A Brief Commentary on the Bodhisattva Vows - Guidelines for Awakening Compassion and the Altruistic Mind (22 April 2011)

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12:07 Did you turn it on, Kara? Report an error in the passage at 12:07 Highlight the passage at 12:07

12:19 Thank you for noticing that. Especially for Anne, who can't be here. Anyway, so I wanted to mention, I went back and looked at all of the vowels, but I wanted to talk about one, two, three, four, five of them. Again, because when I was looking at... These commentaries, I sort of had these ideas, more ideas. I was like, oh, we should talk about that one. We should talk about that one. So I just wanted to talk about a few. So these are all secondary, more on secondary vows. Report an error in the passage at 12:19 Highlight the passage at 12:19

12:55 So going back to vow six, not accepting gold and the like, this one commentary that I was looking at was saying that we should always, when we accept offerings, we should always do it with the thought that the... You know, whether it's money or things, that it's not ours. You know, so basically we've already, once we have entered the bodhisattva path, and especially, of course, once we've generated bodhicitta, it's like we've already given ourselves over to all sentient beings. Report an error in the passage at 12:55 Highlight the passage at 12:55

13:31 So everything we own is for all sentient beings. So it's like that, kind of keeping that in our mind so when somebody gives us something and it's like, it's not really ours. It's all sentient beings. It already belongs to all sentient beings. It already belongs to all the Buddhism bodhisattvas. You can think of it that way. Or you can think, I'm going to use this for the benefit of all sentient beings. I know that when I get offerings, I try to keep them really separate. Report an error in the passage at 13:31 Highlight the passage at 13:31

13:58 And then I try really hard to only use them for either more offerings to somebody else, like turn it right around, or use it for Dharma, like to buy a Dharma book, to go on a retreat. Report an error in the passage at 13:58 Highlight the passage at 13:58

14:14 You know, for something like that. And if I have to use it for something mundane, I try to think of the person who gave it to me and like, you know, like make a prayer for them in my mind. Because it's, I think it's really heavy negative karma to just like take it really lightly. This is somebody's offering, even if it's just a dollar, you know, and somebody will make an offering to one of you guys at some point if they haven't already. Report an error in the passage at 14:14 Highlight the passage at 14:14

14:36 There's a bunny. As bunny that's been offered to all Zennia beans. Actually, though, that was for Allie, so you're okay. But who knows what she is, actually. Report an error in the passage at 14:36 Highlight the passage at 14:36

14:50 Yeah, so I just thought that was a good, I thought it was phrased well, and I thought I'd kind of re-look at that one. And then number 10, the secondary offense of performing deeds that are only of lesser benefit. And maybe I wanted to talk about this one again just because I... The wording is a little funny there. Report an error in the passage at 14:50 Highlight the passage at 14:50

15:11 In the Vinaya teachings for monks and nuns, the sort of overall view is that monks and nuns should do as little activities as possible so that you have all this time for spiritual practice. And it's the exact opposite for us. Right? I mean, I don't like a nun. I'm a nun. I'm a nun. Which one is she today? Report an error in the passage at 15:11 Highlight the passage at 15:11

15:42 No, but it's the exact opposite for us. So in terms of bodhisattva activities, we actually have to engage in... Hermaphrodite. Report an error in the passage at 15:42 Highlight the passage at 15:42

15:55 As many beneficial activities as we can. This is not pertaining to worldly activities, so not that we get confused. And of course it doesn't mean to make ourselves crazy either. But it's just basically, it sort of explains why Lama Zopa Rinpoche are the way they are. They're constantly having these ideas that benefit others. Report an error in the passage at 15:55 Highlight the passage at 15:55

16:17 Their minds are just constantly thinking that way. And so that's kind of what we... should be aspiring to is that kind of um and i'm sure his holiness is like that too um It really shows the difference between the two paths because the Vinaya teachings for monks and nuns is coming from the path of individual liberation. Report an error in the passage at 16:17 Highlight the passage at 16:17

16:43 So you're just really focused on attaining nirvāṇa. And our path is totally to benefit others all the time as much as we can. And so the one thing I did stress, and that's really true, is that we need to build our own wisdom to see what's the most beneficial of the different activities. But I thought that this was nicely phrased, that it's the complete opposite of trying to keep all your activities down. Report an error in the passage at 16:43 Highlight the passage at 16:43

17:12 When you go into retreat, obviously, you have a different... set of rules or guidelines. When you go into retreat, even if you're on the bodhisattva path, you aren't running around doing a bunch of stuff. Just make that one clear. That's when we definitely have to reduce our activities and really focus on the practices that we're doing and so forth. But when we're not in retreat, it's absolutely great for us to do different activities that are bodhisattva. Report an error in the passage at 17:12 Highlight the passage at 17:12

17:46 related or motivated by bodhicitta like you have a question? You're rolling your eyes up. You're pondering. Report an error in the passage at 17:46 Highlight the passage at 17:46

18:03 don't know how well this is going to come out because it's not really formed, but vows are a higher level of vows than Pardimoksha and therefore the vows. Report an error in the passage at 18:03 Highlight the passage at 18:03

18:21 So does there have to be a certain... You would have to use quite a bit of wisdom to be able to determine if you're going to engage in bodhisattva activities so that you're not breaking your Vinaya vowels and vice versa. Right. I don't know if that's a question. And that's where I think we just have to begin to build our own wisdom. But yeah, I mean, I think if it comes down to something... Report an error in the passage at 18:21 Highlight the passage at 18:21

18:53 That you don't feel like you have the wisdom, then I think talk to somebody who does have the wisdom like Geshe-la or something like that. You know what I mean? I think until then it's better not to break our pradimoksha vows. Actually, one question I do have in regards to both sets of vows is that having pradimoksha vows are good. Report an error in the passage at 18:53 Highlight the passage at 18:53

19:15 Having bodhisattva vows are good. If you have both of them at the same time, that's better. Than having either one or the other. Yeah, yeah. Especially, as Geshe would say, if you can keep them. And then, if you take tantric bells on top, then even more amazing. Report an error in the passage at 19:15 Highlight the passage at 19:15

19:37 Especially if you can keep them. I wouldn't know about that. Yeah. Report an error in the passage at 19:37 Highlight the passage at 19:37

19:49 And then... Val's 27 and 28 keep referring to the listener vehicle. I think actually a couple of them do, but those two in particular. Report an error in the passage at 19:49 Highlight the passage at 19:49

20:00 And so what I thought kind of – because it's difficult because we aren't really so often in the position of – it's like I'm just trying to clarify this one in ways that make sense to me too because – I'm not often in a situation where I'm going to go off and study the listener vehicle path. It just sounds like something I'll never do. I don't want to think of any of these vows as something I would never do because I probably will in some way if I don't think about it correctly. Report an error in the passage at 20:00 Highlight the passage at 20:00

20:30 So then I was thinking about the different texts and the main teaching of the... The listener vehicle is the Four Noble Truths. So it's like really knowing the Four Noble Truths and really thinking, being really careful not to diss that as some lower teaching. So the Four Noble Truths, again, are the truth of suffering, including all the levels of suffering of saṃsāra. So that whole teaching is quite profound. Report an error in the passage at 20:30 Highlight the passage at 20:30

21:01 The causes of suffering, which is basically karma and delusions. Report an error in the passage at 21:01 Highlight the passage at 21:01

21:07 It's hard to imagine ever putting that one down. The cessation of suffering, which is basically liberation and nirvāṇa, and that one we could put down without thinking about it. We could think, oh, well, that's lesser, you know, or something. We could somehow disrespect it. And the truth of the path to that cessation, which is basically, in our tradition, Report an error in the passage at 21:07 Highlight the passage at 21:07

21:30 Well, generally speaking in the sūtra tradition, it's the Noble Eightfold Path, but we don't usually study the Noble Eightfold Path in those terms. We usually talk about it in terms of the three higher trainings, which encompasses the Noble Eightfold Path. The three higher trainings, anybody know? Report an error in the passage at 21:30 Highlight the passage at 21:30

21:54 Go for it. It's on the tip of your tongue. Do you need a hand on the first one? Well, especially for this class. Report an error in the passage at 21:54 Highlight the passage at 21:54

22:08 Ethics, concentration, and wisdom. That's it. Yes. Well done. Woo-hoo! Round of applause. Yeah. Report an error in the passage at 22:08 Highlight the passage at 22:08

22:20 Okay. So, yeah, so we just want to make sure that when these teachings come up for us that we don't diss them or that we, you know, just, you know, we don't think of them as somehow separate from our teachings or something like that. And that's true for basically any of the, once we enter tantra, there's sort of this idea that somehow tantric teachings supersede. Report an error in the passage at 22:20 Highlight the passage at 22:20

22:43 Sūtra teachings too and so that's another way that we could think about it. And the entire Lamrim is sutras. So we have to be careful of that anyway because we don't want to diss the Lamrim. Report an error in the passage at 22:43 Highlight the passage at 22:43

22:57 The other thing is like last night we were talking about or trying to talk about a little bit of the tenant system and so in terms of the way the different... Schools of philosophy talk about emptiness. Report an error in the passage at 22:57 Highlight the passage at 22:57

23:22 And so one of the things that can be confusing is if we spend just a whole lot of time on like, it's great to go through the different schools because there is some belief that we still sort of hold to these lower schools. We haven't moved up into more subtle teachings on emptiness because we haven't learned enough. But if we spend too much time in different philosophical views on especially emptiness, it can get really confusing. Report an error in the passage at 23:22 Highlight the passage at 23:22

