Buddhism from A-Z, 2nd Semester - Bodhicitta: Developing the Big Heart (6 April 2010)

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0:58 We'll start with the praise to Manjushri on page 84. Report an error in the passage at 0:58 Highlight the passage at 0:58

1:23 Obeisance to my guru and protector Manjushri, who holds to his heart a scriptural text symbolic of his seeing all things as they are, whose understanding shines forth as the sun unclouded by defilements or traces of ignorance, who teaches in sixty ways with a patient love of a father for his only son, all creatures caught in the prison of saṃsāra. Report an error in the passage at 1:23 Highlight the passage at 1:23

1:59 powerful sword of wisdom hues down suffering wherever its sprouts appear, clearing away the darkness of all ignorance, whose princely body is adorned with 112 marks of a Buddha. Who has completed the ten stages achieving the highest perfection of a bodhisattva. Who has been pure from the beginning. O Manjishri, all loving one, with the brilliance of your wisdom, illuminate the darkness in closing my mind. Report an error in the passage at 1:59 Highlight the passage at 1:59

2:25 Enlighten my intelligence and wisdom so that I may gain insight into Buddha's words and the texts that explain them. Rapatsanadi, Oma Rapatsanadi, Oma Rapatsanadi. Report an error in the passage at 2:25 Highlight the passage at 2:25

2:47 Didi didi didi. Report an error in the passage at 2:47 Highlight the passage at 2:47

2:53 And then refuge in bodhicitta on page 88 at the bottom. Report an error in the passage at 2:53 Highlight the passage at 2:53

3:10 I go for refuge until I am enlightened to the Buddha, the Dharma and the Supreme Assembly. By the merits I create through listening to the Dharma. May I become a Buddha in order to benefit all sentient beings. I go for refuge until I am enlightened to the Buddha, the Dharma and the Supreme Assembly. By the merits I create through listening to the Dharma, may I become a Buddha in order to benefit all sentient beings. I go for refuge until I am enlightened to the Buddha, the Dharma and the Supreme Assembly. Report an error in the passage at 3:10 Highlight the passage at 3:10

3:41 By the merits I create through listening to the Dharma, may I become a Buddha in order to benefit all sentient beings. Report an error in the passage at 3:41 Highlight the passage at 3:41

4:05 Okay, so last time we started talking about the bodhisattva vows. So once we've developed bodhicitta, or at least we have the aspiration to help others, In the best possible way to attain enlightenment in order to help others, free others from suffering, then the next step is to take the bodhisattva vows. Report an error in the passage at 4:05 Highlight the passage at 4:05

4:31 And the bodhisattva vows are good guidelines of behavior to avoid for bodhisattvas. So it's like there's this kind of theory of, okay, I want to become enlightened. But then the bodhisattva vows are very, very helpful for us to understand, okay, well, what does it mean to be a bodhisattva? What is it like to live a bodhisattva's life? Report an error in the passage at 4:31 Highlight the passage at 4:31

4:54 So the bodhisattva vows really help us understand this. So the bodhisattva vows are divided into 18 root downfalls and 46 secondary vows and defenses. And last time we covered the 18 root downfalls. So if we... Commit any of these 18 with what's called the four binding factors, then we lose our bodhisattva vows. And then we have to retake them. Report an error in the passage at 4:54 Highlight the passage at 4:54

5:26 With the exception of number 9, holding wrong views, and 19, giving up our bodhicitta. If we commit either of those, then we lose our bodhisattva vows without the four binding factors. And the four binding factors, once again, first of all, not seeing the action as detrimental. Report an error in the passage at 5:26 Highlight the passage at 5:26

5:49 So, for example, if I criticize somebody because I want them to like me better than somebody else, if I think, well, there's nothing wrong with that, and I don't think I'm ever going to try to stop that, you know, there's nothing wrong with it, and I'm not going to try to stop criticizing others. And if I feel... Report an error in the passage at 5:49 Highlight the passage at 5:49

6:12 Great pleasure and delight in doing that and then lacking this shame or conscience and consideration for others, then I've lost my bodhisattva vows if I have all four of those binding factors. Report an error in the passage at 6:12 Highlight the passage at 6:12

6:30 If I criticize somebody else and I think, oh, yeah, I shouldn't have done that, you know, that just kind of popped out of my mouth. And I see it as detrimental and I'm going to try to stop it. Report an error in the passage at 6:30 Highlight the passage at 6:30

6:43 Then I haven't broken my bodhisattva vows. You know, we weaken the bodhisattva vows, but we haven't broken them unless we have all four binding factors complete, with the exception of those two vows I talked about. Report an error in the passage at 6:43 Highlight the passage at 6:43

7:02 Chodron Rinpoche gave a nice commentary on the bodhisattva vows last week at Gyowa Gyatso, and he mentioned that the first binding factor is the most important one. Report an error in the passage at 7:02 Highlight the passage at 7:02

7:17 So if we've committed one of the root downfalls and we think there's nothing wrong with it, that is the opposite of the first opponent power or the most important opponent power in the purification process of regret. We can only purify a negative action if we truly... regret having done it. If we think, oh, there's nothing wrong with that, and we justify it, then, you know, there's no purification there. Report an error in the passage at 7:17 Highlight the passage at 7:17

7:54 was saying, if we... If we commit one of these root downfalls with all four of the binding factors, then that's considered a great contamination and we've lost the bodhisattva vallus. If we only commit the first binding factor, then it's considered a great contamination. medium level of contamination, even if none of these other are complete. Report an error in the passage at 7:54 Highlight the passage at 7:54

8:22 then if we commit any of these other three binding factors, then it's considered small level contamination. Report an error in the passage at 8:22 Highlight the passage at 8:22

8:44 Secondary offenses. We saw with the root downfalls, some of those are pretty difficult to actually commit, right? to destroy towns and cities and things like that, right? We don't do that every day. Some of us. Right. Yeah. Or, you know, force somebody to, you know. Report an error in the passage at 8:44 Highlight the passage at 8:44

9:11 forcing someone to give up their monastic vows, right? That's not something that we accidentally do. the secondary offenses, right, are very They're not, you know, they're not as serious. In general, but because we can do them quite a lot, each of them that we commit, it helps our bodhicitta to degenerate. Report an error in the passage at 9:11 Highlight the passage at 9:11

9:43 So we need to be careful of these. Report an error in the passage at 9:43 Highlight the passage at 9:43

9:48 So as I was saying, if we commit one of the 18 root downfalls and we lose the bodhisattva vows, but this is not the case with the secondary offense. So if we commit one of the secondary offenses, even if the four binding factors are complete, Then we haven't lost the vow. We've weakened it for sure, but we haven't lost the vow. But Alex Berzen says the less these factors are, the less damage we do to our... Report an error in the passage at 9:48 Highlight the passage at 9:48

10:24 So if we commit one of these secondary offenses and we think, okay, well, there's nothing wrong with it, and I'm going to stop doing it, and I take pleasure in it, and I don't really care how that affects others and my own personal integrity, then, you know, that's a strong... Report an error in the passage at 10:24 Highlight the passage at 10:24

10:45 Reduction of our bodhisattva kind of Report an error in the passage at 10:45 Highlight the passage at 10:45

11:00 nice, kind of clear. Talk about the motivation behind our acts. He says, in general, the damage to our development of the far-reaching attitudes and to the benefit we can give others depends on the motivation behind our faulty acts. If the motivation is a disturbed state of mind, such as attachment, anger, spite or pride, then the damage is much greater than if it's an undisturbed... Report an error in the passage at 11:00 Highlight the passage at 11:00

11:30 Though detrimental ones such as indifference, laziness or forgetfulness. With indifference, we lack adequate faith or respect in the training to be bothered engaging in it. With laziness, we ignore our practice because we find it more pleasant and easier to do nothing. And when we lack mindfulness, we completely forget about our commitments to help others. Report an error in the passage at 11:30 Highlight the passage at 11:30

11:54 So maybe this is obvious. Obviously, if we break one of our bodhisattva vows because we're angry or jealous or spiteful, if we have a strong mental affliction, that's much worse than if we break one of our bodhisattva vows because I just don't really feel like dealing with that person today. I don't feel like helping them or I don't feel like apologizing to this person who's mad at me. Report an error in the passage at 11:54 Highlight the passage at 11:54

12:30 You know, it's very easy to break the bodhisattva vows by just doing nothing, right, through laziness or, you know, not bothering, right. That's still an offense, but it's not as serious, right, as if we do it out of a strong mental affliction like anger or jealousy. So the bodhisattva vows are really encouraging us to not just sit around and be lazy and just, you know, kind of indulge in whatever we feel like doing. Report an error in the passage at 12:30 Highlight the passage at 12:30

13:01 Because we vow to help others, right? We vow to help others reach enlightenment, right? So it's not a matter of just sitting around and doing whatever we want all the time, right? So we have to overcome that habit if we have that habit. Report an error in the passage at 13:01 Highlight the passage at 13:01

13:22 Okay, so these secondary offenses are divided into seven groups. The first six related to each of the six perfections, right? And so the next module we'll cover. We'll talk about the six perfections in quite a lot of detail. But the perfections of generosity, ethical discipline, patience, joyous effort, concentration and wisdom. Report an error in the passage at 13:22 Highlight the passage at 13:22

13:47 So those comprise the bodhisattva conduct. Report an error in the passage at 13:47 Highlight the passage at 13:47

13:53 Twelve prevent us for the benefit of all. Report an error in the passage at 13:53 Highlight the passage at 13:53

14:03 Not helping those who are sick. Report an error in the passage at 14:03 Highlight the passage at 14:03

