Buddhism from A-Z, 3rd Semester - Bodhisattva Conduct (1 June 2010)

0:07 Hey, Mr. Peter. How are you? Good. How are you? I'm good. What's going on? Beautiful weather. Uh-huh. You're out and about. No. Not enough? Not enough. It's never enough. Oh. We're going to Boston this weekend. Oh, really? For work or fun? For in between. A wedding. Cool. Report an error in the passage at 0:07 Highlight the passage at 0:07

0:34 Do you have something, some work-related thing or something? No, no, no. It's just not a care vacation. It's a nice time a year to go to Boston. The weather's still not too muddy. It's actually, where is it? We're flying to Boston and it's in Massachusetts. New Hampshire. Oh, New Hampshire? It's still nice. I've been to New Hampshire in the summer. It gets really muddy in New Hampshire starting towards the end of June. Report an error in the passage at 0:34 Highlight the passage at 0:34

1:05 And it's same with bugs. Yeah, there's like bugs you've never seen in your life. Thanks for reminding, covering the bugs for you. Yeah, no, there's tons of, because there's lakes everywhere near New Hampshire. New Hampshire this summer's beautiful. It's in the country, there's a big mountain. What town is that, do you know? Wait, what's Live Free or Die? Report an error in the passage at 1:05 Highlight the passage at 1:05

1:26 Which one is that? Live Free or Die? The state motto. Oh, that's New Hampshire. Yeah, that's where we're at. Report an error in the passage at 1:26 Highlight the passage at 1:26

1:38 There's a beautiful little town called Hanover, it's where Dartmouth College is. Report an error in the passage at 1:38 Highlight the passage at 1:38

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3:18 So we have a thin crowd this evening because we don't really need to practice patience, do we? We already have that one down. Report an error in the passage at 3:18 Highlight the passage at 3:18

3:33 Yeah, exactly. That's probably it. Teach your class. Report an error in the passage at 3:33 Highlight the passage at 3:33

3:55 Well, let's start with meditating on our breath and Report an error in the passage at 3:55 Highlight the passage at 3:55

4:02 trying to stay in the present and Report an error in the passage at 4:02 Highlight the passage at 4:02

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6:09 then expand our awareness. Visualizing countless sentient beings around us and trying to develop bodhicitta motivation. Report an error in the passage at 6:09 Highlight the passage at 6:09

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8:35 Let's start with the praise to Shakyamuni Buddha on page 73. To Report an error in the passage at 8:35 Highlight the passage at 8:35

8:49 the founder, the endowed transcendent destroyer, the one gone beyond, the faux destroyer, the completely perfected, fully awakened being, perfect in knowledge and in good conduct. Sugata, knower of the world, supreme guide of human beings to be tamed, teacher of gods and human beings, to you, the completely and fully awakened one, the endowed transcendent destroyer, the glorious conqueror, the subduer from the Shakya clan, I prostrate, make offerings and go for refuge. Report an error in the passage at 8:49 Highlight the passage at 8:49

9:19 To the founder, the endowed transcendent destroyer, the one gone beyond, the foe destroyer, the completely perfected, fully awakened being. Perfect in knowledge and in good conduct, Sagata, knower of the world, supreme guide of human beings to be tamed, teacher of gods and human beings, to you the completely and fully awakened one, the endowed transcendent destroyer, the glorious conqueror, the subduer from the Shaky clan, I prostrate, make offerings and go for refuge. Report an error in the passage at 9:19 Highlight the passage at 9:19

9:50 To the founder, the endowed transcendent destroyer, the one gone beyond, the faux destroyer, the completely perfected, fully awakened being, perfect in knowledge and in good conduct, Sugata, knower of the world, supreme guide of human beings to be tamed, teacher of gods and human beings. To you, the completely and fully awakened one, the endowed transcendent destroyer, the glorious conqueror, the subduer from the Shakyat Klan. Report an error in the passage at 9:50 Highlight the passage at 9:50

10:17 I prostrate, make offerings, and go for refuge. When, O supreme amongst humans, you were born on this earth, you paced out seven strides, then said, I am supreme in this world. To you who are wise, then, I prostrate. With pure bodies, form supremely pure, wisdom ocean like a golden mountain, fame that blazes in the three worlds, winner of the best, Lord, to you I prostrate. Report an error in the passage at 10:17 Highlight the passage at 10:17

10:43 With the supreme signs, face like spotless moon. Color like gold, to you I prostrate. Dust free like you, the three worlds are not. Incomparably wise one, to you I prostrate. The savior having great compassion. The founder having all understanding. The field of merit with qualities like a vast ocean. To you, the one God to thusness, I prostrate. Report an error in the passage at 10:43 Highlight the passage at 10:43

11:07 The purity that frees one from attachment. The virtue that frees one from the lower realms. The one path, the sublime pure reality. To the Dharma that pacifies, I prostrate. Those who are liberated and who also show the path to liberation, the holy field qualified with realizations, who are devoted to the moral precepts, to you, the sublime community intending virtue, I prostrate. Report an error in the passage at 11:07 Highlight the passage at 11:07

11:32 Homage to the Supreme Buddha. Homage to the Dharma refuge. Homage to the great Saṅgha. To all three, ever-devout homage. To all worthy of respect, bowing with bodies as many as all realms, atoms in all aspects, with supreme faith I pay homage. Do not commit any non-virtuous actions. Perform only perfect virtuous actions. Subdue your mind thoroughly. This is the teaching of the Buddha. Report an error in the passage at 11:32 Highlight the passage at 11:32

11:58 A star, a visual aberration, a flame of a lamp, an illusion, a drop of dew or a bubble. A dream, a flash of lightning, a cloud, see conditioned things as such. Through these merits may my sentient beings attain the rank of all seeing, subdue the foe of faults, and be delivered from saṃsāra's ocean, perturbed by the waves of aging, sickness and death. Report an error in the passage at 11:58 Highlight the passage at 11:58

12:26 And then on page 98, refuge in bodhicitta. Report an error in the passage at 12:26 Highlight the passage at 12:26

12:40 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. Report an error in the passage at 12:40 Highlight the passage at 12:40

13:06 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. Report an error in the passage at 13:06 Highlight the passage at 13:06

13:35 Okay, we're talking about the six perfections. All right, so we've covered generosity, right? And so with generosity, we're trying to let go of any attachment that we have to our possessions, right? Our body, our resources, and our roots of virtue. And mentally trained to give everything that we have to others. Report an error in the passage at 13:35 Highlight the passage at 13:35

13:56 So generosity is foremost mental. We loosen our attachment and we increase our love and compassion for others. And then as we can give happily, then we give happily to whomever it will benefit. So we give wisely. And then we covered ethical discipline in a flash last week. Do you remember anything about ethical discipline? Report an error in the passage at 13:56 Highlight the passage at 13:56

14:25 Be good. Right. I bet you knew that before last week. Report an error in the passage at 14:25 Highlight the passage at 14:25

14:35 So ethical discipline is primarily refraining from harming others. Actually, there are three types of ethical discipline, the refraining from harming others and gathering virtuous qualities and benefiting sentient beings. But primarily ethical discipline in this context is not harming others. And once again, ethical discipline is primarily mental, deciding mentally not to harm others. Report an error in the passage at 14:35 Highlight the passage at 14:35

15:10 We're trying to abandon the thought of even wanting to harm others. And in order to abandon that thought, then we need to reduce our mental afflictions, really all of our mental afflictions. Because with strong mental afflictions, then we have that kind of visceral reaction of wanting to... You know, criticize back when somebody criticizes us or, you know, get somebody back when they've done something wrong. I really Report an error in the passage at 15:10 Highlight the passage at 15:10

15:52 appreciate when you said, you know, that we have to mental, that's, yeah, what you just said, primarily mental train our mind to... And not only, I thought always ethical discipline is really something I do and, you know, what, for example, how I speak to people, how I act, but now to really to realize that I have to watch my mind much more than watching what I say or watching my deeds. Report an error in the passage at 15:52 Highlight the passage at 15:52

16:32 Thank you so much for that. Yeah, well that took me a long time to figure out myself as well, you know, because generally we think, okay, well watch what I say, watch what I do, try not to harm anyone. But mentally, you know, there could be a raging storm inside and we think that's okay, right? As long as I don't say anything negative, right? Report an error in the passage at 16:32 Highlight the passage at 16:32

16:54 But our actions of body and speech follow from our mental state of mind. Our mental state of mind, our state of mind. And if we're angry, even if we say all the right things, it doesn't come out right. It has this aggressive energy behind it. So often, like they say, it's not what you say, it's how you say it. So ethical discipline is primarily mental. Report an error in the passage at 16:54 Highlight the passage at 16:54

17:25 Okay, and, um... But also staying away from harmful actions of body and speech. So then tonight we'll start with patience. I'm going to skip over these review slides. Report an error in the passage at 17:25 Highlight the passage at 17:25

17:47 Okay, patience. So I apologize for those people who have been going to Geshe-la's Shantideva class because what you'll hear tonight is a lot of what you've already heard from Geshe-la. We didn't just get it. Report an error in the passage at 17:47 Highlight the passage at 17:47

18:07 Like Gisela said, you know, it's easy to understand. The hard part is doing it, right? Yeah. So patience. So patience. Does anybody know the Tibetan word for patience? Report an error in the passage at 18:07 Highlight the passage at 18:07

18:24 Sopa. Like in Lama Zopa. Well, it's, you know, it's spelled in different ways in English, but yeah. Yeah. I guess she's so bad. Report an error in the passage at 18:24 Highlight the passage at 18:24

18:40 Geshe Sopa and Lama Zopa are the same Tibetan words, so Lama Zopa is the Lama that helps us practice patience. Does that mean when he blesses the flu two hours he's giving you Sopa? Yeah. He gives you lots of opportunities, right, for Sopa, for patience. Report an error in the passage at 18:40 Highlight the passage at 18:40

19:04 So what's patience? So patience. Well, Lama Tsongkhapa, in the middling lamrim, he says, the essence of patience is the mind abiding at ease without being overwhelmed by harm and the occurrence of suffering and a very abiding dedication to the Dharma. So let's look at the first part, the mind abiding at ease. So in the face of difficulties, in the face of harm, in the face of sickness, in the face of all of the things that... Report an error in the passage at 19:04 Highlight the passage at 19:04

19:38 Our mind remains calm and at ease, undisturbed, unrattled, not distressed, Report an error in the passage at 19:38 Highlight the passage at 19:38

19:55 stable and calm, and not unhappy as well. So patience, once again, is a state of mind. It's a state of not being rattled, disturbed by whatever's happening. Report an error in the passage at 19:55 Highlight the passage at 19:55

20:17 Sometimes we think patience is just letting people do whatever they want and not screaming at them. But that's a misunderstanding of patience. Patience is the undisturbed mind in the face of, okay, so without being overwhelmed by harm, Report an error in the passage at 20:17 Highlight the passage at 20:17