23:54 So that's one of the things that we're taught is basically whatever your tradition is, whatever your school is, master that. Then if you want to go to other teachings and stuff. Then it's not going to confuse you, so then it's actually absolutely fine and, in fact, will make more sense to you because you'll have a sort of a context. So I thought that that was also a useful instruction. Report an error in the passage at 23:54 Highlight the passage at 23:54

24:22 And then number 34, the secondary offense of focusing on the vessel and the letters. I don't like that wording. There's a couple of these wordings. So the ones that have funky wording are the ones that I'm coming back to. Funky, of course, into my own mind. I'm not disrespecting the vowels. Report an error in the passage at 24:22 Highlight the passage at 24:22

24:44 It's not so clear to me. So those are the ones I'm sort of spending more time trying to get to know. This one actually can be, it's actually one of the four reliances. Report an error in the passage at 24:44 Highlight the passage at 24:44

25:00 Geshe-la has taught this before and I thought it would be really useful for us to mention the four reliances because I think tonight I probably have about four different lists for you guys. So let's start with the four reliances. But this one is the actual, the fourth of the four reliances. So the way that it's worded, I think, and I don't have my copy of that. Report an error in the passage at 25:00 Highlight the passage at 25:00

25:20 I should have brought my own copy. Sorry because you made it for me. I should have brought it down. But I think the... The way that it's done in the FPMT one is clearer. That's not scorning the teacher, but can you read it? The other one. Report an error in the passage at 25:20 Highlight the passage at 25:20

25:40 No, well that one too maybe is good. It's really close. It's right inside the front of your books. It's like about a couple pages in. Report an error in the passage at 25:40 Highlight the passage at 25:40

25:56 Everybody's just falling out of their things. This one closest. Yeah, no, that's the same wording that I don't... I mean, that's the one I got. That's it, yeah. But what else is the second part? What's the whole... Sorry? Yeah, the whole... No, not the whole thing, not the commentary, just what did they call the vow? Report an error in the passage at 25:56 Highlight the passage at 25:56

26:23 That's it? See, there's actually two parts. It should be the second... There should be two parts of it. One is about the teacher and one is about the teaching. Does anybody know where Geshe Tashi's is? Could you read that one? Report an error in the passage at 26:23 Highlight the passage at 26:23

26:40 Do you guys need better binders? Report an error in the passage at 26:40 Highlight the passage at 26:40

26:49 Yeah, but it wasn't so much the whole explanation. That's actually what it's listed as? Report an error in the passage at 26:49 Highlight the passage at 26:49

27:01 Right, so that's Geshe Tashi's. So that's Geshe Tashi's. I'm not resisting, but abusing Report an error in the passage at 27:01 Highlight the passage at 27:01

27:05 said Report an error in the passage at 27:05 Highlight the passage at 27:05

27:10 Oh no, so that was Geshi Tashi. So that's the FPMT one. So yeah, that's what I was thinking. The FPMT one is the one that makes the most sense. So read that one again. Report an error in the passage at 27:10 Highlight the passage at 27:10

27:28 Yeah, because there should be two parts of it. One is... Yeah, Report an error in the passage at 27:28 Highlight the passage at 27:28

27:38 right. Yeah. So in this case, yeah, so I'll give you the four reliances and then the very last one will be the one that has to do with this teaching. But they all are really important for our relationship with the... Teacher and the teaching. So they're all kind of covered by this one. So the first of the four reliances is don't rely on the teacher but rely on the teaching. Report an error in the passage at 27:38 Highlight the passage at 27:38

28:05 So it's basically rely on the Dharma and not the person teaching it. So if a famous teacher comes to town, don't go running out to see him or her just because they're famous. Report an error in the passage at 28:05 Highlight the passage at 28:05

28:17 And in the same way, if the teaching is really meaningful and correct, then you should go to see the teacher. Whether they're famous or not. I mean, if it's a proper teacher. So don't rely on the teacher, but rely on the teaching. Report an error in the passage at 28:17 Highlight the passage at 28:17

28:37 Don't rely on the interpretive meaning, but rely on the ultimate meaning. Report an error in the passage at 28:37 Highlight the passage at 28:37

28:45 And so this is talking about those teachings of the Buddha that have to be interpreted to be understood, because they can be misunderstood if they're taken out of context. Report an error in the passage at 28:45 Highlight the passage at 28:45

28:56 And Geshe-la actually brought up one of these, the same one I was going to bring up tonight. Because at one point in the Buddha's life, he was talking to, a lot of times the Buddha was talking to specific groups of students. Report an error in the passage at 28:56 Highlight the passage at 28:56

29:13 Taken out of context, that's why it sort of looks like he'll say one thing somewhere and something else again, and it almost sounds contradictory because we aren't looking at the group of students or the context of the teaching. So at one point he actually said, kill your father and mother to this student, and what he actually meant was to subdue karma and delusion. Report an error in the passage at 29:13 Highlight the passage at 29:13

29:36 And so if it's taken out of context... God, you should have heard what the Buddha said last night. And that actually comes up with gurus now, that one guru will tell their disciple, one specific disciple, to do something. And then that disciple will tell other people, and they'll be like, well, Geshe-la said to do da-da-da-da. Geshe-la told you to do that. Report an error in the passage at 29:36 Highlight the passage at 29:36

30:03 He didn't necessarily tell everybody to do that. And that's really important because very often if a guru really knows your mind, and if it really is a guru and you really are a disciple, that relationship has been formed. It's not just in class or something. Because a lot of times in class they will do it more generally. But it's not necessarily something that's for general consumption. Report an error in the passage at 30:03 Highlight the passage at 30:03

30:27 So you probably shouldn't... You can discuss it with your friends and be like, I went to him with this problem, this is what he told me to do, but not to just generalize it and be like, Geshe-la said you should always start correcting people, and you know, like that. Unless Geshe-la says, go out and tell everyone, which is unlikely, we should remember the context. And that's true, of course, with any teacher. Report an error in the passage at 30:27 Highlight the passage at 30:27

30:51 I'm just using Geshe-la as an example. I've seen that many times. So don't rely on the interpretive meaning, but on the ultimate meaning. Report an error in the passage at 30:51 Highlight the passage at 30:51

31:01 So with those ones that if we're reading, for example, the sūtra or hearing it spoken of and it doesn't make sense to us, then we might ask our teacher or we might try to find commentary and try to explain it better before we just start assuming. I mean, the Buddha told us to go out and kill our mothers and fathers. So find out what the context was and find out what it means. Report an error in the passage at 31:01 Highlight the passage at 31:01

31:28 And the third one is don't rely on the ordinary diluted consciousness, but rely on wisdom. Report an error in the passage at 31:28 Highlight the passage at 31:28

31:37 And that one makes sense. But we do. We still do. I mean, obviously, ordinary consciousness isn't really stable. And it comes and goes. It goes up and down. It's subject to error. So once we gain an actual realization from our own meditation, then it's much more stable and firm. And then we can rely on that. Report an error in the passage at 31:37 Highlight the passage at 31:37

32:02 And then the fourth one is this one that this vow pertains to. Don't rely on the words, but rely on the meaning. So if the words are really, like, don't be attracted to just really sweet-sounding words if it's actually incorrect meaning. Report an error in the passage at 32:02 Highlight the passage at 32:02

32:21 And on the flip side... Rely on the right meanings, even if the words used to explain it are harsh or unclear. For me, this one speaks a lot about the problems that we've had in translation at the center. Report an error in the passage at 32:21 Highlight the passage at 32:21

32:35 At one point, we had a translator who was just the most beautiful, eloquent, and we didn't know, right? None of us spoke Tibetan, and Geshla's English wasn't very good. And at one point, we had a... Senlach was visiting, Youngstown Rinpoche's sister was visiting, and she just said, he's completely wrong. What he's saying is completely wrong. And we were just floored. Report an error in the passage at 32:35 Highlight the passage at 32:35

33:02 And then, the flip side of that is, for the longest time, we were just grabbing whoever and whatever, you know, and they didn't do the greatest job. But Geshe-less teaching just kept like he would correct them as his English improved. He would correct the translator and he would just keep correcting them until they got it right. Report an error in the passage at 33:02 Highlight the passage at 33:02

33:20 And so it's just like we just kept showing up for the classes, you know, even though, of course, it was hard sometimes because there was so much power behind his wisdom and his knowledge and stuff. And it still it felt like it just came through no matter what, you know. So this one, don't rely on the words, but rely on the meaning. Any questions about those? Report an error in the passage at 33:20 Highlight the passage at 33:20

33:42 Sure. Don't rely on the ordinary diluted consciousness but on wisdom. Report an error in the passage at 33:42 Highlight the passage at 33:42

34:00 And then I thought we'd also revisit those four instigators because they're such troublemakers and I don't think we spent quite enough time on them. And the antidotes of those four instigators are just a general way for us to strengthen our minds so that we can protect and keep our vows. Anybody remember? No, I'm not going to ask you that. I'll just repeat them. The four instigators, although... Report an error in the passage at 34:00 Highlight the passage at 34:00

34:25 John's batting a thousand right now, so we'll ask him another one tonight. Report an error in the passage at 34:25 Highlight the passage at 34:25

34:34 Third strike. I'll wait to the third strike. Not knowing the vows is the first one, which hopefully this class is helping a little bit with. Report an error in the passage at 34:34 Highlight the passage at 34:34