14:08 So we won't be able to cover all these six tonight, but we'll at least get started. So the seven. That are related to the profession of generosity, not making offerings every day to the three jewels. First one, not making offerings every day to the three jewels. So we've taken the bodhisattva vows, we've taken refuge, and it's important to pay respects to the three jewels, to the Buddha, Dharma and Saṅgha. Report an error in the passage at 14:08 Highlight the passage at 14:08

14:46 So we need to make offerings every day with our body, speech and mind. Report an error in the passage at 14:46 Highlight the passage at 14:46

14:55 So this is, you know, this could be... You know, offering water bowls or this could be doing prostrations or, you know, just thinking about the good qualities, right, of the Buddha, Dharma and Saṅgha and to make offerings. So with our speech, you know, with praise, with our minds, you know, with respect and with our bodies. Report an error in the passage at 14:55 Highlight the passage at 14:55

15:19 So if we don't, if 24 hours goes by and we don't do this, we've broken this vow. You know, if it's... If we fail to make offerings because we have pride and I'm not going to bow down to anybody, that's a more serious offense. That's called an afflicted offense. Or if we're just lazy or we forget to do it, then that's considered an unafflicted offense. Report an error in the passage at 15:19 Highlight the passage at 15:19

15:52 But it's still an offense. Report an error in the passage at 15:52 Highlight the passage at 15:52

15:58 Secondly, acting out of desire because of discontent. So this one's really easy one to break. Report an error in the passage at 15:58 Highlight the passage at 15:58

16:09 So desire or attachment, all of the mental afflictions act to degenerate our bodhicitta. If we have a lot of attachment to experiencing pleasure, if we have a lot of desire for sense objects and things, that's really about the self-cherishing mind and that degenerates our wish to help others. Report an error in the passage at 16:09 Highlight the passage at 16:09

16:39 So here... A desirous or greedy mind, Kenzer Lopesong Tarchin says it's one that has great desires, lacks satisfaction and is attached to gain and honor. Report an error in the passage at 16:39 Highlight the passage at 16:39

16:56 So it has great desires. So having great desires means to have great longing for many different things that you don't have, like a better job, food, clothing. A bigger place to live, a nicer car, a flat screen TV, a faster computer, and so on. Report an error in the passage at 16:56 Highlight the passage at 16:56

17:27 So always, you know, always wanting something more. Thinking, well, this is the answer if I had a better house or I had a better computer or something. Report an error in the passage at 17:27 Highlight the passage at 17:27

17:41 a very... Desirous mind. Lacking satisfaction means that even after you have acquired these things, you still want more and better things. So we're not satisfied. Okay, so I got my flat screen TV. Now I want a bigger flat screen TV. Or I have that computer. I want a faster computer. Or I got my iPod Touch and now I want an iPad. And then I want a, you know. Report an error in the passage at 17:41 Highlight the passage at 17:41

18:15 I have to have all these things. Report an error in the passage at 18:15 Highlight the passage at 18:15

18:21 I want one too. Report an error in the passage at 18:21 Highlight the passage at 18:21

18:29 So these minds arise for us, right? Report an error in the passage at 18:29 Highlight the passage at 18:29

18:37 So if these afflicted minds, this mind of desire arises, and we don't try to counteract it at all, we just think, yeah! That's it. We fantasize about it and think, yeah, that's really the answer. I'm going to be happy when I have that. Then we've broken the back. Report an error in the passage at 18:37 Highlight the passage at 18:37

18:58 If we see that attached or desirous mind arise and we think, no, that's not really the answer. We're going to try not to have so much attachment. We're trying to work against the desire attachment. Then that's what we're supposed to do. If the attachment is... strong and we've failed to overcome it, then, you know, we haven't Report an error in the passage at 18:58 Highlight the passage at 18:58

19:34 And that's a common theme with all of these secondary vows. Report an error in the passage at 19:34 Highlight the passage at 19:34

19:42 You know, we are where we are and we won't always be able to. Report an error in the passage at 19:42 Highlight the passage at 19:42

19:52 Lovesong-Tartin commit the offense you allow your mind to follow after mental afflictions when they if you do not stop these desires you will collect Report an error in the passage at 19:52 Highlight the passage at 19:52

20:15 to those senior in ordination and in bodhisattva. So those senior in ordination refer, according to Kenza Lobsang Sanktarchan, refers to those bodhisattvas who have taken the bodhisattva vows before us, who have generated bodhicitta before us. Report an error in the passage at 20:15 Highlight the passage at 20:15

20:35 He says, those who have generated bodhicitta and received the bodhisattva vows before you are worthy of your respect because they are more experienced and knowledgeable than you and can help and instruct you based on their experience. Report an error in the passage at 20:35 Highlight the passage at 20:35

20:51 So it's nice if we can serve them a cup of tea or give them a seat if they come in the gompa and there are no seats. Just treat them with respect. If we refuse to act in this way because of pride, thinking, ah, they're no better than me, then we commit in a flip. Report an error in the passage at 20:51 Highlight the passage at 20:51

21:15 So possible motivations could be pride, anger, spite. I don't like this person. I'm not going to... Report an error in the passage at 21:15 Highlight the passage at 21:15

21:29 These are the afflicted offenses, right, like pride, anger, spite, and the unafflicted, the less serious ones, but still cause us to break this vow, are laziness, indifference, or forgetfulness. Report an error in the passage at 21:29 Highlight the passage at 21:29

21:44 So oftentimes we do things like this, right, just out of laziness, or we don't think about it. Report an error in the passage at 21:44 Highlight the passage at 21:44

21:55 Number four, not answering others' questions out of negligence, though one is capable of doing so. Yeah, so this is an easy one to do right out of laziness. Like somebody asks us a question sincerely and we just don't bother to answer them, either because we're mad at them or we don't think we don't want to bother with them. Report an error in the passage at 21:55 Highlight the passage at 21:55

22:22 And it can be a Dharma question or it could be how are you, you know, if it's a sincere question, right? It doesn't have to be a Dharma question. If we don't, you know, don't bother to answer them, then we violate this vow. Report an error in the passage at 22:22 Highlight the passage at 22:22

22:44 Okay, well, you know, the commentaries don't say anything about answering emails. Report an error in the passage at 22:44 Highlight the passage at 22:44

22:54 But I was just thinking about that the other day. How many emails are sincere? Yeah. Males? Report an error in the passage at 22:54 Highlight the passage at 22:54

23:02 Yeah, I mean, but if somebody's like, somebody's seriously asking us a question, like it's easy, right, to forget to answer somebody's question in an email, but if it's a sincere question, you know, it's probably a good thing for us to respond to it. Report an error in the passage at 23:02 Highlight the passage at 23:02

23:23 Like I remember, there's a friend of mine, she says, yeah, whenever I email my daughter with questions, you know, she emails me back, but she never answers any of my questions. And that's frustrating for her, you know, because she's sincerely asking. Report an error in the passage at 23:23 Highlight the passage at 23:23

23:45 know, if they're not just shooting off. Report an error in the passage at 23:45 Highlight the passage at 23:45

23:50 they're sincerely wanting to know or you know are you going to blah that puja or you know something and we don't bother to What if somebody asks you to do something and you're not able to do it? Like at first you say yes and then you realize that for whatever reason you're not able to fulfill it. I Report an error in the passage at 23:50 Highlight the passage at 23:50

24:27 don't think that I can. So with these secondary vows, if we do it out of a good motivation, Report an error in the passage at 24:27 Highlight the passage at 24:27

24:43 wisdom or compassion, then it's not breaking the vow. If we do it out of, well, you're not worth it, out of a mental affliction, then we break the vow. Or if it's out of laziness, I just can't be bothered. Report an error in the passage at 24:43 Highlight the passage at 24:43

25:03 So let me just read what Geshe Loden said on this. When someone trusts you and sincerely asks a question of you and you become angry or due to laziness, do not give the appropriate answer. You will break this bodhisattva vow. Anytime that you avoid skillfully and appropriately answering questions on the Dharma and other matters is an infraction of this branch vow. Report an error in the passage at 25:03 Highlight the passage at 25:03

25:31 So sometimes, you know, people ask us questions about the Dharma. I'm like, oh, you know, will you explain emptiness to me? And we don't really feel qualified to answer. You know, it's fine to say, oh, you know, I'm sorry, you know, but I don't feel like I know enough about this subject. But it's better to not just ignore them and say, and just change the subject, right? Report an error in the passage at 25:31 Highlight the passage at 25:31

25:54 So our motivations for breaking them up could be pride, anger, spite, you Report an error in the passage at 25:54 Highlight the passage at 25:54

26:03 know, and there are many exceptions to this, right? If you're sick, you know, somebody asks you a question and, you know, you're too sick to answer, or you're in the middle of listening to a Dharma teaching and someone's like, psst. What are you doing tomorrow? It's acceptable to not answer their question. Or if you're teaching somebody else or helping somebody else and somebody's interrupting you, it's fine to say, you know, later. Report an error in the passage at 26:03 Highlight the passage at 26:03

26:34 Can we do this later? Right, so, you know, I mean, that really... It just makes sense, right? If the motivation isn't just laziness or a mental affliction, but it's appropriate for the particular situation to put them off for later. Report an error in the passage at 26:34 Highlight the passage at 26:34

27:09 Kenzo Lobsang Tarchin, who wrote this book, Succession Guru Yoga, he says the types of questions this offense relates to are, for example, someone asks you sincerely, how are you? Report an error in the passage at 27:09 Highlight the passage at 27:09

27:25 Or if having heard that you were sick, they might ask you, How is your health? Are you feeling better? So Report an error in the passage at 27:25 Highlight the passage at 27:25

27:44 this one's pretty easy to break. But we all know what it feels like to be on the other end, right? We ask somebody a sincere question, then they just ignore us. What's up with that? That's not bodhisattva. Report an error in the passage at 27:44 Highlight the passage at 27:44

