A Brief Commentary on the Bodhisattva Vows - Guidelines for Awakening Compassion and the Altruistic Mind (15 April 2011)

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0:57 I friend, I don't know. Report an error in the passage at 0:57 Highlight the passage at 0:57

1:07 of those, especially an 83-year-old. Report an error in the passage at 1:07 Highlight the passage at 1:07

1:19 do not, on a short tour. Report an error in the passage at 1:19 Highlight the passage at 1:19

1:26 Oh, no, I don't need one. Oh, okay. This is a short one. Report an error in the passage at 1:26 Highlight the passage at 1:26

1:38 See I have that whole back area. Report an error in the passage at 1:38 Highlight the passage at 1:38

1:44 been rocked. Oh, very boring. I want it. I want it. I want this dick is not my friend. I want it. Oh. Who are you there? He's happy. He's doing his artwork again. He's taking classes online at school. Report an error in the passage at 1:44 Highlight the passage at 1:44

2:10 boy. Report an error in the passage at 2:10 Highlight the passage at 2:10

2:24 Oh, no, it's my scar. Report an error in the passage at 2:24 Highlight the passage at 2:24

2:28 looks like a content action. Report an error in the passage at 2:28 Highlight the passage at 2:28

2:36 Thank you. Very important. Report an error in the passage at 2:36 Highlight the passage at 2:36

2:56 for the file down. Report an error in the passage at 2:56 Highlight the passage at 2:56

3:06 side, I have a couple of minutes. Two minutes, one more time. Yeah. So the time I would get here, I think it would be done. I'll do the legs. Yeah. Report an error in the passage at 3:06 Highlight the passage at 3:06

3:16 don't got the leverage coming like this, now it's a number you need. Thank you. Report an error in the passage at 3:16 Highlight the passage at 3:16

3:31 I did is that I made flashcards and just went through them, you know, over and over and over and over and over again. And eventually, you get to the point where, oh, oh, don't see you. Well, now I've got to start learning to work. Report an error in the passage at 3:31 Highlight the passage at 3:31

4:00 like what I've been doing is foundation of all of it. Thank you. been going through like every day and over time for like a week or two to that's what I do when I use to download free stuff like I download it and I'll be tired Report an error in the passage at 4:00 Highlight the passage at 4:00

4:35 did your live and you did your phone call. I know that there are certain letters that are pronounced, you know, like Peter Ritten combinations of letters that, you know, change the, I know, like the Charlton, and I was just trying to say, oh, yeah, Report an error in the passage at 4:35 Highlight the passage at 4:35

5:09 it's happening tomorrow. Report an error in the passage at 5:09 Highlight the passage at 5:09

5:16 Oh, okay, I'm going to bring, well, one of my friends got it, yeah, one of these, you know, there are two boards, and lots of things, and so I'm going to bring out a CD, and you're looking at it, it's not as cool, it's huge. Report an error in the passage at 5:16 Highlight the passage at 5:16

5:34 Well, we use the scanner to scan the thing, but it's all legitimate, so that's really important. Report an error in the passage at 5:34 Highlight the passage at 5:34

5:54 Thank you. Report an error in the passage at 5:54 Highlight the passage at 5:54

6:00 Yeah, I think it's that hard. I don't think it's Report an error in the passage at 6:00 Highlight the passage at 6:00

6:12 hi. Report an error in the passage at 6:12 Highlight the passage at 6:12

6:18 up on more. I think it was Colocopter. Oh, the Colocopter? Yeah. Report an error in the passage at 6:18 Highlight the passage at 6:18

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6:58 versions of it. Well, I mean, there's a full version which does not exist, and no one seems to have a doctor. one that's available now has like five cameras. Report an error in the passage at 6:58 Highlight the passage at 6:58

7:10 I think it's roughly about 500 pounds. Thank you. Report an error in the passage at 7:10 Highlight the passage at 7:10

7:20 not the music. I'll do your own thing. Report an error in the passage at 7:20 Highlight the passage at 7:20

7:29 to doctors for all about that. know, His Holiness needs to be in the college healthcare administration in Washington. Report an error in the passage at 7:29 Highlight the passage at 7:29

7:48 I think, first of all, somebody would be interested to try to trick them out in cash. Report an error in the passage at 7:48 Highlight the passage at 7:48

7:59 Crazy. How's that? Report an error in the passage at 7:59 Highlight the passage at 7:59

8:03 Who's that? Banner? I don't know. Those are Kaleisha charts. Oh, yeah, they're Kaleisha charts. I brought them for Chokyi. If you guys want some, I can make some more. They're actually for the other parts, but I've got a few. We'll have one reason to do that. Report an error in the passage at 8:03 Highlight the passage at 8:03

8:23 Yeah, Chokyi can explain. And then if you guys want some, I can make some more. Report an error in the passage at 8:23 Highlight the passage at 8:23

8:34 spring. You know, I'm having plenty of information just basically. It's really annoying. So. going to call my favorite person and get it for this, and then put it in a whole new apartment. I was 10 years old, but I got from the Great Lift deal in 2008, 2007. I've used it in the foundation now, so it's like three years. Report an error in the passage at 8:34 Highlight the passage at 8:34

9:01 That's pretty good for a printer actually. You know, if it lasts 10 years, it's actually quite good. Because usually a lot of them are kind of planned obsolescence. You know, three or four years out, they'll break, or something will happen. That's the printer that I use to print out those, you know, those out, you know, out of the cheap, you know, print them on hard boards. Report an error in the passage at 9:01 Highlight the passage at 9:01

9:41 killed putting stuff in my car right now. Hello, how are you? Yes. Report an error in the passage at 9:41 Highlight the passage at 9:41

10:03 It's kind of nice, right, when you want to share it with other volunteers. Report an error in the passage at 10:03 Highlight the passage at 10:03

10:12 It's funny, you know, when I got this, I also noticed there was a temper valve in the back, and usually they don't print that stuff. Yeah, that's one of the things that unless you've taken the contract valves, you shouldn't really look at them. Report an error in the passage at 10:12 Highlight the passage at 10:12

10:33 Yeah, but I don't know why they put it in this particular version. but that's a way to put it around. Report an error in the passage at 10:33 Highlight the passage at 10:33

10:37 Well, probably so that all three sets are there, but really if you haven't taken it, you should. It's right. Report an error in the passage at 10:37 Highlight the passage at 10:37

10:56 No, I couldn't make it. Report an error in the passage at 10:56 Highlight the passage at 10:56

11:04 it's funny. I mean, I found it on a translation. I mean, I was Googling it. said, oh, because I know there's a company that's everything in a series of all kinds of changes. Somehow, they put this plan on the phone. then with anything, you could actually access something down there. Wow. You know, 550 pages. I knew. But I know there was... Report an error in the passage at 11:04 Highlight the passage at 11:04

11:29 They have a big book on the college chakra. I saw it in the library. It was like Jeffrey Hopkins. I don't know. It was a translation or somebody. Thank you. Report an error in the passage at 11:29 Highlight the passage at 11:29

11:49 that's the most elaborate of all the... Report an error in the passage at 11:49 Highlight the passage at 11:49

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12:22 Oh, Report an error in the passage at 12:22 Highlight the passage at 12:22

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15:16 you made it? Report an error in the passage at 15:16 Highlight the passage at 15:16

15:28 Did you end up getting a copy of the readings for this one? Report an error in the passage at 15:28 Highlight the passage at 15:28

15:38 Oh, for the other class. Excellent. You're going to sit in the middle of the room and we're going to throw stones at you. Report an error in the passage at 15:38 Highlight the passage at 15:38

15:59 Where are you going? Report an error in the passage at 15:59 Highlight the passage at 15:59

16:07 So I won't take it personally. I think I offended you. Report an error in the passage at 16:07 Highlight the passage at 16:07

16:24 Let's just take a few moments to bring our minds to neutral. Report an error in the passage at 16:24 Highlight the passage at 16:24

16:41 Just take some nice deep belly breaths and let go of your day. Report an error in the passage at 16:41 Highlight the passage at 16:41

16:58 And then just take a few moments to watch your breath. Trying to keep your mind on the breath for at least a round of ten. And Report an error in the passage at 16:58 Highlight the passage at 16:58

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18:00 setting our motivation for tonight's class. If Report an error in the passage at 18:00 Highlight the passage at 18:00

18:09 you can start with the broadest motivation, then go ahead and... Expand your mind to all sentient beings, but if you need to start smaller, then just think of one or two individuals who really need help and you really want to help them, but you don't have the capacity right now. And imagine doing this class for them so that it can help transform your mind, our minds, by understanding these vows and seeing what their worth is and committing to them and recommitting to them. Report an error in the passage at 18:09 Highlight the passage at 18:09

18:53 So that we can become bodhisattvas and then fully enlightened Buddhas in order to benefit every living being. We'll Report an error in the passage at 18:53 Highlight the passage at 18:53

19:17 start with the opening prayer. Report an error in the passage at 19:17 Highlight the passage at 19:17

19:36 With the wish to free all beings, I shall always go for refuge to Buddha, Dharma and Saṅgha until I reach full enlightenment. Inspired by wisdom and compassion, today in the Buddha's presence, I generate the mind of full awakening. For the benefit of all sentient beings, as long as space remains, as long as sentient beings remain, until then may I too remain and dispel the miseries of the world. Report an error in the passage at 19:36 Highlight the passage at 19:36

20:11 You know who isn't here is Anne. I think she said she had to come in late. She is here. She's out on the porch. That's right. Yeah. She sends me little emails saying when she's going to be late. Report an error in the passage at 20:11 Highlight the passage at 20:11

20:25 Anyway, well, let's just jump in. Where we are right now is we're in secondary vow number 27. So we went through, we've gone through the root vows, the 18 root vows, and then last week we went through the first 26 of the secondary vows. And Report an error in the passage at 20:25 Highlight the passage at 20:25

20:52 the first 26 vows are broken up into different groups that are connected with the first. Five of the six perfections. And so now this next batch, 27 through 34, are those that work, when we break them, they work against the perfection of wisdom. Report an error in the passage at 20:52 Highlight the passage at 20:52

21:18 So we're getting back into emptiness. Report an error in the passage at 21:18 Highlight the passage at 21:18

21:24 Okay, so number 27 is the secondary offense of rejecting the way of the listeners. Report an error in the passage at 21:24 Highlight the passage at 21:24

21:35 this is one that Break, or we commit this downfall when we think to ourselves that the teachings of the listeners, or in other words the lesser Buddhas, that not fully those who have liberation, nirvāṇa only, don't have full enlightenment, aren't necessary for us to study, aren't necessary for us. Report an error in the passage at 21:35 Highlight the passage at 21:35

22:07 It's different from the primary, the root vow, in that it's not rejecting the whole system of the listeners, but it's rejecting it for bodhisattvas. So it's still a form of bias or, what's the word? Not bias. Well, bias, yeah, but what is it? Oh, sectarianism. That's a form of sectarianism. Report an error in the passage at 22:07 Highlight the passage at 22:07

22:37 And again, we'll get into, in the final class, when we're talking about tracking the vows with the... The Practice of the Vow Book will talk about this idea of concentric circles. So sometimes I think about with these vows, because I don't really have that many opportunities where I'm dissing the Indiana system, but I don't want to just say, okay, I'm off the hook from watching my mind on these. Report an error in the passage at 22:37 Highlight the passage at 22:37

23:00 So then I just think about it if I'm being sectarian in other ways, like maybe thinking, putting down the... Insight Meditation Group or something at Spirit Rock, you know, in my mind, or not respecting the Zenies or something, you know. So I think about different ways that in my mind I might not be thinking that their practices are just as validly, you know. Report an error in the passage at 23:00 Highlight the passage at 23:00

23:33 Appropriate for their minds as my practices are for mine. And you could even go so far as to sort of expand out and just think about the other religions of the world and whether or not you're doing that. Because I think if somebody is following a religion and it's actually making them a kinder, happier, more peaceful, more beneficial to others human being, then maybe it's the right religion for them. Report an error in the passage at 23:33 Highlight the passage at 23:33

