Using The Four Opponent Powers

0:00 Anything embarrassing? Report an error in the passage at 0:00 Highlight the passage at 0:00

0:10 Are you going to come in and sit down too? Oh, there you go. Report an error in the passage at 0:10 Highlight the passage at 0:10

0:22 He can hold on to it until somebody else comes in and then he has to give up his coffee. He's the chosen. All right, so let's just sit for a moment and do a little quiet meditation on the breath and then set our motivation. Report an error in the passage at 0:22 Highlight the passage at 0:22

0:43 So it's good to check your posture. Especially to make sure that your spine is extended and Report an error in the passage at 0:43 Highlight the passage at 0:43

0:55 shoulders back and level. And Report an error in the passage at 0:55 Highlight the passage at 0:55

1:09 then take some nice deep cleansing breaths and just let go of the day so far and whatever may follow. Report an error in the passage at 1:09 Highlight the passage at 1:09

1:23 Imagining each breath cleansing you of any conversations you've just been having, any plans, anything that might keep you from being present. Report an error in the passage at 1:23 Highlight the passage at 1:23

1:36 And Report an error in the passage at 1:36 Highlight the passage at 1:36

1:45 imagine each in-breath. Bringing new awareness, new focus, new concentration. Report an error in the passage at 1:45 Highlight the passage at 1:45

· · · silence, 1 minute

2:27 And then just spend a few moments watching your breath. Either have your concentration or your awareness at the level of your belly or your chest or your nostril. Report an error in the passage at 2:27 Highlight the passage at 2:27

2:39 And just focus on the sensation of the air entering and leaving your body. Keeping your total awareness right there. And any time you get distracted by sounds in the building or sounds on the street or thoughts, Plans. Just gently place the mind back on the breath. Report an error in the passage at 2:39 Highlight the passage at 2:39

· · · silence, 3 minutes

6:06 And now just listen to the sounds of the people on the streets and people driving everywhere today and people walking by. Report an error in the passage at 6:06 Highlight the passage at 6:06

6:21 And just think about how each of these people wants to be happy exactly like me. And each one also wants to avoid all suffering and pain exactly like me. Report an error in the passage at 6:21 Highlight the passage at 6:21

6:46 And that way we're all exactly the same. The problem is that we don't usually go about it right, according to the Buddha. We run after things that actually cause us suffering. Report an error in the passage at 6:46 Highlight the passage at 6:46

7:11 Let's just motivate today's class and Report an error in the passage at 7:11 Highlight the passage at 7:11

7:19 our time together here to being able to find the right ways to bring ourselves happiness and others happiness and to take away suffering, both our own and others, Report an error in the passage at 7:19 Highlight the passage at 7:19

7:38 through learning more about karma and also through learning how to purify. Any negativity? Report an error in the passage at 7:38 Highlight the passage at 7:38

8:00 We'll start with the opening prayer. Report an error in the passage at 8:00 Highlight the passage at 8:00

8:06 On page 8 of the prayer book, the one that has a picture of the Dalai Lama. Report an error in the passage at 8:06 Highlight the passage at 8:06

8:20 We'll do this one three times. I like this one for generating this mind of bodhicitta. 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. Report an error in the passage at 8:20 Highlight the passage at 8:20

8:50 As long as space remains, as long as sentient beings remain, until then may I too remain and dispel the miseries of the world. 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. Report an error in the passage at 8:50 Highlight the passage at 8:50

9:21 As long as space remains, as long as sentient beings remain. Until then, may I too remain and dispel the miseries of the world. 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. Report an error in the passage at 9:21 Highlight the passage at 9:21

9:52 As long as space remains, as long as sentient beings remain, until then may I too remain and dispel the miseries of the world. So Report an error in the passage at 9:52 Highlight the passage at 9:52

10:09 hi, welcome everybody. My name is Chokyi and I'm the program coordinator here. And I thought because we were coming up on New Year's that it would be really good to do... To talk about the four opponent powers, which is the method for purifying negative karma. So I thought I'd talk a little bit about karma and then introduce the four powers and then we would do a practice that involves the four powers so that you could see how it works. Report an error in the passage at 10:09 Highlight the passage at 10:09

10:43 And the little handout that you have is like the shortest, simplest. version of Ajrasapha that I could possibly create just in case people want to try it on their own. Report an error in the passage at 10:43 Highlight the passage at 10:43

10:57 So if anybody else comes in, we'll probably have to share, but I think we'll be all right otherwise. Report an error in the passage at 10:57 Highlight the passage at 10:57