28:08 Did I see another hand? Report an error in the passage at 28:08 Highlight the passage at 28:08

28:17 Selfishly not accepting invitations due to pride, the wish to hurt others' feelings, or anger or laziness. Another easy one, right? Like if somebody invites us to their home. Report an error in the passage at 28:17 Highlight the passage at 28:17

28:32 We don't bother to answer them or we just say no even though we don't have anything else to do. Report an error in the passage at 28:32 Highlight the passage at 28:32

28:41 So if you decline an invitation without a proper valid reason, that is an infraction of this vow. The vow specifically refers to refusing an invitation because of anger, jealousy, laziness and so on. Report an error in the passage at 28:41 Highlight the passage at 28:41

28:59 Because someone is kind of opening their home to us and trying to be friendly and if we just... Say no. Without a good reason, then we're breaking this vow. Because we're vowing to help all beings, right? Not just the ones that we like being around. So some exceptions. Geshe Loden says it's acceptable to decline an invitation if you have a good reason for doing so. Report an error in the passage at 28:59 Highlight the passage at 28:59

29:31 For example, you may be sick, too busy, doing a retreat. Or if accepting the invitation could cause an obstacle to your Dharma practice or cause others to be unhappy or jealous. Right, so if somebody invites you to a party where everyone's going to be drinking and they're going to pressure you to drink, you know, and if you're trying to protect your own mind, then it's probably fine to say, you know, I'm sorry. Report an error in the passage at 29:31 Highlight the passage at 29:31

30:06 If we have a good reason, if we just don't. Don't want to do it. Report an error in the passage at 30:06 Highlight the passage at 30:06

30:24 Not accepting others' gifts out of jealousy, anger, etc. or simply to hurt others. So somebody's sincerely giving us a gift and we say, no, I don't want it. If we're doing it right because we're angry, oh, I don't want that gift. Why are you giving that to me? Or if we just don't bother. Report an error in the passage at 30:24 Highlight the passage at 30:24

30:54 Shiloden says, when a benefactor sincerely offers gold, silver or other precious things. To decline them through malice, anger or laziness breaks this branch vow. Report an error in the passage at 30:54 Highlight the passage at 30:54

31:08 You know, if somebody offers us something and we think, you know, they're going to regret giving it to us later, then it's acceptable, right, to decline it. Or if you think they can't really afford it, then it's acceptable, right? So if our motivation is, you know, wisdom or compassion, then it's acceptable, right, to decline it. Report an error in the passage at 31:08 Highlight the passage at 31:08

31:31 But if we're just doing it once again out of a mental affliction or laziness, then we break it. Or if you know something's stolen. Report an error in the passage at 31:31 Highlight the passage at 31:31

31:41 Yeah, if it was stolen, definitely it's fine to decline it. So there are many reasons where you might not want to accept the gift. Report an error in the passage at 31:41 Highlight the passage at 31:41

31:52 But in general, I think it's a good rule of thumb. Say if it's, you know, once again it comes back to your motivation. If it's compassion or wisdom or if it's a mental affliction or laziness. Report an error in the passage at 31:52 Highlight the passage at 31:52

32:08 Number seven, not giving the Dharma teaching to those who wish to learn. So refusing to teach the Dharma to those who genuinely wish to learn and practice it because of delusions such as anger, jealousy or laziness is an infraction of this vow. Report an error in the passage at 32:08 Highlight the passage at 32:08

32:27 So if somebody is asking us to explain something and we don't want them to know everything that we know, obviously that's miserliness and that breaks this vow. Report an error in the passage at 32:27 Highlight the passage at 32:27

32:42 Or if we're just being lazy. Is that a Buddha snob? The whole competitiveness thing, like I have to be better than you kind of thing. Report an error in the passage at 32:42 Highlight the passage at 32:42

33:05 People ask us a Dharma question and we don't know the answer, but we don't want to say. We don't know the answer. Just Report an error in the passage at 33:05 Highlight the passage at 33:05

33:19 say, right? Oh, you know, I'm sorry, I don't really know. Report an error in the passage at 33:19 Highlight the passage at 33:19

33:31 Then Geshe Loden says there are valid reasons not to give teachings. Such as being too busy, not familiar with the subject, believing that it's not a suitable time, or that the student lacks faith. In those cases, it's acceptable not to teach, but to refuse to teach the Dharma due to laziness and so on breaks as well. Report an error in the passage at 33:31 Highlight the passage at 33:31

34:00 Yeah, if we think, oh, that person isn't really wanting to know, or if they are just ready to pounce on... What you're going to say and just find fault with it, it's acceptable not to teach them. Sometimes people do that. They want you to believe in their faith instead of sincerely wanting to hear about the Dharma. So then it's acceptable not to teach or to explain the Dharma. Report an error in the passage at 34:00 Highlight the passage at 34:00

34:35 But once again, if we do it out of a mental affliction or laziness, then we violate this vow. And then Alex Burzin, interestingly, also says that this could include not loaning our Dharma books to others or share our notes with others. Like if we're taking Dharma notes and somebody says, you know, can I borrow your notes? Yeah. Yeah. I mean, if we say no, you know, or we just ignore them. Report an error in the passage at 34:35 Highlight the passage at 34:35

35:05 You know, it seems we might be breaking this vow, according to Burzin. And that's an easy thing to do, right? Oh, I don't want you to see what I wrote kind of thing, right? So there's some mental affliction there, right? When we don't want people to see, you know, maybe pride or don't want them to see how little I know or whatever. I have a question regarding this. Report an error in the passage at 35:05 Highlight the passage at 35:05

35:33 How about, I heard that, I asked a person when I didn't know about the Dharma, about it. The teachings, I want him to let me know, but he didn't tell me three times. And after a while he told me, because you asked me three times, I'm going to tell you now. Is that a... I'm curious. In this tradition, yeah, oftentimes it's said like the Lama, it's good to ask the Lama three times. You know, and that shows, right, that you sincerely want to know. Report an error in the passage at 35:33 Highlight the passage at 35:33

36:11 Right? If you ask three times. You know, because sometimes we just ask questions that, you know, just pop off the top of our head. And we don't really want to know. And we don't even listen to the answer. Right? But if you ask three times, then okay. You know, they know, oh, you're serious about this. Yeah, you really want to know. Because it's easy to ask us your dog. Report an error in the passage at 36:11 Highlight the passage at 36:11

36:31 Hey, will you teach this? Will you teach that? Will you teach that? And then, you know, and then we end up not even going to the class. Right? Because we have other things to do. Right? Report an error in the passage at 36:31 Highlight the passage at 36:31

36:43 So it's good to read. Report an error in the passage at 36:43 Highlight the passage at 36:43

36:49 And Denise had her hand? Report an error in the passage at 36:49 Highlight the passage at 36:49

36:57 I was just wondering, what if you ask him three times really fast in a row? Does that count? Report an error in the passage at 36:57 Highlight the passage at 36:57

37:05 Sometimes we do that, I think. At the end of a teaching, we say, please come back, please come back, please come back. Report an error in the passage at 37:05 Highlight the passage at 37:05

37:20 Actually, seriously, back to the notes. I've tried to ask people. You know, about the notes and stuff because I didn't get something, like at the last empowerment, but very particular. In fact, they like one of these, you know, close the book, you know, really particular, you know, it's like, so I was thinking that you're not supposed to be doing that. Report an error in the passage at 37:20 Highlight the passage at 37:20

37:48 That's like a no-no. So that was what I got. I mean, unless we have a good reason, right? You know, someone doesn't have the empowerment. Report an error in the passage at 37:48 Highlight the passage at 37:48

38:02 And wants to see your notes. But if you're in the empowerment and Report an error in the passage at 38:02 Highlight the passage at 38:02

38:14 affliction, then it's breaking bodhisattva vow if they have the bodhisattva. Seems to be based on this. For Report an error in the passage at 38:14 Highlight the passage at 38:14

38:28 people that are in Tantra, and I have had monastics say this, you do not talk about anything. The vows you've had. Any of the information? I mean, it is really like between you and your guru. And some of the monastics are very strict about that. And others I hear talking about empowerments out with other people that haven't had any empowerments. Report an error in the passage at 38:28 Highlight the passage at 38:28

38:51 And what's the right answer with that? The right answer. My gosh, I don't know that I'm qualified to give you the right answer. The one answer I want, Emily. Report an error in the passage at 38:51 Highlight the passage at 38:51

39:04 Well, I mean, it's not just Report an error in the passage at 39:04 Highlight the passage at 39:04

39:08 Vajra teachings are secret, right? So we shouldn't blah, blah, blah about them for sure with people who haven't received empowerment. If it's your Vajra brother or sister, you know, who's attended the same empowerment with you, my understanding is it's fine for you to talk about it together, you know, to hope each other. Report an error in the passage at 39:08 Highlight the passage at 39:08

39:34 It's not that we have to be all alone, right, and figure it out all by ourselves. That makes sense. That's my understanding. But you need to do it in private, right? Don't go to Starbucks and say, you know, what are you talking about? But, you know, Report an error in the passage at 39:34 Highlight the passage at 39:34

39:56 I think sometimes we're so afraid of breaking our commitments that we're not willing to help others. And that's actually breaking a bodhicitta, though. But we do need to be careful about our vows. Report an error in the passage at 39:56 Highlight the passage at 39:56

40:20 If we have bodhisattva vows, we help each other, right? Anyway, but that's my own thinking. Report an error in the passage at 40:20 Highlight the passage at 40:20

40:30 And when I was studying Tantra, the program, we had discussion groups. We were all studying the same thing. We had discussion groups and we talked to each other about, okay, well, what was this visualization and what does it mean to... That's really helpful. Yeah, I mean, but we have to be careful who we discuss. Maybe at Starbucks. Report an error in the passage at 40:30 Highlight the passage at 40:30