24:03 Obviously, if somebody's following a religion and they're bombing buildings, it's probably not such a useful practice. But there are a lot of religions that actually work for people's minds. For example, my brother is a born-again Christian, and it seems to work really well for his mind. He's not one of those really mean people. He's respectful, he's loving, he's a good father. Report an error in the passage at 24:03 Highlight the passage at 24:03

24:23 It seems to have been a good fit for him and not in a scary negative way. So I respect. He's one of those people who actually has a serious religious practice. He gets up early and he studies and all this stuff. I'm like, that's cool. I can really respect that too. Sometimes I think about it in terms of any kind of sectarianism. The next few are all like this actually. Report an error in the passage at 24:23 Highlight the passage at 24:23

24:53 28 is a secondary offense of making efforts in the other system when our own system is available. Christine, do you want to look? There's a copy of the vowels in here if you want to look. I actually just asked Jessica to make me a copy. Oh, are you able to see? Okay, good. I actually just asked her to make me a copy because I forgot to make myself a copy too. I know. I didn't realize that Christine was actually going to do the class, but I'm happy to have her back. Report an error in the passage at 24:53 Highlight the passage at 24:53

25:24 So this one is... When you do have an opportunity to exert yourself in the bodhisattva scriptures or texts, and you just throw that opportunity away and make efforts in the scriptural collection of the listeners. Again, this is the Hinayana. It's like if you do have that opportunity, then go for it. Number 29. Report an error in the passage at 25:24 Highlight the passage at 25:24

25:54 Secondary fence. Sorry, I'm kind of moving through these because these aren't as juicy to me. If somebody has a question or something, these don't come up as often, so I would have spent more time on the ones that are really hard. Report an error in the passage at 25:54 Highlight the passage at 25:54

26:06 The secondary fence of making efforts in non-Buddhist texts where no effort should be made. And this is, again, you have an opportunity to study the Mahāyāna scriptures, and instead you start studying... For example, maybe the Hindu or something, scriptures, non-Buddhist scriptures. And the bottom line of this is there's just not enough time to waste it on some other path. Report an error in the passage at 26:06 Highlight the passage at 26:06

26:37 If you've picked this path, then go for it. It's kind of basically like that. I'm putting it into my own words. Report an error in the passage at 26:37 Highlight the passage at 26:37

26:45 Yeah, I mean, if you've already picked it, because they're assuming, of course, we've already taken the vows, and we've already taken the vows, then this is our path. Report an error in the passage at 26:45 Highlight the passage at 26:45

26:58 Wait, wait. Got it. Well, Kara started it. She just kind of burst out with it. Report an error in the passage at 26:58 Highlight the passage at 26:58

27:10 Somewhere that it's not, it doesn't, it's more about studying it for like religious purpose. Like if you're in school and other. Right, but if you're studying it for like scholarly or to understand someone else so that you can have a conversation with them, that it's okay, right? Yeah, yeah. And if you're in school or at work or something and required to do it, then yeah, yeah. Report an error in the passage at 27:10 Highlight the passage at 27:10

27:32 Well, recently I've been reading some fairly, what I believe is to be fairly inflammable stuff on the web. About? Like, what's that? We were talking about it. No, I was reading about this. I was reading this elaborate. I was reading about this elaborate, yeah. Kala Chakra Tantra. I was just reading about that. Report an error in the passage at 27:32 Highlight the passage at 27:32

28:01 And I was just, I just ran across a website that was. You know, I would imagine that this is like reading that kind of stuff and not devoting it to, you know, your normal everyday Dharma. Oh, yeah. I don't know about that website. But it is really that – Henry brings up a really important point. When we're trying to find out about certain things, we should really be careful looking at the web because we just don't know what we're going to find or what the source is. Report an error in the passage at 28:01 Highlight the passage at 28:01

28:28 So whenever I find – like say somebody brings in something that – You know, seems to make sense or looks good or looks interesting or something. I usually try to figure out who the basic teachers of that group are, you know, because somewhere on the website usually you can find who the main instructors are and then who their teachers are. Report an error in the passage at 28:28 Highlight the passage at 28:28

28:51 Because otherwise I feel a little leery, you know, getting my information from the web that way. If I don't know somehow that somebody's okay, then I feel a little bit nervous to do that. Bye, Ifang. You going to the meeting? Yeah. Thanks for coming. Thanks for being on the board, too. That's her bodhisattva activity. Report an error in the passage at 28:51 Highlight the passage at 28:51

29:19 Yeah, but, and we can waste a lot of time that way, too. Yeah, by, you know, just like bouncing around all over all these sites that are available. It's almost like so much, almost too much information is available to us at this point. So we just have to be. Wise in looking at the source of our information, especially when we're thinking about what may affect our minds. Report an error in the passage at 29:19 Highlight the passage at 29:19

29:45 So just be careful. Report an error in the passage at 29:45 Highlight the passage at 29:45

29:53 So number 30 is similar to that. This is like you're making a cursory study of the Hinayana or some other religious system, and then you end up getting sucked into that system. So you become a... you know, the – Report an error in the passage at 29:53 Highlight the passage at 29:53

30:09 Vow itself is the secondary fence of being attracted even in the case where one must make efforts. So say that you have the opportunity to study the Buddhist text or the Mahāyāna Buddhist text and you are so drawn to the other one that you just kind of ditch it and you go over to the other. Report an error in the passage at 30:09 Highlight the passage at 30:09

30:34 Number 31, this one just point blank says the secondary fence of rejecting the greater way. So in this one, and this one actually has four points that you can do it in one of these four ways or in all of these four ways, I suppose. You commit it when you say about the scriptural collection of the bodhisattvas, this part isn't as good. Report an error in the passage at 30:34 Highlight the passage at 30:34

31:01 You know, I'm reading this particular reading and this part isn't as good. You know, of course, obviously you could say, I don't understand this part. That makes sense, you know, or whatever. You could also say, you have to think about the way we say things. The composition at this point is inferior, so we just have to be careful about that one. Report an error in the passage at 31:01 Highlight the passage at 31:01

31:20 It could be the translation, so think about that too. You could say the author of this part wasn't the best, or this part won't contribute to the welfare of living beings. So here we're making this total judgment on this. Better to say, I don't understand this. Let me seek another translation or just something like that. Remember to own a little bit that it could be your mind too. Report an error in the passage at 31:20 Highlight the passage at 31:20

31:53 That kind of goes back. Sometimes in the karma classes, I've talked about this idea of if we study something or receive a certain teaching or something and you just don't get it or you have this sort of strong reaction to be careful not to just... Report an error in the passage at 31:53 Highlight the passage at 31:53

32:11 Create this aversion in your mind altogether, but to shelve it, to set it aside until maybe your mind is a little different or maybe you've studied a little bit more or something like that. If you come across something that you don't understand, try to gain some understanding on it or just set it aside until you... Report an error in the passage at 32:11 Highlight the passage at 32:11

32:27 Do understand rather than just being like, that's stupid, you know. Report an error in the passage at 32:27 Highlight the passage at 32:27

32:35 Another reason not to read when you're really tired or something and you're just going, well, that's ridiculous, you know. So be careful of that one. Report an error in the passage at 32:35 Highlight the passage at 32:35

32:47 So then there is number 32. There's a secondary offense of praising oneself and criticizing others, which is... because it's just, you know, you know. Report an error in the passage at 32:47 Highlight the passage at 32:47

32:41 I just, you know. Report an error in the passage at 32:41 Highlight the passage at 32:41

32:54 Similar to the very first vow, the very first root vow, except its motivation is different. The motivation of the first one, I believe, was attachment, I think, to gain or honor. And the motivation of this one is pride or anger, which in some ways seems worse. But I guess it's interesting that the very first one is out of attachment to gain or honor. I don't know. Report an error in the passage at 32:54 Highlight the passage at 32:54

33:24 This one is, this one actually seems easier to break. Maybe that's why they made it a secondary one. Because it seems like praising yourself and criticizing others out of anger seems, well not praising yourself, but criticizing others out of anger seems the most possible to me. It's the easiest. Yeah, rather than attachment to gain or honor. I could see, actually I could see praising yourself out of attachment to gain or honor like at work. Report an error in the passage at 33:24 Highlight the passage at 33:24

33:54 Like you want. To look good in front of, you know, and I have to catch myself. I wonder if I actually have done that one. Because you do want to stand out, right? You want to be noticed at work or something like that or at the center or something. Oh, that's right. That's right. This one doesn't have to be a lie. Report an error in the passage at 33:54 Highlight the passage at 33:54

34:13 Yeah, yeah. And it says the exception to this one is disproving harmful views or teaching or to teach a lesson. All these ones to teach a lesson are assuming that we have a certain amount of wisdom too, that we're not just being persnickety and difficult, because there's quite a few of them that come through to teach a lesson, so it's assuming a certain amount of wisdom. Report an error in the passage at 34:13 Highlight the passage at 34:13

34:43 One of my teachers actually says you can advertise yourself to attract students. In order to sincerely help others. So for Dharma teachings, it is okay to advertise the teacher, which I think is something to think about in this day and age. Probably wasn't done so much in Tibet, but it has to be done out of a sincere thought to help others. Report an error in the passage at 34:43 Highlight the passage at 34:43

35:10 The secondary fence of not going to hear the Dharma. You commit this when, out of pride or laziness, you fail to attend a teaching where someone is explaining the Dharma. Report an error in the passage at 35:10 Highlight the passage at 35:10

35:24 And the exceptions are you're sick or unable, you're unaware of the class, you're already a master of the subject, you suspect it's inaccurately taught, you're in deep retreat, or if it might upset your regular Dharma teacher. That's an interesting one, huh? Report an error in the passage at 35:24 Highlight the passage at 35:24

35:51 I think about this one a lot because we have so many Dharma teachings in the Bay Area, just in the city with all the different centers, but just with all the FPMT centers too. It's just nonstop. And then Ananda Center too. At some point, I used to try to make it to everything that was taught, like certainly the big teachers, and I can't even do that anymore. Report an error in the passage at 35:51 Highlight the passage at 35:51

36:09 It's just, it's exhausting. So you have to sort of prioritize. Report an error in the passage at 36:09 Highlight the passage at 36:09

36:18 But I think about that in the monasteries too. I mean, I don't think they were always running out. After all the teachers, I think they were allowed on breaks to go to other teachings and maybe they would find out. I know sometimes you read about, you know, when Pabanka Rinpoche was teaching or something, then they would get permission from their teachers at the monastery to go and attend those teachings. Report an error in the passage at 36:18 Highlight the passage at 36:18

36:43 But it wasn't so easy for them to go either, so I don't think we should feel so bad. Because I think if we just are always running around after teachings, we aren't necessarily ever integrating them. And we have to think about that too, you know. Or it becomes almost like for the wrong motivation too. Report an error in the passage at 36:43 Highlight the passage at 36:43

37:00 It's like, are you going to, are you going to, you know. It kind of becomes like this big thing that everybody's going when, why aren't you going? And it's like, well, you know, I'm going to actually just stay home and read or something. Report an error in the passage at 37:00 Highlight the passage at 37:00

37:15 But then again, we also have to check our minds because maybe it is a really good teaching and there have been times too that maybe there are really important teachings and you're just being lazy. Report an error in the passage at 37:15 Highlight the passage at 37:15

37:28 There's no one right answer. We just have to check our minds. The secondary fence, number 34, is the last of this section. The secondary fence of focusing on the vessel and the letters. Is that right? Report an error in the passage at 37:28 Highlight the passage at 37:28

37:47 Is it focusing on the vessel and not the letters? I thought it would be the vessel and not the letters. But anyway. Because it's focusing on the teacher and not the teachings. So it seems like it should be and not the letters. But anyway. Is that what the FPMT one is? Report an error in the passage at 37:47 Highlight the passage at 37:47

38:09 Let me see what that one says. Report an error in the passage at 38:09 Highlight the passage at 38:09