11:06 And I think underscoring this whole practice, you have to have some understanding. So I'll say a little bit about karma. Report an error in the passage at 11:06 Highlight the passage at 11:06

11:20 There is also an underlying belief that our mind is continuous. The Buddha observed that our mind is beginningless and endless, and that after we die, it doesn't just go out. It doesn't just like a candle, but it just simply moves into a new form, which is dependent upon our karma. You don't have to have a full faith in that in order to want to purify. Report an error in the passage at 11:20 Highlight the passage at 11:20

11:47 But it sort of helps. So that's there too. I don't think you have to have a full belief in it though. I think if you have an understanding of karma as just ripening within this life, then that's enough of an urgency to want to get rid of your own suffering. Report an error in the passage at 11:47 Highlight the passage at 11:47

12:06 But of course the Buddha actually was talking about the fact that we carry this load, this karmic load from life to life. So that would also affect our wanting to purify. Report an error in the passage at 12:06 Highlight the passage at 12:06

12:18 So karma, what's karma? Karma in Sanskrit just means action and it refers to any action of body, speech or mind. So even a thought creates karma. And we create karma at the rate of 65. 65, um, um, Moments per snap through finger snaps so actually at a huge rate we're creating karma all the time. Not all of it is negative but unfortunately quite a bit of it is because we just are used to sort of following our afflicted states of mind which are anything from slightly being irritated by the sound of my voice or by the heat in the room or the non-heat in the room or Report an error in the passage at 12:18 Highlight the passage at 12:18

13:06 You know, having a headache or whatever, like that kind of having some reaction to a headache, some aversion to a headache. Or all the way up to like road rage and, you know, like this horrible story of the woman that killed her entire family in Oregon. All the way up to that, all of that's karma. All of that is creating karma. So it's not just the big stuff. I think sometimes we have this idea that if we don't act on a thought, If nobody knows that we had that thought, if nobody knows that we did that thing, then we don't get any karma out of it. Report an error in the passage at 13:06 Highlight the passage at 13:06

13:46 But that's not how it works. Because in Buddhism, there's really no judge beyond your own mind. It's what's recorded in your own mind that creates the karma. So if you saw yourself doing it, that's enough. Report an error in the passage at 13:46 Highlight the passage at 13:46

14:08 Even if you didn't know it was negative at the time you did it, which is of course true for probably 95 % of what we're experiencing now. Report an error in the passage at 14:08 Highlight the passage at 14:08

14:17 So the other aspect of karma that's unique to Buddhism is that karma is really our creator God. There's no other external being that is affecting our experience. We affect our experience. We create our own experience. So if we're experiencing something negative... Report an error in the passage at 14:17 Highlight the passage at 14:17

14:41 I'll bring up that headache again since I'm having one now. If we're experiencing anything that's negative or anything that's positive, but we usually don't ask about the positive. We don't say, why me, if I won the lottery or if I find a parking space. I don't ask. Of course I'm going to find a parking space. But if anything negative happens, we often say, why me? Report an error in the passage at 14:41 Highlight the passage at 14:41

15:04 And the reality is we created it both. We created both aspects. We create our own experience. And I say we meaning the mental continuum that goes from life to life. Report an error in the passage at 15:04 Highlight the passage at 15:04

15:16 So basically, we create this karmic store that then follows us and when the proper causes and conditions come together, it ripens and that ripens as our experience. So a negative act. Or a negative thought, or a negative word, negative verbal act, will ripen as a negative experience. And that's the only use of the word negative. There's not like some sort of absolute negative. It's more that it will bring a suffering result. Report an error in the passage at 15:16 Highlight the passage at 15:16

15:55 And it was usually motivated by a kletia, a mental affliction. A mind of aversion or a mind of attachment or a mind of ignorance or a mind of jealousy or a mind of hatred, like that. So it's usually motivated by that kind of a mind as well. And then the result will be some sort of unhappy experience, whether it's physical or mental or verbal. Report an error in the passage at 15:55 Highlight the passage at 15:55

16:29 Verbal. Like having a voice that doesn't carry well. I think this is a karmic result also. I have that kind of a voice. Report an error in the passage at 16:29 Highlight the passage at 16:29

16:41 So the good news, of course, is that we do the same for our positive too. So everything that we experience that's a pleasurable result, whether the room feels like it's a good temperature to us, whether or not we have people who love us, whether or not we're in this room, whether or not we've met. The teachings of the Buddha, whether or not we have a roof over our head, whether or not we have medicine and we need it, things like that. Those are all positive results of actions that we've done. Report an error in the passage at 16:41 Highlight the passage at 16:41