40:56 Starbucks. Yeah. Right. Or on the plane or when other people are around. Report an error in the passage at 40:56 Highlight the passage at 40:56

41:14 know, this whole sharing notes business seems to generate a lot of. but what about... Oh, that, oh, I could just share something about the sharing of notes that my main teacher has said, which is that we shouldn't turn over our notes to other people. But if they participated in the teachings with us, then we should definitely... Report an error in the passage at 41:14 Highlight the passage at 41:14

41:41 Sit down with them and talk about, help them fill in the notes. We can look at our notes and dictate to them and that sort of thing. So I would say that you should go to your teacher and try to get permission to give your notebook over to someone before you just did it. That would be my advice. Is that any Dharma notes or is that tantra, like secret teaching notes? Just in general because they're... Report an error in the passage at 41:41 Highlight the passage at 41:41

42:06 Notes tend to be very imperfect, so you can really create misunderstandings in people. That's my understanding of why you shouldn't do that. You know, Dharma text has normally been edited that you buy. And then sharing books, of course, that would be, you wouldn't want to share, the only caveat to that is that you wouldn't want to share any restricted texts. So it's similar to that. Report an error in the passage at 42:06 Highlight the passage at 42:06

42:29 You don't want to break Samaya by sharing tantra with people that don't have that. Thank you. Report an error in the passage at 42:29 Highlight the passage at 42:29

42:49 I was wondering how this might relate to public debate because I know historically there have been public debates with Buddhist monastics and non-Buddhists where there actually was, I don't know, maybe animosity towards Buddhism or something like that. And I was wondering how this may or may not relate to that. Report an error in the passage at 42:49 Highlight the passage at 42:49

43:17 Public debates, they wouldn't debate Tantra in public. Well, Tantra really isn't. But dharma teachings in general, dharmic principles in general, I mean, they would, wouldn't they? Yeah. Report an error in the passage at 43:17 Highlight the passage at 43:17

43:37 I mean, I know for myself I'm not going to go arguing with people, you know, stand toe-to-toe with someone of another faith and say, well, you know, this is what the Buddhists say. I mean, you know, not like that. But I'm just thinking of more like, you know, those sort of famous public debates. I mean, even like the Buddha himself had public debates with yogis and whatnot. Report an error in the passage at 43:37 Highlight the passage at 43:37

43:56 Does that relate to this at all or not at all? Report an error in the passage at 43:56 Highlight the passage at 43:56

44:05 If somebody asks you for a Dharma teaching and you refuse to answer them because of laziness and that. So I don't see the connection with debate, unless Report an error in the passage at 44:05 Highlight the passage at 44:05

44:25 I'm missing something. I'm probably missing something. Maybe I'm thinking of also how there are debates within the tradition. Yeah, I mean that's a very integral part of the monastic education, right? And so that's to clarify your own understanding and your misconceptions, right? So debate is an excellent way to deepen your understanding of Dharma and even to get realizations, right? Report an error in the passage at 44:25 Highlight the passage at 44:25

44:56 There are a lot of stories about monks who have gotten realizations on the debate yard. So that's all for good motivation, right? To deepen your understanding of the Dharma, it's not to criticize the Dharma. It's like, oh, that's stupid, right? It's not debate in the sense of our presidential debates, right? Report an error in the passage at 44:56 Highlight the passage at 44:56

45:18 But it's a very structured debate to deepen both parties' understanding of the Dharma. So then if that sort of debate is healthy and you refuse to engage in it, would that be considered? to this. Report an error in the passage at 45:18 Highlight the passage at 45:18

45:44 if someone challenges you to obey it and you don't want to do it. Out of laziness or? Out of laziness. I don't know. Then maybe. Report an error in the passage at 45:44 Highlight the passage at 45:44

45:55 you just feel like, well, I don't to that, I don't know enough to debate with you, then I don't think that's a violation of the vow. But if it's just out of laziness. Report an error in the passage at 45:55 Highlight the passage at 45:55

46:08 think it violates the spirit of this. If Report an error in the passage at 46:08 Highlight the passage at 46:08

46:14 it's sincere, right? If they just want to tear you down, then maybe they have a bad motivation. Then it's fine, right, to turn him down. But if it's a sincere, yeah, let's, if we can understand the Dharma, you know, more deeply, turn him down out of laziness. From my understanding, that's probably it. Report an error in the passage at 46:14 Highlight the passage at 46:14

46:52 Okay, so those were the eight, the seven, the seven secondary offenses related to the perfection of generosity, not sharing the Dharma, not answering questions, not accepting invitations, not accepting gifts. Report an error in the passage at 46:52 Highlight the passage at 46:52

47:14 Then there are nine secondary offenses related to the practice of the perfection of ethical discipline. The second of the sixth perfection. You want to take a break now or you want to go on? Report an error in the passage at 47:14 Highlight the passage at 47:14

47:32 Well, Report an error in the passage at 47:32 Highlight the passage at 47:32

47:37 I didn't prepare for all 46 thinking we wouldn't get that far. Well, why don't I just do a few more and then we'll take a break. Report an error in the passage at 47:37 Highlight the passage at 47:37

47:50 Number eight, forsaking those who have broken their moral discipline. So this is a good one. Well, they're all good ones. So it's tempting, right, if somebody is acting inappropriately, if somebody's broken their vows, if someone's mean to others to just out of laziness not try to help them or to shun people who don't kind of meet our standards. Report an error in the passage at 47:50 Highlight the passage at 47:50

48:20 So that's breaking a bodhisattva vow, to shun people. Who've broken their moral discipline. So breaking their moral discipline specifically refers to two different things in this vow. Having done the five heinous crimes or karmas. So we talked about those last time. Someone who's killed their father, mother, an arhat, wounded a Buddha, or created a schism in the saṅgha. Report an error in the passage at 48:20 Highlight the passage at 48:20

48:50 So if they've done one of those actions, And we shun them. We break this vow. Or they've broken their root vows. Tartan says that this relates to their, you know, having broken their root bodhisattva vows. But I think, you know, at least in spirit, it would also include someone who's broken their monks or nuns vows. And I've seen that happen quite a bit. Report an error in the passage at 48:50 Highlight the passage at 48:50

49:19 You know, somebody who's broken. Like disrobed and broken their monks or nuns vows. People kind of shun, tend to shun them. You know, gossip, gossip, gossip and kind of judge them. And that's breaking a bodhisattva vow to do that. Report an error in the passage at 49:19 Highlight the passage at 49:19

49:39 So why can't a bodhisattva ignore these people? Because they're the very ones toward whom a bodhisattva has to have especially strong compassion. They're the ones who really need help, right? They've broken their vows. Report an error in the passage at 49:39 Highlight the passage at 49:39

49:55 A lot of people abandon them, and so then they're isolated, and how are they going to continue on the path if your Dharma brothers and sisters are shunning you because you had a major mental affliction and broken about, which we can all do, right? Not so difficult to do. So Kenzer Lobsang Tarchin says, the way to help such people is to give them instructions. Report an error in the passage at 49:55 Highlight the passage at 49:55

50:26 And urge them to practice confession and purification. So they've broken their vows or done something very negative and encouraging them to purify would help them. Report an error in the passage at 50:26 Highlight the passage at 50:26

50:48 Not observing the Hinayana trainings in order to generate faith in others. So this one, the Hinayana trainings, according to the commentaries that I have, seems to refer to Vinaya. And the Vinaya are... Rules for monks and nuns. So this bodhisattva vow seems to refer to monks and nuns, which none of us are in this room. Report an error in the passage at 50:48 Highlight the passage at 50:48

51:17 But if we want to help others, we need to at least have some good behavior that people aren't going to think, oh, here's this person who's a monk or a nun. Report an error in the passage at 51:17 Highlight the passage at 51:17

51:42 Behaving in all sorts of, you know, weird ways. So in order to, you know, to practice being a bodhisattva, we need to, you know, kind of have upright behavior, right? And if you're a monk or a nun, or, you know, as Dharma practitioners, right? I mean, you know, to try to act in an appropriate way, right? Report an error in the passage at 51:42 Highlight the passage at 51:42

52:04 So here, Geshe Loden says, if you do not adhere to the Vinaya trainings as do the Hinayanists. It will be difficult for ordinary people to have faith in those with Mahāyāna ordination. Your actions should always appear pure and without fault in order to make it easier for others to develop and sustain. Report an error in the passage at 52:04 Highlight the passage at 52:04

52:23 So if we're here practicing the Mahāyāna path and we seem to be uncaring about how we treat others, uncaring about if Report an error in the passage at 52:23 Highlight the passage at 52:23

52:41 we drink too much and get drunk. Thinking that it doesn't matter, I'm a bodhisattva, I'm working for the benefit of others. That's really showing the wrong message to others. So we should try to behave. Let me help you. Report an error in the passage at 52:41 Highlight the passage at 52:41

53:05 We're Report an error in the passage at 53:05 Highlight the passage at 53:05

53:13 really judgmental and that's technically not this valid, but if we're really judgmental of others, here we are supposedly bodhisattvas and here we're really... Right? Yeah. Report an error in the passage at 53:13 Highlight the passage at 53:13

53:22 Judging others and of that then I've heard people who practice the Hinayana path say, oh yeah, you Mahayanas always talk about love and compassion and bodhicitta, but not many of you I see have much love and compassion and bodhicitta. That's detrimental to the Mahāyāna if we're not acting in a kind way to others. Report an error in the passage at 53:22 Highlight the passage at 53:22