38:18 34. Disparaging one's spiritual master. That doesn't even seem exactly right. Report an error in the passage at 38:18 Highlight the passage at 38:18

38:27 Not respecting but abusing the guru who gives the teachings and shows the path, seeking only his words without contemplation of their meaning. Report an error in the passage at 38:27 Highlight the passage at 38:27

38:42 Anyway, this one says you commit this when you fail to think of the person giving you the Dharma as the teacher himself, meaning the Buddha, and pay him or her the proper respect. Rather you dismiss them completely or criticize them behind their backs and focus on whether the way they express themselves is beautiful or not instead of focusing on the meaning. Report an error in the passage at 38:42 Highlight the passage at 38:42

39:05 To put down your Dharma teacher by not seeing them as a Buddha, and you don't need to see me as a Buddha. To speak badly about them or to be more interested in the presentation than the content, either because of the teacher's appearance or the way in which it's presented. Report an error in the passage at 39:05 Highlight the passage at 39:05

39:23 So that makes sense. So that actually falls into disparaging the teacher, not respecting the teacher, and wanting the teachings more. Report an error in the passage at 39:23 Highlight the passage at 39:23

39:35 So those eight all have to do with the practice of wisdom. Report an error in the passage at 39:35 Highlight the passage at 39:35

39:44 Which I'm not exactly sure why. I can see the first five because they all have to do with respecting or at least not being biased against those who are on the path to nirvāṇa. But I'm not entirely sure the last three why those are. Report an error in the passage at 39:44 Highlight the passage at 39:44

40:09 Oh, oh, question or comment at the end. Can somebody pass the mic to him? Report an error in the passage at 40:09 Highlight the passage at 40:09

40:19 Well, I can see how the... The last three definitely work against perfection of wisdom. I mean, if, you know, for 32, praising yourself and criticizing others. Well, if you're praising yourself out of pride, just from my understanding of pride, one of the things that it does is that it will go and tend to close your mind off. Report an error in the passage at 40:19 Highlight the passage at 40:19

40:42 It's like, oh, I'm right. Same with the last one. It can be very subtle, yeah. Disparaging the teacher. Yeah, and not going to hear the Dharma. That definitely works against wisdom. Right, but not specifically. I understand why we have those vows, but I don't understand so much why they're specifically in the wisdom section. Well, maybe. Report an error in the passage at 40:42 Highlight the passage at 40:42

41:09 It says here, the secondary offense is not going to hear the Dharma. You commit this one out of pride or laziness. You fail to attend a teaching. again that like the way the way it kind of Translates for me is either one, you're lazy and you don't really think it's important in a way, or you have pride thinking like, well, I know this already, both of which will go, at least the way I see it, definitely work against. Report an error in the passage at 41:09 Highlight the passage at 41:09

41:42 acquiring any more wisdom than what you might already not have. Well, wisdom, and this as one of the perfections, usually means emptiness. That's what I don't. But, you know, that's all right. Report an error in the passage at 41:42 Highlight the passage at 41:42

42:12 Yeah. Report an error in the passage at 42:12 Highlight the passage at 42:12

42:17 your about Yeah, yeah, yeah. Report an error in the passage at 42:17 Highlight the passage at 42:17

42:27 Do you have to do both because it says and? Yes, yeah, and we talked about that with the first, with the root vowel too. Anytime it's an and or an or, it's like there's two parts of that vowel. And the same with this one that's number 31. It actually has four possible ways. You don't have to do them all four, but if you do any one of them, then it ends up breaking the vowel. Report an error in the passage at 42:27 Highlight the passage at 42:27

42:49 So if it says N, you don't have to do them together? No, yeah. So it really should be an or? It actually could be an or, yeah, in the understanding of it and in the committing of it, yeah. So if you just praised yourself for that motivation, it would be considered breaking that secondary vow. So how do you go on a job interview? So how do you go on a job interview? I guess you would motivate it to do it for all sentient beings. Report an error in the passage at 42:49 Highlight the passage at 42:49

43:17 Didn't we talk about that on the route, Val? I think we did talk about that. Yeah, yeah. Be lying. That was also one that you had to be lying. Yeah. I would say that, because this one's out of pride or anger, so I think you are again, I mean, if you're trying to get a job, you don't have to be doing it out of haughtiness or out of anger or anything. Report an error in the passage at 43:17 Highlight the passage at 43:17

43:38 You could just be like presenting yourself in a good light. Yeah, I don't think it has to be. Yeah. Whatever that is. I mean, I don't think it has to be, you know. Report an error in the passage at 43:38 Highlight the passage at 43:38

43:48 In such a negative way, I think it can just be like, these are my skills. I don't think it's a negative way. I don't know. That would be my understanding. All right. So the first 34, including these last eight, represent the offenses that work against the six perfections. Report an error in the passage at 43:48 Highlight the passage at 43:48

44:18 And so then these next ones work against the third morality, the morality of helping others. Number 35 is the secondary offense. There are several of them in a row that are kind of similar about helping people. The secondary offense of failing to assist someone in need. And there are eight different types of people that they list in this one. Report an error in the passage at 44:18 Highlight the passage at 44:18

44:48 Someone who is undertaking a particular task, they say just, meaning it doesn't necessarily have to be any kind of special task. It's just somebody who's doing anything. This is like helping the old lady across the road. Or it could be helping somebody in the office. It's not necessarily a hugely virtuous activity, but you're still helping. Report an error in the passage at 44:48 Highlight the passage at 44:48

45:06 You'd be helping somebody clean their room, as a matter of fact. I wish Maria helped me too. aren't I? Helping someone who's trying to get somewhere. This is the one I'm always talking about when somebody helps somebody. You know, we raise our hand in the class and somebody's able to give somebody else a ride home. Report an error in the passage at 45:06 Highlight the passage at 45:06

45:22 That's actually a bodhicitta activity. Report an error in the passage at 45:22 Highlight the passage at 45:22

45:27 Helping somebody who's trying to learn a language. Helping someone who's trying to learn a skill as long as it's not something harmful. Like shooting, I guess. Trying to think of how to drink shots or something. you know Report an error in the passage at 45:27 Highlight the passage at 45:27

45:51 Being someone who's trying to protect their belongings. I actually think about that in living in communal, living here, because a lot of what we use either belongs to the center or the building itself, you know, because they actually left quite a few pieces of furniture. We've since gotten rid of a lot of those. Or just people who move in and their things are available for people to use, especially in the kitchen and things like that. Report an error in the passage at 45:51 Highlight the passage at 45:51

46:16 And so most of what we use belong to other people. So it's like it's really a good thing to try to take care of them. And also I think of it too, even if somebody is like really worried about their things and it doesn't necessarily pertain to them, to you, but you can see that they're worried and you can help them. Report an error in the passage at 46:16 Highlight the passage at 46:16

46:37 You know what I mean? Like maybe calm their mind a little bit or something. Then that's a time that you might be able to keep this about. the Yeah. Yeah, yeah, as long as they don't look like they're going to do anything too creepy. Yeah, Report an error in the passage at 46:37 Highlight the passage at 46:37

46:58 yeah, yeah, yeah, totally, yeah. Helping somebody who is trying to fix a split between people for obvious reasons. Helping somebody who is planning a virtuous event of some kind. Report an error in the passage at 46:58 Highlight the passage at 46:58

47:19 And someone who is undertaking some more general virtue. I guess any kind of virtue. And then the motivation here is anger or laziness. Report an error in the passage at 47:19 Highlight the passage at 47:19

47:39 And here's some exceptions. Okay, so this group of exceptions is true for a lot of the following. And I'll just read it out each time so you remember. If you're sick. If your time is already committed to helping somebody somewhere else. So we don't have to make ourselves too crazy. If you're doing something more important spiritually, some more important spiritual task. Report an error in the passage at 47:39 Highlight the passage at 47:39

48:07 This doesn't seem like an exception. It just sounds like you can do it. You can refer them to another person to help. I can't help you, but Jessica can. She's in a bodhisattva class. She'll do it. I'll write you guys' names all down. Again, the bodhisattva hotline. Right. Report an error in the passage at 48:07 Highlight the passage at 48:07

48:28 I can't do it, but can somebody do it? Report an error in the passage at 48:28 Highlight the passage at 48:28

48:36 They don't have the capacity, so I guess, I don't know, this must be about somebody trying to learn a language maybe or learning a skill. If the person has some other sufficient means to get assistance, so they don't really need your help, but, you know, some reason you think they do. Report an error in the passage at 48:36 Highlight the passage at 48:36

48:58 If you want to teach them a lesson, here it is again. Or if helping creates more problems, then it helps. That's interesting. Do people get those and they need me to repeat those? Did you want me to repeat that? Eight. Report an error in the passage at 48:58 Highlight the passage at 48:58

49:20 No, actually, I don't know. I didn't number them, actually, so I don't know. But I saw Anne writing them down, too. So I'll just read it again. If you're sick, if your time is already committed to helping somewhere else. Report an error in the passage at 49:20 Highlight the passage at 49:20

49:32 If you're doing more important spiritual tasks, you can refer them to another. Report an error in the passage at 49:32 Highlight the passage at 49:32

49:42 If they don't have the capacity, if they have other sufficient means to get assistance, if you want to teach them a lesson, or if helping creates more problems than it helps. Report an error in the passage at 49:42 Highlight the passage at 49:42

50:02 Maybe, I guess, making them codependent or something. I don't know. Okay, the secondary offense, number 36, the secondary offense of failing to serve the sick. So if it's appropriate, if a situation arises where it's appropriate for you to help, then you commit this offense if out of anger or laziness you don't. Report an error in the passage at 50:02 Highlight the passage at 50:02

50:25 You fail to do so. The exceptions are the same. So if you're sick, if your time's already committed somewhere else, if there's some more important spiritual task, you can refer another. Report an error in the passage at 50:25 Highlight the passage at 50:25

50:38 If they have sufficient means to get assistance, if you want to teach them a lesson. Sure, you're sick, but you just think about what you've done. Report an error in the passage at 50:38 Highlight the passage at 50:38

50:49 Or if helping them creates more problems, I don't know. Okay, so then 37 is a secondary offense of failing to remove suffering. And there are seven possible sufferings that they bring up. There's always these lists. If they're blind, if they're deaf, if they're handicapped. If they're weary from traveling, that would be Jessica. If they're tormented by any of the five mental obstacles, I guess that would be me. Report an error in the passage at 50:49 Highlight the passage at 50:49

51:18 If they're haunted by thoughts such as malice towards someone or suffering from defeat at the hands of someone. So wait, how many? Did that add up to seven? Blind, deaf, handicapped, weary from traveling, tormented by any of the five obstacles, haunted by thoughts such as malice, and then suffering from defeat at the hands of someone else. Report an error in the passage at 51:18 Highlight the passage at 51:18

51:40 Okay. You commit this offense if out of anger or laziness you fail to make some attempt to remove their suffering. Not to try to stop someone's mental or physical suffering is a failure of this or a downfall. Report an error in the passage at 51:40 Highlight the passage at 51:40

51:59 Again, the same exceptions. Report an error in the passage at 51:59 Highlight the passage at 51:59

52:07 What are the five mental obstacles? Report an error in the passage at 52:07 Highlight the passage at 52:07

52:13 Good question. I can look them up, but I don't know them off the top of my head, actually. Yeah, yeah, I'll look them up. Report an error in the passage at 52:13 Highlight the passage at 52:13

52:27 Does somebody give me a pen? I don't have a pen. Report an error in the passage at 52:27 Highlight the passage at 52:27

52:34 Over the Dharma. I can't look over my tray. Just move the piece of paper. You can move the piece of paper. There you go. Report an error in the passage at 52:34 Highlight the passage at 52:34

52:47 Oh, Report an error in the passage at 52:47 Highlight the passage at 52:47

52:58 I Report an error in the passage at 52:58 Highlight the passage at 52:58

53:03 know. Oh, I do have a pen. Sorry. That was just for you to know. Here, I also have a piece of paper. I will. Because I'm afraid I'll forget if I write it on there and then I'll give these notes together. What do I have to do Report an error in the passage at 53:03 Highlight the passage at 53:03