20:48 actually I'll get into that, and the occurrence of suffering and a very abiding dedication to the Dharma. So another translation of this is, first of all, it has three aspects. The disregarding harm that's done to you. So if somebody criticizes us, or what is it that really upsets us? Criticizes us, cheats on us, lies to us, treats us unfairly, humiliates us. Report an error in the passage at 20:48 Highlight the passage at 20:48

21:26 Yells at us. All of these things. Our mind is undisturbed. Thinking, oh, that's no big deal. I don't really mind. Those are just sounds. I don't need to be disturbed by that. Report an error in the passage at 21:26 Highlight the passage at 21:26

21:47 Yeah, easy for me to say. Report an error in the passage at 21:47 Highlight the passage at 21:47

21:52 But there are some very good methods that we can apply. It's so Right. Report an error in the passage at 21:52 Highlight the passage at 21:52

21:57 Obviously it will take a long time, but yeah, this is extremely difficult, right? So that's the first aspect of patience, is disregarding the harm done to you and not being disturbed by that. Report an error in the passage at 21:57 Highlight the passage at 21:57

22:14 Secondly, accepting the suffering arising in your mind stream. Accepting the suffering arising in your mind stream. And Gishisopa mentions this is particularly related to when we're trying to do something virtuous. Accepting any hardships that come along. So this might be practicing the Dharma, trying to help somebody and they're abusive to us. Report an error in the passage at 22:14 Highlight the passage at 22:14

22:44 It's really difficult to help them. It's like trying to help an alcoholic or a drug addict. Very difficult. So accepting that suffering and still going on, not being overwhelmed by that. suffering. Report an error in the passage at 22:44 Highlight the passage at 22:44

23:07 Also, parents, right? You deal with hardship in taking care of your kids. Or doing a retreat, right? And having to deal with all of the things that happen in retreat. Like Janet did a retreat recently and they forgot to bring her food a few times. And just trying to keep an undisturbed mind in the face of... Report an error in the passage at 23:07 Highlight the passage at 23:07

23:35 Starvation. Starvation, right. Report an error in the passage at 23:35 Highlight the passage at 23:35

23:41 Or my friend has a retreat in Nepal, in the mountains with no heat and no hot water. So forging on and not being discouraged because you know you're doing something that's worthwhile. Report an error in the passage at 23:41 Highlight the passage at 23:41

23:59 And then thirdly, patience is being certain about the Dharma and firmly maintaining belief. Sorry, not in them. okay. Report an error in the passage at 23:59 Highlight the passage at 23:59

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24:10 In it, being certain about the Dharma teachings. And specifically, Gishisopas says this refers to the doctrine of emptiness, ultimate truth. Because when we first encounter the teachings on emptiness, we may think, you know, what is this stuff? You know, this doesn't make sense or I can't understand it. Report an error in the passage at 24:10 Highlight the passage at 24:10

24:30 And we can just kind of just toss it out and think, okay, well, this is not part of my practice or this is too difficult to understand. This is silly. Or we might feel really threatened. Our world view is very threatened by emptiness. And so here, this is maintaining the fortitude in studying emptiness, meditating on emptiness, thinking about emptiness, and not just giving up. Report an error in the passage at 24:30 Highlight the passage at 24:30

25:06 So there are three sets of factors that are incompatible with three types of patients. The first is hatred. For the second, hatred and loss of courage. And for the third, disbelief and dislike. I put that in a little table. So the first type of patience, which is disregarding harm done to you, the opposing attitude or the opposite is hatred or anger. Report an error in the passage at 25:06 Highlight the passage at 25:06

25:36 So I said hatred slash anger because these are two different words in Tibetan, but they essentially are interchangeable in Tibetan. I think in English they're not interchangeable, but in Tibetan, Tibetan hatred is shedong and anger is kongtro. And I asked Geshe Dagpa one time, well, what's the difference between these two terms? And he said they're essentially the same thing. The etymology of both terms is being disturbed from the depths, the mind that's disturbed from the depths. Report an error in the passage at 25:36 Highlight the passage at 25:36

26:33 The second type of patience, accepting the suffering that arises in your mind stream, particularly in relation to trying to do something virtuous. So what opposes that kind of patience? It's the anger, hatred, once again, as well as discouragement. When we're trying to do something virtuous, if it's retreat or helps somebody, it's easy to get discouraged and think, okay, this is too hard. Report an error in the passage at 26:33 Highlight the passage at 26:33

27:01 So when we think about what impatience is or lack of patience is in the Dharma, it's not just anger. It also includes discouragement, being discouraged by virtuous activity. Report an error in the passage at 27:01 Highlight the passage at 27:01

27:19 And then the third type of patience, being certain about the Dharma and firmly maintaining belief in it, particularly in relation to emptiness. So opposing attitudes are disbelief, thinking, okay, well. I don't believe in this emptiness business. And dislike not liking this. Well, of course things exist from their own side. Of course that jerk exists from his own side, right? It has nothing to do with my mind. Report an error in the passage at 27:19 Highlight the passage at 27:19

27:55 He's a jerk, right? That's what we think, right, when we're angry. I was talking to somebody the other day about emptiness, and she was getting quite, quite... It's strong and aggressive about, of course things exist from their own side. They can't be just imputed by the mind, you know, because it's very threatening, right, especially if we are holding strong beliefs that are otherwise, right? Report an error in the passage at 27:55 Highlight the passage at 27:55

28:21 So that kind of, like, not letting go of our old beliefs, you know, holding strongly onto those and then being negative about, you know, the teachings. Is another aspect of impatience. It opposes this third type of patience as well as dislike. Does that make sense? Report an error in the passage at 28:21 Highlight the passage at 28:21

28:46 So the perfection of patience. So the completion of the perfection of patience is merely completing familiarity of the mind, ceasing one's own anger and so forth. So basically when we no longer have anger in our minds. Report an error in the passage at 28:46 Highlight the passage at 28:46

29:09 And so forth. So I think this means we no longer have anger, discouragement, disbelief and dislike in our mind streams. Then we've perfected patience. So the perfections, these perfections are truly really only perfected at Buddhahood. Report an error in the passage at 29:09 Highlight the passage at 29:09

29:31 Otherwise we're working on it. Report an error in the passage at 29:31 Highlight the passage at 29:31

29:36 So once again, the perfection of patience is... Working on our minds, it does not mean that we've freed all other sentient beings from their unruliness or their harmful behavior. I like that word, unruliness. It's kind of a sweet word. So Gishisopha says, what's the nature of the perfection of patience? Report an error in the passage at 29:36 Highlight the passage at 29:36

30:01 He says it's never allowing the mind to engage in any of those three opposing attitudes. So that we talked about. When we are able to apply their antidotes and not let them arise in any situation, then we have perfected patience. So remember that these six perfections are in the order of difficulty, right? Report an error in the passage at 30:01 Highlight the passage at 30:01

30:24 So generosity is the easiest of them, and then ethical discipline, and then patience, right? So patience is a very difficult one. And then Gishisopa says patience is the destroyer of our true enemy. Harm comes to us because we constantly create the causes for it. Our real enemy is our own anger. Like Lama Zopa has that bumper sticker, no anger, no enemy. Report an error in the passage at 30:24 Highlight the passage at 30:24

30:55 Our enemy is our anger. If we control our internal enemy, no matter how many sentient beings want to harm us, for whatever reason, we will be calm and compassionate. We do not need to subdue or control others. All we have to do is control our own mind. So like Shantideva's example of shall we cover the world with leather or shall we just cover our feet with leather so that we don't step on a thorn. Report an error in the passage at 30:55 Highlight the passage at 30:55

31:31 So we need to just cover our feet with leather. Similarly, we just protect our own minds. We control our own minds and then we don't have any problems. Report an error in the passage at 31:31 Highlight the passage at 31:31

31:44 If we conquer anger and develop a loving attitude, there is no one and no thing left to be an enemy. So it's our anger, right? It's our minds that create enemies or difficult, difficult people, annoying people, jerks. Yeah. He said it's merely completing familiarity of the mind. It sounds so simple, but it's understood that this is a difficult thing. My question is, I know it's through practice, practice, practice, but are you going to tell us how to get there? Report an error in the passage at 31:44 Highlight the passage at 31:44

32:33 We're going to spend, I think, three classes on the perfection of patience. So, yeah. So, merely. . Report an error in the passage at 32:33 Highlight the passage at 32:33

32:51 was good. So actually, we don't have time to get into patients in a great, great detail in this class, in a few classes. So I'm thinking that after this class, I want to do a workshop, a very practical workshop on dealing with anger, where we can really go into some... Practical tools and spend a lot of time, maybe do six classes on just dealing with anger. So that's an idea. Report an error in the passage at 32:51 Highlight the passage at 32:51

33:27 Because I think it takes a lot, right? We can hear these ideas and then we might apply them for the three classes, right? And then we forget about it and then go on our merry way. Yeah, like an anger talk. Yeah, exactly. Exactly, very useful. Report an error in the passage at 33:27 Highlight the passage at 33:27

33:47 And so also your question about merely. Merely doesn't mean it's easy. Merely is saying we're training our minds. We're not training other sentient beings to not be unruly, right? Report an error in the passage at 33:47 Highlight the passage at 33:47

34:09 Right, so then I wanted to put this in here. But practicing patience does not necessarily mean being passive. If somebody is beating you up. It doesn't mean you just stand there and let them pummel you, right? I mean, it might if you think that's more beneficial, but it doesn't do anyone any good, right, for you to just stay there and be pummeled. Report an error in the passage at 34:09 Highlight the passage at 34:09

34:34 It doesn't help the other being either, right? So we try to do what's most beneficial in a particular situation. If it means being passive in that situation and just letting somebody vent on you, Report an error in the passage at 34:34 Highlight the passage at 34:34

34:50 If that's more beneficial, then that's the good thing to do. But if it means really calling them on it, then we do it with an undisturbed mind. The practice of patience is not getting angry, not getting disturbed, but doing what's beneficial out of compassion and wisdom, not out of fear of creating negative karma. Report an error in the passage at 34:50 Highlight the passage at 34:50

35:22 Fear of appearing to be, not practicing patience. So patience is really what's going on in the mind, the undisturbed mind. Report an error in the passage at 35:22 Highlight the passage at 35:22

35:38 I wanted to bring that up because I think that's a common misunderstanding. Practicing patience means that you're just a doormat and people can walk all over you and do whatever they want. That's not wisdom. That's not compassion. That's not patience. Patience is the undisturbed mind. Yeah, Rose, do you have the mic? Report an error in the passage at 35:38 Highlight the passage at 35:38

36:03 Sometimes, you know, when you are practicing patience and someone is yelling at you, then sometimes you just, if you don't get angry, then you won't, maybe, you won't just... You respond, and then it might look from the outside that this person is passive. Report an error in the passage at 36:03 Highlight the passage at 36:03