17:11 So that's how positive karma ripens. And karma is really complex. They say that karma is actually the most complex of all the Buddha's teachings, even more complex than those on emptiness, which is... Kind of surprising for those of us that have been studying for a while, but when you begin to study karma, which we've just completed a class on karma, the more you gain information, the more questions you have. Report an error in the passage at 17:11 Highlight the passage at 17:11

17:40 You keep going deeper and deeper, and sort of like each class we would have more questions than we had at the beginning. But it just takes years and years of study, and then also non-conceptual study. you know, just... The deeper that we go into understanding our own mind and how it works and so on. And so we can't get it all in a book. We can't get it all in class. Report an error in the passage at 17:40 Highlight the passage at 17:40

18:04 But we can try to start understanding it. So the unfortunate thing is that for the most part we haven't had much understanding of karma. And we've been just sort of following our minds. I mean if you just noticed when we just sat and tried to work with our minds, just watching our breath, how often it was sort of... Report an error in the passage at 18:04 Highlight the passage at 18:04

18:25 Pulled away from the breath and thinking about other things and being distracted by the sounds. Usually our own thoughts are more distracting. Report an error in the passage at 18:25 Highlight the passage at 18:25

18:35 That's the way we've been for lifetime after lifetime according to the Buddha. Pulled by our mind in all directions and following that mind and one moment angry and acting on that anger and one moment jealous and acting on that jealousy and like that. So we haven't really even tried to understand it or control it because the conditions haven't been there. We haven't had the opportunity to learn about it. So we've created quite a store of negative karma that's just sitting there on the runway waiting to take off when the conditions come together. Report an error in the passage at 18:35 Highlight the passage at 18:35

19:09 So the good news is that that karma can be purified. The bad news is if we don't purify it, it will ripen as our own suffering in this life or in the next if you believe in reincarnation. So if you believe in reincarnation, the karma that is sitting there sort of... Ready to take off or ready to ripen right at the time of our death, at the moment of our death, will determine all the conditions of our next life. Report an error in the passage at 19:09 Highlight the passage at 19:09

19:43 And so that's quite powerful to think about. And if we were to die tonight or sometime in the next few days without having purified, or at least attempted to purify, then that's an urgent reason to kind of get rid of some of at least the big stuff. um um Lama Yeshe actually, who is the founder of this group of centers that this center is part of, said that he actually had a great quote about karma, that you are your karma. Report an error in the passage at 19:43 Highlight the passage at 19:43

20:16 So it's not like something that's separate from me. Everything about my body, my experience, my life, my voice, my likes and dislikes, my friends, who I work with, all of that is determined by my karma. Which is really enormous when you think about it. But he also said that we can purify based on this four opponent powers. Report an error in the passage at 20:16 Highlight the passage at 20:16

20:42 And he said the purification process is basically a psychological one. Like nobody is going to do it for us. We actually go and look at our mind and purify our mind through our understanding of karma. And through... applying this method of the four powers. It's not like we're going to somebody and asking forgiveness or asking for some sort of a blessing like that, but it's just that we're doing the work on our mind, which is what Buddhism really is all about. Report an error in the passage at 20:42 Highlight the passage at 20:42

21:16 One of the things that I love about Buddhism is that it's simply working with your own mind. It's not always pretty, but it is. Report an error in the passage at 21:16 Highlight the passage at 21:16

21:26 It's not like somebody else can go in and do the work for us. So the method is called the four opponent powers. And the first of the four powers is regret, which is the, I think, the basis. It's like, I think, one of the strongest. It's got to be the strongest. Because if your regret isn't very strong, you're not going to feel like doing the method. If you just sort of vaguely, If I realize that punching Chad wasn't a very good thing to do, but I don't really have any sincere sadness about it or any remorse based on my understanding of karma, then I'm not going to do a very sincere practice. Report an error in the passage at 21:26 Highlight the passage at 21:26

22:09 I just sort of vaguely know that it probably wasn't best that I punched him. So regret has to be really sincere. And who's the judge? You. It's not like anybody else is going to say that you're not doing a good job and you're... You know how sincerely you're doing it. You know if you're doing it in a rushed way, which we all do at times. And you know if you're actually doing it with some understanding of the suffering that it's going to cause you. Report an error in the passage at 22:09 Highlight the passage at 22:09

