shouldn't even want a realization of emptiness, right? So that's a misunderstanding, right? So there's a mental factor called aspiration, which is not a mental affliction. Report an error in the passage at 1:17:46 Highlight the passage at 1:17:46

1:18:06 There are virtuous aspirations and there are non-virtuous aspirations. We can aspire for enlightenment. Like bodhicitta. Bodhicitta is an aspiration. Aspiration for enlightenment for the welfare of all sentient beings. Or actually bodhicitta has two aspirations. Aspiration for enlightenment and aspiration for the welfare of sentient beings. Report an error in the passage at 1:18:06 Highlight the passage at 1:18:06

1:18:28 So that's something that we're trying to cultivate, but it's not attachment. We're aspiring to help others through attaining enlightenment. It's not necessarily attachment. I think it can be. Report an error in the passage at 1:18:28 Highlight the passage at 1:18:28

1:18:45 But that's just my own opinion. But true bodhicitta isn't attachment. It's aspiring to help others. Report an error in the passage at 1:18:45 Highlight the passage at 1:18:45

1:18:57 So that's something positive, that's something virtuous, and it's not a mental affliction, and it's not a source of suffering. If it's a mental affliction, it's a source of suffering. Report an error in the passage at 1:18:57 Highlight the passage at 1:18:57

1:19:10 It agitates the mind. If it's a mental friction, it agitates the mind. But an aspiration for enlightenment, a healthy aspiration for enlightenment, doesn't agitate the mind. It's just an aspiration. It's just the direction we want to go in. Report an error in the passage at 1:19:10 Highlight the passage at 1:19:10

1:19:35 So I think there's a difference between wanting to go somewhere and being attached to it. It's like wanting to go to Tibet, you know, wanting to go on pilgrimage, right? That's not necessarily an attachment, right? Report an error in the passage at 1:19:35 Highlight the passage at 1:19:35

1:19:55 It's an attachment if I have to go, right? And I get upset if I can't go, right? Or I become obsessed with going. Then it's an attachment. But if I'd like to go... And if it doesn't happen, it's fine, and if it does happen, it's fine, then it's not an attachment, right? It's an aspiration, but it's not an attachment. Report an error in the passage at 1:19:55 Highlight the passage at 1:19:55

1:20:23 Yeah, it seems like there's a very fine line. I mean, if your existence depends on it, or if you're, I'm only going to be happy once this happens, then it's across the line between aspiration and attachment. Yeah. Report an error in the passage at 1:20:23 Highlight the passage at 1:20:23

1:20:48 So, I think so. It's like, well, you know, I'd like to have pizza for dinner, right? And then I... I go home and my friend fixes me vegetable stir fry. If I'm not disappointed, if I feel happy to eat vegetable stir fry and not pizza, then I wasn't attached to pizza. I don't know if wanting pizza is an aspiration, but it's a desire that's not necessarily attachment. Report an error in the passage at 1:20:48 Highlight the passage at 1:20:48

1:21:31 And so that's what we're trying to cultivate, right? Because we still want things, we still need to function in the world, we still need to eat, we still want to do good and all of this, but the trick is to not be attached, right? Report an error in the passage at 1:21:31 Highlight the passage at 1:21:31

1:21:53 Oh no, actually I have it. Report an error in the passage at 1:21:53 Highlight the passage at 1:21:53

1:21:58 So here on this slide, which I got from... Report an error in the passage at 1:21:58 Highlight the passage at 1:21:58

1:22:05 Attachment always exaggerates the qualities of the object, whereas aspiration does not necessarily exaggerate its qualities. So if we aspire for enlightenment, it's kind of hard to exaggerate the qualities of enlightenment. Report an error in the passage at 1:22:05 Highlight the passage at 1:22:05

1:22:25 Attachment is never virtuous. Well, aspiration can be virtuous, for example, bodhicitta. Whereas attachment is an affliction, whereas aspiration is not necessarily an affliction. Like bodhicitta. Okay. So is it pretty clear the difference between aspiration and attachment? Report an error in the passage at 1:22:25 Highlight the passage at 1:22:25

1:22:49 So yeah, so in some traditions, you know, it seems to say we shouldn't want anything, we shouldn't desire anything, right? And I think that's a mistake, a mistaken understanding. Report an error in the passage at 1:22:49 Highlight the passage at 1:22:49

1:23:10 And then I found this quote from Geshe Jampa Tekchok, which I have some doubts about, but I wanted to put it up for us to think about. Report an error in the passage at 1:23:10 Highlight the passage at 1:23:10

1:23:23 Seeking and desiring virtue is not attachment. Attachment functions to increase desire, but seeking and desiring in a virtuous context is not attachment. Report an error in the passage at 1:23:23 Highlight the passage at 1:23:23