54:02 The person's name, right? Chogyung Trungpa? How did I know you were going to ask that question? Yeah. Well, he was something of a drinker, wasn't he? Yeah. And I read, you know, Tenzin Palmo, Cave in the Snow? Uh-huh. I think it was in her autobiography she mentioned that he, or maybe it wasn't him, but some high llamas kept offering to sleep with her and stuff like that. Report an error in the passage at 54:02 Highlight the passage at 54:02

54:31 So, I mean, is that... How do they justify that, or can they? Well, I mean, first of all, we can't judge somebody else. Because sometimes you hear those stories about Haya Lama's doing these things, and we don't know their motivation. Report an error in the passage at 54:31 Highlight the passage at 54:31

54:52 I'm reading the biography of Chögyam Trungpa written by his wife now. And it's very interesting. It's such an interesting book. And her view was he was always doing it. For the benefit of others, right? And, you know, in reading his books, he certainly had some, you know, very profound understanding of the Dharma and seemed to have some high realizations, at least to me. Report an error in the passage at 54:52 Highlight the passage at 54:52

55:19 So I think we can't judge, right? If he's truly doing it for the benefit of others, you know, bodhisattva, that's the bodhisattva right way. But you have to be a high-level bodhisattva and very... Very honest about your motivation before you do things like that. So if I continue with this Kenza Lopesang Tarchan quote, Report an error in the passage at 55:19 Highlight the passage at 55:19

55:47 he says, in certain situations when there is a special benefit for other beings or for the Dharma, the Buddha even permitted bodhisattva monks and nuns to do certain activities that Hinayana practitioners are not allowed to do. So there was this... If there's a special benefit for the other, it was okay to break these vows. Report an error in the passage at 55:47 Highlight the passage at 55:47

56:19 Would that be what you refer to as skillful means? I think so. But we have to be very careful about that. We can't take that as permission to do whatever we want. but are But this is showing that when the motivation is truly to benefit others, that's the bodhisattva way, right? Even if others don't see it in that way, if it's truly to benefit others, we're given permission to do it. Report an error in the passage at 56:19 Highlight the passage at 56:19

57:01 But, as I said, we have to be careful. And Kinzara Lobsang Tarchin says, you have to be a high-level bodhisattva. Wanting us to really understand not to take this too lightly. And it requires some wisdom, right? Report an error in the passage at 57:01 Highlight the passage at 57:01

57:24 If you're anything like me, I don't have any wisdom to understand what really helps somebody. So it's better for me to be careful about my behavior, right? Report an error in the passage at 57:24 Highlight the passage at 57:24

57:36 Because if I do something that others are going to construe as being harmful, if I don't have the wisdom to know that it's beneficial, then maybe I shouldn't do it. Report an error in the passage at 57:36 Highlight the passage at 57:36

57:53 No, just my comment on that, because I love those books too, but I particularly chose this sect of the FPMT and this tradition of teachers because that was really, really, really, it was really important to me, the ethical discipline and purity. And, you know, from my checking up and comparing the different traditions, I felt really comfortable with this one right here. Report an error in the passage at 57:53 Highlight the passage at 57:53

58:23 Not to judge any others, but just to feel that this, I could really see that, you know, the purity was there. I'm really fortunate in there because she died. Report an error in the passage at 58:23 Highlight the passage at 58:23

58:40 The more controversial Lamas, we have to be realistic about whether our minds, you know, are strong enough, right? Report an error in the passage at 58:40 Highlight the passage at 58:40

58:50 Pema Chodron was a student of Chogyam Champas and she seemed to work it all out in her mind, you know, and benefit tremendously from him. So that's great, right? He would have a real Report an error in the passage at 58:50 Highlight the passage at 58:50

59:12 purpose, right? Report an error in the passage at 59:12 Highlight the passage at 59:12

59:25 One thing I would like to add, though, in reference to what Effie just said, is we have to be very careful about what we say about other Lamas, because I know people who've had tremendous realizations from Shogam Trungpa, Sogyal Rinpoche, Lamas that have had some controversy and who've had tremendous benefit from them. Report an error in the passage at 59:25 Highlight the passage at 59:25

59:44 So we have to always be careful to honor those people, whatever our personal feelings are about them. Careful Report an error in the passage at 59:44 Highlight the passage at 59:44

59:55 with our judgments. I mean, we can't... I mean, we can't judge them. We don't know, right? So we can say, okay, well, I don't understand that behavior, or we can think I don't understand that behavior, so I won't take them as my Lama. But that doesn't mean they're not an appropriate Lama or they're not a qualified Lama, they're not a realized Lama, because we just don't know that, right? So we shouldn't say anything and work with our minds, right, not even to think, oh, you know, that's a crazy Lama or that's not a real Lama. Report an error in the passage at 59:55 Highlight the passage at 59:55

1:00:48 The only thing I would add to that is that you always want to not look at the conduct of the teacher or emulate the conduct of the teacher, but look at the teachings and then apply the teachings to your life. And if it benefits you, then you can think, okay, this is a good teacher for me. Because I know from my own personal experience, I've looked at the conduct of my teacher and I've questioned it sometimes. Report an error in the passage at 1:00:48 Highlight the passage at 1:00:48

1:01:11 And then later I realized that the reason that he... He conducted himself a certain way toward another student. He was acting with wisdom for that person. And so I didn't understand that teaching at the time he was giving it to that other person. But then later I realized that, wow, that was like the perfect teaching for that person. Report an error in the passage at 1:01:11 Highlight the passage at 1:01:11

1:01:37 And then I was like, wow, why did I have doubt about that? I felt so shameful to have lost faith because of that. know, it was Report an error in the passage at 1:01:37 Highlight the passage at 1:01:37

1:01:47 We apply the teachings and especially not question the conduct of who we try to hold up as inline beings, right, or Buddha. Yeah, the Report an error in the passage at 1:01:47 Highlight the passage at 1:01:47

1:02:02 closer we get to our lamas, the more we'll see things that we don't understand, right? And guru devotion is, you know, once we've... We've taken them as our teacher and see them as being qualified. We need to not judge those behaviors because, you know, we all have mental afflictions, right? So sometimes they need to employ, you know, methods. Well, they're trying to help cut through our mental afflictions, right? Report an error in the passage at 1:02:02 Highlight the passage at 1:02:02

1:02:33 And sometimes that requires, you know, we don't necessarily like, right? You know, most llamas that I know are wrathful. It doesn't mean that they're angry. Report an error in the passage at 1:02:33 Highlight the passage at 1:02:33

1:02:51 Our tendency again and again. But on Report an error in the passage at 1:02:51 Highlight the passage at 1:02:51

1:03:09 that note, you want to take a break? Report an error in the passage at 1:03:09 Highlight the passage at 1:03:09

· · · silence, 1 minute

1:03:44 of course. You're there, right? Report an error in the passage at 1:03:44 Highlight the passage at 1:03:44

1:03:55 well, we'll get again. Report an error in the passage at 1:03:55 Highlight the passage at 1:03:55

1:04:05 we're waiting, I don't know how many of you know Tat and Linda, so if you don't know, their long-terms do. Students of Sachin Linden. So Linda passed away this morning. What? Yeah, she passed away. She had cancer. Yeah, and so at 8 o 'clock, Choki's going to be, well, like now, is going to be leading a medicine Buddha puja. Report an error in the passage at 1:04:05 Highlight the passage at 1:04:05

1:04:37 So if you guys want to join after this class, you can. I mean, I'll be half over. But also Thursday morning at 10 a.m. there's going to be... Pooja and I think service. So she was just the sweetest person. I think she was diagnosed with a fourth stage cancer only a couple of months ago. They thought that she had pneumonia, Report an error in the passage at 1:04:37 Highlight the passage at 1:04:37

1:05:13 so it was very quick. Report an error in the passage at 1:05:13 Highlight the passage at 1:05:13

1:05:34 Anyway, so we can pray for her if we can't go to the... Report an error in the passage at 1:05:34 Highlight the passage at 1:05:34

1:05:46 I just want to go back to this eight secondary offense. I'm just talking to Hazlitt at break time. So the forsaking those who have broken their moral discipline, right? So it's good if we try to help them. Report an error in the passage at 1:05:46 Highlight the passage at 1:05:46

1:06:11 One exception is if we don't feel ready to help them yet. Let's say they're a very negative person and they're causing us to become more negative or causing our compassion to degenerate or our bodhicitta to degenerate. Then it's acceptable to take some distance from them temporarily, right? Not to give up on them and not to forsake them, but temporarily take some distance if that's what we Report an error in the passage at 1:06:11 Highlight the passage at 1:06:11

1:06:39 the benefit of ourselves as well Report an error in the passage at 1:06:39 Highlight the passage at 1:06:39

1:06:45 realistic about what we're ready for, Report an error in the passage at 1:06:45 Highlight the passage at 1:06:45

1:06:53 immune to other people's behaviors so if they're causing our own practice to degenerate it's not the best for ourselves or others Then Report an error in the passage at 1:06:53 Highlight the passage at 1:06:53

1:07:06 back to the next one, number 10, complying with the minor precepts when the situation demands one's disregard of them. For the better benefit of others. Report an error in the passage at 1:07:06 Highlight the passage at 1:07:06

1:07:22 So this is if we place too much emphasis on minor precepts and helping others. So sometimes we can be too protective of my vows. I don't want to break any of my vows. Sometimes there are certain situations where it's more beneficial to others to help them even if it causes an infraction. Report an error in the passage at 1:07:22 Highlight the passage at 1:07:22

1:07:49 So one example was given in the commentaries. For example, like, monks and nuns are never supposed to be separated, like, spend a night away from their robes, right? So if you, like, if somebody's in need, right, and needs your help, and you say, oh, no, I can't spend the night, I can't help you because I need to go back, you know, because my robes are at home, right? Report an error in the passage at 1:07:49 Highlight the passage at 1:07:49