22:38 Which is really how regret works. Regret isn't guilt. Regret is, one of my teachers called it, intelligent regret. Regret based on understanding how karma works and this whole situation, this whole sort of package of how following our afflicted minds and creating karma has created this whole condition that we're in called saṃsāra. Report an error in the passage at 22:38 Highlight the passage at 22:38

23:08 And lifetime after lifetime keeps me in this suffering. So by my not doing anything about it, I'm just... The only one who suffers for it is me, you know, really, honestly. Yes, I punched you at, but at this point what I'm thinking about is I have just created the cause to get punched, you know, so just getting it at that level. Report an error in the passage at 23:08 Highlight the passage at 23:08

23:33 Riba Rinpoche calls this the power of putting the blame because you're seeing that there's nobody external to put the blame onto except for your own karma and afflictions, the afflicted states of mind. It caused you to create the karma. So there's no external enemy. The worst enemy that you have is your own karma and afflictions because that's what keeps it going around and around. Report an error in the passage at 23:33 Highlight the passage at 23:33

24:00 So this is why we regret the action. And so when we do an action, it should feel more like we have just swallowed poison, they say. So it's like you don't have this feeling of, oh my God, I'm a horrible person when you swallowed poison, you know. It's just that you see, I wish I hadn't swallowed poison. It's more like that. It's how do I get rid of it? What's the antidote to make it stop what it's going to do so I keep it from killing me? Report an error in the passage at 24:00 Highlight the passage at 24:00

24:34 So it's not like, oh, I shouldn't have punched Chad. I'm a horrible person. I've always been horrible. I always punch people. I'm not going into that spiral because that's guilt, and that makes me unable to act to change it. Guilt sort of paralyzes, whereas regret is like, oh, that was a stupid thing to do. Now I've just created more suffering for myself. Report an error in the passage at 24:34 Highlight the passage at 24:34

24:56 What a ridiculous thing to do. I'm going to get rid of it right now. I'm going to purify it right now. It's just like I want it out of my mind stream. I'm done with this whole cycle. I just want to get rid of it. So it's much more clear, and it's much more, okay, how do I act like that? I like to watch Fenora Rubino when she... Report an error in the passage at 24:56 Highlight the passage at 24:56

25:15 Sees her mind doing something that she doesn't feel is in keeping with where she wants to go, which is really what this is all about. If we have this idea of our goal and that I want to become, I personally want to get enlightened, so that's my goal. And if I punch Chad, that's not in line with that. So I can just think, she just says, isn't that odd what mine does? Report an error in the passage at 25:15 Highlight the passage at 25:15

25:38 Isn't that funny? Okay, I got to purify it. So she's just kind of very straightforward. It's not like... That's me. I'm a horrible person. She doesn't get caught up in that sort of downward spiral that we often do where we're just like, oh my God, I'm horrible. I'm always, you know, horrible. I'll always be horrible. And then we just kind of curl up into nothingness, you know. So regret isn't like that. Report an error in the passage at 25:38 Highlight the passage at 25:38

26:01 Regret is very clean and clear. It's just like, oh, I swallowed poison. I'm going to suffer. How do I get rid of it? I want to get it out of my mind stream. Just get it out. Just like that. The second of the powers is reliance, which Rinpoche calls the power of the object. And this one actually has two parts. Report an error in the passage at 26:01 Highlight the passage at 26:01

26:25 It's taking refuge and generating bodhicitta. And taking refuge has to do with why you would rely on that. That's going to give us the way out, basically. Refuge... The way I understand refuge is generating a mind of refuge is understanding the situation that I just described where we're following this afflicted state of mind and we're creating negative actions and we're creating then karma based on those negative actions and that karma ripens and we do this over and over and over again and this is called saṃsāra. Report an error in the passage at 26:25 Highlight the passage at 26:25

27:03 And we're locked into it only because of our mental and our physical habits. Nothing is keeping us there other than that. But we've been doing this for a lifetime after lifetime after lifetime. And so the Buddha actually taught that there's a way out. We can transcend that. And it just is through practice, working with our mind, understanding how it all works and changing those habits, which is really hard. Report an error in the passage at 27:03 Highlight the passage at 27:03

27:30 It's not like it's a really simple thing to do, but it's not impossible. So taking refuge is sort of... Investing in the way out. It's like seeing that there is a way out of the situation and deciding, I'm going to rely on that now. Lama Eshi always says, we've been taking refuge our whole life, dear. Report an error in the passage at 27:30 Highlight the passage at 27:30