1:23:36 Virtuous aspiration and faith can seem to be attachment, but we can distinguish them according to whether the mind is rendered peaceful or unpeaceful by that wish. Report an error in the passage at 1:23:36 Highlight the passage at 1:23:36

1:23:48 For example, the wish for good health can disturb the mind. This is attachment. But the wish to learn does not disturb the mind and is not attachment. Report an error in the passage at 1:23:48 Highlight the passage at 1:23:48

1:24:02 Also, the mind seeking bodhicitta enlightenment is an aspiring mind that is not attachment. Report an error in the passage at 1:24:02 Highlight the passage at 1:24:02

1:24:16 It Report an error in the passage at 1:24:16 Highlight the passage at 1:24:16

1:24:21 seems like he's reiterating what you just said, that one is more aspirational and one is more based on attachment. But I suppose you could have an attached mind towards virtue, but then... It's the mind itself that's contaminated. It's not the virtuous activity it desires. Maybe he's not making that distinction clear enough. Report an error in the passage at 1:24:21 Highlight the passage at 1:24:21

1:25:02 I guess in the first sentence it's saying that you can't exaggerate virtue. Report an error in the passage at 1:25:02 Highlight the passage at 1:25:02

1:25:15 Virtue is not an object of exaggeration. Exaggerating in the sense of seeing something as existing from its own side. We always have that exaggeration if we don't. Haven't realized emptiness. So we have that level of exaggeration. Because there's many different levels of exaggeration, right? And the most subtle one is thinking that things exist from their own side. Report an error in the passage at 1:25:15 Highlight the passage at 1:25:15

1:25:45 Okay. I just have a question about that. Report an error in the passage at 1:25:45 Highlight the passage at 1:25:45

1:25:59 Well, let's say, Report an error in the passage at 1:25:59 Highlight the passage at 1:25:59

1:26:11 seeking and desiring in a virtuous context is not attachment. So what if I'm seeking and desiring realizations on the path? Right. Can that be attachment? Yeah. Yeah. Is that virtuous? Report an error in the passage at 1:26:11 Highlight the passage at 1:26:11

1:26:38 I think if you're seeking realizations on the path from a bodhicitta motivation, it could be virtuous. But if you're doing it because you want to be cool and head and shoulders above everybody else, then of course it's just an attachment, a worldly attachment, actually. Right. Right. So... you're doing it for wine, you help. Report an error in the passage at 1:26:38 Highlight the passage at 1:26:38

1:26:56 So actually it's not virtuous, right? If we're seeking realizations for our selfish recognition. Yeah, it's not virtuous. So if it's purely virtuous, then it wouldn't be attachment, yeah? Because if it's purely for the benefit of others, it wouldn't be attachment? I mean, I seek realizations, but it's not for my own aggrandizement. Report an error in the passage at 1:26:56 Highlight the passage at 1:26:56

1:27:18 It's because I want to be a Buddha. Most of the time. Right. Right. Okay. And then I had a doubt about this example. The wish for good health can disturb the mind. This is attachment. But the wish to learn does not disturb the mind and is not attachment. Well, I think my own experience is the wish to learn can be an attachment. Report an error in the passage at 1:27:18 Highlight the passage at 1:27:18

1:27:46 Yeah. It might be a translation issue. Report an error in the passage at 1:27:46 Highlight the passage at 1:27:46

1:27:56 But even that. Yeah. The wish to learn Dharma because, you know, I want to know more than others. And there are people like that, Dharma monsters. They just collect Dharma and they don't really apply any of it. Report an error in the passage at 1:27:56 Highlight the passage at 1:27:56

1:28:09 Or even if we do apply it. I mean, I know I get attached to going to Dharma teachings, right? And get really disappointed if I can't go, right? It's what you and I were just talking about, right? Oh, I have something that weak and I can't go, right? So if I'm really disappointed and it disturbs my mind, right, by then finishing it's attachment, yeah. Report an error in the passage at 1:28:09 Highlight the passage at 1:28:09

1:28:35 So that's kind of some of my doubt. Let's just finish up attachment. Report an error in the passage at 1:28:35 Highlight the passage at 1:28:35

1:28:44 It acts as a basis for the continued production of discontent. So attachment is the principal cause of dissatisfaction. It never causes contentment, only restlessness and discontent. We've already talked about this, right? Attachment is by nature. It's a cause, right, of dissatisfaction. If we're attached, then we're not satisfied. Report an error in the passage at 1:28:44 Highlight the passage at 1:28:44

1:29:07 We're needing more and more and more and more. Report an error in the passage at 1:29:07 Highlight the passage at 1:29:07

1:29:16 So in summary, Report an error in the passage at 1:29:16 Highlight the passage at 1:29:16