1:08:16 That would be violating this precept, right? It's like putting more emphasis on, you know, something that's not as important at the expense of helping somebody else. Report an error in the passage at 1:08:16 Highlight the passage at 1:08:16

1:08:29 So Geshe-Loden says you must weigh up which course of action will serve the greater purpose and act to provide the greatest benefit to other living beings. This Report an error in the passage at 1:08:29 Highlight the passage at 1:08:29

1:08:41 might be what we were talking about earlier, about not wanting to say anything to anybody about Tantra, even if it's the person sitting next to you in the empowerment and not wanting to share any information. Oh, I didn't, you know, if you ask him, oh, I didn't get what he just said, and you say. I'm not allowed to talk about it, right? You know, that's violating this stuff. Report an error in the passage at 1:08:41 Highlight the passage at 1:08:41

1:09:10 Because we're so afraid of breaking our vows that we're not willing to help this other person. Report an error in the passage at 1:09:10 Highlight the passage at 1:09:10

1:09:22 Kinzer Lobsang Tarchin says, Bodhisattvas should always be practicing the six perfections for the purpose of benefiting all sentient beings. When you take the Bodhisattva vows, you pledge to help every kind of being according to their level. And in whatever way they might need. Therefore, if you remain inactive without doing much for others, you will commit this offense. This is the one. Report an error in the passage at 1:09:22 Highlight the passage at 1:09:22

1:09:50 Yeah, so this is one, you know, in the Hinayana path, you know, the emphasis is, especially for monks and nuns, is to kind of live more away from society and to really meditate and stay away from sense pleasures and to really focus on removing your own mental affliction. Report an error in the passage at 1:09:50 Highlight the passage at 1:09:50

1:10:12 On the bodhisattva path, the emphasis is different. We still need to remove our mental afflictions, but we're trying to benefit others. So if we're living this life of just really protecting ourselves and just trying to keep a really quiet life and not helping anybody, unless we really have the wisdom and greater motivation, then that's... Report an error in the passage at 1:10:12 Highlight the passage at 1:10:12

1:10:41 Kind of violating the spirit of the bodhisattva path. Report an error in the passage at 1:10:41 Highlight the passage at 1:10:41

1:10:50 So that's the spirit in which Tenzer Lo Tsongkhapa is talking. If you remain inactive without doing much for others. Unless, Report an error in the passage at 1:10:50 Highlight the passage at 1:10:50

1:11:02 of course, you're in retreat trying to get realizations, right, with a bodhicitta motivation. If you're in retreat trying to get the bliss of conversation, right? conversation of concentration, right? Report an error in the passage at 1:11:02 Highlight the passage at 1:11:02

1:11:27 We're so focused on our bliss, right? And, you know, we don't want anyone to disturb our minds, right? And, you know, we don't have a motivation to help others, right? That's violating our body, right? And it can be tempting to do that, you know? Everybody should be quiet so that I can meditate, right? Report an error in the passage at 1:11:27 Highlight the passage at 1:11:27

1:11:48 You know, and getting irritated at people because you're disturbing my meditation needs, you know? Disturbing sentient beings. Careful about that. Report an error in the passage at 1:11:48 Highlight the passage at 1:11:48

1:12:05 So not committing one of the seven negative actions of body, Report an error in the passage at 1:12:05 Highlight the passage at 1:12:05

1:12:14 delete mind, the seven negative actions of body and speech when universal love and compassion deem it necessary in a particular instance. Report an error in the passage at 1:12:14 Highlight the passage at 1:12:14

1:12:26 So there are the ten non-virtues, killing, stealing, sexual misconduct, divisive speech, lying, harsh speech, idle gossip. So those are seven of body and speech. Report an error in the passage at 1:12:26 Highlight the passage at 1:12:26

1:12:40 In the bodhisattva path, it's permissible to commit one of those seven sometimes if our motivation is to help others. Report an error in the passage at 1:12:40 Highlight the passage at 1:12:40

1:12:55 Never to commit the three of mind, big typo. So covetousness, wrong view, malice. There's never a good reason to engage in that. For the benefit of all sentient beings. Report an error in the passage at 1:12:55 Highlight the passage at 1:12:55

1:13:18 It's like a self-help book Report an error in the passage at 1:13:18 Highlight the passage at 1:13:18

1:13:25 Gishulun says, special purpose for others is the seven non-virtues of body and speech, but needs to be done out of great compassion. Report an error in the passage at 1:13:25 Highlight the passage at 1:13:25

1:13:38 And Kenzer Lopesong Tartin even says, well, Report an error in the passage at 1:13:38 Highlight the passage at 1:13:38

1:13:44 but you know, it might be, we were talking about lying a couple of weeks ago. It might be appropriate, right, if somebody is trying to harm a particular person. Have you seen this person and, you know, do you know where they are and they're, you know, hiding in your bedroom, right? If you say, oh, yeah, they're hiding in my bedroom, right? Report an error in the passage at 1:13:44 Highlight the passage at 1:13:44

1:14:06 That's not, you know, so you don't break your mouth of lying. That's really not for the benefit of others, right? So, you know, as I often say, change the subject. Or, you know, it might be appropriate Report an error in the passage at 1:14:06 Highlight the passage at 1:14:06

1:14:23 for the benefit of the other. It's Report an error in the passage at 1:14:23 Highlight the passage at 1:14:23

1:14:29 contrary to what I said last time. But I Report an error in the passage at 1:14:29 Highlight the passage at 1:14:29

1:14:38 don't know. You still may. Commit some negative karma, right, if you lie. But the bodhisattva, right, is willing, right, to do what's beneficial for others, even if, Report an error in the passage at 1:14:38 Highlight the passage at 1:14:38

1:14:54 and like, you know, that famous story that Buddha in his previous life, killing, who was going to kill the 500 men. Obviously, lightly, right, killing, oh yeah, I'm going to kill this person because it's beneficial to others. But, you know, high-level bodhisattva, you know, who has the clairvoyance. Report an error in the passage at 1:14:54 Highlight the passage at 1:14:54

1:15:25 Twelve, accepting things that are acquired through one of the five wrong livelihoods. No bodhisattva should willingly accept anything that has been improperly acquired. So if you do accept any such thing without any sense of shame or conscience, you commit an afflicted secondary offense. So the five raw livelihoods are like if someone gets something, because they're pretending to be a high Lama or pretending to be an expert in something so that others give us. Report an error in the passage at 1:15:25 Highlight the passage at 1:15:25

1:16:06 That's a wrong livelihood. Coercion. So if you have some power and you try to coerce somebody or blackmail somebody into giving you something, that's a wrong livelihood. Report an error in the passage at 1:16:06 Highlight the passage at 1:16:06

1:16:23 Acquiring through giving. This one's generally described as if you give something small to someone so that they'll give you something big in return. Report an error in the passage at 1:16:23 Highlight the passage at 1:16:23

1:16:38 Buy them dinner so that they'll give Report an error in the passage at 1:16:38 Highlight the passage at 1:16:38

1:16:44 you. A bunch of money, right? Report an error in the passage at 1:16:44 Highlight the passage at 1:16:44

1:16:50 I Report an error in the passage at 1:16:50 Highlight the passage at 1:16:50

1:17:01 have a hard time with this one. I was wondering what I noticed on the bottom there, it says the sutras describe those things. What do the sutras say about accepting things that are, I don't know, this comes into the whole thing about vegetarianism, like accepting something that's been killed. I mean, if you kill an animal and eat it, I know that... Report an error in the passage at 1:17:01 Highlight the passage at 1:17:01

1:17:30 In this tradition, people eat meat, but that's always been a personal little thing of mine, and I was wondering what the sutras say about that, because Report an error in the passage at 1:17:30 Highlight the passage at 1:17:30

1:17:43 that would seem to me to be a wrong livelihood. Report an error in the passage at 1:17:43 Highlight the passage at 1:17:43

1:17:54 That's an easy question. Well, I mean, I don't know what the sutras say about that. His Holiness the Dalai Lama often says that it's better if you don't eat meat. Report an error in the passage at 1:17:54 Highlight the passage at 1:17:54

1:18:11 You know, if you need to eat meat because of your health, right, then... Okay, but if you do it out of attachment, it's better not to, right? Report an error in the passage at 1:18:11 Highlight the passage at 1:18:11

1:18:22 That doesn't mean we should judge people who eat meat because we can't judge people's motivations. But in general, His Holiness says it's better to not eat meat. Report an error in the passage at 1:18:22 Highlight the passage at 1:18:22

1:18:37 But yeah, the five wrong livelihoods, it doesn't specify, right, it's wrong to kill as one of the five wrong livelihoods. But obviously, you know, that's not a right livelihood. So I would say if you accept... Report an error in the passage at 1:18:37 Highlight the passage at 1:18:37

1:19:06 Has anybody heard? Report an error in the passage at 1:19:06 Highlight the passage at 1:19:06

1:19:16 Well, my understanding from the classes I've had is that we shouldn't eat anything that was specifically killed for us, which means that you don't eat, say, live shellfish in a restaurant, lobsters, things along those lines. But I guess if you were a hunter and you killed meat yourself... Report an error in the passage at 1:19:16 Highlight the passage at 1:19:16

1:19:35 You're not supposed to eat it. You could give it away, but you're not supposed to personally eat anything that's been killed for you or that you've killed. Report an error in the passage at 1:19:35 Highlight the passage at 1:19:35

1:19:45 It's certainly worse, right, if you're a direct cause of an animal's death. Eat Report an error in the passage at 1:19:45 Highlight the passage at 1:19:45

1:20:06 meat out of attachment. I've even heard him say that's not acceptable. I know this is very difficult to hear, right? But if we... If we're eating meat out of attachment, then it Report an error in the passage at 1:20:06 Highlight the passage at 1:20:06