34:43 The antidote of that is becoming a master of the vows. So really getting to know them and understanding them. And I think that means sort of periodically. periodically them again you know because just for me preparing this class has been like oh wow oh wow you I've studied these vows with at least three different teachers in classes like this and also in the Demystifying Tantra in the study group too. Report an error in the passage at 34:43 Highlight the passage at 34:43

35:12 So I've studied them quite a bit and still every time you go through them. Something pops out, you know, and so take some time every once in a while. Maybe make it part of every time you go on retreat or maybe make it part once a week. Take 20 minutes. You know, it doesn't have to be a huge thing. Don't think, well, I can't do it until I have seven days. You know, don't do that. Just kind of like maybe just like take an extra 15 minutes and look at some all three, you know, like find your commentaries and look at all three people's opinion of one vow. Report an error in the passage at 35:12 Highlight the passage at 35:12

35:44 Just do that once a week. Because I think that sort of keeps it a little more juicy for you. That's part of becoming a master of the vows. Report an error in the passage at 35:44 Highlight the passage at 35:44

35:55 The second instigator is carelessness, forgetting laziness. It's sort of just mindlessness. And the antidote is to become more and more mindful. So becoming more and more mindful about the vows is trying to keep them in your mind in some way. Reminding yourself. And so that's becoming mindful. And then becoming vigilant is catching yourself when you slip up. Report an error in the passage at 35:55 Highlight the passage at 35:55

36:26 And those two states of mind are the same states of mind that we develop in meditation, mindfulness and vigilance. The one knows that your mind is supposed to be on the breath, you know, and then the other one actually... One of them knows and rings the alarm when you go off and the other one goes and gets it, you know. It's like the guard dog. So you've got to remember that you're on the bodhisattva path. Report an error in the passage at 36:26 Highlight the passage at 36:26

36:58 You've got to somehow keep that at the subtext of your entire life, you know. You're on the bodhisattva path and you sort of just develop that over time. It takes a long time and you just keep developing it. And then the vigilance is the one that's like... You catch yourself. You don't just mindfully watch yourself going down the wrong avenue. Report an error in the passage at 36:58 Highlight the passage at 36:58

37:27 Rinpoche always makes jokes about thieves have to be mindful too. We have to think about what it is we're becoming mindful of. Mindfulness isn't enough. Report an error in the passage at 37:27 Highlight the passage at 37:27

37:39 And then Klesha attack is the third of my personal favorites. And that's when the... The bad thoughts just kind of take over your mind and fills up your mind. And so the antidote to this one, obviously, is working with the Klesias. And the way they say to work with the, it's like there's two different paths, I mean two different parts of this path. With the Klesias or the mental afflictions, we pick out our worst first and work on it. Report an error in the passage at 37:39 Highlight the passage at 37:39

38:10 So, I mean, how do you decide, right? But you just try to pick out the worst, and that's the way you kind of work with them. You just work with the worst, and then as that one gets better, then you work with the next worst, and then the next worst, like that. With qualities, you work on, now I've gotten that confused. That's right, right? So, yeah, you work on the best, is that right? Report an error in the passage at 38:10 Highlight the passage at 38:10

38:35 I can't remember now. Okay, well, don't worry about the qualities right now, because this one's collision attack, we'll just worry about the mental afflictions. But yeah, it's something like the opposite, but I can't remember. But yeah, with the clashes, you work on your first, your worst first. And how do you decide? Report an error in the passage at 38:35 Highlight the passage at 38:35

38:52 You could decide like sort of the one that comes up most often for you. So if you can't decide, then maybe for a week just track, like every night. Just track what were the three worst states of mind that happened for me today. And then at the end of the week, just be like, okay, which one wins? And if it's just like anger, anger, anger, anger, anger, anger, then you'd be like, okay, I guess it's anger. Report an error in the passage at 38:52 Highlight the passage at 38:52

39:15 Nobody else has to see that. And besides, they probably already know. Report an error in the passage at 39:15 Highlight the passage at 39:15

39:23 And the fourth one is a disrespect for the vows and for the Buddha. And the antidote, obviously, is to have respect. How do you develop respect? You develop respect by seeing the results of actually keeping the vows. So the more that you keep the vows, the more that your respect for the vows grows because you see the results of the vows and you see how it... Report an error in the passage at 39:23 Highlight the passage at 39:23

39:53 It is affecting your mind and your life. It's not like going to church on Sunday. What's really going to work for us is to see the results in our minds and our lives. And that's really the only thing there is. That's how Buddhism actually really differs from other religions. It's not so much about what... Report an error in the passage at 39:53 Highlight the passage at 39:53

40:23 The teachers or the priests or the Buddhas and Bodhisattvas think of you. It's more what's happening in your mind. Report an error in the passage at 40:23 Highlight the passage at 40:23

40:38 And this sort of leads into another list. Sorry. This one doesn't have a title, but I just sort of call it Five More Guidelines to help us develop a sort of a mind that wants to protect our vows. Report an error in the passage at 40:38 Highlight the passage at 40:38

41:03 A mind to protect our vows, yeah. And they build on each other. So the same was true, the four instigators, it's like the least worst is first and the worst worst is fourth. And they go in order. So they build. So not knowing the vows is like, you know, the least, just whereas disrespecting the vows in the Buddha obviously is not so great, you know. Report an error in the passage at 41:03 Highlight the passage at 41:03

41:31 And then carelessness and khalisha attacks are just in between. And this is going to grow too. So the first one of this one, it builds on that. It's basically developing a respect for the speech of the Buddha, especially these vows. So one of the ways that we can develop a mind of respect towards the vows is starting to think of them as actually. Report an error in the passage at 41:31 Highlight the passage at 41:31

41:57 This one is one that one of my teachers taught. Seeing them as specifically advice, like advice written specifically for you. Like the Buddha, when the Buddha was teaching historically, he like in his omniscience, he thought, okay, in 2011, Jessica Couch is going to take these vows and she's going to need to work on this, this and this and this in her mind. Report an error in the passage at 41:57 Highlight the passage at 41:57

42:21 Like it's literally that specific for you in your mind and that's this amazing gift that he's giving you. Individually so that you can reap all this amazing karma, you know, which is pretty cool. I mean, the Kadampa Geshe's who were direct disciples of Lama Atisha used to think that way about all the Buddhist teachings. Report an error in the passage at 42:21 Highlight the passage at 42:21

42:42 You know, they thought all of it was like personal instructions to them, which I think is so cool. It's like nothing. And even if you didn't understand a teaching, it was like, well, this was a teaching for me, but I haven't grown into it yet. I haven't grown up enough yet to understand it, you know, but it's still personal instruction for me. So they are a gift to you personally from an enlightened being. Report an error in the passage at 42:42 Highlight the passage at 42:42

43:06 So that's a pretty cool way to think about them. And then the second one is to develop the three intentions. So you knew it was going to be another list. The three intentions is the first one is actually you intend to follow. Okay, okay, okay. Report an error in the passage at 43:06 Highlight the passage at 43:06

43:28 Did you get the first one? Do you want me to repeat the first one? Okay. But Kara, did you? Oh, she loves Liz. I just did this for Kara, actually. Report an error in the passage at 43:28 Highlight the passage at 43:28

43:41 Personally, totally personally for you. Develop the three intentions. But the first intention is actually related to the very first one, the one we just did. So you intend to follow the vows because an enlightened gift has given them, an enlightened being has given them to you. Personally. So that's one of your intentions is based on that first one. So you intend to learn and understand them because they're a personal gift to you, right? Report an error in the passage at 43:41 Highlight the passage at 43:41

44:16 I mean, if you really thought of it that way, you know, if you really thought of it that these are a personal gift to me, then it becomes like this sort of really sweet thing that you're doing, you know? Yeah. Report an error in the passage at 44:16 Highlight the passage at 44:16

44:30 Yeah. It's like, oh, wow, my personal instructions arrived today, you know, did you get yours? And then it feels like kind of, yeah. And the second one is that you intend to reach Buddhahood. It's like reminding yourself of that. So think big. You can and will become enlightened in this life. So set that goal. Report an error in the passage at 44:30 Highlight the passage at 44:30

44:55 And the third one is you intend to help all sentient beings. So setting that goal really big too. Report an error in the passage at 44:55 Highlight the passage at 44:55

45:05 It's like that time, I think I mentioned it in here, that time that I was like, I can't do this, I can't do this about something. I think it was about memorizing something. And Tenzin Lama said, of course you can do that. You're going to become a Buddha. Report an error in the passage at 45:05 Highlight the passage at 45:05

45:18 And it's true. I mean, it's like we stop ourselves at these little things and then it's like, oh, yeah, right. I mean, that's much bigger. If I actually really think for a second that I can become a Buddha, of course I can do, you know, of course I can teach a class on the Bodhisattva vows, even if I'm not great at it. Report an error in the passage at 45:18 Highlight the passage at 45:18

45:35 You know what I mean? So it's like we have to keep that bigger view, you know, to be able to keep these vows. So that's number two is the three intentions. Report an error in the passage at 45:35 Highlight the passage at 45:35

45:47 Number three is you take the vows based upon those prior two states of mind. So you take the vows based upon your respect for the speech of the Buddha and the three intentions. Report an error in the passage at 45:47 Highlight the passage at 45:47

46:13 So number three is you take the vows based on one and two. Report an error in the passage at 46:13 Highlight the passage at 46:13

46:24 These two, one and two. Developing the respect for the speech of the Buddha and developing the three intentions. Based on that, then you take the vows. Or if you've already taken them, then you renew your commitment to them. Report an error in the passage at 46:24 Highlight the passage at 46:24