1:29:22 so attachment is a mental factor that perceives a contaminated thing to be attractive by way of its own entity. And thereupon seeks it or doesn't want to separate from it. It's a misconception that over-exaggerates the attractive qualities of the object. Report an error in the passage at 1:29:22 Highlight the passage at 1:29:22

1:29:39 It's like oil in cloth. It's very difficult to separate the mind of attachment from its object. And it has the function of producing suffering. Report an error in the passage at 1:29:39 Highlight the passage at 1:29:39

1:29:51 Okay, so maybe we can just spend a couple minutes talking about... Okay, so this is what attachment is. What are the antidotes to attachment? What do people do to overcome their attachment? Report an error in the passage at 1:29:51 Highlight the passage at 1:29:51

1:30:11 what are other things that we can do what are things that we do do There's that Report an error in the passage at 1:30:11 Highlight the passage at 1:30:11

1:30:19 meditation where you think about the stranger, the things you're attached to, the people that you don't know at all. So through those, what's it called? Thank you. Report an error in the passage at 1:30:19 Highlight the passage at 1:30:19

1:30:39 Yeah. Okay. And trying to develop good feelings toward all, you mean? Okay. What else? Report an error in the passage at 1:30:39 Highlight the passage at 1:30:39

1:30:57 There's also the further meditation where if you desire someone's body or the person, then you think about, well, like the physical aspects. Well, inside, you know, they're kind of ugly, they're rotting, they're deteriorating, yeah, they're deteriorating moment by moment. Anyway, so you think about all the worst things of the physicality, right, of the person. Report an error in the passage at 1:30:57 Highlight the passage at 1:30:57

1:31:28 You know, I know someone who used this meditation and really found it effective. You know, she was really attached to a guy. And did she meditate on... And initially he wasn't interested, right? So she did this meditation for a while. And then he decided he was interested. in. Report an error in the passage at 1:31:28 Highlight the passage at 1:31:28

1:31:53 And at that point she decided to be a nun and she said, oh, you know, well, I did this meditation and it worked. You know, so I don't want you anymore. Report an error in the passage at 1:31:53 Highlight the passage at 1:31:53

1:32:03 So, yeah, so it works. What else? I mean, because this is, right, this is the meditation we all have. Impermanence. We really wanted it so fabulous, but tomorrow it may not be there. Yeah, the beautiful person loses their looks. Oh my God. Or will change our minds. Yeah, yeah. So remembering that they're going to die, right? So trying to let go, right? I think what helps me too is sometimes remembering that I have the karma to see something as beautiful, but Joe Smith might think it was eh, and someone else might think it was hideous. Report an error in the passage at 1:32:03 Highlight the passage at 1:32:03

1:32:52 So I just happen to have, I guess that's the equalization part, that I just happen to have the karma to see this is pretty. It doesn't mean it is. This is just how I perceive it. Kind of go with that a little bit. And that's kind of emptiness, actually. It's not really pretty from its own side. It's just your karma to see it that way. Report an error in the passage at 1:32:52 Highlight the passage at 1:32:52

1:33:20 Anything else? Each new Amazon purchase that I make I think is going to make me happy. And if I meditate on each one, meditate on the enormous amount of purchases I made, has that made me happy? No. Has that made me happy? No. So the next one is probably not going to make me happy either. That would be a good meditation if I did it. Yeah, if you did it. Right. Report an error in the passage at 1:33:20 Highlight the passage at 1:33:20

1:33:46 Yeah. Or if you think of, okay, well, what are you going to think of it? Report an error in the passage at 1:33:46 Highlight the passage at 1:33:46

1:33:56 Okay. Or how, you know, how... Right, right, yeah. Or if, yeah. Report an error in the passage at 1:33:56 Highlight the passage at 1:33:56

1:34:02 We've bought countless things in the past, and then we get bored with them, right? And then they fall apart and all of that. Then we don't get as excited about the next thing. Oh, yeah, well, I'm just going to get bored with that, too. So that can help. I really need this new camera lens, and once I get it, I'm going to be happy. And then you're not going to use it. At some point, you're not even going to use it. Report an error in the passage at 1:34:02 Highlight the passage at 1:34:02

1:34:32 Yeah, okay, good. What about the people that we're most attached to, our families? How do we work on that attachment, right? We don't really want to meditate on the ugliness of the people that we live with, right? That's not very constructive. Yeah, because usually we're not just attracted to their looks, right? Report an error in the passage at 1:34:32 Highlight the passage at 1:34:32

1:34:57 So that's not one, but how do we? Report an error in the passage at 1:34:57 Highlight the passage at 1:34:57