1:20:36 seems to me that there's some level of lack of concern for that sentient being. It's like my, you know, attachment to meat is more important than this sentient being's life. You know, this is just my own thinking, okay? So, so, like at Sarah Monastery they just went vegetarian. Report an error in the passage at 1:20:36 Highlight the passage at 1:20:36

1:21:04 Oh, it's good. I mean, I think it's really good for our bodhicitta to try not to. Report an error in the passage at 1:21:04 Highlight the passage at 1:21:04

1:21:12 You know, a very good motivation for it. Okay, you know. But if it's out of attack, Report an error in the passage at 1:21:12 Highlight the passage at 1:21:12

1:21:22 you know, it's damaging our, I Report an error in the passage at 1:21:22 Highlight the passage at 1:21:22

1:21:32 mean, that's hard to hear. But I definitely noticed in my mind when I was eating meat, there was some block in my mind from even thinking about that chicken as being a sentient being. Report an error in the passage at 1:21:32 Highlight the passage at 1:21:32

1:21:48 Like, open my heart to that being and eat it. You know, I mean, there is a practice, you know, if you're a high-level bodhisattva and you're creating a karmic connection with that being, you know, who knows, you know. Report an error in the passage at 1:21:48 Highlight the passage at 1:21:48

1:22:02 Because we really can't judge the lamas who are doing these things, or other beings who are doing these things. But if we know our motivation is attachment, then I think there's some desensitivity to the well-being of that. Report an error in the passage at 1:22:02 Highlight the passage at 1:22:02

1:22:24 I also read somewhere, I can't remember exactly where, but Lama Zopa commented upon this. And it was something along the lines of... Report an error in the passage at 1:22:24 Highlight the passage at 1:22:24

1:22:38 You should try not to eat meat, but you should try and be a vegetarian. But if you have to eat meat, then before you eat the meat, do very strong prayers so that that animal can have a perfect human rebirth because there's a very strong karmic connection between the body of that animal and its mind. Report an error in the passage at 1:22:38 Highlight the passage at 1:22:38

1:23:03 So even after it's dead and it's on your plate and all that. and you're about to do strong prayers and you can actually go and influence its future rebirths. So if you have to eat Yeah. Yeah, exactly. You know, there's a mantra that you can say, too, that's supposed to... Report an error in the passage at 1:23:03 Highlight the passage at 1:23:03

1:23:32 Yeah, I'll find it and email it to you. And if I forget, just email me and remind me. Report an error in the passage at 1:23:32 Highlight the passage at 1:23:32

1:23:50 A charged subject here. We're getting all of them tonight. Let me just go through the rest of the wrong livelihoods. Flattery. If we're flattering someone so they'll give us, isn't Report an error in the passage at 1:23:50 Highlight the passage at 1:23:50

1:24:07 that a nice watch? That would really look good on me. Report an error in the passage at 1:24:07 Highlight the passage at 1:24:07

1:24:14 You're not really using it. Report an error in the passage at 1:24:14 Highlight the passage at 1:24:14

1:24:35 So if we know that... mean, you know, right? Report an error in the passage at 1:24:35 Highlight the passage at 1:24:35

1:24:21 there. So that. Report an error in the passage at 1:24:21 Highlight the passage at 1:24:21

1:24:39 know something has been acquired through one of five long wrong livelihoods and So does this mean that we shouldn't take donations from people who work for ad agencies or lobbyist firms? Report an error in the passage at 1:24:39 Highlight the passage at 1:24:39

1:25:00 I mean, it sounds like that. It does, doesn't it? Because we don't want to encourage them. Report an error in the passage at 1:25:00 Highlight the passage at 1:25:00

1:25:22 But yet to be pure, Report an error in the passage at 1:25:22 Highlight the passage at 1:25:22

1:25:28 regardless of where. Because then that's attachment, right? We want the money regardless of how it was made, right? So it's good to... Report an error in the passage at 1:25:28 Highlight the passage at 1:25:28

1:25:45 Actually, we're Report an error in the passage at 1:25:45 Highlight the passage at 1:25:45

1:25:54 running out of time. So let me just... Let me summarize this topic of bodhicitta. Report an error in the passage at 1:25:54 Highlight the passage at 1:25:54

1:26:06 And then during the next class, we'll try to find some time to go through the rest of these vows. So just in summary... So bodhicitta is the aspiration for complete enlightenment for the welfare of all sentient beings. You've heard me say that so many times. So in order to help others in the most beneficial way, we understand that we need to remove our mental afflictions and become Report an error in the passage at 1:26:06 Highlight the passage at 1:26:06

1:26:41 others in the best possible way. So bodhicitta isn't just having a good heart and being kind to others. It also requires an understanding of... Report an error in the passage at 1:26:41 Highlight the passage at 1:26:41

1:26:52 The nature of saṃsāra and how everybody's caught in this samsaric cycle and their suffering. Not just in a gross way, right? Not just physically ill and depressed. But also even the happy people and the people who seem to be really successful and rich and who you wouldn't normally feel compassion for. Report an error in the passage at 1:26:52 Highlight the passage at 1:26:52

1:27:18 Understanding, well, they're in saṃsāra too. We feel compassion for them as well and we want to help them out of saṃsāra as well. So the two types of bodhicitta are aspiring bodhicitta, which is this wish for enlightenment and the engaged bodhicitta is taking Report an error in the passage at 1:27:18 Highlight the passage at 1:27:18

1:27:43 the bodhisattva vows and practicing the six perfections. So as we talked about before, you know, aspiring bodhicitta is like the wish to go somewhere and the engaged bodhicitta is... It's like actually getting on the plane and going there, right? Actually doing it. Report an error in the passage at 1:27:43 Highlight the passage at 1:27:43

1:28:02 And Lama Yeshi says, the best Dharma practice, the most perfect, the most substantial is without doubt the practice of bodhicitta. So any effort we make in trying to develop bodhicitta, love and compassion is well worth the effort. Report an error in the passage at 1:28:02 Highlight the passage at 1:28:02

1:28:18 It's always helpful. Report an error in the passage at 1:28:18 Highlight the passage at 1:28:18

1:28:23 Right? Even if we don't feel, I mean you've heard me say this many times, but even if we don't feel like we're making much progress, You know, because it takes, right, it takes a lot of effort. But any effort we make is helping to plant the seeds, right, for being able to develop bodhicitta in the future. Report an error in the passage at 1:28:23 Highlight the passage at 1:28:23

1:28:46 And as Shantideva said, whatever joy there is in this world all comes from desiring others to be happy. And whatever suffering there is in this world all comes from desiring myself to be happy. Report an error in the passage at 1:28:46 Highlight the passage at 1:28:46

1:29:01 But what need is there to say much more? The Childish work for their own benefit. The Buddhas work for the benefit of others. Just look at the difference between them. Report an error in the passage at 1:29:01 Highlight the passage at 1:29:01

1:29:17 So the biggest enemy is a self-cherishing and a self-centered mind. Report an error in the passage at 1:29:17 Highlight the passage at 1:29:17

1:29:26 Self-cherishing and self-grasping ignorance are the cause of all of our unhappiness, dissatisfaction, anxiety, illness, all of our problems. Report an error in the passage at 1:29:26 Highlight the passage at 1:29:26

1:29:41 The self-cherishing mind is, I Report an error in the passage at 1:29:41 Highlight the passage at 1:29:41

1:29:47 think of it as like this wound. That we have, or this button that we have, that because we have it, then we feel anxiety. Then we feel angry sometimes. Then we feel irritated. Then we feel fearful. If we didn't have the self-cherishing, then these emotions wouldn't arrive. The fear, the negative mind, irritation. I find the self-cherishing mind... Report an error in the passage at 1:29:47 Highlight the passage at 1:29:47

1:30:22 To be so, such a hassle, right? Like things are going fine and then, you know, I don't get what I want or somebody, you know, looks at me the wrong way or treats me badly and then suddenly I become upset, right? That's such a hassle, you know, it's so painful to become upset. And if I didn't have this self-cherishing mind, then I wouldn't get a button. Report an error in the passage at 1:30:22 Highlight the passage at 1:30:22

1:30:46 It's a button that people can put. So if I didn't have that button, then nobody could make me upset, right? Because I removed them. Report an error in the passage at 1:30:46 Highlight the passage at 1:30:46

1:30:58 No buttons to push, right? Report an error in the passage at 1:30:58 Highlight the passage at 1:30:58

1:31:05 You know, nobody has control of our state of mind. So that's Report an error in the passage at 1:31:05 Highlight the passage at 1:31:05

1:31:19 a good incentive, right, to let go of the self-church. And then because of our self-churching, then we do, you know, and then we have mental afflictions and then we create negative karma and then we experience things like illness and, you know, losing our jobs and, you know, poverty and all of these things in the future. Report an error in the passage at 1:31:19 Highlight the passage at 1:31:19

1:31:39 So the self-cherishing mind. It makes our life more difficult now as well as in the future. Report an error in the passage at 1:31:39 Highlight the passage at 1:31:39

1:31:51 So that's something we need to think about again and again, right? To overcome our habitual self-cherishing. Report an error in the passage at 1:31:51 Highlight the passage at 1:31:51

1:32:03 Lama Tsongkhapa wrote, Bodhicitta is medicine that alleviates all troubles. As Lama Zopa Rinpoche says, you know, with bodhicitta, unbelievable happiness, right? Report an error in the passage at 1:32:03 Highlight the passage at 1:32:03

1:32:32 So now we have this precious human life, right? We have the opportunity to practice the Dharma. We have the opportunity to develop more love and compassion in bodhicitta. So it's good to not take that for granted. We could die any day. So it's good to practice now while we have the good conditions. Report an error in the passage at 1:32:32 Highlight the passage at 1:32:32