46:43 It's okay. And then four is, and I think four kind of reminds me of that last one that we did. You respect the vows as the highest. Most precious gift to you. And you see that they are the only way that you're going to get enlightened. They're the only door and the key to your own paradise. They're your helpmate, your friend, your companion. Not a punishment or a burden. Report an error in the passage at 46:43 Highlight the passage at 46:43

47:29 You know how sometimes when you've made this commitment to go on a diet or go to the gym or something and then... Your friends are all sitting around eating cake or something like that. And you're feeling like your decision, which is actually your own decision, which is actually like a really liberating decision, a change, like you suddenly start seeing it as a burden. Report an error in the passage at 47:29 Highlight the passage at 47:29

47:52 And so that's what this is talking about. In reality, you made this decision and it should feel like a really happy thing at that time. And so you kind of have to remind yourself of that. Report an error in the passage at 47:52 Highlight the passage at 47:52

48:03 Like when you broke out the ham last night. And I was just like... I'm getting back into juicing and I'm getting all healthy and I'm like, maybe after that piece of ham. Report an error in the passage at 48:03 Highlight the passage at 48:03

48:20 But yeah, we remind ourselves at that point that this is like the door to our paradise as a Buddha. This is what's going to get us there. These are our friends. These vows are our friends. And then you use one, two, three and four. Help us avoid breaking the vows. Report an error in the passage at 48:20 Highlight the passage at 48:20

48:45 And it's like that whole process is something you just keep going over and over and over and over and over. And I think reviewing the vows as often as you can by either just reading them, even just the titles of each vow, just reading them straight through, or through, like I was suggesting, reading a little bit of commentary on them every week or periodically like that. Report an error in the passage at 48:45 Highlight the passage at 48:45

49:10 Sometimes when I do retreat, I'll just make a point to have a little bit of study time every day to read some on the vows or whatever it is that I just want additional help understanding. Do you have your hand up or are you just playing with your hair? Okay. Any questions on this part? The fifth one is you use those four to not break the vows. Report an error in the passage at 49:10 Highlight the passage at 49:10

49:38 This is a Now that is the fifth one. Yeah. Yeah. One through four. Yeah. Yeah. Exactly. Okay. So now how do we restore? This is all well and good, but then we still screw up. So how do we restore the valves if they should happen to break or decline, degenerate? So degenerate or decline is talking about when you don't fully actually break it, but you've gotten really close. You've kind of screwed up. Report an error in the passage at 49:38 Highlight the passage at 49:38

50:15 So I'm just reviewing. So this part we have talked about, but I still think it's really useful to understand. Anytime you commit one of the root downfalls in a major way, in other words, broke it with all four of the conditions, that is a complete break. Or if you break the 9th or the 18th of the root valves without any conditions, that's a complete break and you have to take the valves again. Report an error in the passage at 50:15 Highlight the passage at 50:15

50:49 And the reason for that is because they say there's nothing left of the valve to purify. So you just have to re-take it, reintroduce it to your mind stream. Report an error in the passage at 50:49 Highlight the passage at 50:49

51:01 Sorry? Well, yeah. Report an error in the passage at 51:01 Highlight the passage at 51:01

51:12 Yeah, it is, but you can't attain the first level of the bodhisattva boomies. Report an error in the passage at 51:12 Highlight the passage at 51:12

51:25 Which, of course, means that you couldn't attain Buddha in this lifetime. So you shouldn't take it lightly, but it still could happen, so that's why we're discussing it. So you have to just go and take it again. If you commit the offense at a medium level, then you should, at medium level, Do people remember? Medium level is breaking any of the remaining 16, so not 9 or 18 of the root valves, with the first of the conditions and any 2 or 3 of the remaining 3. Report an error in the passage at 51:25 Highlight the passage at 51:25

52:07 Something like that. No, not 2 or 3. 1 or 2. So it's a total of 3 of the conditions. A total of two or three of the conditions is a medium break. Report an error in the passage at 52:07 Highlight the passage at 52:07

52:23 In this particular case, it says that you should confess them before a group of three or more persons. I've actually also heard it that you just confess it to three separate. They don't have to all be in the same room. You could call three different people and tell them. Um. Report an error in the passage at 52:23 Highlight the passage at 52:23

52:44 Text it. Send it out. If it was something that big, I would probably do. I would do something much more. I mean, a medium level is pretty big still. That's pretty big. So I would do a ceremony. I'm going to tell you some ideas for a ceremony, too. Report an error in the passage at 52:44 Highlight the passage at 52:44

53:06 For the first one, I would do some sort of a ceremony for sure. And the second one I would too. That's pretty big. But then the third one, I mean I would probably for any of them actually if I noticed it. That's the biggest one you want to make sure you notice it. Report an error in the passage at 53:06 Highlight the passage at 53:06

53:24 For if you break any of the secondary ones or any of the first ones with just one of the conditions, then that's when they say to confess it to a single person. Report an error in the passage at 53:24 Highlight the passage at 53:24

53:44 And actually, It's taught to, if you commit any of the other offenses, so even if you just degenerate, you haven't actually broken it but you've come awfully close, it's good to confess it. And the reason you do the confession thing is that it's really easy to feel shame and embarrassment in front of somebody else. It really is. And if you can't summon up somebody who... Report an error in the passage at 53:44 Highlight the passage at 53:44

54:08 Has the vows. I think it's better to do it with somebody who has the vows. But if not, then somebody who understands the seriousness of the situation. Report an error in the passage at 54:08 Highlight the passage at 54:08

54:18 Then do a visualization. What I've done in the past is I visualize Lama Zopa Rinpoche sitting right in front of me. And that brings up that same feeling of shame. Report an error in the passage at 54:18 Highlight the passage at 54:18

54:31 So when I recommit, I'm recommitting. If you have a teacher that you have that kind of a feeling about, then you could do that. If not, imagine His Holiness is sitting right with you, the Buddha of Compassion, and that you're telling Him specifically what you did. That can do it. Report an error in the passage at 54:31 Highlight the passage at 54:31

54:55 That's the idea, right? Because you're trying to have that feeling in your mind of recognition of the wrong. so it's basically Report an error in the passage at 54:55 Highlight the passage at 54:55

55:05 Then how am I going to make it right and what am I going to do to correct this situation? Report an error in the passage at 55:05 Highlight the passage at 55:05

55:14 And they say too, you could also imagine the actual Buddha if you feel, to me, my teachers mean more Shmi than the Buddhas because I have some relationship with them and I think the Buddhas are amazing and it's not to say anything. You know, um, Report an error in the passage at 55:14 Highlight the passage at 55:14

55:30 I guess the Buddhas, but I don't know the Buddhas. I mean, they say that they're completely surrounding us all the time, but for me, the gurus kind of stand in for all the Buddhas because I have a relationship with them. They have given me advice and so forth, and I feel like they know my mind. So for me, that makes more sense. But if you are somebody who has a really close relationship with one of the Buddhas, then you could also visualize Tara sitting right in front of you or Shakyamuni Buddha or something like that. Report an error in the passage at 55:30 Highlight the passage at 55:30

56:02 Then there is, and then of course we talked about doing the Confession of Downfalls, which I actually thought we would read together tonight, and the General Confession. You can also do any other kind of purification practice, like Vasya Sattva, Dorji Kadro practice, if you know how to do that, if you learn that in one of the classes. Report an error in the passage at 56:02 Highlight the passage at 56:02

56:30 Or do the four opponent powers, and when you're doing the four opponent powers, you have to do some sort of a remedy. And so maybe you would say, okay, I'm going to study the vows for 30 minutes as my remedy. Report an error in the passage at 56:30 Highlight the passage at 56:30

56:44 Or I'm going to meditate on the nature of reality, if I understand anything about emptiness. But then there's one that's kind of a daily strengthening one. It's in the back of your books. It's called, I think it's just titled, I don't remember what I called it. Report an error in the passage at 56:44 Highlight the passage at 56:44

57:10 It's like the, that's, that's, well, no, all the way in the back, all the way in the back of that book. Yes, it's just little, taking the bodhicitta. It's the same text that you actually use to take it in empowerment. met. Um. Actually reciting that as a daily practice is really nice, and if you can't do it every day, then just periodically, like once a week, reading it is really, really good. Report an error in the passage at 57:10 Highlight the passage at 57:10

57:38 If you haven't taken the bodhisattva vows, you shouldn't, but you can contemplate it. So I was actually going to suggest that those of us who have taken it, we read it together at least once tonight, and then those of you who have not, then just contemplate. Rubina used to always say, because this is one that's actually part of when you do the extended guru puja practice, so we would actually read that every morning when we did guru puja together. Report an error in the passage at 57:38 Highlight the passage at 57:38

58:03 And she would say, if anybody was attending who hadn't taken the bodhisattva vows, we would all read the motivation to that section together, and then that person would just kind of contemplate taking the bodhisattva vows, you know, at some point in this life. Report an error in the passage at 58:03 Highlight the passage at 58:03

58:19 And there's one for the tantric vows as well. And a short version of this, Lama Zopa Rinpoche used to say, if you don't have time to do all of this, then just do the first four lines. So, anyway. So, could we do that? Do people want to do that together? I mean, I think it's a beautiful thing. It's quite easy to memorize, too. Report an error in the passage at 58:19 Highlight the passage at 58:19

58:42 If you do it on a regular basis, it's quite easy to memorize. I go for refuge to the three jewels. I confess individually all my negativities. I rejoice in the merit of migrating beings. I take hold with my mind of the perfect state of a Buddha. I go for refuge until I am enlightened to the Buddha, the Dharma and the Supreme Saṅgha Assembly. Report an error in the passage at 58:42 Highlight the passage at 58:42