36:35 But when we practice patience, then it's difficult to have a good response at the moment. I want to say, sometimes it's more a question, can it be... That when someone treats you badly, then instead of reacting, that you just listen what this person says without saying anything. And then it looks like it's passive. But inward, this person who... Report an error in the passage at 36:35 Highlight the passage at 36:35

37:24 Practicing is practicing patience. It's not really a passive because I made, for example, if I practicing patience, then I watch more what's happened in me, what's going on in me when this person shows this behavior towards me. So I might not react on the moment. The question is, is this passive? You might call that passive at the moment, but that's okay. Report an error in the passage at 37:24 Highlight the passage at 37:24

38:12 I'm not sure if I quite understand the essence of your question. That can be practicing patience because you're trying to listen and you're trying not to be disturbed by it. That's practicing patience. Report an error in the passage at 38:12 Highlight the passage at 38:12

38:31 And maybe then you want to think about, okay, well, how do you respond to this person? And maybe at a later time you respond to them in a hopefully constructive way. And that may be the most beneficial thing to do. But sometimes it's beneficial to just let it go, you know, that they're just having a bad day and they're just venting and, you know, it really has nothing to do with... Report an error in the passage at 38:31 Highlight the passage at 38:31

39:01 You know, something that you've done, it's just you are the person that they saw when they were frustrated, right? So, you know, it's like if a driver yells at you as they drive by, you know, it's usually better to not respond, right? Or maybe you can say, I'm sorry, right? But it's usually better not to respond aggressively, right? So we may just decide just to let it go, right? Report an error in the passage at 39:01 Highlight the passage at 39:01

39:28 And be passive, and that's great, right? But then there's certain situations, like if you're in a relationship with somebody and they're saying things that are unfair and it's going to be an ongoing issue in your relationship, then maybe it's better to talk through it. But patience means being undisturbed. So what you do externally isn't the main point of patience. Report an error in the passage at 39:28 Highlight the passage at 39:28

39:54 What you do with your body and speech isn't the main point. The main point is to remain undisturbed. And then trying to use your wisdom to figure out how to handle the situation. Because the difference, right, so if we react with anger, like anger destroys the clarity of the mind. Anger takes over your mind. It destroys your ability to think clearly and objectively. And also, you know, you're not feeling very concerned about the other person. Report an error in the passage at 39:54 Highlight the passage at 39:54

40:31 So how you respond out of anger is generally unconstructive. But if our minds remain disturbed, then we can use clarity. Our minds can be more clear and think about, okay, what's the best way to handle this particular situation? Report an error in the passage at 40:31 Highlight the passage at 40:31

41:00 Does that make sense to everybody? Okay. Report an error in the passage at 41:00 Highlight the passage at 41:00

41:07 All right. Carla. I Report an error in the passage at 41:07 Highlight the passage at 41:07

41:13 mean, I think we're... The essence of patience is the ideal, but until we get there, we'll still be a bit agitated internally by letting a couple people by in front of us in line when we're already late. Report an error in the passage at 41:13 Highlight the passage at 41:13

41:35 I mean, does that qualify as patience or can we have that as practicing? You know what I mean? What is that? That's not patience because I've always thought of patience like that, that it doesn't have the agitation component to it. Like I have a friend that he thinks he's being patient by saying, go on, go ahead, go in front of me. And I'm like, no, that's not being patient. Report an error in the passage at 41:35 Highlight the passage at 41:35

42:08 you know. Report an error in the passage at 42:08 Highlight the passage at 42:08

42:12 He thinks that that's being patient. I was like, no, that's not being patient for me because it has this whole aggressiveness behind it. But at the same time, I'm thinking even in the most common things, when you're practicing in general, there is still this agitation component. Is it called something else? Report an error in the passage at 42:12 Highlight the passage at 42:12

42:38 Yeah, well, when we notice the agitation in our minds, if we're trying to counteract that, trying to counteract those thoughts of, what a jerk, you know, I want to get back, you know, if we notice that thought and we think, okay, you know. He's my mother or he's my best friend or he's just probably having a bad day or he's just going through a hard time, he's just doing his best. Report an error in the passage at 42:38 Highlight the passage at 42:38

43:06 If we're trying to counteract that, then we're practicing patience. We may not have accomplished it, we may not have succeeded completely, but we're practicing patience if we're... Applying the antidotes, right? We're trying. And sometimes we'll succeed and sometimes we won't. But that's generally the idea. Report an error in the passage at 43:06 Highlight the passage at 43:06

43:30 That's all we can do, right, is to try. Because we have our habits, right? We have our habits and we can't get rid of our habits overnight. Report an error in the passage at 43:30 Highlight the passage at 43:30

43:40 All we can do is apply the antidotes and try to counteract the anger. Is it usually anger that you work with? Or is there anything else? It's all different levels, right? Anger has many different levels. You know, it can range from irritation and annoyance to, you know, impatience all the way up to anger and belligerence and rage, right? Report an error in the passage at 43:40 Highlight the passage at 43:40

44:06 So there's many different levels. And we're trying to counteract all of them. Right. I think my question was, so impatience is always coming from anger? Report an error in the passage at 44:06 Highlight the passage at 44:06

44:18 Impatience? Yeah. Well, impatience involves a level of aversion. Well, this is my idea. Report an error in the passage at 44:18 Highlight the passage at 44:18

44:33 Okay, actually. Impatience. Okay, there's two different meanings of the word impatience. So impatience in the Dharma perspective is counteracting those three opposing attitudes that we talked about. Anger, discouragement, dislike, disbelief. So that's pretty broad. Report an error in the passage at 44:33 Highlight the passage at 44:33

44:54 So I shouldn't use impatience in the other context, you know, the normal context we use it where it's like we're just kind of agitated, right? You know, like when I drove here today, I hit every single red light on Guerrero, you know, and it was fine for the first, you know, eight blocks, and then I'm just like, oh, there's another one, oh, you know, impatience, right? Report an error in the passage at 44:54 Highlight the passage at 44:54

45:19 Instead of just calmly accepting it, just like, oh, shoot, I missed it, right? So that can be impatience as well. I don't know if I just answered your question. So that impatience that arose was out of anger. I'm saying is the root of impatience always coming, underlying feeling is anger, underlying feeling of impatience. Report an error in the passage at 45:19 Highlight the passage at 45:19

45:48 Right. Report an error in the passage at 45:48 Highlight the passage at 45:48

46:00 Yeah, probably not necessarily. But anyway, you know, impatience, that kind of impatience, we're still trying to work. We're still trying to counteract. Is that anger? Anger is stronger. Anger usually involves being controlled by it and wanting to inflict harm. Report an error in the passage at 46:00 Highlight the passage at 46:00

46:28 Two things. You can also have that out of attachment. I want to get from point A to point B and you're in my way. I'm not necessarily angry with you, but you're getting in the way of my attachment. You know, to getting that place. So I think it could be more than anger. Yeah, and that's a source of anger when we don't get what we want, right? Yeah, I suppose. Report an error in the passage at 46:28 Highlight the passage at 46:28

46:49 Because if we talk about the three poisons, it's the ignorance, the attachment, and the anger, hatred, right? So the attachment is wanting something and anger is having aversion. So that impatience is related more to the aversion. That's true. Yeah. And it's very related to attachment, as you said. The only other thing I was just going to say was that I find for me regret is really important because I'm still, patience is an ongoing issue for me. Report an error in the passage at 46:49 Highlight the passage at 46:49

47:19 So if I am impatient or react impatiently, I think having that regret and thinking about how I could have done it differently, I think that's a real key to enacting patience in our lives is using regret in a healthy way. Not to beat yourself up, but to think about what you've done. Yeah, yeah, I agree. Report an error in the passage at 47:19 Highlight the passage at 47:19

47:37 And it's very constructive to look at it later and think, okay, well, where did I go wrong and what can I do better next time, right? And then maybe, you know, the next time you'll still do the same thing and then the next time you'll still do the same thing. But gradually, you know, you'll think, you know, once you'll think, oh, wait, I can handle it this other way and you'll feel, you know, really good. It's like, oh, yeah. Report an error in the passage at 47:37 Highlight the passage at 47:37

48:03 Alexi's worse. Well, I might not be practicing patience. Take your Exactly. Report an error in the passage at 48:03 Highlight the passage at 48:03

48:08 Okay, John. Report an error in the passage at 48:08 Highlight the passage at 48:08

48:16 Yeah, the question I had is kind of like an offshoot of Peter's, I guess. But it seems when you talked earlier about patience being related to, you know, anger, hatred, etc. cetera. Well. The mind of anger, a mind of hatred, a mind of malice and all that, those are just negative mental states, correct? Report an error in the passage at 48:16 Highlight the passage at 48:16

48:48 So it would almost seem to me that, I mean, like desire, born out of attachment, could be, you know, you could have patience with regards to desire, like, I really want that, you know? And if you don't have... Patience with yourself to resist that temptation, you can create some non-virtue. And since desire is also a mental factor, I'm thinking, and I don't know if I'm right on this, but it would seem to me that you could have patience with respect to the negative mental factors that are born out of the three poisons. Report an error in the passage at 48:48 Highlight the passage at 48:48

49:33 Right. It's kind of a generalization. Does that make any sense? So Gishisopa specifically says we shouldn't have patience with our anger. Like, oh, well, you know, I got angry. That's okay. That's just me. I can't help it. Right. So that's a misunderstanding of patience. You know, patience is, you know, having... Report an error in the passage at 49:33 Highlight the passage at 49:33

50:00 Being undisturbed with respect to harm that's coming your way or suffering in the pursuit of virtue. If our patient was suffering in the pursuit of non-virtue, it's not considered patience. So if I am really patient in concocting a plan to rob the bank, that's not practicing patience in this context. Report an error in the passage at 50:00 Highlight the passage at 50:00

50:30 Yeah, and similarly, being patient with respect to our anger is not the idea. Not that we should beat ourselves up, like Peter was saying. We need to be compassionate with ourselves and kind, understanding that this will take time. But we need to firmly cut it off and apply the antidote. So in that respect, not being patient and saying, okay, well, whatever, I can't help it. It's just the way I am. Report an error in the passage at 50:30 Highlight the passage at 50:30

51:09 So the three divisions of patience that we just talked about. So then how we generate patience in our continuum. Report an error in the passage at 51:09 Highlight the passage at 51:09

51:19 So Lama Tsongkhapa says, although there are many ways to cultivate patience, to begin I will explain the meditation on the benefits of patience and the faults of not being patient. Report an error in the passage at 51:19 Highlight the passage at 51:19

51:32 So in order to really inspire us to practice patience, because it's difficult, we need to really understand the benefits and the faults and really contemplate. And as Geshe-Dakpo was saying the other day, just knowing that anger is bad or not constructive isn't going to be enough to impel us to practice patience. Report an error in the passage at 51:32 Highlight the passage at 51:32

52:03 We need to really contemplate the advantages of patience and the faults of not being patient. Report an error in the passage at 52:03 Highlight the passage at 52:03