1:35:02 Yeah, so, all right, so what do we do? Meditate on? Death and impermanence. That's the effective one, I think, for a lot of times with that. It's okay, well, they're going to die. But even more so, they're going to change, right? They're going to constantly change because we kind of want people to stay the way they are, in a way. Report an error in the passage at 1:35:02 Highlight the passage at 1:35:02

1:35:26 At least we still want them to love us and be kind to us and all of that. Report an error in the passage at 1:35:26 Highlight the passage at 1:35:26

1:35:36 I also find it helpful. I don't see this in the text, though. But just to remember that I can be happy without these people. That it's okay. I can be happy with them, and I can be happy without them. Then there's more space, right, in the relationship. Like, oh yeah, I was happy. Yeah, really hard. Report an error in the passage at 1:35:36 Highlight the passage at 1:35:36

1:36:16 Yeah. Report an error in the passage at 1:36:16 Highlight the passage at 1:36:16

1:36:34 Also, for someone you really love. You have to imagine, how would I feel if that person hit me for no reason? If that person did something horrible to me, would I still love them? Then you have to see then, is your, or if they, you know, stole money from you, or if they, you know, what happens? Is your love conditional on them being everything you imagine them or picture them to be? So is it really love or is it just attachment? Report an error in the passage at 1:36:34 Highlight the passage at 1:36:34

1:37:06 Love and compassion are supposed to be able to embrace all people no matter what they do to you. So if you can't live without that person because of three strong reasons, what if those reasons didn't exist? Report an error in the passage at 1:37:06 Highlight the passage at 1:37:06

1:37:28 And that's when we really have to practice is when they do betray us or when they do do something we really don't like, then we need to really step up our love. Love meditation, right? Or love practice. Report an error in the passage at 1:37:28 Highlight the passage at 1:37:28

1:37:56 Okay. Alright, so we'll end there. But maybe, so throughout this week, just to notice, like when attachment arises and notice the state of mind, right? And then try to apply this. But Report an error in the passage at 1:37:56 Highlight the passage at 1:37:56

1:38:21 really, really to notice the quality of the mind when the attachment arises. Because I think, I don't know, I mean my own... My own feeling is that we're still, most of us are still bought into attachment. Like we haven't become completely convinced that attachment is suffering. We Report an error in the passage at 1:38:21 Highlight the passage at 1:38:21

1:38:47 need to really notice whether or not it is. Yeah, good point. Report an error in the passage at 1:38:47 Highlight the passage at 1:38:47

1:39:06 Yeah, yeah, yeah, difference between non-attachment and detachment, right. So, no, it doesn't mean to be cold or indifferent, right, but actually to be. To be loving without attachment. Report an error in the passage at 1:39:06 Highlight the passage at 1:39:06

1:39:25 So Report an error in the passage at 1:39:25 Highlight the passage at 1:39:25

1:39:30 let's do Shantideva, page 246. Report an error in the passage at 1:39:30 Highlight the passage at 1:39:30

1:39:51 May all beings everywhere, plagued by sufferings of body and mind, obtain an ocean of happiness and joy by virtue of my merits. May no living creature suffer, commit evil or ever fall ill. May no one be afraid or belittled with a mind weighed down by depression. May the blind see forms and the deaf hear sounds. Report an error in the passage at 1:39:51 Highlight the passage at 1:39:51

1:40:15 May those whose bodies are worn with toil be restored on finding repose. May the naked find clothing, the hungry find food. May the thirsty find water and delicious drinks. May the poor find wealth, those weak with sorrow find joy. May the forlorn find hope. Constant happiness and prosperity. May there be timely rains and bountiful harvests. May all medicines be effective and wholesome prayers bear fruit. Report an error in the passage at 1:40:15 Highlight the passage at 1:40:15

1:40:46 May all who are sick and ill quickly be freed from their ailments. Whatever diseases there are in the world, may they never occur again. May the frightened cease to be afraid and those bound be freed. May the powerless find power and may people think of benefiting each other. For as long as space remains, for as long as sentient beings remain, until then may I too remain to dispel the miseries of the world. Report an error in the passage at 1:40:46 Highlight the passage at 1:40:46

1:41:42 All right, thank you. Report an error in the passage at 1:41:42 Highlight the passage at 1:41:42

1:41:49 So two weeks we'll meet. Next weekend is Tenzin Shoki with Heart Sūtra. Report an error in the passage at 1:41:49 Highlight the passage at 1:41:49

1:42:20 is going to do the online master's program through the cachet there. I was really happy. He's going to come to a group of studies. Report an error in the passage at 1:42:20 Highlight the passage at 1:42:20

1:42:30 He's doing well. He's very married. He's still in his house, but he does a lot of things. His wife is in cooking school Napa, so she's away during the week, so you see more of it. Report an error in the passage at 1:42:30 Highlight the passage at 1:42:30