59:05 And I do so to attain an enlightened mind. In order to fulfill the aims of myself and others, I shall develop a supreme enlightened motive. And toward all sentient beings, my invited guests, I shall act with supreme enlightened conduct. May I become a Buddha to benefit all. Report an error in the passage at 59:05 Highlight the passage at 59:05

59:25 Isn't that beautiful? And then a lot of times when you're reciting it, then you get down to that part that's like, toward all sentient beings, my invited guests, I shall act with supreme enlightened conduct. And you're like, oh. I didn't do that yesterday. Report an error in the passage at 59:25 Highlight the passage at 59:25

59:45 Anyway. Report an error in the passage at 59:45 Highlight the passage at 59:45

59:48 So, yeah, I just think that's a beautiful thing and it's a really nice practice and they say that it actually restores those vows that you've broken. So it should be part of whatever ceremony you do if you have broken the vows. And if you haven't broken the vows, those that you have kept get increased and enhanced. Report an error in the passage at 59:48 Highlight the passage at 59:48

1:00:06 So that's kind of cool too. I always sort of imagine them starting to like glow in your mind stream or something, you know. Report an error in the passage at 1:00:06 Highlight the passage at 1:00:06

1:00:18 Of course, as Kara pointed out, we should really try not to break the vows, but I'm just mentioning this because we are not perfect yet. Yeah, wait, talking stick, we've been a little bit laxed. Report an error in the passage at 1:00:18 Highlight the passage at 1:00:18

1:00:36 So for the people that have taken the bodhisattva vows, there's the prayer to say three times in the morning, three times at night. Refuge, yeah. Oh, so it's refuge. For the bodhisattva vow. I thought, oh, it says to strengthen one's bodhicitta, contemplate it and recite the prayer three times a day and three times a night. Report an error in the passage at 1:00:36 Highlight the passage at 1:00:36

1:01:08 And so I'm wondering which one that is. Which one? Where are you reading from? Yeah, the bodhisattva vows wishing bodhicitta. Report an error in the passage at 1:01:08 Highlight the passage at 1:01:08

1:01:20 It was like the very first page in mine anyway. Report an error in the passage at 1:01:20 Highlight the passage at 1:01:20

1:01:26 Yeah, maybe. Don't step over. Thank you. Otherwise, well, at least you're going to do the general confession afterwards. Report an error in the passage at 1:01:26 Highlight the passage at 1:01:26

1:01:42 It's under how to guard the vows from degenerating in this life, and it's B. To strengthen the ones bodhicitta, contemplate and recite the prayer three times a day, three times a night. Report an error in the passage at 1:01:42 Highlight the passage at 1:01:42

1:02:10 Oh, this is it right there. Oh, that's it. So that's the one. That's it right there. Okay. The prayer of wishing bodhicitta. Oh, Buddhas, Bodhisattvas, and Gurus, please listen to what I now have to say. Oh, this is a different translation. Because there's a couple. This is all Buddhas of the past and the thought of enlightenment, true Bodhicitta, then practice the stages of greater development, following the trains for all Buddhists, and so many, too, for the sake of all beings, develop Bodhicitta and follow the trains exactly as all Bodhisattvas have done. Report an error in the passage at 1:02:10 Highlight the passage at 1:02:10

1:02:32 That's actually part of succession Guru Yoga. Man, they thought of everything when they stuck that one in there. Report an error in the passage at 1:02:32 Highlight the passage at 1:02:32

1:02:44 Yeah, it is. But I never heard that as a requirement. It just says to strengthen one's bodhicitta, but I don't know. I haven't heard of it as an actual requirement. I don't know. Has anyone else? Have you heard of it as an actual requirement of the bodhisattva vows you were talking, young man? Report an error in the passage at 1:02:44 Highlight the passage at 1:02:44

1:03:26 I haven't actually heard it as a requirement to recite this specific prayer, but I think it's a wonderful thing to do, and I think that is a really beautiful prayer. Report an error in the passage at 1:03:26 Highlight the passage at 1:03:26

1:03:49 You know what, I can ask Eshila, if you want, I can ask Eshila. I haven't heard of that one as a specific commitment. It seems more like it's just giving you... Ways to enhance it. Yes, exactly. Because it's like developing this inspiration here and then strengthening it with this prayer. So it seems like what it's giving you is all these different ways to strengthen your determination to keep and protect the bowels. That's what it sounds like to me. Report an error in the passage at 1:03:49 Highlight the passage at 1:03:49

1:04:25 But I think that's my favorite. Part almost of Succession Guru Yoga. And that in Succession Guru Yoga, you say this at the point where you're visualizing that you're retaking the bowels and you're recommitting and you're regenerating bodhicitta. So it's kind of cool. If you learn it, it's like you're preparing for taking tantra because it's one of the tantra commitments. Report an error in the passage at 1:04:25 Highlight the passage at 1:04:25

1:04:52 Yeah, I think you want this all back. Apparently I need it, so yeah, okay. But how will I remember to do this? I need a pen. Does anyone have a pen? Report an error in the passage at 1:04:52 Highlight the passage at 1:04:52

1:05:08 wait, need a paper. Don't hurt me. Report an error in the passage at 1:05:08 Highlight the passage at 1:05:08

1:05:17 Oh, my God. my God. careful. Don't trip over your cane. Oh, my God. Report an error in the passage at 1:05:17 Highlight the passage at 1:05:17

1:05:31 You're Report an error in the passage at 1:05:31 Highlight the passage at 1:05:31

1:05:36 right, this little thing. has, yeah. Report an error in the passage at 1:05:36 Highlight the passage at 1:05:36

1:05:50 I'm glad you didn't have the mic for that one. Report an error in the passage at 1:05:50 Highlight the passage at 1:05:50

· · · silence, 1 minute

1:06:26 Okay. Report an error in the passage at 1:06:26 Highlight the passage at 1:06:26

1:06:30 Do you need this back? Report an error in the passage at 1:06:30 Highlight the passage at 1:06:30

1:06:36 Do you have a pen? Report an error in the passage at 1:06:36 Highlight the passage at 1:06:36

1:06:41 Okay, so I'll ask Eshala about that. Report an error in the passage at 1:06:41 Highlight the passage at 1:06:41

1:06:46 And if it is, then we'll have a really big purification ceremony here. Many, many people will come. It would be a great thing. Report an error in the passage at 1:06:46 Highlight the passage at 1:06:46

1:06:57 Okay. I know. Report an error in the passage at 1:06:57 Highlight the passage at 1:06:57

1:06:08 it was inappropriate, but it's just what's going on. Report an error in the passage at 1:06:08 Highlight the passage at 1:06:08

· · · silence, 1 minute

1:06:58 so where was I? Okay. Report an error in the passage at 1:06:58 Highlight the passage at 1:06:58

1:07:04 Oh, so. With the bodhisattva vows, it's sort of training our general mindfulness about our morality in a way that's different than with the pradhimoksha vows. Because with the pradhimoksha vows, it's like, yes, we should purify them and so forth, but we can also just start over when we mess up, you know. Report an error in the passage at 1:07:04 Highlight the passage at 1:07:04

1:07:27 But with these, we have to do some sort of... Confession and purification. So it's like we have to sort of own these a little bit more. And so I thought that was also an important thing to bring up. Report an error in the passage at 1:07:27 Highlight the passage at 1:07:27

1:07:45 Oh, okay. So then there's this quote that comes from the chapter on morality that states, you must admit completely your mistakes and view them as something wrong. With this knowledge and this realization of how wrong they are, you must give these actions up. These mistakes too you must confess as offenses before the Buddhas and Bodhisattvas and before those with whom you share the Dharma. Report an error in the passage at 1:07:45 Highlight the passage at 1:07:45

1:08:17 And so then when we're talking about that second, I think it was level, that second instigator, the carelessness and laziness, actually it's a little bit more like the lack of respect. And so the lack of respect is actually... The fourth is the highest, the most dangerous one. They state nine different reasons that you have this lack of respect, and you don't need to write these down. Report an error in the passage at 1:08:17 Highlight the passage at 1:08:17

1:08:56 I just thought they were sort of interesting, the way they break this down. The first two can lead to breaking the... Breaking the downfall without a mental affliction. We were talking about one of them is a little bit more passive and one of them is a little more active in the way we break it. Report an error in the passage at 1:08:56 Highlight the passage at 1:08:56

1:09:21 One way is to break it without a mental affliction, like a sort of lazy mind, and the other is to do it with mental affliction, which is a little more active. So the first two lead to breaking it without a mental affliction. And that's you're still attracted to a lower level of behavior. You don't need to write this down. And you have no appreciation for the practice of virtue. Report an error in the passage at 1:09:21 Highlight the passage at 1:09:21

1:09:51 So those are the two that sort of lead you to do it without a mental affliction. You still break it. And then the rest of them lead you to do it with a mental affliction. You have no respect for the state of nirvāṇa. I know a big one. You have no respect for the Dharma. You have no respect for the Saṅgha. Report an error in the passage at 1:09:51 Highlight the passage at 1:09:51

1:10:10 You have You admit no object of veneration. I guess you have no respect for anybody. You have no sense of shame. You have no desire to follow the code. Or you feel a kind of disrespect where you will do whatever you feel like doing. Report an error in the passage at 1:10:10 Highlight the passage at 1:10:10

1:10:34 So none of these are good things to have. I know. I can just see people coming up with these and writing them all down and numbering them. Report an error in the passage at 1:10:34 Highlight the passage at 1:10:34