· · · silence, 1 minute

53:24 I know them too, but I just don't know them. It's not in my mind. But I know I've learned them before and I've just simply forgotten. Report an error in the passage at 53:24 Highlight the passage at 53:24

53:37 I'll leave that out because something else may come up for me to research. Report an error in the passage at 53:37 Highlight the passage at 53:37

53:49 Okay. A secondary offense of failing to give good reasons to those who are acting in a dangerous way. Report an error in the passage at 53:49 Highlight the passage at 53:49

53:59 So, you commit this... Offense. Okay, so think about the possible situation that somebody is acting in a way that may be detrimental to their interest in either this life or their future lives. So some scary thing that they're doing. You commit this offense when out of anger or laziness you fail to give them good reasons that are clearly logical and fitting for them as to why they should stop. Report an error in the passage at 53:59 Highlight the passage at 53:59

54:26 Not trying to reason with them. When they're obviously causing themselves suffering now and in the future and or in the future. Exceptions. You're not capable of dissuading them. Report an error in the passage at 54:26 Highlight the passage at 54:26

54:42 You refer them to someone else who can just, I guess that's not an exception. They stick that again. These referral things don't really count as exceptions. I think it just gives you the option, I guess. And I think that one's actually really, that one's actually a really good one because sometimes people are doing really dangerous things and I'll like... Report an error in the passage at 54:42 Highlight the passage at 54:42

55:00 I'll refer them to Geshe-la or something. It just feels like bigger than what I can handle. I think about somebody who's had more experience, Arta Verbena. When she was here a lot, I would definitely hand people over to her because I would just think, hmm, I want somebody who's had more experience in the world than me, certainly in the Dharma. Report an error in the passage at 55:00 Highlight the passage at 55:00

55:25 They will catch themselves on their own. So in other words, it looks like they're going to figure it out on their own and you don't need to step in. Or their spiritual teacher will correct them and you can see that that's going to happen so you don't need to be in this bossy pants. Report an error in the passage at 55:25 Highlight the passage at 55:25

55:41 I was afraid to myself, the bossy nun who likes to tell people what's going on. They would continue the behavior to spite you. Report an error in the passage at 55:41 Highlight the passage at 55:41

55:51 I know. You know they won't listen to you anyway. Or, anybody guess? You want to teach them a lesson? Report an error in the passage at 55:51 Highlight the passage at 55:51

56:02 Does anybody need those again, those exceptions? I'll just read them again. You're not capable of dissuading them. You can refer them to someone else who can dissuade them. I guess maybe that's part of that. That's just part of that. If you're not, then refer them to someone else. They will catch themselves on their own, Report an error in the passage at 56:02 Highlight the passage at 56:02

56:27 or their spiritual teacher will correct them. Report an error in the passage at 56:27 Highlight the passage at 56:27

56:34 If they would continue the behavior to spite you, Report an error in the passage at 56:34 Highlight the passage at 56:34

56:40 you know they wouldn't listen to you or you want to teach them a lesson. Report an error in the passage at 56:40 Highlight the passage at 56:40

56:58 The secondary offense of failing to repay someone who has helped you by helping them back. So if out of a desire to hurt someone or out of laziness you fail to return kindness done for you. Report an error in the passage at 56:58 Highlight the passage at 56:58

57:17 Exceptions, you're waiting for a better opportunity to repay them. They would be embarrassed or uncomfortable. I remember this happened one time, not in a bodhisattva act, who knows who these people were, but I remember, oh I remember it was my grandma had a stroke and her best friend came up from Tennessee and stayed with her and helped her get her health back. Report an error in the passage at 57:17 Highlight the passage at 57:17

57:45 And my dad made a gift or an offering to her and she got really offended. Like, we just didn't see that one coming. Because from her point of view, of course she would come. You know, like, there was just no question. So sometimes you do have to see what that person, you know, kind of what their value system is like, whether or not they would get really upset. Report an error in the passage at 57:45 Highlight the passage at 57:45

58:08 Okay, so waiting for a better opportunity to repay them. They would be embarrassed or uncomfortable if repaid or would prefer not to be repaid. Or to teach them a lesson. And finally, and I actually feel like this should have been way at the beginning when all these teaching them a lesson things, you must have great love, have their interest at heart and be a great bodhisattva to do that. Report an error in the passage at 58:08 Highlight the passage at 58:08

58:30 I feel like that should be at the very beginning. So I think in my notes I'm going to start doing it that way. If we're teaching somebody a lesson, we should have their interest totally at heart, not just some snarky, spiteful thing that we're doing. Report an error in the passage at 58:30 Highlight the passage at 58:30

58:53 Number 40, the secondary offense of failing to dispel another's grief. You commit this one out of a desire to hurt someone or out of laziness. You fail to dispel grief that a person is feeling who has lost someone or something dear to them. And this one has the same list of exceptions as 35. So if you're sick, if your time's already committed to someone somewhere doing a more important spiritual task. Report an error in the passage at 58:53 Highlight the passage at 58:53

59:24 They don't have the capacity. Again, this one doesn't make sense to me, but if they have other sufficient means to get assistance, if you want to teach them a lesson or if helping them creates more problems, then it helps. Report an error in the passage at 59:24 Highlight the passage at 59:24

59:42 The secondary offense of failing to give money or material things to someone who wants them. Report an error in the passage at 59:42 Highlight the passage at 59:42

59:53 So you commit this one out of a desire to hurt someone or out of laziness. You fail to give food or drink or anything of the like to someone who is asking you for them. Out of a motivation of wanting to hurt them or being angry or laziness or not caring or not respecting your vows. Report an error in the passage at 59:53 Highlight the passage at 59:53

1:00:12 I'm going to throw that one in there. The exceptions to this, the only two exceptions that they give for this one is you don't have what they need or what they want is harmful. Do Report an error in the passage at 1:00:12 Highlight the passage at 1:00:12

1:00:32 you have a question? Or are you cooking it? Report an error in the passage at 1:00:32 Highlight the passage at 1:00:32

1:00:42 She's cooking, but now the hands are up on the cheeks. Kara. Report an error in the passage at 1:00:42 Highlight the passage at 1:00:42

1:00:45 so I don't Report an error in the passage at 1:00:45 Highlight the passage at 1:00:45

1:00:50 But in the city that we live in, this is hard. I wouldn't have anything. Well, that's when you have to use your wisdom and not give everything. We honestly don't have it to hand out to every single person, but you could give some if you have it. There's nothing wrong with that. So then you just kind of use your wisdom. Report an error in the passage at 1:00:50 Highlight the passage at 1:00:50

1:01:15 You don't have to give away everything. Like we've talked to you. Yeah. Well, even though in India, I mean, like sometimes it's just like here, just like you just plan for it, you know? Yeah, there's so much need. Yeah, yeah. So then you just use your wisdom and then you just do what you can. I know. And then it's like so hard because the need is so aggressive. Report an error in the passage at 1:01:15 Highlight the passage at 1:01:15

1:01:42 It's like... You come out and you're like all proud of yourself for having all your little rupees all ready and then everyone's like just jumping all over and the kids are like grabbing you just like start throwing them. Report an error in the passage at 1:01:42 Highlight the passage at 1:01:42

1:01:54 You're like you come out of every these bruises and your thing's all ripped you know it's like huh that didn't really work like the way I thought it was going to. I know. Report an error in the passage at 1:01:54 Highlight the passage at 1:01:54

1:02:04 Difficult. Report an error in the passage at 1:02:04 Highlight the passage at 1:02:04

1:02:09 Okay, the secondary fence, number 42, the secondary fence of failing to fill the needs of your circle of disciples. I know, we can kind of go, the exception is you don't have any disciples. No, it doesn't say that. Report an error in the passage at 1:02:09 Highlight the passage at 1:02:09

1:02:26 I think, yeah, no, I mean, honestly, yeah, you can go out to that concentric circle outside of it a little bit just so you don't break it at the root. You can still think about your circle of Dharma friends or something like that. Report an error in the passage at 1:02:26 Highlight the passage at 1:02:26

1:02:43 No, it is. But we're talking about if you don't have disciples, then how would you practice with this vow? And you could just sort of think of your circle of Dharma friends or something like that. But there is a responsibility in Tibetan Buddhism. The Lama actually cares for the disciples. You know, a lot of times, like the little monks and all will actually come and sleep on the floor of the Lama's room. So when you take on somebody as a disciple, You end up paying for them. Like a lot of times Geshe-la, all the offerings and so forth that he has, he'll send it to the monastery itself. But he also is taking care of all of his students there, like financially caring for his students, which is a really different system. Report an error in the passage at 1:02:43 Highlight the passage at 1:02:43

1:03:26 Here it's kind of like the opposite. But there it's like the teachers care for. So I think that's kind of part of where that comes from is that idea of when you take somebody on, you're responsible for them, you know, to care for them. Report an error in the passage at 1:03:26 Highlight the passage at 1:03:26

1:03:42 So you commit this one out of a desire to hurt someone or out of laziness. You fail to grant spiritual advice to your circle of disciples, or you fail on their behalf to seek out in the proper way the things that they need, like the meaning of the five mental obstacles. Report an error in the passage at 1:03:42 Highlight the passage at 1:03:42

1:04:01 The exceptions to this are you're too sick to teach the student a lesson. If you would break your monastic vows. Report an error in the passage at 1:04:01 Highlight the passage at 1:04:01

1:04:14 If they are capable of supporting themselves, if they are incorrigible, it would not make progress. Report an error in the passage at 1:04:14 Highlight the passage at 1:04:14

1:04:26 I don't know if you want these. Let me repeat those again. You're sick. Report an error in the passage at 1:04:26 Highlight the passage at 1:04:26

1:04:35 Well, we have to prepare for it. If we're on the bodhisattva path, then we have to assume at some point we will become teachers. sick. Report an error in the passage at 1:04:35 Highlight the passage at 1:04:35

1:04:47 Because once we actually generate bodhicitta, we start kind of moving up. What are you doing? There's a meeting in there. No, he's not on the board. It's a board meeting. He's poking her head in the board meeting. Report an error in the passage at 1:04:47 Highlight the passage at 1:04:47

1:05:09 Yeah, I think that it is really important for us to think about the time further down the line when we have studied, To the point where we might be asked to lead something or teach something because it's going to happen. There's just not enough people who are taking it seriously. Report an error in the passage at 1:05:09 Highlight the passage at 1:05:09

1:05:30 In Tibet we would wait and people would study for years and years and years, but it's not necessarily true in the West. There's more people in need than there are people who are fully trained. So we have to sort of assume that at some point somebody might need our help in that way. Report an error in the passage at 1:05:30 Highlight the passage at 1:05:30

1:05:51 Can Report an error in the passage at 1:05:51 Highlight the passage at 1:05:51

1:05:58 we use those criteria to evaluate a good teacher or is that being judgmental of them? Oh yeah, you mean whether or not somebody is a qualified teacher? Yeah, for sure. So what are the exceptions again? Sorry. Report an error in the passage at 1:05:58 Highlight the passage at 1:05:58

1:06:14 You're sick. Actually it says too sick. So I guess if you're a little sick you still got to do it. To teach the student a lesson. Report an error in the passage at 1:06:14 Highlight the passage at 1:06:14

1:06:27 If it would break monastic vows. Report an error in the passage at 1:06:27 Highlight the passage at 1:06:27

1:06:34 I guess if I'm a monastic. If they are capable of supporting themselves or Report an error in the passage at 1:06:34 Highlight the passage at 1:06:34

1:06:46 if they're incorrigible and would not make any progress. Report an error in the passage at 1:06:46 Highlight the passage at 1:06:46

1:06:59 I love that word incorrigible. You just don't hear it very much. The secondary offense of failing to get along with someone. Report an error in the passage at 1:06:59 Highlight the passage at 1:06:59