1:32:58 And practicing bodhicitta is definitely a meaningful way to practice, to use this life. And Report an error in the passage at 1:32:58 Highlight the passage at 1:32:58

1:33:12 then just to review, we talked about three methods for cultivating bodhicitta, the seven-fold cause and effect. The equalizing and exchanging self and other and the combined 11-step method. So we can use the method that we find most beneficial for us. Report an error in the passage at 1:33:12 Highlight the passage at 1:33:12

1:33:33 So the seven-fold cause and effect, remember, had a basis of equanimity, trying to remove the attachment and aversion that we have for others as a basis. And then viewing all beings as our mother, remembering... The kindness of the mother and wishing to repay the kindness. Those three steps remembering to develop this affectionate love or this feeling that all beings are beloved to us, like our only child. Report an error in the passage at 1:33:33 Highlight the passage at 1:33:33

1:34:10 Then on the basis of having this affectionate love, then we cultivate the love wishing that sentient beings have happiness and the great compassion wanting all beings to be free from suffering. Report an error in the passage at 1:34:10 Highlight the passage at 1:34:10

1:34:24 And then the extraordinary attitude of I myself will try to free these beings from suffering, which then brings about the bodhicitta, the mind of enlightenment. Report an error in the passage at 1:34:24 Highlight the passage at 1:34:24

1:34:37 Realizing that I cannot remove other suffering now, I need to attain Buddhahood in order to really have the wisdom and the skillful means to help others. Report an error in the passage at 1:34:37 Highlight the passage at 1:34:37

1:34:57 Equalizing and exchanging self and others. Equalizing self and others, seeing that others are equal and wanting to have happiness. Same as ourselves, so starting off instead of cherishing ourselves as being more important than others, at least seeing others as being equal in importance to ourselves. Report an error in the passage at 1:34:57 Highlight the passage at 1:34:57

1:35:20 Then contemplating the faults of self-cherishing and the good qualities of cherishing others. Report an error in the passage at 1:35:20 Highlight the passage at 1:35:20

1:35:29 Contemplation on the interchange of self and others, really deciding, okay, I'm going to try, I'm going to try to put others as being more important than myself. Report an error in the passage at 1:35:29 Highlight the passage at 1:35:29

1:35:42 And then practicing Tonglen, giving and taking, taking on other suffering and giving them happiness. And Report an error in the passage at 1:35:42 Highlight the passage at 1:35:42

1:35:55 then the 11-step method, which combines those two methods, so equanimity, so these first four steps. the equalizing... From the seven-fold cause and effect two, three and four to develop that affectionate love and equalizing self and others, contemplating the faults of self-cherishing and the good qualities of cherishing others. Report an error in the passage at 1:35:55 Highlight the passage at 1:35:55

1:36:23 Then the taking, then the giving, the extraordinary thought, taking responsibility and then the bodhicitta. Report an error in the passage at 1:36:23 Highlight the passage at 1:36:23

1:36:34 Even though we're not going to be talking about bodhicitta in every class, if you can just continue to do your bodhicitta meditation every day, that'll be really helpful. Report an error in the passage at 1:36:34 Highlight the passage at 1:36:34

1:36:47 I know for me, I meditate on bodhicitta every day and my love and compassion for others goes up and down and up and down and up and down. But over time, I definitely see some improvement just by trying, right? so... Report an error in the passage at 1:36:47 Highlight the passage at 1:36:47

1:37:07 As I was saying before, this is maybe the hardest thing we'll ever do to give of our self-cherishing mind. Report an error in the passage at 1:37:07 Highlight the passage at 1:37:07

1:37:22 It'll give us so much happiness. I definitely see results from it in my job all the time. People who I have difficulties with, I pray for that person and their happiness. And my relationship always changes with that person. It always gets better. Report an error in the passage at 1:37:22 Highlight the passage at 1:37:22

1:37:45 Something very little. Every day I was dealing with the father of my son. We are separated, but I was thinking that he changed his attitude with me, but I realized that I changed my attitude with him. That's why the result is getting better. Report an error in the passage at 1:37:45 Highlight the passage at 1:37:45

1:38:11 Kinder and more considerate and loving toward others, and they change toward us as well. Report an error in the passage at 1:38:11 Highlight the passage at 1:38:11

1:38:25 It's so refreshing not to have any more others in my life. As somebody who's always had a problem with aversion and not to feel that way anymore. Because now even if somebody were to bug me, I don't see them as an other. I don't think of them that way any longer. And that's been a sea change for me, actually. But it feels so liberating not to have that kind of mind. Report an error in the passage at 1:38:25 Highlight the passage at 1:38:25

1:38:55 And of course I still have my ups and downs with it, but that sense of otherness has really dissipated and keeps dissipating. Report an error in the passage at 1:38:55 Highlight the passage at 1:38:55

1:39:16 So get out there and have some bodhicitta. You can do it. So Report an error in the passage at 1:39:16 Highlight the passage at 1:39:16

1:39:28 we'll dedicate. So thank you all. I really enjoyed this class and benefited probably far more than any of you. But it's just such a wonderful class and such a privilege for me to talk about bodhicitta. Report an error in the passage at 1:39:28 Highlight the passage at 1:39:28

1:39:51 So we'll read Shantideva on page 246. Report an error in the passage at 1:39:51 Highlight the passage at 1:39:51

1:40:14 Male beings everywhere. Kate. Kate. Report an error in the passage at 1:40:14 Highlight the passage at 1:40:14

· · · silence, 1 minute

1:40:15 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 mind weighed down by depression. May the blind see forums and the deaf hear sounds. May those whose bodies are worn with toil be restored on finding repose. Report an error in the passage at 1:40:15 Highlight the passage at 1:40:15

1:40:42 May the naked find clothing, the hungry find food. May the thirsty find water and delicious drinks. May the poor find wealth, those weak with sorrow find joy. May the forlorn find hope, constant happiness and prosperity. May there be timely rains and bountiful harvests. May all medicines be effective and wholesome prayers bear fruit. May all who are sick and ill quickly be freed from their ailments. Report an error in the passage at 1:40:42 Highlight the passage at 1:40:42

1:41:11 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 make 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 1:41:11 Highlight the passage at 1:41:11

1:41:41 Let's also dedicate for Linda. So Report an error in the passage at 1:41:41 Highlight the passage at 1:41:41

1:41:48 may she get another perfect human rebirth. Report an error in the passage at 1:41:48 Highlight the passage at 1:41:48

1:41:53 Meet the Dharma in all future lives. Report an error in the passage at 1:41:53 Highlight the passage at 1:41:53

1:42:09 And Denise's cousin just passed away as well, so we can pray for Report an error in the passage at 1:42:09 Highlight the passage at 1:42:09

1:42:20 all beings. Report an error in the passage at 1:42:20 Highlight the passage at 1:42:20

· · · silence, 1 minute

1:42:58 So we'll have two weeks off and then we'll start the last Tuesday of this month. What's six perfections? The life of the Buddha is on tomorrow night. Oh. Here? Report an error in the passage at 1:42:58 Highlight the passage at 1:42:58

1:43:17 Where? Oh. Report an error in the passage at 1:43:17 Highlight the passage at 1:43:17

1:43:25 It's a series, but it's on one night, just bunch of little things. It's narrated by Richard When does the series start to end? I think we get to A again. letter have we got on when it will start to end? It's not creepy. He's interested in doing it, but he wants to start Report an error in the passage at 1:43:25 Highlight the passage at 1:43:25

1:43:49 Well, he might be waiting some years. Oh really? Yeah. Because we'll finish this and then we'll do a different class and we'll do a different class. So there's a, there's like this. Right. Yeah. So this is like a five-year program. So maybe in about four years. If I'm still around. Report an error in the passage at 1:43:49 Highlight the passage at 1:43:49

1:44:16 I didn't know that. I thought it was just like a year-long course. Report an error in the passage at 1:44:16 Highlight the passage at 1:44:16

1:44:24 Discovering Buddhism is like that. It goes through the entire path and it's like 12 classes. that I'm just talking to you as a second to tell you. That's correct. Yeah, no. Report an error in the passage at 1:44:24 Highlight the passage at 1:44:24

1:44:34 10 classes or something, and when that finishes, they do another one, and they do another one. But yeah, yeah, that's probably more what he's looking for. And then basically what we This is one of the nine modules in the intermediate program. So Buddhist Informatisy is one of them, and then there's Buddhist Psychology is one of them, and Philistine Safable. Report an error in the passage at 1:44:34 Highlight the passage at 1:44:34

1:45:02 Tenants is another one. Aging in the Bodhisattva Deeds is another one. Is any of this written down in here? I had no idea. Is this on the website right now? I don't think it's on the website. Yeah, you know, I should talk about it more. I'll send you something with a list of all of them, all of the classes. That would be great, actually. Of all of the basic programming classes. Report an error in the passage at 1:45:02 Highlight the passage at 1:45:02

1:45:32 me to get a sense of the scope of the whole program. Yeah, yeah. Yeah, that's true. I should talk about that more often. Okay. Well, because I'm kind of new to the center. Well, most people don't know. I'll get to another time. Okay. Report an error in the passage at 1:45:32 Highlight the passage at 1:45:32

1:45:51 Okay, once again if I forget to send that to you just remind me. I can really ambulate. Be careful. I just want to ask the question. I did. I hurt my knee a little bit. Yeah. You don't want to do too much. Yeah. That's what I did. Oh, yeah. That's exactly what I did. I tweaked it a little bit. so confused about this stuff. Like, I wish that there was some, like, graduated path and stages of the There is! There is! Report an error in the passage at 1:45:51 Highlight the passage at 1:45:51