1:10:45 Okay, so then I came up with sort of... The main points that you would want, if you wanted to create a little ceremony for yourself, and it's like you can do a short version and a long version depending on the seriousness of the crime. Report an error in the passage at 1:10:45 Highlight the passage at 1:10:45

1:11:00 This is if you've just broken a secondary valve. So it's not like one of the big heavy ones. It's just like you just realize, oh, whoops, you know, I didn't do this. Call a bodhisattva friend immediately and say, oh, my God, I just did number three. 34 you know or something like that yeah but Bodhisattva Hotline. Even do it by email, text, whatever. Or call them over if you feel serious and you just want to meet them and say it out loud. Report an error in the passage at 1:11:00 Highlight the passage at 1:11:00

1:11:29 And then after they've gone, so they only have to be a part of your little ceremony, then sit down and you can visualize the Buddhas and Bodhisattvas or your teachers. Report an error in the passage at 1:11:29 Highlight the passage at 1:11:29

1:11:42 If you want to, you can do those verses at the beginning of the precept ceremony, where you call them into the room. And then they always say they really believe that they're there, because that gives more force to your confession. Report an error in the passage at 1:11:42 Highlight the passage at 1:11:42

1:12:00 And then either recite all the vows, or just the one or two that you're focusing on. So just say them out loud, and Report an error in the passage at 1:12:00 Highlight the passage at 1:12:00

1:12:15 then confess what you've done. Report an error in the passage at 1:12:15 Highlight the passage at 1:12:15

1:12:21 My teacher used to say, one of my teachers used to say that, Report an error in the passage at 1:12:21 Highlight the passage at 1:12:21

1:12:27 You know, like the more specific you are when you're confessing something, like for any of the, you're doing any of the purification practices too. He's like, visualize it so that you get sick of like seeing yourself do it. Like, you know, like if you grab the last piece of candy or something, you just keep seeing yourself stuffing the candy in your mouth. Report an error in the passage at 1:12:27 Highlight the passage at 1:12:27

1:12:51 And so you're just like, oh God, you know, so you can kind of feel that embarrassment of the way you're at. What your mental fiction caused you to do. And then do one of these practices that we talked about. Read the Confession of Downfalls, the general confession. Use the four opponent powers. So do include something. Report an error in the passage at 1:12:51 Highlight the passage at 1:12:51

1:13:18 your remedy, so Vajrasattva practice, Dorjikhadra practice, you might even do press If you don't have that much time, say you're at work and you're suddenly like, oh my god, I just broke 17 or something. I don't even know what 17 is. The minute you feel it, just feel some strong regret. That's like an immediate antidote. It kind of keeps it from... Report an error in the passage at 1:13:18 Highlight the passage at 1:13:18

1:13:47 Remember how with all those conditions, they always include it. The minute you have any regret, it stops it. If I realize I've broken any vow or have done anything negative and I realize it, that's the main key word, and I realize it, then even if you don't have time to do anything else, just do a short bodhicitta practice. Report an error in the passage at 1:13:47 Highlight the passage at 1:13:47

1:14:11 You can do 28 bodhicitta, the short ones. Just like right there. So just go to the bathroom. Excuse yourself from your meeting. And just go in there and just, you know, if I'm on the bus, you know, I'm just like doing it, you know. Because at least that'll hold me until I can get home or something and I can have more time. If I'm walking down the stairs and there's a class waiting down there, I'm like, oh, wait a second. Report an error in the passage at 1:14:11 Highlight the passage at 1:14:11

1:14:40 You know, do it, count it out, you know. So, yeah. Anyway, that's, I was just trying to pull it together in a way that, That felt clear? Does that seem, does that make sense? Any questions on that part? Report an error in the passage at 1:14:40 Highlight the passage at 1:14:40

1:14:59 Make sense? Okay. Okay. So I think we'll do the confession of downfalls and general confession right after this. We'll just end. I have a little bit more on just sort of the benefits of morality in general that I thought were also just useful to help us protect our minds in general. The more we understand morality, the more... Report an error in the passage at 1:14:59 Highlight the passage at 1:14:59

1:15:24 The less it feels like it's something forced on us. Morality is one of the six perfections. I think in our culture, morality, especially if anyone was raised in a really aggressive Christian background or Jewish background, morality, I think it's a bum rep. Report an error in the passage at 1:15:24 Highlight the passage at 1:15:24

1:15:46 It's useful for us to remember that the main aspect of Buddhist morality is... To avoid and abandon harming others. That's really the main, like when we take refuge, that's the main refuge valve that we take. Report an error in the passage at 1:15:46 Highlight the passage at 1:15:46

1:16:06 Even the thought of harming others. I mean, that's what we're aiming at, right? And that's why we do things like take. Bad morality and work on our mind. That's what we're trying to get to. So it's less of a thou shalt not than it is this idea of trying to abandon harming others at the root cause. Why? Obviously we don't want to harm others because we're working for them. But also it's sort of like, by the way, as Rinpoche always says, we the causes and the merit to create our own happiness and to eliminate our own suffering. Report an error in the passage at 1:16:06 Highlight the passage at 1:16:06

1:16:50 Because it's by harming others that we're creating the negative karma that's causing our own suffering. And it's by restraining ourselves from harming others that we are the merit, the positive karma that causes us to be happy. So there are two... Report an error in the passage at 1:16:50 Highlight the passage at 1:16:50

1:17:13 Two kinds of benefits of practicing morality, the mundane worldly ones and then the super mundane or the ultimate benefits. So the ultimate benefits are basically enlightenment. By keeping morality, they talk about this great mountain of merit, especially with a bodhisattva intention. You know, it, it produces. Report an error in the passage at 1:17:13 Highlight the passage at 1:17:13

1:17:42 That allows us to get enlightened. So the mundane ones are, we please the Buddhas and Bodhisattvas, and they actually attend to us. I don't know what that means really, but I guess we make some sort of connection with them by following their advice. Report an error in the passage at 1:17:42 Highlight the passage at 1:17:42

1:18:05 We can die happily. Why do we die happily? We die happily because we... Know that we're going to have a good rebirth, really. So it's not so much that it's somehow magically going to make us die happily. It's just that because we've created the causes to have not just a good rebirth for ourselves, but a precious human rebirth. So we'll meet the Dharma again. Report an error in the passage at 1:18:05 Highlight the passage at 1:18:05

1:18:29 We'll actually meet other bodhisattvas again. we'll, Be born in a place that has classes on the bodhisattva vows, things like that. And people actually even talking about wanting to take them and stuff like that. Report an error in the passage at 1:18:29 Highlight the passage at 1:18:29

1:18:44 And then even when we do die, we are reborn with really good teachers. And we live in a place with bodhisattvas who are equal to or are better than us. I don't know where the lesser bodhisattvas live. Report an error in the passage at 1:18:44 Highlight the passage at 1:18:44

1:19:13 And then we have a whole bunch of merit in this lifetime that allows us to complete the perfection of morality. And in our future lives, we become an absolute master of morality. Report an error in the passage at 1:19:13 Highlight the passage at 1:19:13

1:19:36 And, oh, also... you know Report an error in the passage at 1:19:36 Highlight the passage at 1:19:36

· · · silence, 1 minute

1:19:40 It's really good when we're studying or when we're practicing ethics to stay close to people who are keeping good ethics. So that's a really useful thing. For example, as a monk or nun, we're always encouraged to try to live with other monks or nuns or with a senior monastic of some sort or a teacher or whatever. Report an error in the passage at 1:19:40 Highlight the passage at 1:19:40

1:20:04 It's good for our morality to stick with those that are trying to do the same thing. But I think that's true for lay students as well. So it's like you guys support each other, you know. So you make connections in these Dharma classes. And I think it's true for people who haven't taken the vows too. So I always try to – I think that's one of the best things that especially the DB classes can do is I think we connect with each other. Report an error in the passage at 1:20:04 Highlight the passage at 1:20:04

1:20:28 And these Dharma connections can – It can really support you for the rest of your life. I mean, I still am in contact with a number of people that I became close to in early Dharma classes, and they may be anywhere in the world. But, you know, like you can support each other with an email. It doesn't have to be face-to-face. It can be email. It can be texting. Report an error in the passage at 1:20:28 Highlight the passage at 1:20:28

1:20:50 I haven't tried that one yet. Facebook. It can be whatever is going to help somebody who, you know, a Dharma brother and sister. So use whatever tools you need to use to support each other. But think about also how you spend your time and who you're spending your time with and whether that's going to support your path. Report an error in the passage at 1:20:50 Highlight the passage at 1:20:50

1:21:17 It is a hard one. It is a hard one. Something that you alone have to sort of think about and decide. also, How much time you're coming to the center and stuff like that. If that's going to be a supportive environment for you, just come, hang out, volunteer. Report an error in the passage at 1:21:17 Highlight the passage at 1:21:17

1:21:50 So that's it. The highest form of morality is the mind not wanting to harm in any way, which is basically becoming subdued. That's what they mean when they talk about the Buddha being a subdued, having a subdued mind. I remember when I first heard that it sounded kind of almost boring. And then I was like... Report an error in the passage at 1:21:50 Highlight the passage at 1:21:50

1:21:43 Volunteer. Report an error in the passage at 1:21:43 Highlight the passage at 1:21:43

1:22:07 Actually, when I think about Rinpoche, I think it's a very subdued mind, and I feel very safe around him, completely safe around him. And I would love to have a mind like that. I don't have a mind like that, but I would love to have a mind like that. And I think about the opposite, of course, of somebody with a completely unsubdued mind. Report an error in the passage at 1:22:07 Highlight the passage at 1:22:07