1:07:10 This one's a hard one, I think, actually. About 42? Okay. No, it's okay. I was going to say because we hadn't even gotten to the getting along with someone. I know. Actually, I'm okay with that one. I just wanted to clarify. So 42, is it really about like Dharma and spiritual, like sort of Dharma practice, that one? Or is it also like material? Report an error in the passage at 1:07:10 Highlight the passage at 1:07:10

1:07:39 Well, could it also be disciples, not necessarily in the real word of disciples, but in the sense of like people come to you and ask for advice? like spirit sometimes spiritual advice on stuff like they'll come to you and ask for they have a serious problem like counseling almost yeah yeah like does it you know like I'll have friends who'll call me and be like I have this Well, Report an error in the passage at 1:07:39 Highlight the passage at 1:07:39

1:08:14 I think within reason, again... might be one of the ones yeah i mean that might be one of the ones like dispelling a person's grief or okay you know what it might be one of those other ones yeah covered anyway yeah well Report an error in the passage at 1:08:14 Highlight the passage at 1:08:14

1:08:17 Think about those exceptions. That's why it's really good to know the exceptions because if it may hurt more than it helps, that would be somebody who just always has a problem or always wants to talk and talk and talk and there's really not much help. And that comes up actually sometimes. That's come up for me where... Report an error in the passage at 1:08:17 Highlight the passage at 1:08:17

1:08:35 We've had people who come first to me and then they'll come to Geshe-la and it'll be the same problem and they aren't taking any of the suggestions. And at some point you just have to kind of go, look, we've all talked to you and you're still not doing anything, so it's not so useful anymore. So there are times like that too. Report an error in the passage at 1:08:35 Highlight the passage at 1:08:35

1:08:53 It's not even necessarily even spiritual advice. they're just in the particular case that I'm thinking of it wasn't even spiritual advice it was just like kind of worldly advice but they just kept going from person to person hoping for a different answer sort of covered in some other Yeah, especially because if somebody has like that kind of a problem and you're not helping them because you're lazy or because you're pissed off at them, then you definitely have to check and see whether, because I'm sure it's in one of those rows, you know. Report an error in the passage at 1:08:53 Highlight the passage at 1:08:53

1:09:24 But yeah, the more that we study, somebody may come to you and you may not be a teacher and they may not be, strictly speaking, a disciple, but they might just know that you've been studying for a while and they might just want your sort of Dharma take on something. And then if you... If you don't help them for some lesser reason, not a very wise reason, just because you don't feel like it or because you're pissed off at them or something, then I would say that would fit, even though they weren't strictly speaking a disciple. Report an error in the passage at 1:09:24 Highlight the passage at 1:09:24

1:09:57 I know that word disciple I think is too scary, but it does happen. Further down, I think when somebody is able to be a guru, then somebody is able to have a disciple. It's like that word fits for that, but it doesn't fit for anything else. Report an error in the passage at 1:09:57 Highlight the passage at 1:09:57

1:10:15 Okay, the secondary fence of failing to get along with someone. You commit this one out of a desire to hurt someone or out of laziness. You fail to get along with another person. You don't make an effort to reach out to someone that you don't get along with. And again, we have some exceptions. As I'm reading this, I'm like, oh, wow. But then these exceptions sort of save the day. Report an error in the passage at 1:10:15 Highlight the passage at 1:10:15

1:10:40 You know it won't work. The other person wouldn't cooperate to get along. And it gets worse. Report an error in the passage at 1:10:40 Highlight the passage at 1:10:40

1:10:51 The other person is teaching wrong spirituality. That's interesting, huh? Report an error in the passage at 1:10:51 Highlight the passage at 1:10:51

1:11:02 And getting along with them would cause harm to others. Report an error in the passage at 1:11:02 Highlight the passage at 1:11:02

1:11:14 Yeah, I'm trying to think of an example of that one. Getting along with them would cause harm to others. It could cause harm to somebody's mind, I guess. Remember we were talking about that with one of the other vows where it was, how was it phrased? Report an error in the passage at 1:11:14 Highlight the passage at 1:11:14

1:11:36 Somebody who had broken the vow or something like that. Not getting along with somebody who, I forgot how it was phrased. Report an error in the passage at 1:11:36 Highlight the passage at 1:11:36

1:11:46 Bad reputation or I can't remember how that was phrased. And they were talking about one of the exceptions is if people. Sully morality. Sully. There's that word. I love that word. Sully. I know. I love these words. Sully morality. Report an error in the passage at 1:11:46 Highlight the passage at 1:11:46

1:12:08 Yeah. Report an error in the passage at 1:12:08 Highlight the passage at 1:12:08

1:12:11 Right. Right. Yeah. Yeah. Report an error in the passage at 1:12:11 Highlight the passage at 1:12:11

1:12:19 Yeah. But keep thinking about that one because somebody might hit on some other reason for that one. Getting along with them would cause harm to others. Report an error in the passage at 1:12:19 Highlight the passage at 1:12:19

1:12:30 Tell me. Pass this woman the talking stick. We have an inside in the chair. Report an error in the passage at 1:12:30 Highlight the passage at 1:12:30

1:12:40 Like there's someone you just let judge them. I don't like them. And everyone's like, oh, they're nice, whatever. Get to know them. And so you make an effort. Try to get to know them, but back in your head you realize I shouldn't. But you go out with them and the next thing you know you're doing stuff you don't want to do, you shouldn't be doing and you break your vows just for the sake of trying to get along with them. Report an error in the passage at 1:12:40 Highlight the passage at 1:12:40

1:13:04 It could be, yeah. No, it could be. And to like appease everyone. Right. Or maybe you're just getting along with them, trying to get along with them and you just get sort of sucked in. Report an error in the passage at 1:13:04 Highlight the passage at 1:13:04

1:13:17 Well, this doesn't say that... I mean, this person rubs you the wrong way, but it doesn't say this person is bad in any way. That's more the solid morality one. This one just says failing to get along. Like, you might not like this person, but it doesn't say, it just says someone. But yeah, I suppose it's possible that you can just try to get along with somebody you might end up just... Report an error in the passage at 1:13:17 Highlight the passage at 1:13:17

1:13:40 Yeah, well, because usually if you don't like someone and then you're forced to spend time with them, you don't like them. Right. Your little circuits in your brain start going in overdrive. It's like every little thing starts annoying you and then not so good. Or you're just trying to get along with them so you start doing stuff that is harmful to other people because you're trying to get along with them. You're like, sure, we can go. Enjoy riding tonight. Report an error in the passage at 1:13:40 Highlight the passage at 1:13:40

1:14:03 Let's go steal a car. Okay. What's wrong with this picture? Yeah. No, it's possible, I guess. Christine. Report an error in the passage at 1:14:03 Highlight the passage at 1:14:03

1:14:17 Well, if someone was maybe like an avowed racist or like a white supremacist and just being next to them made people think you believe that. That's right. That's right. Yeah. Yeah. I think that's a better example, actually. I mean, sorry. Report an error in the passage at 1:14:17 Highlight the passage at 1:14:17

1:14:35 No, that's actually, that's really true. Wait, Report an error in the passage at 1:14:35 Highlight the passage at 1:14:35

1:14:42 wait. Pass the talking stick back. Why are you out of the circle? Yeah. You're like sitting way back there. Report an error in the passage at 1:14:42 Highlight the passage at 1:14:42

1:14:50 This might be... That's not very bodhicitta. I thought about... Maybe this is just going way out there. I thought about... Saying this is correct, but... The situation with the group of people that have certain practices that... His Holiness says, yeah, and I mean if he knows that it would cause harm to others, even if like getting along with him it would still kind of get in the way. Report an error in the passage at 1:14:50 Highlight the passage at 1:14:50

1:15:37 There are some, I see some confusion in the eyes of someone who shall remain nameless. There are certain, there are certain, Practices that His Holiness has stated very firmly and publicly that he doesn't feel are beneficial to be practiced anymore. These are ones that were quite popular in older days in Tibet and he himself practiced them and so forth. But since then he no longer sees them beneficial because they are sectarianism. Report an error in the passage at 1:15:37 Highlight the passage at 1:15:37

1:16:13 sectarian. And so he Has asked for anyone who follows him to give up this practice. And so there's a group of people that feel very strongly and actually somewhat violently. Yeah, they're causing a schism. Report an error in the passage at 1:16:13 Highlight the passage at 1:16:13

1:16:32 That they should be able to continue to do this practice. And so there's starting to be this little thing. So often it'll say he'll announce, like especially before he gives an empowerment. But now even before a teaching is given, if you practice Shugdun, then please don't attend because you can't take him as a teacher because it becomes problematic if you're doing this practice. Report an error in the passage at 1:16:32 Highlight the passage at 1:16:32

1:16:54 You're contradicting his advice. So that's a good example, Maria. she gets a gold star, even though she is sitting in the back of the room. Report an error in the passage at 1:16:54 Highlight the passage at 1:16:54

1:17:06 That's a really good one. I'm going to put that down. Next time I teach it, and I'll I know. Report an error in the passage at 1:17:06 Highlight the passage at 1:17:06

1:17:25 How am I going to remember? Yeah, thank you. Report an error in the passage at 1:17:25 Highlight the passage at 1:17:25

1:17:32 Number 44, the secondary offense of failing to praise someone's good qualities. I love this one. This one's kind of interesting. You commit this one out of desire to hurt someone or out of laziness. You fail to praise that person's good qualities or fail to tell them how good something they said was. Report an error in the passage at 1:17:32 Highlight the passage at 1:17:32

1:17:55 The exceptions are you're sick. I think I'm going to use that one a lot. Well, I'm really sorry I didn't praise your good qualities, John, because I wasn't feeling so great. Report an error in the passage at 1:17:55 Highlight the passage at 1:17:55

1:18:10 You think it would make them uncomfortable. I don't know. Sorry. Report an error in the passage at 1:18:10 Highlight the passage at 1:18:10

1:18:12 Waiting for a better opportunity, you know they get a big head and have problems or they teach some wrong form of spirituality. Report an error in the passage at 1:18:12 Highlight the passage at 1:18:12

1:18:24 Yeah, so you don't want them to get too afflicted pride. Report an error in the passage at 1:18:24 Highlight the passage at 1:18:24

1:18:37 The secondary offense of failing to cut someone off when the time has come to do so. So imagine a time where somebody is... Yeah, too much afflicted pride. Report an error in the passage at 1:18:37 Highlight the passage at 1:18:37

1:18:49 It would be proper for you to have to chastise or punish somebody because they're doing something wrong or even expel them from the group. You commit this one out of mental afflictions or laziness. You fail to do whatever's necessary. Cutting them off just means to chastise them if necessary, to punish them or to expel them. Report an error in the passage at 1:18:49 Highlight the passage at 1:18:49

1:19:14 The exceptions would be you're waiting for a better chance. They wouldn't listen to chastising. There's another one of those words, chastising. They are self-correcting already, or expelling them would cause a major split in the group. Report an error in the passage at 1:19:14 Highlight the passage at 1:19:14

1:19:45 Does anybody need the exceptions again? Want me to repeat this? Yeah. So you're waiting for a better chance. They wouldn't listen to chastising. They Report an error in the passage at 1:19:45 Highlight the passage at 1:19:45

1:20:01 are self-correcting, or Report an error in the passage at 1:20:01 Highlight the passage at 1:20:01

1:20:06 expelling them would cause a major split in the group. Report an error in the passage at 1:20:06 Highlight the passage at 1:20:06

1:20:17 I had a situation when I was the director of the center that I had to do something like that, and it was really, really hard. It was a really hard decision. But sometimes you just have to do stuff like that. So fortunately, hopefully, none of us have to do that one very much. And now I'm 46. This is one that I always just kind of go. Report an error in the passage at 1:20:17 Highlight the passage at 1:20:17

1:20:39 Okay, whatever. But we have to assume at some point if we do our practices right, then we will have this ability. Report an error in the passage at 1:20:39 Highlight the passage at 1:20:39