52:15 Because we justify our anger, don't we? Because in the moment of anger, we are fully convinced that we are right. The other person is wrong. We are right. And we need to have contemplated the disadvantages of being angry in order to want to counteract that anger. And I feel like that is one of the biggest obstacles. Report an error in the passage at 52:15 Highlight the passage at 52:15

52:45 To practicing patience is that mind that justifies our anger, that's totally convinced. And if we're angry and somebody says, you shouldn't be angry, you know, we get more pissed off, right? It's like, what do you mean we're right? So we need to contemplate the benefits. So Lama Tsongkhapa says, you need to think about the fact that later on you will have few enemies. Report an error in the passage at 52:45 Highlight the passage at 52:45

53:10 So benefit of patience. We'll have few enemies. Report an error in the passage at 53:10 Highlight the passage at 53:10

53:16 Few people that annoy us, right? Those, those really... Those people that we avoid and don't want to be around and really find annoying. We'll have few enemies. Report an error in the passage at 53:16 Highlight the passage at 53:16

53:31 You will not have many separations from close ones. So friends, when you get angry at friends or partners or coworkers, you can ruin your friendship, especially if you say something negative. Report an error in the passage at 53:31 Highlight the passage at 53:31

53:47 So if we practice patience, then we won't have those kinds of separations. Report an error in the passage at 53:47 Highlight the passage at 53:47

53:57 You will experience much pleasure and mental happiness. So anger really destroys our happy mind. We may be having a great day and then somebody says something to you and they can just ruin you, ruin your happiness for the rest of the day. And the stronger the anger, the longer it lasts, the longer it's going to destroy your happiness. Report an error in the passage at 53:57 Highlight the passage at 53:57

54:27 If it's just a flash of irritation and you let it go, then you can bounce back to your happy mind pretty quickly. But if you really get involved in your anger, it's like, oh God, he always does this. And you get involved in the story. Report an error in the passage at 54:27 Highlight the passage at 54:27

54:47 Then our anger grows and it just ruins the rest of the day. And I notice that... That it can ruin my day for, I mean, it can ruin like the rest of the week. Like there's this kind of underlying, you know, this niggling, you know, unhappy mind, grouchy mind. And then, you know, and then if your practice is going pretty well for a while, you know, you're developing more love and compassion and things, it seems like it takes a long time to get back to that level that you were. Report an error in the passage at 54:47 Highlight the passage at 54:47

55:29 Before you got angry, especially if you got really angry. Report an error in the passage at 55:29 Highlight the passage at 55:29

55:42 I'm not the kind of person that has like sustained anger at somebody, but I can flash into anger in an instant over something someone said or did. How do you catch it before the bull is out of the gate? Yeah, well mindfulness. So really getting to know your mind, because actually that flash of anger, it probably wasn't really a flash. Report an error in the passage at 55:42 Highlight the passage at 55:42

56:05 It was probably... Already some stress there. There was probably already some level of resentment there, right? Because it's the people who are close to us that can usually cause the greatest anger, right? So oftentimes it's something that we haven't let go of from before. Report an error in the passage at 56:05 Highlight the passage at 56:05

56:33 So... before, you know, so, so. So noticing, like noticing how you feel when you're starting to get irritated, you know, if it's in the pit of your stomach, right? It's different for different people, right? Or like I notice I just suddenly get tense, right? Like, okay, what's going on, Emily? You know, or also it's useful just look at my thoughts. Report an error in the passage at 56:33 Highlight the passage at 56:33

56:58 You know, it's like, okay, like what a jerk. It's like, oh, okay. There's, there, I need to catch it right there. What a jerk. Okay. May he be happy. Right? May he be happy. Right. Just let it go. Or let go of the, just letting go of the thought. And that's where meditation really, really helps. Catching, oh, that's just a thought. Report an error in the passage at 56:58 Highlight the passage at 56:58

57:21 Let it go. So just practicing. Practicing. I remember one teacher used to say, yeah, in the beginning you'll notice, like three days later. That you just got angry. And then you notice the next day and then you notice five minutes later and then you notice in the moment through practice and then you can notice as it's arising as the irritation is arising but that just takes time. Report an error in the passage at 57:21 Highlight the passage at 57:21

58:01 It comes back to what you said too about not being passive because if we're passive That's the little resentment grows and grows and grows and then we do get angry. So to learn, and I'm talking, I'm not saying I know how to do it, but it makes sense. It's what we're talking about to better communicate and not be passive and be able to communicate with love and compassion so that I don't build up the resentments and the anger and then I flash or explode. Report an error in the passage at 58:01 Highlight the passage at 58:01

58:32 So it makes a lot of sense. See, that's the thing I think about anger, the misunderstanding, is that if we think that in the moment we just don't say anything, okay, that person hurt my feelings, I don't say anything and I think I'm practicing patience, but I'm holding on to the resentment. That's not practicing patience. I mean, on one level it is, right? You're not. Report an error in the passage at 58:32 Highlight the passage at 58:32

59:03 Right, you're restraining yourself. But if you're holding on to the resentment, we need to work through that resentment, right? So it's mental, right? If we can truly let it go, okay, he's just having a bad day and we're not holding on to any resentment, then we don't have to do anything about it. Report an error in the passage at 59:03 Highlight the passage at 59:03

59:26 But if we're holding on, then there's still some work to do, right? And so, you know, oftentimes, well, it works. It involves two things, right? Working with your own mind, and then sometimes it involves communicating effectively to the other person, right? So in the anger class, we might talk about communication a little bit. Report an error in the passage at 59:26 Highlight the passage at 59:26

59:53 Well, that would be great. You're going to have a hundred Report an error in the passage at 59:53 Highlight the passage at 59:53

1:00:04 Banging down the doors for Report an error in the passage at 1:00:04 Highlight the passage at 1:00:04

1:00:08 We all need to work on this, don't we? Report an error in the passage at 1:00:08 Highlight the passage at 1:00:08

1:00:15 Were there any other questions? Report an error in the passage at 1:00:15 Highlight the passage at 1:00:15

1:00:20 It was more of a comment because on another hand, there can also be a third external cause of the irritation. I had a terrible day at work and I get home and I lash out on my roommate. Report an error in the passage at 1:00:20 Highlight the passage at 1:00:20

1:00:44 I mean I was just thinking in that situation it may be a bit easier to work on that because a long time ago my co-worker and I had set up a system where if we were too busy or our mood level was not so good. Then we would flip this little car that was red, yellow or green. So I knew when to approach him and maybe chat. Report an error in the passage at 1:00:44 Highlight the passage at 1:00:44

1:01:14 If it was red, I would only approach him if it was extremely necessary. Because sometimes he would be so overwhelmed that I knew the way he was speaking to me was coming from that, not from... And to bypass... Even having him talk to me in that way, that system worked perfectly. If it was right, I just knew. Report an error in the passage at 1:01:14 Highlight the passage at 1:01:14

1:01:43 Before we set up the system, he would just talk to me in a tone that I didn't like. And then I figured out this is not coming from him, my friend, co-worker. So it was perfect. But not everyone wants to do that. Report an error in the passage at 1:01:43 Highlight the passage at 1:01:43

1:02:03 Yeah, I mean, that's why we have to work with our minds, right? Because we can't, I mean, it's wonderful when others will cooperate with us, but oftentimes others won't cooperate with us and warn us, right? So ultimately we need to work with our minds, yeah, yeah. Report an error in the passage at 1:02:03 Highlight the passage at 1:02:03

1:02:27 So other benefits of patience, we'll die without regret, right? If we get angry at the end of our lives, we feel so regretful. We feel like an idiot or we wish we hadn't done that. So if we don't get, you know, if we practice patience, then we won't have regret at the time of death. And then lastly, we'll be reborn among the gods after this body has perished. So we'll have a good rebirth practicing patience. Report an error in the passage at 1:02:27 Highlight the passage at 1:02:27

1:03:01 Also, the summary of perfection says, the Buddha said, patience is the holy means to counter someone desiring to stop altruistic. I'm going to skip this one. This one's kind of a strange one. Report an error in the passage at 1:03:01 Highlight the passage at 1:03:01

1:03:14 It also says, this is the holy ornament with great power. Patience is the holy ornament with great power. It gives strength to those practicing austerities. It is the stream of water dousing the fire of harmful intent. And patience clears away harm in this and other lives. So patience is the holy ornament with great power. So someone who's really patient and never gets angry, like other... Report an error in the passage at 1:03:14 Highlight the passage at 1:03:14

1:03:44 Other people feel really comfortable around them and they feel like, well, this person must be really wise and wants to learn from them. Like His Holiness the Dalai Lama or Nelson Mandela or somebody. To be able to maintain patience in those difficult circumstances. You're drawn to these people. They obviously know something we don't know. Report an error in the passage at 1:03:44 Highlight the passage at 1:03:44

1:04:11 Secondly, it gives strength to those practicing austerities. So if you do retreat or you're practicing asceticism, you need patience to withstand whatever hardships arise. If it's no food or no hot water or no comfortable bed or bed bugs, whatever it is, it gives you strength. Sometimes we see those yogis who have been in retreat for a long time and they don't have anything and they're just so beautiful and so peaceful. Report an error in the passage at 1:04:11 Highlight the passage at 1:04:11

1:04:50 So they have tremendous strength. It is a stream of water dousing the fire of harmful intent. So harmful intent to anger is like fire, like fire that can rage and destroy all of the other trees nearby and destroy houses very quickly. So anger is like that. It destroys your peace of mind. It can destroy the happiness of others as well if you lash out at others. Report an error in the passage at 1:04:50 Highlight the passage at 1:04:50

1:05:21 It can destroy your relationships. So patience is the stream of water that douses that fire. So patience clears away harm in this and other lives. Report an error in the passage at 1:05:21 Highlight the passage at 1:05:21

1:05:33 The arrows of the words of unruly beings are blunted by the armor of patience of great beings. They transform into beautiful flowers of praise and become attractive garlands of renown. So the arrows of words of unruly beings. So patience is like armor, like a shield that protects you from others' unkind words and others' critical words. Report an error in the passage at 1:05:33 Highlight the passage at 1:05:33

1:06:03 So they can't hurt you if you have strong patience. Report an error in the passage at 1:06:03 Highlight the passage at 1:06:03

1:06:10 You know, you may even hear them as beautiful flowers or eventually, right, this can be interpreted as eventually, you know, when people keep insulting you and you don't respond negatively, then eventually they might come to respect you and praise you. Report an error in the passage at 1:06:10 Highlight the passage at 1:06:10

1:06:36 But the same you could also say with indifference, if you stay indifference instead of patience. Yeah. Well, yeah. Well, indifference would be better than anger, right? But indifference isn't what patience is, right? So patience, especially the bodhisattva's patience, right? Being undisturbed and developing even more love and compassion for the other being, right? Report an error in the passage at 1:06:36 Highlight the passage at 1:06:36