1:22:28 For example, I think about my dad, who had a very violent temper, and he just never really felt safe. Even when he was in a really happy mood, anything could suddenly... It could just suddenly set it off. And so you were always like just sort of walking around on eggshells. And so that's the opposite of what I want to be when I grow up, you know, spiritually speaking. Report an error in the passage at 1:22:28 Highlight the passage at 1:22:28

1:22:48 It's like I want to have this mind that's just very, very safe. And that's when you've completely perfected morality, you know. So it's like you almost like to have this circle of safety around you, you know. That would be very cool. And these vows get us there. So any questions on any of that? Report an error in the passage at 1:22:48 Highlight the passage at 1:22:48

1:23:15 We are question-free tonight. All right, well, let's actually read through, then we'll end early tonight. Why don't we read through the Confession of Downfalls and the General Confession, just so you guys can see what it's like if you're not familiar with them. And what we're going to do next week, here's why don't you take this back before I forget. Report an error in the passage at 1:23:15 Highlight the passage at 1:23:15

1:23:37 Next week what we're going to do is we're going to spend some time talking about how to track the vows using the vow book practice and also talk about if we want to continue anything like once a month doing a check-in, especially for the people holding the vows, but it could be for anybody in the class, or actually in any of the classes, just as a support, especially for the vow book practice. Report an error in the passage at 1:23:37 Highlight the passage at 1:23:37

1:24:07 We'll talk about you. Report an error in the passage at 1:24:07 Highlight the passage at 1:24:07

1:24:13 Having like a monthly check-in of some sort. I was just thinking that maybe we could do like one Friday a month or something. I'm going to do a yoga class on Friday night, so it would have to be like 7.30, but we could still do it. It would just be like once a month, and it could be very informal, and people could just talk about what they're having trouble with. Report an error in the passage at 1:24:13 Highlight the passage at 1:24:13

1:24:34 It could just be like that. And we could actually open it up if other people with the bodhisattva vows wanted to come. Report an error in the passage at 1:24:34 Highlight the passage at 1:24:34

1:24:42 Yeah, I think it would be good too. I mean, I know it would be great for me. So, yeah. So maybe we just think. And it would be nice to just have it always be the same Friday of every month. Report an error in the passage at 1:24:42 Highlight the passage at 1:24:42

1:24:55 Yeah, like the X Friday. So I probably would want to connect it with Demystifying Tantra, I think is. I have to look, but I think we're usually second and fourth. So maybe it will be like. The second or the fourth, yeah. So I'll look at the schedule around that, because then I would know I'd for sure be around that weekend. And I wouldn't be doing a noon yet or something like that. Report an error in the passage at 1:24:55 Highlight the passage at 1:24:55

1:25:20 Well, especially because the Friday night is usually when you set it up. All right, so Confession of Downfalls. Did you announce the page, John? You have it memorized? Report an error in the passage at 1:25:20 Highlight the passage at 1:25:20

1:25:31 Well done. Report an error in the passage at 1:25:31 Highlight the passage at 1:25:31

1:25:38 No, I think... You can read the motivation, and I think it's good to do in the visualization, but we're not going to do that for this point. And we're also actually not going to start with the mantra. Report an error in the passage at 1:25:38 Highlight the passage at 1:25:38

1:25:52 But when you do the Confession of Downfalls, which is reciting the names of the 35 confessional Buddhas, which are depicted on this tanka right above Christine's head, that's what we do when we do the practice of prostrations. What's actually purifying is the recitation of the names, which I think is interesting. A lot of times when people are prostrating, you're focusing more on the prostration, which is good to do of course too. Report an error in the passage at 1:25:52 Highlight the passage at 1:25:52

1:26:20 You want to do your prostrations nicely. But what's actually purifying, and it's one of the things that's mentioned. In the sutras where the Buddha is talking about the different ways that we can purify, it's one of those things that's mentioned in the remedies of the four opponent powers is reciting the Buddha's names. Report an error in the passage at 1:26:20 Highlight the passage at 1:26:20

1:26:37 This is what they're talking about. So this specific practice is really, really good for purifying. But, of course, if you're familiar with it and you want to add prostrations if you've broken a vow, go for it, you know, because you're just adding more practice to your, more punch to your practice. Report an error in the passage at 1:26:37 Highlight the passage at 1:26:37

1:26:56 Okay, so we'll start with homage right at the top of 43. Homage to the confession of the Bodhisattva's downfalls. I, and then you say your name. So I, Lobsang Chokyi, throughout all times take refuge in the Guru. I take refuge in the Buddha. I take refuge in the Dharma. I take refuge in the Saṅgha. I, San Chokyi, throughout all times take refuge in the Buddha, I take refuge in the Dharma, I take refuge in the Saṅgha. Report an error in the passage at 1:26:56 Highlight the passage at 1:26:56

1:27:34 It feels weird having me in front of you. I'm going to just be with you. Report an error in the passage at 1:27:34 Highlight the passage at 1:27:34

1:28:04 to get to side prostrate. Report an error in the passage at 1:28:04 Highlight the passage at 1:28:04

1:28:16 to get so meaningful to see and frustrate. Thank you. Report an error in the passage at 1:28:16 Highlight the passage at 1:28:16

1:28:45 It's hard to get to infinite splendor, I prostrate. It's hard to get to glorious light, I prostrate. It's hard to get to sorrowless glory, I prostrate. It's hard to get to sun of non-craving, I prostrate. It's hard to get to glorious flower, I prostrate. It's hard to get to pure light rays, clearly knowing my way, I prostrate. Report an error in the passage at 1:28:45 Highlight the passage at 1:28:45

1:29:04 It's hard to get to lightest light, clearly knowing my way, I prostrate. It's hard to get to glorious wealth, I prostrate. It's hard to get to glorious mindfulness, I prostrate. Thank you. Report an error in the passage at 1:29:04 Highlight the passage at 1:29:04

1:29:28 Thank you. Thank you. Thank you. Report an error in the passage at 1:29:28 Highlight the passage at 1:29:28

1:29:40 Thank you. Let's have to get to him, holding the victory banner of foremost power, I prostrate. Let's have to get to glorious one, totally subduing, I prostrate. Report an error in the passage at 1:29:40 Highlight the passage at 1:29:40

1:29:36 to get to glorious manifestations illuminating the online cross-street. I just lotus, I prostrate. The Tadjagata Arha, perfectly completed Buddha, king of the Lord of mountains, firmly seated on jewel and lotus, I prostrate. So the reason it mentions three times there is that you have the choice. You can either recite the whole thing three times or recite each name three times. Report an error in the passage at 1:29:36 Highlight the passage at 1:29:36

1:30:00 So I just did it one time through so that you know the sound of the name and hear it. But when you're doing it as a confession, then it's good to do it three times. Either the whole thing three times or just each name three times. And then for the medicine Buddhas, then we do just once. To the Bhagavan, Tathāgata Arahat, perfectly completed Buddha, renowned glorious king of excellent signs and prostrate. To the Bhagavan, Tathāgata Arahat, perfectly completed Buddha, king of melodious sound, brilliant radiance of skill, adored jewels, moon and lotus and prostrate. Report an error in the passage at 1:30:00 Highlight the passage at 1:30:00

1:30:33 To the Bhagavan, Tathāgata Arahat, perfectly completed Buddha, stay in this excellent goal, illuminate jewel who accomplishes all conduct and prostrate. To the Bhagavan, Tathāgata Arhat, perfectly completed Buddha, glorious supreme one, freed from sorrow, I prostrate. To the Bhagavan, Tathāgata Arhat, perfectly completed Buddha, humility, associate, and proclaim Dharma, I prostrate. Report an error in the passage at 1:30:33 Highlight the passage at 1:30:33

1:30:54 To the Bhagavan, Tathāgata Arhat, perfectly completed Buddha, medicine guru, king, and lawful, socially light, I prostrate. Report an error in the passage at 1:30:54 Highlight the passage at 1:30:54

1:31:11 So then at the bottom of page 49, and usually you just do, all you 35 Buddhas, like that, so you ignore that, those. All you 35 Buddhas and others, as perfectly completed Buddhas, as there are existing, sustaining and residing in all the world's assistance of the ten directions, all you Buddha Bhagavans, please pay attention to me. Report an error in the passage at 1:31:11 Highlight the passage at 1:31:11

1:31:35 In this life and in all states of rebirth in which I was circled in saṃsāra through my beginning of slides, Thank you. made others appropriate or rejoiced in the appropriation of whichever among the five actions of immediate retribution I have done has to be done or rejoiced in the doing of Whichever paths of the ten non-virtuous actions I have engaged in cause others to engage in or rejoice in engaging in, whatever I have created being obscured by these karmas causes me and sentient beings to be born in the hollow realms, in the animal realms, and in the brother realm, in irreligious countries as barbarians or as long-life gods, with imperfect faculties holding wrong views for not being pleased with Buddhist descent. Report an error in the passage at 1:31:35 Highlight the passage at 1:31:35

1:32:31 In the presence of the Buddha Bhagavans through our transcendental wisdom, through our eyes through our witnesses who are invalid, and to see the omniscient consciousness, I am admitting and confessing all these negativities. I will not conceal them nor hide them, and from now on in the future I will abstain and refrain from committing them again. All Buddha Bhagavans, please pay attention to me. Report an error in the passage at 1:32:31 Highlight the passage at 1:32:31