1:20:51 The secondary offense of failing to use our supernormal powers to threaten someone or such when needed. So the first supposition is that you possess various magical powers. And number two, a situation has arisen where it would be the right time for you to use them to frighten a person or inspire them. Report an error in the passage at 1:20:51 Highlight the passage at 1:20:51

1:21:11 Or prevent someone without vows from trying to make use of offerings that have been made to the Saṅgha or something. If this is such a case and you fail to use your powers to frighten that person or inspire them or prevent someone from doing that, then you commit this offense. So first of all, you need to have supernormal powers. And secondly, there needs to be such a situation where it would be useful. Report an error in the passage at 1:21:11 Highlight the passage at 1:21:11

1:21:40 That would be kind of like the lay vow of lying, actually. So we have to be careful of that one. But at some point, we should assume at some point, all of a sudden you'll be looking at it and you'll be like, oh wow, I can keep 46 now. Report an error in the passage at 1:21:40 Highlight the passage at 1:21:40

1:21:58 You'll develop some amazing magical power. And when, you know, sometimes you'll hear about... Not so much these days, but sometimes like, you know, when Geshe Laman Kunchuk passed away and they checked his cremation stupa and they found all these relics and so forth. In fact, amazing over-the-top relics, like more than anybody ever expected and they were all just blown away. The reason that lamas do that apparently is to develop faith in their students, you know. Report an error in the passage at 1:21:58 Highlight the passage at 1:21:58

1:22:31 So it's like... They can do supernatural powers not to be sort of showy, but to develop faith in those people that actually would develop faith. So obviously a reporter for the New York Times might not be so impressed by that, but if you had been studying, like anybody who had met Geshe Lama Kunchak and then found out that we were all just blown away. Report an error in the passage at 1:22:31 Highlight the passage at 1:22:31

1:22:55 So it actually really worked in that way. So that's kind of why they do these. And so they somehow sus if it's a beneficial thing to show those powers are not. Report an error in the passage at 1:22:55 Highlight the passage at 1:22:55

1:23:17 Okay, so those, the ones that we just listed, those 12 all work against the morality which acts for the benefit of all living beings. Report an error in the passage at 1:23:17 Highlight the passage at 1:23:17

1:23:29 So there are two... Before we do, we actually have two more sets of commitments that aren't properly vows. They aren't actually bodhisattva vows, but they are commitments that we take when we take the bodhisattva vows. So like the fine print that they don't tell you about when you take them. I know. Man, Tantra really does it to you, so be careful. Report an error in the passage at 1:23:29 Highlight the passage at 1:23:29

1:23:53 You're like, oh my God, really? Okay, so there are two classic reasons that people break the vows. Actually, I should say there are two sets. Two sets of two. One is active and afflictive, and the other one is passive and non-afflictive. And I'm really good at them all. Report an error in the passage at 1:23:53 Highlight the passage at 1:23:53

1:24:15 One is, well, okay, so there's two sets. So the first set is wanting to hurt someone or anger, those two states of mind. Those are known as afflicted states of mind caused by clashes, and so they're more active. So wanting to hurt someone or anger as your intention. And the other are two sets of mind that are laziness and enjoying. Report an error in the passage at 1:24:15 Highlight the passage at 1:24:15

1:24:49 Actually, it should be enjoying doing non-virtue. It's enjoying doing virtue. Report an error in the passage at 1:24:49 Highlight the passage at 1:24:49

1:24:58 Laziness and enjoying doing non-virtue. And those are more passive and those are called the non-afflictive. Of course, they actually are afflicted, but they're just less. Aggressive, I guess, or active. Report an error in the passage at 1:24:58 Highlight the passage at 1:24:58

1:25:21 And laziness is like sort of, when they're talking about laziness, there's all kinds of laziness, but here it's sort of thinking you're sort of addicted to this low-level negativity, and you just don't make the effort to stop it. And also you don't consider it very important to keep the vows. So that kind of laziness, it's more like that. So you're not giving it much effort. Report an error in the passage at 1:25:21 Highlight the passage at 1:25:21

1:25:54 We have to remember that if we aren't keeping the vows very purely, then we won't really have very strong spiritual results, especially when we get into Tantra. It's really important when we enter Tantra, when Tantra empowerments are given, they always give, actually at all levels of Tantra, they always give the bodhisattva vows as part of it. Report an error in the passage at 1:25:54 Highlight the passage at 1:25:54

1:26:21 And part of it is to remind us of our motivation for doing Tantra, but part of it is that Tantra won't work unless we're keeping our bodhisattva vows. So a lot of times, again, remember when I was talking in the beginning class, I think it was the beginning class, and we were talking about either the first or the second class, we were talking about why vowed morality, and we were talking about the different levels of vowed morality. Report an error in the passage at 1:26:21 Highlight the passage at 1:26:21

1:26:42 And sometimes people think that the pratimoksha vows aren't needed anymore once you get into bodhisattva or Tantra. That's not true, first of all, and then secondly, sometimes people think the bodhisattva veils aren't needed once you get into tantra, and that's not true. So I'm here to tell you that's not true. Report an error in the passage at 1:26:42 Highlight the passage at 1:26:42

1:27:03 Okay, so now these next two sets, and then I want to make sure that we allow enough time to talk a little bit about confessing, because I had told you that I would include that tonight, just in case. We break them so we have some ideas on how to fix them. Report an error in the passage at 1:27:03 Highlight the passage at 1:27:03

1:27:41 I was too. I was watching. I'm watching the time too. I'm watching the time too. Secondary offenses against the precepts for the prayer for the wish for enlightenment. So this is what this set is called. It's seven different offenses. Is that it? Report an error in the passage at 1:27:41 Highlight the passage at 1:27:41

1:27:57 They aren't full secondary vows, they're just additional commitments that we take. They're called the secondary offenses against the precepts of the prayer for the wish for enlightenment. Report an error in the passage at 1:27:57 Highlight the passage at 1:27:57

1:28:11 And actually they're somewhat similar to some of the ones that we've done. But failing to support those whom it would be proper to support with Dharma or material things. Report an error in the passage at 1:28:11 Highlight the passage at 1:28:11

1:28:23 So we've already covered some of these in other ones. Failing to let go of your anger about something someone else has done to hurt you. Report an error in the passage at 1:28:23 Highlight the passage at 1:28:23

1:28:34 Discriminating. You want me to go slower? Sorry. Report an error in the passage at 1:28:34 Highlight the passage at 1:28:34

1:28:41 Is it in the book? Okay. Report an error in the passage at 1:28:41 Highlight the passage at 1:28:41

1:28:49 Discriminating. I think this is actually a hard one. Discriminating between people in the sense of liking some and disliking others. Report an error in the passage at 1:28:49 Highlight the passage at 1:28:49

1:28:56 I mean, how often do we do that one, right? I mean, sometimes it's just on the bus. You haven't even met these people. You have no basis at all, and we just do it. And obviously we're not going to necessarily stop overnight, but it's to bring awareness in the way we do it, you know. Report an error in the passage at 1:28:56 Highlight the passage at 1:28:56

1:29:13 We were talking about discriminating between people in the sense of liking some and disliking others. Failing to take yourself to a holy lama if the lama is qualified and if available. Report an error in the passage at 1:29:13 Highlight the passage at 1:29:13

1:29:30 Giving up the practice of... Practices of learning and of contemplating what you've learned. Report an error in the passage at 1:29:30 Highlight the passage at 1:29:30

1:29:40 And I put a little star next to this one because this one's really hard. Failing to have helping others in mind when you partake of food or clothing or any other thing you make use of. Report an error in the passage at 1:29:40 Highlight the passage at 1:29:40

1:29:52 This means failing to think of others whenever you use objects or do anything. Like I'm resting to help others, I'm eating to help others, I'm living to benefit others and so forth. We've talked about this before. It's like you can take any kind of mundane activity and make it a bodhisattva activity, but it takes training the mind. And it's so exciting we actually remember that means it's probably never happening. Report an error in the passage at 1:29:52 Highlight the passage at 1:29:52

1:30:15 Yeah, it's just anything. I'm sitting, I'm reading, I'm watching the news. I go on to BBC in the morning to find out what's happening. Nightmarish proportions in our world. And to even do that with the Bodhisattva activity, because actually sometimes, like when I'm doing the Nunez, before I leave the room, when I'm doing the final dedications, I always go on and check out the news so that I can dedicate to those people who have, because there's always massive amounts of people that are injured or have died or whatever. Report an error in the passage at 1:30:15 Highlight the passage at 1:30:15

1:30:47 And I'll read the FPMT. There's a list of people who have just died. So I always read them and then I dedicate to those people. So that's doing it with a bodhicitta activity, but I can also just be watching the BBC News for some sort of news junkiness that I kind of do too. So we have to be careful. It's like just training the mind, you know, actually. It's kind of just getting used to saying that. Actually, with these robes, every morning when I put them on, I'm supposed to remember and I don't. Report an error in the passage at 1:30:47 Highlight the passage at 1:30:47

1:31:18 But sometimes I do and it's exciting that I'm wearing these robes for the benefit of all sentient beings, you know. That's what I'm supposed to remember every time I put them on. Report an error in the passage at 1:31:18 Highlight the passage at 1:31:18

1:31:34 I know. But then, you know, you're hanging on your door. You're hanging on your door and that works sometimes and then you just get so used to seeing it you forget, you know. Report an error in the passage at 1:31:34 Highlight the passage at 1:31:34

1:31:45 But sometimes I'll do that in retreat. I'll hang up little notices everywhere because you're just by yourself and you can't have any other distractions and so actually it really helps to build those kind of... Habits, the new habits, you know, like thinking about, like I'll put something next to my bed, think about death. When you go to sleep or when you wake up or something, think about death. Report an error in the passage at 1:31:45 Highlight the passage at 1:31:45

1:32:04 You know, I'll have some quotes or something up, so just to remind me. Because that's the perfect environment to sort of start new habits. It doesn't always work, though, when you come home. And you have all these great expectations when you come out of retreat that you're going to continue all of this. And then within hours, it seems like, it's just all completely gone. Report an error in the passage at 1:32:04 Highlight the passage at 1:32:04

1:32:23 Don't give up. It's still cool. You can still create some sort of imprint. Report an error in the passage at 1:32:23 Highlight the passage at 1:32:23

1:32:30 Failing to engage in any virtuous activity without having in mind the wish to reach enlightenment for the sake of all living beings. So one of the things that's really important for us to remember at our level is when we're running late to a class, motivate on your way in. Because we miss, right? And Geshe-la will never lead us in a motivation either. Report an error in the passage at 1:32:30 Highlight the passage at 1:32:30

1:32:50 And that's something else. So it's like up to us. He's expecting us as, you know, as Dharma student grownups. We'll do our own motivation. So I always just try in my mind to set some motivation. And I'm always running late. So I'm running in there like to soak or something. And I knew I knew last night. Report an error in the passage at 1:32:50 Highlight the passage at 1:32:50

1:33:10 Was it last night? That two nights ago, yeah, last night was class. I was running down the stairs trying to do the earlier verses because I knew I was going to miss like the first seven verses. So I was doing them in English coming down the stairs. Sarah's coming up the stairs with her bike. I'm like, don't talk to me. I'm doing the verses. And I'm trying to motivate my mind. But it may not have been the most sincere motivation, but at least there was motivation, you know. Report an error in the passage at 1:33:10 Highlight the passage at 1:33:10

1:33:34 Yeah. Anybody need those seven repeated? yeah, yeah. Report an error in the passage at 1:33:34 Highlight the passage at 1:33:34

1:33:41 No? Yeah. Okay, so then there's these sets, four sets, the four black deeds and the four white deeds. When Rinpoche or His Holiness says that if you want to take the bodhisattva vows at the level of aspiring, that level, really all you're taking are the four black deeds and the four white deeds. That's all you're taking. Report an error in the passage at 1:33:41 Highlight the passage at 1:33:41

1:34:14 But for us, they're just sort of add-ons to help us train our minds. So the first black deed is to intentionally deceive your Lama or those to whom we make offerings or any such person by lying to them. Report an error in the passage at 1:34:14 Highlight the passage at 1:34:14