1:07:07 So not being indifferent to the other being. But remaining undisturbed. And seeing, and we'll see in one of the antidotes to patience, is seeing that the other being is controlled by their mental afflictions. And that's why they're throwing harsh words at you. And developing compassion for them because they're controlled by mental afflictions. Report an error in the passage at 1:07:07 Highlight the passage at 1:07:07

1:07:32 So it's not indifference. Report an error in the passage at 1:07:32 Highlight the passage at 1:07:32

1:07:38 Patience is also the artist who creates worldly beauty and the marks of enlightenment. So practicing patience in the future will have beautiful bodies and even the marks of enlightenment. So the 32 major marks and 80 minor marks of a Buddha. Patience is the cause of those. So those are the benefits of patience. When you rely on patience continually, you do not spoil your joyful attitude. Report an error in the passage at 1:07:38 Highlight the passage at 1:07:38

1:08:10 So you're always happy even in this life. Report an error in the passage at 1:08:10 Highlight the passage at 1:08:10

1:08:18 So if we know people who are always happy, they're probably people who don't get very angry. Report an error in the passage at 1:08:18 Highlight the passage at 1:08:18

1:08:27 So Lama Tsongkhapa says meditate on the benefits as taught until a strong and stable certainty is reached with regard to them. So we need to think about these again and again. Report an error in the passage at 1:08:27 Highlight the passage at 1:08:27

1:08:39 Then the faults of impatience. But why don't we take a break and then we'll talk about the faults. Report an error in the passage at 1:08:39 Highlight the passage at 1:08:39

1:09:06 Yeah, that's a good idea. Peter's wearing red. cheese. I like that. It's really this one. Yeah, and then the other person doesn't take it personally, right? You just know, okay, that's just their mind. Report an error in the passage at 1:09:06 Highlight the passage at 1:09:06

1:09:21 Oh, okay, Report an error in the passage at 1:09:21 Highlight the passage at 1:09:21

1:09:52 okay. So it's my understanding. Report an error in the passage at 1:09:52 Highlight the passage at 1:09:52

1:10:07 All of them related to anger, like anger, belligerence, spite, resentment. Report an error in the passage at 1:10:07 Highlight the passage at 1:10:07

1:10:16 In the 51 mental factors, there are the six... having a red card day. Report an error in the passage at 1:10:16 Highlight the passage at 1:10:16

· · · silence, 1 minute

1:10:19 Thank you. Thank you. Thank you. keep you in control of your own privacy. And then that also, according to Shantideva, it also includes that discouragement. Dislike of the Dharma. Report an error in the passage at 1:10:19 Highlight the passage at 1:10:19

1:10:59 Disbelief in the Dharma. What would it cover those things you know are so good for it? Why? I don't know. It's because it reminds us. It's patience. Really? Yeah. I don't know. Anger is the. ...is the main opposing force of patients. Report an error in the passage at 1:10:59 Highlight the passage at 1:10:59

1:11:28 I just found out that, oh, Report an error in the passage at 1:11:28 Highlight the passage at 1:11:28

1:11:35 I just saw on the, yeah, because, see, the thing is, We get angry in relation to pain as a response to pain. We have attachment as a response to pleasure. Very useful. Report an error in the passage at 1:11:35 Highlight the passage at 1:11:35

1:11:57 It's very useful. Difference. They start at 499. It starts at 499. And then you can get people mistreating us, pain of suffering in our continuum. But I take notes on it. So it's more related to the anger side and not the attachment desire side. Report an error in the passage at 1:11:57 Highlight the passage at 1:11:57

1:12:41 Well, the attachment side is counteracted in a few different areas. We talked about with generosity, that counteracts a certain level of attachment, ethical discipline. Report an error in the passage at 1:12:41 Highlight the passage at 1:12:41

1:12:58 attachments, right, because we are usually attached to. And then patients, then by working with anger, then indirectly we're working with our attachment. Report an error in the passage at 1:12:58 Highlight the passage at 1:12:58

1:13:15 Because my theory is that anger is... A response to a denial of something that we're attached to. So if I'm attached to my reputation and somebody tries to destroy my reputation, I get angry, right? If I'm not attached to my reputation, then I get angry, right? Right. Exactly. Exactly. Yeah, so I think anger, if not in all cases, but in most cases. Report an error in the passage at 1:13:15 Highlight the passage at 1:13:15

1:13:49 is related to attachment, a denial of an object of Report an error in the passage at 1:13:49 Highlight the passage at 1:13:49

1:13:57 exception, but I can't really say that that's always the case. Report an error in the passage at 1:13:57 Highlight the passage at 1:13:57

1:14:05 So, yeah, so patience does work with attachment, and that's been, like, one of my great discoveries lately in my practice of patience. Like, oh, okay, well, what's underneath this anger? Oh, it's my attachment. I'm attached to not being talked to in this way, then I get... annoyed when I get talked to in this way, I have to work on my tantrums. Report an error in the passage at 1:14:05 Highlight the passage at 1:14:05

1:14:35 Okay, you have another doubt or question? I'll ponder that. Okay, I Report an error in the passage at 1:14:35 Highlight the passage at 1:14:35

1:14:51 know you're fine. Report an error in the passage at 1:14:51 Highlight the passage at 1:14:51

1:15:03 Oh, wait a minute. Report an error in the passage at 1:15:03 Highlight the passage at 1:15:03

1:15:24 yeah, they're going to have the, they're going to have the video. Report an error in the passage at 1:15:24 Highlight the passage at 1:15:24

1:15:36 it was like, I'm off the Thank you. Report an error in the passage at 1:15:36 Highlight the passage at 1:15:36

1:15:43 you're going to come by here at least in a little bit, the more you're coming in. Report an error in the passage at 1:15:43 Highlight the passage at 1:15:43

1:16:00 Thank you. Report an error in the passage at 1:16:00 Highlight the passage at 1:16:00

1:16:17 Well, I have to doze it off, though, and that way I don't have to doze on one. Report an error in the passage at 1:16:17 Highlight the passage at 1:16:17

1:16:33 So, do you have to or do you have to do it right now? Is that, I don't know how much Report an error in the passage at 1:16:33 Highlight the passage at 1:16:33

1:16:45 someone. Thank you. of the latest ones I was at the Report an error in the passage at 1:16:45 Highlight the passage at 1:16:45

1:17:14 Yeah. That would be a $7. Wow. Thank you. Thanks for your patience with that. It was a little tricky thing. I know I'm having a little shorter. Report an error in the passage at 1:17:14 Highlight the passage at 1:17:14

1:17:28 I really wanted to see that big Tonka down at Medicine. Report an error in the passage at 1:17:28 Highlight the passage at 1:17:28

1:17:44 Yeah, that's where I'm going. I was planning on doing that and then going and being with them the next weekend. But my sister has to leave the next Sunday. Report an error in the passage at 1:17:44 Highlight the passage at 1:17:44

1:18:04 My sister-in-law works during the week. She's like, I want to see you on the weekend. So I was like, okay, okay. There's another day, I think they do it too. right Report an error in the passage at 1:18:04 Highlight the passage at 1:18:04

1:18:24 want to dance? Yeah. There's an opportunity. Report an error in the passage at 1:18:24 Highlight the passage at 1:18:24

1:18:43 then once you're off, I'm just so not looking forward to heat. Report an error in the passage at 1:18:43 Highlight the passage at 1:18:43

1:18:51 It's going to be, oh no, no, no, it's all chill. Don't have to see any parents. We're very chill. We could be like, sit around and watch whatever. We can watch TV, watch a basketball game, we can watch tennis. We could just sit around and watch a movie or all. We have to take the kids to play. Report an error in the passage at 1:18:51 Highlight the passage at 1:18:51

1:19:22 We run a boat, which is just an all day. And so we decided this time there's like some water park on the lake. So we just go. I can maybe slide down or not slide down and just sit. it's not possible for the chair. Report an error in the passage at 1:19:22 Highlight the passage at 1:19:22

1:19:39 Thank you. of years ago, we watched. Report an error in the passage at 1:19:39 Highlight the passage at 1:19:39

1:20:07 It was a tennis match. It was like this really, it was this really, it was like probably a doll. No clue. It was like this classic one a couple years ago when we were talking about, oh, you're lazy. Did you enjoy it? No, no. It was just like we were out there doing it, you know? We were doing something. Report an error in the passage at 1:20:07 Highlight the passage at 1:20:07

1:20:43 I think that's a fabulous way to do it, is just give it a little bit. I just think that's a great way to do it. Report an error in the passage at 1:20:43 Highlight the passage at 1:20:43

1:20:57 Yes, I did. Thank you. And thanks for letting me know. I also heard, I got an email from her. But yeah. I didn't hear until today, actually. Do you know how she's doing? Yeah. Well, you know, she's in the right, is she? She's really good. And she's in a great place to get a lot of support and a lot of prayers and things like that. Report an error in the passage at 1:20:57 Highlight the passage at 1:20:57

1:21:32 I'm sure she really... I'll be in it today. As soon as I start out, it's like, at least five minutes. You know what I mean? Just to make that clear in Mexico. Report an error in the passage at 1:21:32 Highlight the passage at 1:21:32

1:21:34 appreciates that. Report an error in the passage at 1:21:34 Highlight the passage at 1:21:34

1:21:44 gosh. Report an error in the passage at 1:21:44 Highlight the passage at 1:21:44

1:21:53 A friend of my mom's had it quite a few years ago. She's free. She's fine. Report an error in the passage at 1:21:53 Highlight the passage at 1:21:53

1:22:15 So the faults of impatience. So Lama Tsongkhapa divides the faults of impatience, anger, etc. into two, the invisible faults as well as the visible faults. So the faults that we can see now are the disadvantages we can see now and then the ones we can't see. So I'm going to go through the visible faults first. Report an error in the passage at 1:22:15 Highlight the passage at 1:22:15

1:22:43 So the ones we can see. First of all, we do not experience mental peace. Peace and certainty. So we don't have a peaceful mind, right? An angry mind and a peaceful mind are completely, what do you call it, contradictory. Report an error in the passage at 1:22:43 Highlight the passage at 1:22:43

1:23:09 Previously existing joy and happiness are ruined and later on are not achieved. As Geshele said, you never hear anyone say... Oh, and that guy is really happily angry. Report an error in the passage at 1:23:09 Highlight the passage at 1:23:09

1:23:27 No, right? Happiness and anger, impossible in the same time. So it ruins your happiness and joy now from the past. Right? Right? Report an error in the passage at 1:23:27 Highlight the passage at 1:23:27

1:23:29 uh, no, right? Report an error in the passage at 1:23:29 Highlight the passage at 1:23:29

1:23:48 And later on are not achieved, right? So we see, you know, after we've been really angry, it takes a really long time to get that lightness and joy back. Report an error in the passage at 1:23:48 Highlight the passage at 1:23:48