1:32:53 In this life and in all other states of rebirth in which I have circled in saṃsāra throughout beginnings of lives, whatever roots of virtue I have created by generosity, even as little as giving one small mouthful of food to a being born in the animal realm, whatever roots of virtue I have created by guarding morality, whatever roots of virtue I have created by following pure conduct, whatever roots of virtue I have created by fully ripening sentient beings. Report an error in the passage at 1:32:53 Highlight the passage at 1:32:53

1:33:20 Whatever roots of virtue I have created by generating bodhishthita, and whatever roots of virtue I have created by my unsurpassed transcendental wisdom, all these assembled and gathered, combined together, I fully dedicate to the unsurpassed, the unexcelled, that higher than the high, that superior to the superior. Report an error in the passage at 1:33:20 Highlight the passage at 1:33:20

1:33:39 Thus, I completely dedicate to the highest, perfectly complete Just as the previous Buddha Bhagavan was helpfully dedicated. Just as the future Buddha Bhagavans will fully dedicate, and just as the presently abiding Buddha Bhagavans are fully dedicating, like that I too dedicate fully. I confess all negativities individually. I rejoice in all the merits. I urge and implore all the Buddhas to grant my requests. May I receive the highest, most alive, transcendental wisdom. Report an error in the passage at 1:33:39 Highlight the passage at 1:33:39

1:34:09 To the hunters, the best of humans, those who are living in the present time. Those who have lived in the past, and those who will likewise come. To all those who have qualities as vast as an infinite ocean, with hands folded, I approach refuge. In the top of page 53. U, Hulag, woe is me, a brave Guru Vajradhara, all of the Buddhas and Bodhisattvas who abide in the ten directions, and all the venerable Please pay attention to me. Report an error in the passage at 1:34:09 Highlight the passage at 1:34:09

1:34:38 I, who have named was understood, certainly in his life's existence since the beginning of his time and to the present, ever powered by vital intuitions such as attachment, aversion, and ignorance, by means of the body, speech, and mind, have created the ten of virtuous actions. I have engaged in the five uninterrupted negative karmas and the five nearing uninterrupted negative karmas. Report an error in the passage at 1:34:38 Highlight the passage at 1:34:38

1:35:04 I have transcressed the vows of individual liberation. Transcripts the files of Bodhisattva. I have been disrespectful to my parents, I have been disrespectful to my Vajra masters and to my habit, and I have been disrespectful to my spiritual friends living in ordination. I have committed actions harmful to the Three Jewels, avoided the Holy Dharma, criticized the Arya Saṅgha, harmed sentient beings, and so on. Report an error in the passage at 1:35:04 Highlight the passage at 1:35:04

1:35:35 These and many other non-virtuous negative actions I have done, have caused others to do, have rejoiced in others' doing, and so forth. In the presence of the great Guru Mahajadara, all the Buddhas and Bodhisattvas who abide in the ten directions, and the venerable Saṅgha, I admit this entire collection of faults and transgressions that are obstacles to my own higher rebirth and liberation, and are causes to cite the existence of miserable lower rebirths. Report an error in the passage at 1:35:35 Highlight the passage at 1:35:35

1:36:03 I will not conceal them and accept them as negative. I promise to refrain from doing these actions again in the future. By confessing and acknowledging them, I will attain and abide in happiness, while by not confessing and acknowledging them, true happiness will not come. Report an error in the passage at 1:36:03 Highlight the passage at 1:36:03

1:36:23 So remember, before you read this, you take some time to think about what you've done and to bring about the four better powers to it so you have a mind of regret. This is part of your remedy or antidote. So any questions about any of that? Oh, okay. Report an error in the passage at 1:36:23 Highlight the passage at 1:36:23

1:36:46 Suddenly it's gone. Report an error in the passage at 1:36:46 Highlight the passage at 1:36:46

1:36:50 The difficulty of a Friday class. Report an error in the passage at 1:36:50 Highlight the passage at 1:36:50

1:37:01 Yeah, Mary and I used to just shout out our names at top volume. I'm so choky! There's something about saying your actual name. That's why we do it like that. It makes it sort of more serious. It's just like when we take precepts or you actually take the vows themselves to say your name out loud. It's like when my parents would get mad at me if they would say my name first. I'd be like, oh, God, I'm in trouble. Report an error in the passage at 1:37:01 Highlight the passage at 1:37:01

1:37:31 Whereas if they'd just be like, clean your room. So it's the same. I think it makes us sort of sit up and take notice. you know, but if it's like. Report an error in the passage at 1:37:31 Highlight the passage at 1:37:31

1:37:41 All right. Any last questions about this? Report an error in the passage at 1:37:41 Highlight the passage at 1:37:41

1:37:46 You'll be like, what is the meaning of life? Everyone's like, we get to go home early. Report an error in the passage at 1:37:46 Highlight the passage at 1:37:46

1:38:00 No, Report an error in the passage at 1:38:00 Highlight the passage at 1:38:00

1:38:05 it's not related to anything here. It's not pertinent. My question is, is there... yeah. Yeah. Right. Report an error in the passage at 1:38:05 Highlight the passage at 1:38:05

1:37:56 really? Report an error in the passage at 1:37:56 Highlight the passage at 1:37:56

1:38:00 always somebody. Report an error in the passage at 1:38:00 Highlight the passage at 1:38:00

1:38:18 I think I've read stuff before, but I've never been totally satisfied with my understanding. Is there a commentary on a deeper meaning of the Confessions of the 35 Buddhas? Like the names and what they really mean? Because I feel like I still don't totally, I mean some of them I get, but some of them I don't. Report an error in the passage at 1:38:18 Highlight the passage at 1:38:18

1:38:38 I know FPMT has one. Maybe download from FPMT or something. Well there's... There's a little booklet. Oh. Yeah, it's like one of their little practice booklets, so it's a spiral bound. Oh, okay. And that definitely has... It has an explanation? You know who else, I bet, has it on her website is Tipton Chidra. Okay. I'm almost positive that she has an explanation of that. I just think it would help me more. Report an error in the passage at 1:38:38 Highlight the passage at 1:38:38

1:39:03 Yeah, yeah, yeah. Some of the... Yeah. Report an error in the passage at 1:39:03 Highlight the passage at 1:39:03

1:39:08 Okay. Yeah, they have... Each of them have like... And each of them are for specific sort of things, too, which is kind of useful. Report an error in the passage at 1:39:08 Highlight the passage at 1:39:08

1:39:27 Yeah, see, because, yeah, when John was tripping over this one repeatedly, then he decided to go and look up what that one was, bestowed with courage. It made courage. Yeah. So then now, then for the longest time, he would always kind of go really, we'd go in really, really fast, and all of a sudden he'd be like, bestowed with courage. Report an error in the passage at 1:39:27 Highlight the passage at 1:39:27

1:39:48 Just to make sure. Yeah. Yeah, it's good to know. Report an error in the passage at 1:39:48 Highlight the passage at 1:39:48

1:39:57 Yeah, yeah, yeah. Some of them are quite. And the Medicine Buddhas, I always still look for Medicine Buddhas there. They're switched now with the Tara. But the Medicine Buddhas, their names all mean something too, which is useful too. And there's a lot of power. Rinpoche taught a lot about the power of reciting the names of the Medicine Buddhas, not just the mantra. Report an error in the passage at 1:39:57 Highlight the passage at 1:39:57

1:40:20 It gave me a personal teaching at the airport too. So there's a lot of power in reciting their names. Report an error in the passage at 1:40:20 Highlight the passage at 1:40:20

1:40:31 And you can also, I think, it's totally, you know, it's totally fine to look around for versions of this that you like the translation better because it's just, it's still in the process of coming to the West and so people are translating it. And of course the minute we... If you memorize it, then the FMT comes out with a different version. I've memorized it twice now, and I'm sure at some point they're going to come out with another one. But the translation, it's nice to have one that you really like that makes sense to you. Report an error in the passage at 1:40:31 Highlight the passage at 1:40:31

1:41:06 All right, so let's dedicate all the merit from this class. Just discussing the vows and trying to get to know them better and trying to support each other in our understanding. And if any seeds are planted in our mind streams from this activity, may it strengthen our bodhicitta first off. Report an error in the passage at 1:41:06 Highlight the passage at 1:41:06

1:41:30 That bodhicitta that we've already generated and then whatever we, in the bodhicitta that we haven't yet generated, that it causes it to generate immediately. And to grow stronger and stronger and take us all the way to enlightenment. We can perfectly benefit every living being. Especially the ones we get annoyed by. Report an error in the passage at 1:41:30 Highlight the passage at 1:41:30

1:41:53 Especially them. Thank you. Alright, I'm going to put this in my pocket to ask Geshe-la. And it'll be so big that I'll be like, what the heck is this? Oh yeah! Report an error in the passage at 1:41:53 Highlight the passage at 1:41:53

1:42:12 But it's the beginning then of our informal bodhisattva study group. Support group, actually. know. really love Every beginning is an ending and every ending is a beginning. Report an error in the passage at 1:42:12 Highlight the passage at 1:42:12

1:42:33 All right, everyone gather in a circle around Kara and we're going to big group hug. I know. Well, it was only six weeks. Report an error in the passage at 1:42:33 Highlight the passage at 1:42:33

1:42:52 And I'll Report an error in the passage at 1:42:52 Highlight the passage at 1:42:52

1:43:10 mention it tomorrow. Report an error in the passage at 1:43:10 Highlight the passage at 1:43:10

1:43:26 No, you didn't have good karma. Report an error in the passage at 1:43:26 Highlight the passage at 1:43:26