1:34:32 So this is a really big one about lying. Actually, a couple of other ones will come up in this about deceit. Wait, are you trying to speak without the talking stick? Report an error in the passage at 1:34:32 Highlight the passage at 1:34:32

1:34:45 The gasp. Fills the room. I would think you would even try to lie to your Lama because they would just see right through it. I would hope not. I know, I know. That's just really ballsy. Yeah, bad idea. Report an error in the passage at 1:34:45 Highlight the passage at 1:34:45

1:35:08 I know, I know. I guess you might just forget yourself out of fear or embarrassment or something and then all of a sudden you'd be like, oh my God, you know. I guess it's just a word of warning. I don't know. Not a good idea, it doesn't seem like. Report an error in the passage at 1:35:08 Highlight the passage at 1:35:08

1:35:25 The antidote, if you should catch yourself, now this sort of keeps you from doing it, is never intentionally speaking a lie, even in jest, to any single living being that there is. Report an error in the passage at 1:35:25 Highlight the passage at 1:35:25

1:35:37 If you do that, you'll never do the black deed. Yeah. Report an error in the passage at 1:35:37 Highlight the passage at 1:35:37

1:35:46 And that's hard, I think, because I'm always doing, I mean, even in jest, I'm always doing exaggerations and sarcasm and things like that. I think where Geshe-la has often said it, Report an error in the passage at 1:35:46 Highlight the passage at 1:35:46

1:36:00 If the person believes you, that's where, like if the person sort of is also always kidding around, because I definitely am somebody that kids. Report an error in the passage at 1:36:00 Highlight the passage at 1:36:00

1:36:13 Then I think it's okay. But yeah, I think we have to be careful. And what I have to be careful is I sometimes will take the same tone and it's like a brand new person I don't really know at all. Report an error in the passage at 1:36:13 Highlight the passage at 1:36:13

1:36:25 Or like in teaching, and then all of a sudden you'll just see somebody is just sitting there and they're really not, and then I'll just think that's just, I have to be more careful about my speech with people that I don't know very well, you know, because it can really, it can be not so great. Report an error in the passage at 1:36:25 Highlight the passage at 1:36:25

1:36:41 Yeah, was there somebody that had a question about that one? Did I see a hand reaching for something? Okay. The second black deed is to cause somebody to regret some virtuous thing that they did. Oh, that they have done, yeah. That they have done. So, you know, somebody's just made this really big offering and you're like, man, didn't you need that money for that vacation? Report an error in the passage at 1:36:41 Highlight the passage at 1:36:41

1:37:09 Why'd you do that? It wouldn't be such a good thing to do. The antidote to Report an error in the passage at 1:37:09 Highlight the passage at 1:37:09

1:37:25 that is to bring a person that you're cultivating to strive for total enlightenment rather than the lower enlightenment. Report an error in the passage at 1:37:25 Highlight the passage at 1:37:25

1:37:37 Meaning Nirvāṇa. Report an error in the passage at 1:37:37 Highlight the passage at 1:37:37

1:37:44 The third black deed is to say something unpleasant to a bodhisattva out of anger. Which you might think, well that's not going to happen, right? But then you have to think, you don't know who is a bodhisattva. just, uh... Report an error in the passage at 1:37:44 Highlight the passage at 1:37:44

1:38:16 So basically the antidote for this one is trying to conceive of every sentient being as the teacher himself, meaning a Buddha, and to see all beings and all things as totally pure. Report an error in the passage at 1:38:16 Highlight the passage at 1:38:16

1:38:32 This is hugely difficult. But it's really important that we start training our mind in this way. This is actually what Tantra, a lot of Tantra is all about too. Seeing the purity in people, seeing the purity in our surroundings and always thinking that there's something deeper going on and that everyone as Tenzin Chokyi always talks about pro-noia. Report an error in the passage at 1:38:32 Highlight the passage at 1:38:32

1:38:58 Thinking that instead of paranoia, thinking that everyone's actually trying to help you get happy and get enlightened, that it's actually a conspiracy to help you get enlightened. And it's really, really an important practice for us to start thinking this way. Even as just an experiment. But it's difficult. Report an error in the passage at 1:38:58 Highlight the passage at 1:38:58

1:39:18 It's very difficult. But it's sort of like at moments when you can't try anything else to remember that one. Okay, maybe this... This totally bizarre person in front of me is actually Bodhisattva. Just for a second, just to think that and just to try to stretch the mind a little bit, I think can sometimes give some space. Report an error in the passage at 1:39:18 Highlight the passage at 1:39:18

1:39:41 Sometimes it can be amusing, too. One time we were trying to have a meeting in the bookstore and this person came in and they were almost so extreme in their behavior in terms of needing attention and needing help that... That I began to think, well, maybe it's Lama Yeshi. Maybe he's just posing as this person, you know. And so I started, and then it just kind of made me laugh, you know. Report an error in the passage at 1:39:41 Highlight the passage at 1:39:41

1:40:11 So then it kind of lightened it a little bit. So even if that's all it does, then that's okay. And the thing is, the bottom line is that we really don't know who anyone is. We don't, unless we have clairvoyance, we don't really know who anyone is. So it just sort of allows that possibility. Report an error in the passage at 1:40:11 Highlight the passage at 1:40:11

1:40:29 The fourth black deed is acting in a devious way with any living being without any sense of personal responsibility for their enlightenment. That one's interesting because it's a devious way. It's not necessarily a deceitful way, but it's that, especially that final bit, without a sense of having personal responsibility for their enlightenment. Report an error in the passage at 1:40:29 Highlight the passage at 1:40:29

1:40:52 It's sort of like if we are really on the bodhisattva path. We're really working for the benefit of every living being. So sometimes if I'm having a hard time with one person, I'll have to think, but I'm working for this person. This is my sentient being. I think I talked about it in one of the classes how Rinpoche kept saying that. He was like, you know, when you walk around, think that's my worm. Report an error in the passage at 1:40:52 Highlight the passage at 1:40:52

1:41:16 That's my sentient being that I said that prayer about this morning. That person there who's like whacked out and like, you know. you know you know on the bus or something that's my sentient being you I'm working for him you know if I'm talking to a friend and that friend is acting in some way that's kind of annoying to me or something that's my sentient being it sort of turned it like softens the heart a little bit it sort of reminds us of our commitment to be working for all sentient beings Do we always have to agree with the action that the person is doing? No. Or the animal is doing? Report an error in the passage at 1:41:16 Highlight the passage at 1:41:16

1:41:50 Like if a dog's being aggressive or if the person is being harmful, no. But that's our sentient being. We aren't giving up on them. We just may not have the capacity to help them at that moment, but that's still our sentient being. Report an error in the passage at 1:41:50 Highlight the passage at 1:41:50

1:42:09 So confession. So I had mentioned, and there's actually, oh gosh, there's still some really great material. Sorry, I'll try to hurry. Report an error in the passage at 1:42:09 Highlight the passage at 1:42:09

1:42:21 If not, we'll do it this week. So I had mentioned that if you break a root vow with those four conditions, then the vow itself is destroyed, is the way they look at it. The vow itself is destroyed, so there's nothing left to purify. So we can't purify at that point. We have to retake the vows if we break a root vow with all four conditions in place. Report an error in the passage at 1:42:21 Highlight the passage at 1:42:21

1:42:48 And then we also talked about the various... Other ways that you could break a root vowel with the first of the four conditions and one or two of the second or not with the first but one or two of the second or whatever it was. There was all these different ways. So with the secondary root, the secondary vowels, it's confession to one person is the way that they usually talk about that. Report an error in the passage at 1:42:48 Highlight the passage at 1:42:48

1:43:17 I wanted to tell you too, I just was reading, I've been reading The Awakening Mind by Geshitashi. That's my number 22 reading lately. And he has some interesting stuff about the bodhisattva vows, and I'm going to sort of comb through it and try to include it in some of the material next week. But he said, I thought it was interesting, I had never heard anyone say if you broke a root vow that you had to confess to four other people. He's the first one I heard say that. Report an error in the passage at 1:43:17 Highlight the passage at 1:43:17

1:43:46 So I just thought I'd tell you just so you have another point of view. Yeah, yeah. Well, he says four. I haven't actually heard anyone else. And I'm going to give you some quotes from Geshe Jampa Gyatso, who was the master's program Lama in Italy for many, many years. And he passed away, I think, maybe two years ago. He's Emily's, I think, main teacher. Report an error in the passage at 1:43:46 Highlight the passage at 1:43:46

1:44:20 But he says three also. So that's what I've heard more. But I just thought I'd just tell you, obviously it's up for some interpretation because Geshitashi said four. That one's kind of interesting because you think about the four conditions. It kind of makes sense in a way. It certainly wouldn't hurt to drag in an extra one, yeah. Report an error in the passage at 1:44:20 Highlight the passage at 1:44:20

1:44:42 Right. So with the secondary vows, it's just one person. The person doesn't even have to have bodhisattva vows, according to this commentary, but they have to understand the gravity of the situation. Report an error in the passage at 1:44:42 Highlight the passage at 1:44:42

1:45:00 And actually, Geshitashi said, if I remember correctly, if all else fails, you can't find anybody that fits that. You can confess to a statue of the Buddha. You can just come into the gampa and just confess. But it's better to do it to a person because I think it works better like that. It's embarrassing to have to confess in person to somebody so it's like you don't want to have to do it. Report an error in the passage at 1:45:00 Highlight the passage at 1:45:00

1:45:27 The main point is that you're sincere and that you have this really strong feeling that you're not going to do it again. Report an error in the passage at 1:45:27 Highlight the passage at 1:45:27

1:45:37 And then there's five factors that make a deed more or less serious. so when you're thinking about When we're reviewing our vows, we should think about these five. The nature of the vows. Some of the vows are more serious or important than others. For example, the primary are more important than the secondary vows. I Report an error in the passage at 1:45:37 Highlight the passage at 1:45:37

1:46:08 should get in the habit of using a flip chart or something like that. The instigator is an interesting translation, but there are four things. anyway. Report an error in the passage at 1:46:08 Highlight the passage at 1:46:08

1:46:21 That actually Geshe Jampa Gyatso calls the four doors for the arisal of downfalls. These four. And I've mentioned them before in some of the other classes. The first one is just not knowing the vows. So obviously studying the vows is a really good way of protecting the vows. Because then you know them and you know when you're breaking them. The second of these four doors is... Report an error in the passage at 1:46:21 Highlight the passage at 1:46:21

1:46:53 Being careless or distracted or forgetful. I think that's a personal favorite of mine. So you know the vows, but then you're still just, you know, a little bit airy-fairy. Report an error in the passage at 1:46:53 Highlight the passage at 1:46:53

1:47:11 And then, of course, everyone's favorite, having a kalesha attack. Your mind is temporarily overtaken by bad thoughts. Report an error in the passage at 1:47:11 Highlight the passage at 1:47:11

1:47:22 And the worst, so these get worse. So the least worst is not knowing the vows. The least worst is being careless or distracted. The third is having ecclesia attack. The fourth is disrespecting the vows, thinking that they're not important. Report an error in the passage at 1:47:22 Highlight the passage at 1:47:22

1:47:58 So when you're contemplating your own vows and you're doing some sort of a review of your vows, then it's good to think about what made you. If you do break a vow, think about what made you break it. Is it one of these four? Is it just, oh, I didn't even realize that was a vow, or I was just... spacing out and having fun and forgot or I was definitely in the middle of a huge Kalasha attack Report an error in the passage at 1:47:58 Highlight the passage at 1:47:58

1:48:26 Disrespecting the bowels, that's kind of heavy. I can see why that one's the most heavy. The third of these four doors is, I'm sorry, these are the five factors. I'm getting myself confused. The third of the five factors is having one of the three poisons. Report an error in the passage at 1:48:26 Highlight the passage at 1:48:26

1:48:47 Anybody know the three poisonous minds? Report an error in the passage at 1:48:47 Highlight the passage at 1:48:47