1:23:59 Sleep does not come and the mind does not abide at ease, right? So we toss and turn and we're not able to sleep with the mind of anger and then the mind is not at ease. Report an error in the passage at 1:23:59 Highlight the passage at 1:23:59

1:24:17 If the hatred is strong, even those who previously nurtured one out of kindness have forgotten their kindness. May kill one. So this can apply to you or somebody else. So if our hatred is strong, then we forget about all the kind things that that person has done for us. In that moment, we just think about how they've wronged us. And we may do something really terrible out of that anger. Report an error in the passage at 1:24:17 Highlight the passage at 1:24:17

1:24:47 And we see that in the news all the time. Kids killing their parents or people killing their partners. It's really awful. And then they regret it later when they're not angry anymore. Report an error in the passage at 1:24:47 Highlight the passage at 1:24:47

1:25:03 Friends and relatives abandon one out of irritation. If we're angry a lot, people don't want to be around us. It's like, oh, there's an angry guy. Stay away from her. And then even those you gather with gifts do not stay and so forth. So even if you... Pay people, right? Or give them a lot of gifts. They don't want to be around you. Because you're not comfortable around someone who's angry, right? Report an error in the passage at 1:25:03 Highlight the passage at 1:25:03

1:25:33 Because they might blow up at any moment. You rather stay away. So those are the visible faults of anger. The invisible faults, first of all, it destroys our roots of virtue that we've created previously. Report an error in the passage at 1:25:33 Highlight the passage at 1:25:33

1:25:54 And then it brings about grave, fully ripened results. So this is specific to anger. So first of all, destroying the roots of virtue. Shantideva says, any good deeds, such as generosity and worshipping the sugatas, you have collected over a thousand eons, are all destroyed in a moment of anger. Report an error in the passage at 1:25:54 Highlight the passage at 1:25:54

1:26:19 Okay, well let's talk about this. So it's really the merit side. So the merit we've created through practicing generosity, ethical discipline, making offerings to the Buddhas, we've collected. So here, he says, over a thousand eons are all destroyed in a moment of anger. So your wisdom of emptiness that you've accumulated, that you've developed, isn't destroyed by anger, but is not. Report an error in the passage at 1:26:19 Highlight the passage at 1:26:19

1:26:57 But it's the method side that's destroyed by anger. So any progress you've made on emptiness doesn't get destroyed by anger. Report an error in the passage at 1:26:57 Highlight the passage at 1:26:57

1:27:07 But your loving kindness, your bodhicitta, your generosity, all of that gets destroyed by anger. And we can even see that on a certain level. Report an error in the passage at 1:27:07 Highlight the passage at 1:27:07

1:27:19 So how much merit you're destroying really depends on... The object of anger, like are you angry at a bodhisattva? Are you angry at a Buddha? Are you angry at an ordinary being? The higher level the object is, the greater merit you're destroying. Also the intensity of the anger, right? If it's, you know, mild irritation to, you know, I want to destroy him, right? It's the, right? The stronger the anger, the more merit you're going to... Report an error in the passage at 1:27:19 Highlight the passage at 1:27:19

1:28:01 to destroy Thirdly, the duration of anger. If you're angry for two seconds or if you're angry for three days, the longer the anger is, the more merit you're destroying. Report an error in the passage at 1:28:01 Highlight the passage at 1:28:01

1:28:22 Actually, John, I want to go on for a few slides because we're going to go into a little more detail on this and then we'll see if you still have a question after that. Report an error in the passage at 1:28:22 Highlight the passage at 1:28:22

1:28:35 so, then... But Aryasura says, Report an error in the passage at 1:28:35 Highlight the passage at 1:28:35

1:28:43 the displays of Manjushri says, that it destroys the virtue accumulated over a hundred eons. Not a thousand eons, but over a hundred eons. So you can feel relief now. Report an error in the passage at 1:28:43 Highlight the passage at 1:28:43

1:29:00 So here, and Lama Tsongkhapa continues, with respect to the object, some explain that it must be a bodhisattva, whereas some assert that it... It to be a general object. So some scholars claim that in order to destroy this merit over a hundred or a thousand eons, the object of that anger must be a bodhisattva. Report an error in the passage at 1:29:00 Highlight the passage at 1:29:00

1:29:23 Some scholars say, no, it doesn't have to be a bodhisattva. So there are a lot of different opinions. Report an error in the passage at 1:29:23 Highlight the passage at 1:29:23

1:29:35 But according to Chandrakirti in the Madhimakha Avatara, He says, if you get angry at a bodhisattva for a single moment, you destroy the merit of a hundred eons of generosity and ethical discipline. So here, Chandrakirti seems to be saying, no, in order to destroy a hundred eons of merit, you need to be a bodhisattva, not just a general being. Report an error in the passage at 1:29:35 Highlight the passage at 1:29:35

1:29:57 Which, Report an error in the passage at 1:29:57 Highlight the passage at 1:29:57

1:30:02 as regards the support of the one in whom anger arises, since even a bodhisattva, even if a bodhisattva gets angry, it destroys your roots or virtues. There's no need to mention that this is the case. For one who is not a bodhisattva who gets angry at a bodhisattva. So in the scriptures, it goes through different permutations. Report an error in the passage at 1:30:02 Highlight the passage at 1:30:02

1:30:24 If a bodhisattva on the path of accumulation gets angry with a bodhisattva on the path of seeing, then it destroys a certain amount of merit. If a bodhisattva on the path of accumulation gets angry at another bodhisattva on the path of accumulation, then it lost two people. It destroys less merit. Report an error in the passage at 1:30:24 Highlight the passage at 1:30:24

1:30:46 But anyway, if it's a bodhisattva who's getting angry at another bodhisattva, it destroys a lot of merit. So here it's saying, okay, well, then there's no need to mention that, of course, if you're not a bodhisattva who gets angry at a bodhisattva, then you're destroying a lot of merit. Report an error in the passage at 1:30:46 Highlight the passage at 1:30:46

1:31:07 The commentary to the guide on the middle way says that whether it is certain that the object is a bodhisattva or not, and whether the reasons for the anger, seeing faults, are true or not. The destruction of virtue like that explained above is similar. So it's hard to say how much merit is really being destroyed, right? But you are destroying merit or roots of virtue with your anger. Report an error in the passage at 1:31:07 Highlight the passage at 1:31:07

1:31:30 It's just a matter of how much. Report an error in the passage at 1:31:30 Highlight the passage at 1:31:30

1:31:37 In general, anger does not need to be directed at a bodhisattva in order for it to destroy roots of virtue. So what does it mean to destroy roots of virtue? Report an error in the passage at 1:31:37 Highlight the passage at 1:31:37

1:31:53 So I didn't put all of these... All of what Lama Tsongkhapa is saying, all of the arguments in the slides. But basically the gist of it is saying apparently there's some scholars that say destroying the roots of virtue just means that let's say you've practiced generosity and let's say the result of having a lot of wealth soon is put off for a long time. Report an error in the passage at 1:31:53 Highlight the passage at 1:31:53

1:32:25 You'll still experience the result of wealth, but not for a long time. That's what some scholars say. And Lama Tsongkhapa says, no, that's not what it means. Report an error in the passage at 1:32:25 Highlight the passage at 1:32:25

1:32:39 That's not destroying the roots of virtue. So he explains it more like when we purify our negativities. When we purify our negativities, it's said that we... Destroy or at least partly destroy the seed such that that negative karma won't ripen in the future. Even if all the conditions come together, that negative karma won't ripen or it will ripen much smaller. So what you're doing is partially or completely destroying the seed. Report an error in the passage at 1:32:39 Highlight the passage at 1:32:39

1:33:19 You're not removing the seed. It's not as if you've never created that negative karma. There's still a seed there, but it's similar to being like burned, where if you burn a seed, it won't sprout. So he's saying it's similar with anger destroying the roots of virtue. It's actually destroying that seed, the root of virtue, such that it will not give rise to the fully ripened benefit in the future or happiness in the future, Report an error in the passage at 1:33:19 Highlight the passage at 1:33:19

1:33:54 not just putting it off. So he says... Baba Viveka says, okay, as explained above, neither non-virtues that have been purified by the four powers nor roots of virtue that have been destroyed by wrong views or anger can bring about their effects even if later on they meet with the conditions. Just like a seed that has been damaged does not give rise to a sprout even though the conditions are met. So that's what I just explained. Report an error in the passage at 1:33:54 Highlight the passage at 1:33:54

1:34:22 Moreover, even though negativities that have been accumulated are cleared away by purifying them with the four powers as described above, this does not contradict the fact that they delay the arising of higher paths. So not only do we destroy roots of virtue such that they won't ripen in the future into positive results, we also delay the arising of higher paths. Report an error in the passage at 1:34:22 Highlight the passage at 1:34:22

1:34:50 So let's say I'm just about to achieve, you know, the path of preparation, right? But then I get angry at a bodhisattva. Report an error in the passage at 1:34:50 Highlight the passage at 1:34:50

1:35:00 You know, Gishisopa says, okay, well, then that will, if you get angry for a moment at that bodhisattva, then you won't achieve the path of preparation for another eon. So you're achieving that will be delayed by. Report an error in the passage at 1:35:00 Highlight the passage at 1:35:00

1:35:27 Thus in some people. The results of giving gifts and guarding ethical disciplines such as the arising of... Okay. So here, Lama Tsongkhapa is giving three scenarios of, okay, when you destroy the roots of virtue by anger, it doesn't necessarily mean that you've completely destroyed that root of virtue. Report an error in the passage at 1:35:27 Highlight the passage at 1:35:27

1:35:50 It may still give rise to some results. So one scenario is... So the results of giving gifts and guarding ethical discipline, such as the arising of excellent resources and bodies, are destroyed. Report an error in the passage at 1:35:50 Highlight the passage at 1:35:50

1:36:08 So here, let's say we've practiced generosity for a long time, and then the result of having excellent resources in the future are destroyed for these people. Also, guarding ethical discipline, the karmic result of that. It's to have a good rebirth. So anger, destroying the roots of virtue there, could mean that we're not going to get that good rebirth. Report an error in the passage at 1:36:08 Highlight the passage at 1:36:08

1:36:39 However, due to the result corresponding to the cause, familiarization with giving and the mind of abandonment, the roots of virtue of generosity and ethical discipline arise again easily and cannot be destroyed. So for some people, the fruitional results are destroyed, but their... Their habit of giving and practicing ethical discipline is not destroyed. They will continue to practice generosity and ethical discipline as before. Report an error in the passage at 1:36:39 Highlight the passage at 1:36:39

1:37:12 But then there's others where the arising of the result corresponding to the cause as a continuum of similar type. Sorry, this language is a little bit awkward. Inner ethical discipline and so forth is destroyed, but the arising of an excellent body, resources and so forth, is not destroyed. So this scenario is the opposite. Report an error in the passage at 1:37:12 Highlight the passage at 1:37:12

1:37:32 So for some people, when they get really angry, they no longer want to practice ethical discipline. They no longer want to be generous to others. You hate sentient beings. I mean, that happens. You don't want to help them anymore because you're fed up. So you no longer have the habit of practicing those, but you haven't destroyed the result of getting resources in the future or getting good. Report an error in the passage at 1:37:32 Highlight the passage at 1:37:32

1:38:08 Again, others, as described previously, will have some realizations of the path that enable them to completely traverse it within an eon, unless they allow anger to arise toward a bodhisattva who has obtained his prophecy. So this is a bodhisattva on the path of preparation or seeing or path of meditation. If one thought of anger arises, their traversal of the path will be delayed by one eon. Report an error in the passage at 1:38:08 Highlight the passage at 1:38:08

1:38:36 Although the path that exists in their continuum is not relinquished. So this is an example I gave before. If it's a bodhisattva on the path of preparation who was going to complete the path quite quickly, but then they get angry at a bodhisattva on the path of preparation or higher, then their progress on the path will be delayed by an eon. Report an error in the passage at 1:38:36 Highlight the passage at 1:38:36

1:39:07 So in brief, what I mean is... That with respect to purifying non-virtues, not all its efficacy is necessarily purified. And likewise, with respect to the destruction of virtue, not all of its efficacy is necessarily destroyed. Report an error in the passage at 1:39:07 Highlight the passage at 1:39:07

1:39:27 So when we purify non-virtue, we're not necessarily purifying it completely such that we won't experience the result. Similarly, when we destroy roots of virtue, we're not necessarily... Destroying it completely. Report an error in the passage at 1:39:27 Highlight the passage at 1:39:27

1:39:46 Okay? Report an error in the passage at 1:39:46 Highlight the passage at 1:39:46

1:39:50 Is that making sense, John? Do you still have a question? Okay. Right, so this is quite, you know, this may be kind of discouraging, you know. Report an error in the passage at 1:39:50 Highlight the passage at 1:39:50

1:40:03 But, I mean, I think the main point of these teachings is don't justify your anger. Don't be lazy about counteracting your anger. Report an error in the passage at 1:40:03 Highlight the passage at 1:40:03

1:40:18 Because it really has detrimental effects. So really be mindful and catch it when it's an irritation and then try to work against it. Because when it's an irritation, it's not that difficult to counteract. When you wait until it's full-blown anger, then it has a power of its own. Report an error in the passage at 1:40:18 Highlight the passage at 1:40:18

1:40:45 The antidote. Needs to be really, really strong in order to counteract strong anger. So we catch it right before it gets to anger. We catch it when it's irritation or resentment and we work through it so it doesn't get to anger, belligerence, etc. Report an error in the passage at 1:40:45 Highlight the passage at 1:40:45

1:41:09 So I guess this kind of answers part of my question. But the question that I had is that if anger... Anger is destroying roots of virtue. Are those roots of virtue the roots of virtue that have not been dedicated? I don't think so. So it's in regards to all roots of virtue, including the ones when we go and like we did something great, I'm going to dedicate this to the benefit and the welfare of all sentient beings. Report an error in the passage at 1:41:09 Highlight the passage at 1:41:09

1:41:43 Anger will destroy even those roots of virtue. That's my understanding. Oh, that's kind of, okay. Don't get angry. Yeah. But, you know, I'm not positive about that. That's my understanding. Dedication is directing your roots of virtue toward a particular purpose, but I don't think that it's completely protecting it from ever being destroyed. Report an error in the passage at 1:41:43 Highlight the passage at 1:41:43

1:42:16 Two things. One is Geshe-la said about destroying virtue, that it's easy to accumulate more. Your generosity and so forth. You can get it back again, so that's the good news about it, by making offerings and so forth. What I was wondering, though, was about even a moment's anger can destroy, a culpa of virtue. Are they talking about a moment's irritation? Report an error in the passage at 1:42:16 Highlight the passage at 1:42:16

1:42:41 Are they talking about full-blown rage? Is there any fine point that might get me out of this one? Well, Report an error in the passage at 1:42:41 Highlight the passage at 1:42:41

1:42:56 that wasn't exactly what I meant. How much can I screw up? You know, I would be speculating there. I've never heard a specific commentary on what level of anger that's talking about. I quite suspect that it's not irritation. I suspect that it's more wanting to harm somebody. Report an error in the passage at 1:42:56 Highlight the passage at 1:42:56

1:43:22 That's what I was wondering, because there's anger that's being slightly annoyed, and then there's wanting to murder somebody, and that's very different, I think. Well, the definition of anger in the Minds and Mental Factors text is, well, I'm not going to remember it word for word, but anyway, but it's the mind wanting to harm. Report an error in the passage at 1:43:22 Highlight the passage at 1:43:22

1:43:43 Yeah, which is very different. Right, so it's not just irritation of, oh, well, you know, why did he have to cut in front of me, right? But it's the mind wanting to harm. Report an error in the passage at 1:43:43 Highlight the passage at 1:43:43

1:43:57 And I think most of us are probably not really engaged with that mind or haven't been to a great extent. Well, I think we are, unfortunately. Really? You know, that mind who wants to say something snarky to somebody is harming, right? The mind that wants to, you know, get back at somebody. Report an error in the passage at 1:43:57 Highlight the passage at 1:43:57

1:44:21 To punish someone, the mind that wants to punch someone, right? You know, harm doesn't have to be, you know, the mind that wants to kill him, right? But verbally, we do a lot, well, I can't speak for you, but we people in general do a lot of the verbal wanting to get back at people. Report an error in the passage at 1:44:21 Highlight the passage at 1:44:21

1:44:53 All right, just a quick follow-up question. Does it have to be the mind of anger in order to destroy roots of virtue completely or in this respect? Or does it have to be a full karmic result? Do you have to have the full karmic action of anger in order to destroy the roots of virtue? Or just the mind wanting to harm destroying the roots of virtue? See what I'm saying? Report an error in the passage at 1:44:53 Highlight the passage at 1:44:53

1:45:27 Yeah, you have to act on it. You have to go and you have the thought and be like, you know, like that, or just thinking that you want to go and punch somebody. It can just be the mind. Report an error in the passage at 1:45:27 Highlight the passage at 1:45:27

1:45:41 Uh-oh. Report an error in the passage at 1:45:41 Highlight the passage at 1:45:41

1:45:50 So I think it really depends on how lucky we are on if it's a bodhisattva, you know, or not. That's a joke, by the way. It depends on the object. We don't know who the bodhisattvas are, so that's the tricky part, so don't get angry at anybody. But we can control the intensity and the duration by being mindful and applying the antidotes. Report an error in the passage at 1:45:50 Highlight the passage at 1:45:50

1:46:20 For sure we can. Report an error in the passage at 1:46:20 Highlight the passage at 1:46:20

1:46:27 I think when we develop mindfulness, it's not really that difficult to prevent the mind from getting to the point of wanting. To say something or do something negative. It's not that difficult to prevent the mind from getting to the point of wanting to hurt somebody once we develop that habit and that mindfulness. Report an error in the passage at 1:46:27 Highlight the passage at 1:46:27

1:46:57 When you talk about bodhisattva in this context, what do you mean? Is it someone who has taken bodhisattva vows, gone beyond aspiring to engage, or is it someone? Is that what a bodhisattva is? In the context of another teaching, I read that it's a bodhisattva, someone who has uncontrived bodhicitta. Report an error in the passage at 1:46:57 Highlight the passage at 1:46:57

1:47:22 So not just somebody who has taken bodhisattva vows, but somebody who's on the Mahāyāna path, so is on at least the path of accumulation. Report an error in the passage at 1:47:22 Highlight the passage at 1:47:22

1:47:35 But the bodhisattva who has attained prophecy is one at least on the path of preparation, the second. the five paths. Report an error in the passage at 1:47:35 Highlight the passage at 1:47:35

1:47:46 Where does Vajrasattva and 35 Buddhas come in in terms of purifying the mind of anger from our accumulated lives in this life? Report an error in the passage at 1:47:46 Highlight the passage at 1:47:46

1:47:56 Very good. To purify. I mean, for sure it helps. Yeah, for sure it helps. I'm not sure. Well, I mean, they say that Vajrasattva can purify any negative five actions of immediate retribution. Report an error in the passage at 1:47:56 Highlight the passage at 1:47:56

1:48:18 So when we do get angry, then we just regret it, purify it, move on. Say it all day. Yeah, yeah. I think it's important not to beat ourselves up when we get angry. Okay, every moment is a new moment. Okay, I, you know, I slipped up that time. Okay, let's move on, regret it, purify it. Try, try again. Yeah. Report an error in the passage at 1:48:18 Highlight the passage at 1:48:18

1:48:49 Yeah, I mean, I hope these teachings are not too disheartening, but just motivate us to be more mindful. When Geshe-la taught us, everybody left that class like this. I know. But then he said, but you can reaccumulate virtue. You can get more merit. Yeah, Report an error in the passage at 1:48:49 Highlight the passage at 1:48:49

1:49:11 we can. We can purify. We can reaccumulate it. Practice patience. Really. Report an error in the passage at 1:49:11 Highlight the passage at 1:49:11

1:49:23 So thus the invisible disadvantages of anger are that it projects very unpleasant, fully ripened results. So the fully ripened results are the results of rebirth. So anger gives rebirth in a suffering realm and prevents the emergence of other very pleasant, fully ripened results. Report an error in the passage at 1:49:23 Highlight the passage at 1:49:23

1:49:49 So Shantideva says there's no negativity equal to hatred, no austerity equal to patience. Therefore, patience should be practiced earnestly in various ways. So we just try to practice patience in all of the different ways we know of. And next time we'll start on some of the antidotes to anger, some of the methods for practicing patience. Report an error in the passage at 1:49:49 Highlight the passage at 1:49:49

1:50:23 Thus we should consider the advantages and disadvantages and make an effort to develop patience in many ways. Report an error in the passage at 1:50:23 Highlight the passage at 1:50:23

1:50:33 So we do need to contemplate this. Report an error in the passage at 1:50:33 Highlight the passage at 1:50:33

1:50:43 All right. And then lastly. It is to be understood from the compendium of trainings that hatred is not ascertained to be the only faulty conduct that collects both grave, fully ripened results and the destruction of roots of virtue. There's also the wrong view that deprecates the law of cause and effect. So we've talked about that in the past, the wrong view that denies that there are any karmic results to our actions. Report an error in the passage at 1:50:43 Highlight the passage at 1:50:43

1:51:14 Also the abandonment of the holy Dharma, contempt, generation of pride and so forth toward bodhisattvas, gurus and so forth. Report an error in the passage at 1:51:14 Highlight the passage at 1:51:14

1:51:26 So next time we'll start on the actual way of cultivating patience. I want to go through homework from the last two classes. Report an error in the passage at 1:51:26 Highlight the passage at 1:51:26