1:48:53 These are the five factors that we're considering whenever we break a vow. Like what caused it? We're thinking about the more serious versus the least serious. We're thinking about what instigated it in our minds. We're thinking about whether the three poisons had anything to do with it. And then other. Report an error in the passage at 1:48:53 Highlight the passage at 1:48:53

1:49:18 I know, I brought up two lists simultaneously. Yes, the four were number two. The four were instigators. Report an error in the passage at 1:49:18 Highlight the passage at 1:49:18

1:49:27 This is the Galupa, list within a list within a list. It's kind of a mind map, you just sort of imagine. Just draw lines, yeah, and then circle. Report an error in the passage at 1:49:27 Highlight the passage at 1:49:27

1:49:38 See, Jessica's trying to relate the items in column one to the items in column two. Okay, so the five factors are, I'm going to say this. First, and then I'll tell you what parts of that. So the five factors are the nature of the vow, the instigator within your mind that made you do it, made you break the vow. Report an error in the passage at 1:49:38 Highlight the passage at 1:49:38

1:50:05 And of that, the instigators, there's four doors. And then number three is having the three poisons. Report an error in the passage at 1:50:05 Highlight the passage at 1:50:05

1:50:23 We haven't gotten to four and five yet because we're still on three, but four is the object. And we talked about this in the karma class. Some objects are heavier than others. And so we'll talk about that in a second. And then accumulation or just frequency. Report an error in the passage at 1:50:23 Highlight the passage at 1:50:23

1:50:40 And we talked about that in karma too, that idle speech is heavy only because we do it so much. It's not as heavy as like lying about whether or not you have certain spiritual attainments. But because we do it all the time, it becomes heavy because we're just blathering on. Report an error in the passage at 1:50:40 Highlight the passage at 1:50:40

1:51:00 Okay, so the three poisons, I just tossed it out there. Anybody remember what the three poisonous minds are? Report an error in the passage at 1:51:00 Highlight the passage at 1:51:00

1:51:12 This is like the very, very beginning of Buddhism. Report an error in the passage at 1:51:12 Highlight the passage at 1:51:12

1:51:19 Very good, yeah, yeah. Maria said. Report an error in the passage at 1:51:19 Highlight the passage at 1:51:19

1:51:27 Ignorance, yeah, yeah. It's the three little, remember when we're looking at the wheel of life? Yeah. And the cause of all saṃsāra are these three. And usually anger and attachment, you know, they're represented, anger is represented by the snake, right? And then attachments represented by the pigeon or rooster. And then usually their tails are in the mouth of the one that, who's, I forgot, is it the pig? Report an error in the passage at 1:51:27 Highlight the passage at 1:51:27

1:52:01 The pig, yeah. The pig represents ignorance, and so usually all of those other things come out of ignorance. It comes out of ignorance. Report an error in the passage at 1:52:01 Highlight the passage at 1:52:01

1:52:12 Okay, so then the fourth of these five factors are the object, whether or not it is the object. So, for example, Like karmically speaking, some objects are heavier than others, like our parents or our teachers are heavier objects than somebody that we don't know as well or somebody who hasn't done anything for us. Report an error in the passage at 1:52:12 Highlight the passage at 1:52:12

1:52:43 And they actually say animals are considered lighter objects than humans only from the standpoint of in this lifetime. A human could actually get enlightened. And so it's kind of like that. However, Report an error in the passage at 1:52:43 Highlight the passage at 1:52:43

1:53:04 yeah, so when you're talking about killing and you're talking about a human fetus, that's lighter than already an adult human. So it's kind of like that. It doesn't mean we should all run out and kill human fetuses or animals for that matter. It's just talking about, like karmically speaking, the way we would think about it if we're thinking about our different actions, what makes something heavy or not. Report an error in the passage at 1:53:04 Highlight the passage at 1:53:04

1:53:27 And then the fifth of these factors is the frequency or the accumulation, the number of times we do it. Report an error in the passage at 1:53:27 Highlight the passage at 1:53:27

1:53:38 And in this case, the number of times we do it without confessing. So if we are just constantly breaking these left and right and we're not confessing them, then it becomes more serious. Even the secondary vows, if we just let them go, then they start. It's sort of not mattering. Then we have to worry about disrespecting our vows. That's becoming an issue for us. Report an error in the passage at 1:53:38 Highlight the passage at 1:53:38

1:54:08 So actually, I'm just going to read you this quote from Geshe Jampa Gyatso. And he says, When a root vow arises due to any of the four doors for the arisal of downfalls, not knowing, non-conscientiousness, many afflictions, or the lack of respect, it is to be confessed. Just as if a house were to have an open door, in each of the four directions, many things would come inside, such as dirt, cats, mice, thieves, and so forth. Report an error in the passage at 1:54:08 Highlight the passage at 1:54:08

1:54:39 Likewise, if our four doors are left open, many faults will arise. The first door is that of not knowing. The second is non-conscientiousness. That is a lack of care or heedlessness. The third door is many afflictions. That is the six root and twenty secondary afflictions. If we examine our own mind, we will find that although we don't have all of these afflictions, we do have many of them, due to which we create many faults. Report an error in the passage at 1:54:39 Highlight the passage at 1:54:39

1:55:11 The fourth door is a lack of respect, which also leads us to create faults. These four are the doors to all faults. Report an error in the passage at 1:55:11 Highlight the passage at 1:55:11

1:55:27 So then he says, okay, so then there's this quote from Chandra Goeman's 20 verses on the Bodhisattva vows that says, take the vows once again for middling lapses, confess to three for the remaining in front of one, for the afflicted and unafflicted with one's own mind. And so he's saying that basically if it's completely broken, then we have to take the vows again. Report an error in the passage at 1:55:27 Highlight the passage at 1:55:27

1:55:53 So this is where this instruction is coming from, is this particular text. If we do a middling lapse, then we confess to three, three or more people. He does say three or more, so that opens it up to four, either possessing the bodhisattva vows or at least understanding them. And then for a lesser one, then we confess to just one person. Report an error in the passage at 1:55:53 Highlight the passage at 1:55:53

1:56:18 And if we don't, then we do a visualization. And they actually talk about using the Confession of Downfalls, you know, that you do for the 35 Buddhas. You can do that as part of your purification ceremony. You can just, you know, actually create sort of your own little ceremony and read that Confession of Downfalls as part of your purification. Report an error in the passage at 1:56:18 Highlight the passage at 1:56:18

1:56:42 Yeah, like that. So any, oh, and then also, I guess you jump in, Getzo points out that when we do, we should... Use the four opponent powers the same way that we do like with Vajrasattva, like that, just to do those four. So any questions? And we came in under time. And I didn't give you guys a break. Sorry about that. But we wanted to... That's okay. We wanted Jessica to be able to hear it all. Report an error in the passage at 1:56:42 Highlight the passage at 1:56:42

1:57:15 It's okay. Say it really loud. She'll hear it in the toilet. So on page... Well, whatever, on page 23 in this sort of section, there's this whole, there's this selection that it says, is taken from the string of shining jewels. And it's like this prayer kind of when you, and it says when you perform any of the confessions mentioned throughout here, you must do so with all four of the antidote forces complete. Report an error in the passage at 1:57:15 Highlight the passage at 1:57:15

1:57:43 And then it sort of speak, you know, first make three prostrations, speak the following, this whole big prayer. Yeah. So is that kind of, I mean. I think the most important thing to do is to confess and to do the four opponent powers. Okay. Yeah. This is kind of like extra. I think it is just extra. Yeah. Okay. Yeah, I think so. Report an error in the passage at 1:57:43 Highlight the passage at 1:57:43

1:58:12 Because actually Geshe Jumping Gyatso doesn't mention it. He just says that as long as you use the confession of downfalls. I suppose you could use any. Kind of prayer like that, that works as a confession or prayer, but mainly that he mentions the four opponent powers, and I see that one a lot, and Geshe-la I remember mentioning that one too. Report an error in the passage at 1:58:12 Highlight the passage at 1:58:12

1:58:32 But sometimes people actually want to know an actual ceremony. Right. And so then there is one depicted here, yeah. So I have one other question, which is, so it sounded like, you know, if it's a major break, or a medium break, right, you have to confess to three or more people. If it's a sort of minor thing, you confess to one. But then what is the circumstance in which you just do a visualization or the confession of 35? Report an error in the passage at 1:58:32 Highlight the passage at 1:58:32

1:59:02 Let's see. Or do you do that plus the confession of one? Is there anyone else? Okay. Was it just me? Yeah, probably it's just you. Yeah. The downfalls incurred due to forgetfulness and lack of introspection should be purified by the means of the confession of downfalls. that um if it's Report an error in the passage at 1:59:02 Highlight the passage at 1:59:02

1:59:21 Interesting. Oh, so it's kind of like taking which door. Yeah. Oh, it's interesting. Yeah, it's which of these doors. Yeah. So if you look at your intent, like so if you realize you broke something and then you go back and you take these four doors and you say, why did I break it? I forgot it or I, you know, had a major question breakdown. Right. Well, let me see. Report an error in the passage at 1:59:21 Highlight the passage at 1:59:21

1:59:48 Hang on a second. Small lapses, this refers to small lapses and the infractions below is confessing in front of one. If one cannot find such objects to confess to, for the other afflicted or unafflicted infractions while purifying them oneself with a mind of restraint, perform the very well-known extensive or brief rites for confessing them that occur in other texts. Report an error in the passage at 1:59:48 Highlight the passage at 1:59:48

2:00:14 Maybe it's in addition to. Report an error in the passage at 2:00:14 Highlight the passage at 2:00:14

2:00:20 Or if you can't find someone. It sounds more like if you can't find someone. Either in addition to or if you can't find someone, yeah. Report an error in the passage at 2:00:20 Highlight the passage at 2:00:20

2:00:35 Well, I think often they're thinking that people would be in retreat, too. And when you're in retreat, then definitely. Although it seems easier in retreat in some way to keep them. Because first of all, there's nobody around for you to not be able to help when they're suffering and so forth. But anyway. Report an error in the passage at 2:00:35 Highlight the passage at 2:00:35

2:00:56 That's what I would say. I Report an error in the passage at 2:00:56 Highlight the passage at 2:00:56

2:01:04 think I found the answer to the question I asked you earlier about the five mental obstacles. I think, and correct me if I'm wrong, they're actually listed in the secondary downfall number 25, the pair of restless desire. I wasn't sure. Those are the obstacles to meditation and clear mind, but I wasn't sure. I was thinking about that one, and I wasn't sure if that was what they meant by this. Report an error in the passage at 2:01:04 Highlight the passage at 2:01:04

2:01:34 I don't know. Yeah, let me check and see if that is the same, because I'm not entirely sure if that is the right mental obstacles in this case. Report an error in the passage at 2:01:34 Highlight the passage at 2:01:34

2:01:48 But it is a set of five, and it's possible. Yeah. Because that was the one that popped into my mind, and I thought, I don't know if that one is the same, because that one's specifically for meditation, even though he says it's also good for clarity of mind, too. So I'll check. I'll check on that. All right. Let's dedicate, and then if people still have questions and stuff, that's okay, but then Jessica can take off. Report an error in the passage at 2:01:48 Highlight the passage at 2:01:48

2:02:16 So is dedicate any merit from this study? A very tired teacher, sorry about that, but leading this study of the bodhisattva vows that we can use these vows as much as possible to become better and better and better people and get enlightened for the benefit of all beings. Report an error in the passage at 2:02:16 Highlight the passage at 2:02:16

2:02:40 Thank you. It is 8.59. Report an error in the passage at 2:02:40 Highlight the passage at 2:02:40

2:02:47 No, no, it's okay. Report an error in the passage at 2:02:47 Highlight the passage at 2:02:47

2:02:55 I can't believe you even came. I'm really impressed. Report an error in the passage at 2:02:55 Highlight the passage at 2:02:55

· · · silence, 1 minute

2:03:32 Long three months. Report an error in the passage at 2:03:32 Highlight the passage at 2:03:32