1:51:43 So from homework two, question one was briefly explain how to give and how not to give. Anybody? How to give. You can just give me whatever you remember. Give until it hurts a little. Okay. Give freely. Report an error in the passage at 1:51:43 Highlight the passage at 1:51:43

1:52:08 Good. Give freely without strings attached, without expecting something in return. Meeting someone else's need. It's not about us at all. Report an error in the passage at 1:52:08 Highlight the passage at 1:52:08

1:52:36 With your own hands, with a smiling face, right? A happy mind. Don't pay someone else. Right. Better not to pay someone else. Give something beneficial for others. Yeah. Yeah, if it's beneficial to others. Yeah, good. Also don't promise to give a certain amount and give less. Report an error in the passage at 1:52:36 Highlight the passage at 1:52:36

1:53:04 Things like that, right? Don't delay the giving and less. Yeah, good. And don't give right away because sometimes you get very excited and you offer something and later you feel like, oh, I can't do that. How am I going to do it now? right. Report an error in the passage at 1:53:04 Highlight the passage at 1:53:04

1:53:20 You know, yeah, sometimes you want to give that you don't have to give means very emotional, you know, like, oh, yeah, I'm going to do this and then maybe you can do it, you know. Yeah, yeah. Yeah, and it's a certain feeling that, oh, I'm in trouble now. Yeah. You know, I promise, of course, I'm going to do it, but you're in trouble. Report an error in the passage at 1:53:20 Highlight the passage at 1:53:20

1:53:43 Right, right. Don't regret it later. Give what you can actually realistically give. Yeah. Because we're supposed to work mentally on it first, right? And releasing the attachment, right? And not just give away our house and then think, oh, wait, I have no place to live. Right? Somebody already said, give something someone really needs. Think about what you're doing. Yeah. Report an error in the passage at 1:53:43 Highlight the passage at 1:53:43

1:54:08 Not a miniscuit. Report an error in the passage at 1:54:08 Highlight the passage at 1:54:08

1:54:12 Actually, Lama Tsongkhapa said that. Give with respect. Don't be critical. Don't criticize the other person. Okay. And then, in general, what types of things should be given and what should not be given? What types of things should be given? Remember? Report an error in the passage at 1:54:12 Highlight the passage at 1:54:12

1:54:46 Right. So if it's harming them. not to give. Report an error in the passage at 1:54:46 Highlight the passage at 1:54:46

1:54:52 So in general, to give if it's beneficial, even if it gives them pleasure or not, and don't give if it's ultimately harmful, even if it gives them pleasure. Report an error in the passage at 1:54:52 Highlight the passage at 1:54:52

1:55:07 How do you practice generosity with the other perfections? So the ethical discipline of generosity? Report an error in the passage at 1:55:07 Highlight the passage at 1:55:07

1:55:21 Yeah, so you shouldn't give somebody else's stuff, right? Report an error in the passage at 1:55:21 Highlight the passage at 1:55:21

1:55:43 Okay. Yeah, this one specifically, you know, refrain from the negative actions, right, when you're giving, as well as the bodhisattvas giving is giving without expecting something in return, right, because the bodhisattvas giving is for the other, right, not for some return for himself. Generosity with patience. Report an error in the passage at 1:55:43 Highlight the passage at 1:55:43

1:56:17 We have a distraction. Practicing generosity with patience. Okay, Report an error in the passage at 1:56:17 Highlight the passage at 1:56:17

1:56:30 that's being able to bear any hardship in your giving. So the patience is bearing hardship. Perseverance and generosity. Report an error in the passage at 1:56:30 Highlight the passage at 1:56:30

1:56:57 Yeah, ultimately. Report an error in the passage at 1:56:57 Highlight the passage at 1:56:57

1:57:02 Yeah, Report an error in the passage at 1:57:02 Highlight the passage at 1:57:02

1:57:09 ultimately. isn't part of it that we should be willing to give anything? Report an error in the passage at 1:57:09 Highlight the passage at 1:57:09

1:57:11 Maybe I should use the word joyous effort, joyous effort of generosity. Report an error in the passage at 1:57:11 Highlight the passage at 1:57:11

1:57:20 Delighting, yeah, exactly. And then, okay, the concentration of giving. Report an error in the passage at 1:57:20 Highlight the passage at 1:57:20

1:57:37 Yeah, yeah, dedicating it for complete enlightenment, right, for the benefit of others. Good. And then the wisdom of generosity. Now we should know this one as soon as I say that. Understanding the emptiness of the object given, the giving and the recipient. Right. Exactly. Okay. And then in homework three, what's the essence of ethical discipline? Report an error in the passage at 1:57:37 Highlight the passage at 1:57:37

1:58:06 Right. Not harming others. And particularly developing the mind of not harming others. Right. Why does the perfection of ethical discipline follow after the perfection of generosity? Report an error in the passage at 1:58:06 Highlight the passage at 1:58:06

1:58:19 John. merit from generosity in this life will yield... Yield wealth in future lives for the practice of virtue. But if one has a lower rebirth, that wealth will be squandered since the merits resulting in that wealth will be exhausted in that lower rebirth. So if one practices ethical conduct, a higher rebirth will result. And if one has practiced generosity in the past, there will be wealth enough also present to allow for the creation of even more virtue in a future life or something like that. Report an error in the passage at 1:58:19 Highlight the passage at 1:58:19

1:58:56 Very good. Unless you get angry. If you get angry, forget about it. Report an error in the passage at 1:58:56 Highlight the passage at 1:58:56

1:59:06 Good. Good, right. So we need the ethical discipline to get the good rebirth. Otherwise, we're just, we're going to be a cat with really good circumstances. Report an error in the passage at 1:59:06 Highlight the passage at 1:59:06

1:59:17 But, right. You'll just use up your good karma and then you'll eat really well. Thanks. Report an error in the passage at 1:59:17 Highlight the passage at 1:59:17

· · · silence, 1 minute

1:59:30 What are the three types of ethical discipline? Report an error in the passage at 1:59:30 Highlight the passage at 1:59:30

1:59:41 Refraining from harm. Restrain is the first one. Report an error in the passage at 1:59:41 Highlight the passage at 1:59:41

1:59:56 What's the natural progression from that? Report an error in the passage at 1:59:56 Highlight the passage at 1:59:56

2:00:07 Yeah, benefiting others. Yeah, yeah. Okay, restraining, gathering virtue and then. one. What's the third one? Report an error in the passage at 2:00:07 Highlight the passage at 2:00:07

2:00:02 dedicated. I'm dedicated. I'm dedicated. creating good for others. Report an error in the passage at 2:00:02 Highlight the passage at 2:00:02

2:00:16 Benefiting others. Which one's the main one out of those three? Restraining. Restraining, exactly. What is the ethical discipline of restraint? What is the essence of that? Restraining from what? Report an error in the passage at 2:00:16 Highlight the passage at 2:00:16

2:00:33 Yeah, the seven non-virtues. Exactly. Of the body and speech. So what are some advantages of ethical discipline? Report an error in the passage at 2:00:33 Highlight the passage at 2:00:33

2:00:54 Your mental continuum. Okay, good. Report an error in the passage at 2:00:54 Highlight the passage at 2:00:54

2:01:09 Okay, and disadvantages of not practicing ethical discipline. The opposite of those. No, that's patience. Okay, excellent. All right. Okay, that's it. We'll dedicate the merit. Oh, and then I sent you the homework. And then the practice homework is to contemplate the benefits of practicing patience. you. Congratulations. Report an error in the passage at 2:01:09 Highlight the passage at 2:01:09

2:01:41 And the faults of anger or impatience. And then practice being particularly mindful whenever irritation arises. And try to stop the negative thoughts before they turn into anger. Report an error in the passage at 2:01:41 Highlight the passage at 2:01:41

2:02:01 So really, this is very useful to just get to know those trigger thoughts, those thoughts that we frequently have that explode into anger. I get a lot of practice driving. You know, just, you know. Report an error in the passage at 2:02:01 Highlight the passage at 2:02:01

2:02:18 And then you just, like the person cuts in front of you and, you know, the mind goes, Report an error in the passage at 2:02:18 Highlight the passage at 2:02:18

2:02:29 you're just, right, you know, just trying to catch it when, you know, that first reaction and then just, if we could just practice that mindfulness after Report an error in the passage at 2:02:29 Highlight the passage at 2:02:29

2:02:46 this one. So it'll be August, I think August and September. I Report an error in the passage at 2:02:46 Highlight the passage at 2:02:46

2:02:56 hope so. Hopefully it'll be useful. Report an error in the passage at 2:02:56 Highlight the passage at 2:02:56

2:03:05 Yeah, because I'm going away in the fall, so I don't have enough time to do the calm abiding section. And then it's summer and people are on vacation, so it's nice to just do something different. Report an error in the passage at 2:03:05 Highlight the passage at 2:03:05

2:03:21 Yeah, then when I get back, I'll do calm abiding and the special insight. Report an error in the passage at 2:03:21 Highlight the passage at 2:03:21

2:03:30 That's all we have left, but special insight, calm abiding and special insight is like this thick. And by the way, the texts have been printed. You know, so if people If people only had the first part of the text and don't have the Calm Abiding and Special Insight sections, which a number of you have, you know, the ones who started earlier, those have been printed and they're $7. Report an error in the passage at 2:03:30 Highlight the passage at 2:03:30

2:03:56 And then if people want the whole text, including everything, they've been printed as well. Report an error in the passage at 2:03:56 Highlight the passage at 2:03:56

2:04:06 I don't remember, but I can with the whole thing. I can send out the PDF with the whole thing. I don't have the PDF with just Calm Abiding and Special Insight. Yeah. Report an error in the passage at 2:04:06 Highlight the passage at 2:04:06

2:04:20 Okay. Report an error in the passage at 2:04:20 Highlight the passage at 2:04:20

2:04:25 poor Chad. Report an error in the passage at 2:04:25 Highlight the passage at 2:04:25

2:04:30 All right. Report an error in the passage at 2:04:30 Highlight the passage at 2:04:30

2:04:37 Page 246. Report an error in the passage at 2:04:37 Highlight the passage at 2:04:37

2:04:47 May all beings everywhere, plagued by sufferings of body and mind, obtain an ocean of happiness and joy by virtue of my merits. May no living creature suffer, commit evil or ever fall ill. May no one be afraid or belittled with a mind weighed down by depression. May the blind see forms and the deaf hear sounds. May those whose bodies are worn with toil be restored on finding repose. Report an error in the passage at 2:04:47 Highlight the passage at 2:04:47

2:05:15 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 2:05:15 Highlight the passage at 2:05:15

2:05:42 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 Have Report an error in the passage at 2:05:42 Highlight the passage at 2:05:42

2:06:25 a good week. Have a good, patient week. Report an error in the passage at 2:06:25 Highlight the passage at 2:06:25

2:06:42 Tibetan language study group happening here. Report an error in the passage at 2:06:42 Highlight the passage at 2:06:42