27:50 We've been taking refuge in, for me, Tetley tea, chocolate, sex, drugs, rock and roll. Whatever it is that we think is going to bring us happiness and bring us some relief from suffering. Report an error in the passage at 27:50 Highlight the passage at 27:50

28:04 The Buddha is actually saying, I have a method that's going to get you beyond all this. So that's what we're taking refuge in now. So that mind of refuge is simply relying on the Buddha and then his teachings, which is the Dharma, and those who follow his teachings, which is the Saṅgha. So that's the triple gem. So that's a simple way of thinking about refuge. Report an error in the passage at 28:04 Highlight the passage at 28:04

28:27 Generating. Generating bodhicitta is like widening our view. Normally we're sort of thinking about ourselves all the time. As a friend of mine says, people always have their blinders on. We have our blinders on. It's taking our blinders off and going, oh yeah, all of you guys are suffering too. Oh yeah, all those guys we just heard on the street, they're all suffering too. Report an error in the passage at 28:27 Highlight the passage at 28:27

28:47 In fact, everybody around us is in this same situation. I'm going to actually do this for them too. It's like widening my motivation for doing this practice, especially this purification practice. So I don't want to just purify to get the poison out of my own mind stream so I don't suffer, but it's so that I can increase my capacity to help others not to suffer as well. Report an error in the passage at 28:47 Highlight the passage at 28:47

29:10 So it's not like you have to choose one or the other. You can also be happy yourself. It's not like we have to become martyrs and only work for others and not care at all about ourselves. Report an error in the passage at 29:10 Highlight the passage at 29:10

29:23 This is widening our view to at least include others in our motivation. So that's reliance. And then the third is remedy or antidote. Sometimes it's translated as antidote. And this is the medicine. This is the actual practice that's going to purify our mind. It's going to purify this negative action from our mind stream. Report an error in the passage at 29:23 Highlight the passage at 29:23

29:45 And the Buddha actually taught a number of different methods that we can use. I noted about seven, I think, but I'm sure there are other ones. One of them is reciting the names of the Buddhas, like doing the Confession to the 35 Buddhas practice, like with prostrations, which is a regular practice that's done in this tradition. Report an error in the passage at 29:45 Highlight the passage at 29:45

30:12 Hi, come on in. We have a seat up front if you want. Actually, we have two seats up front. Um, um, One is reciting powerful mantras like Vajrasapha and that's the one we're going to do today. Thanks Simone. Do you want to be in a chair or do you want to be on a cushion? Report an error in the passage at 30:12 Highlight the passage at 30:12

30:44 If you guys need to share one. Yeah, okay. Report an error in the passage at 30:44 Highlight the passage at 30:44

30:51 So we were just talking about, so we're doing the four powers and so we're on the third one which is remedy now. And so we were talking about reciting the names of the Buddhas is one that the Buddha taught. um the other is so when you're doing I think that's kind of an interesting thought. When you're doing that practice, those of you that are familiar with it, a lot of times people think it's the prostrations that's doing the purification, and it's actually reciting the names of the Buddhas. Report an error in the passage at 30:51 Highlight the passage at 30:51

31:15 That's the main purification practice, which is a comfort to those of us who have hurt ourselves and can't do the prostrations anymore. So if you can recite the names with visualization, of course, that actually purifies really well. So reciting powerful mantras like Vasya Sattva practice with what's called the 100-syllable mantra. It's quite a long mantra. Reciting sutras, specifically you can think about the Heart Sūtra, which is a short sūtra, or Diamond Cutter Sūtra, which is also not such a long sūtra. Report an error in the passage at 31:15 Highlight the passage at 31:15

31:53 Diamond Cutter Sūtra especially is very, very, very powerful. Actually, both of them are because they're both about emptiness. mantra. Um... Report an error in the passage at 31:53 Highlight the passage at 31:53

32:00 Which is supposed to be the most powerful antidote for anything we've ever done wrong. But the more understanding you have of emptiness, the more powerful it will be. So if it doesn't mean anything to you and you're just reading the words, it's not going to mean as much. Or if you have a wrong understanding of it, it could actually not be so powerful. Report an error in the passage at 32:00 Highlight the passage at 32:00

32:23 So the fourth one that I know of is meditating on emptiness or studying it or reading about it. So any way that you can increase your understanding of it and meditate on it with any kind of authenticity is great. Report an error in the passage at 32:23 Highlight the passage at 32:23

32:43 Making offerings to holy objects is another one. So maybe think about a project that His Holiness is working on or something like that. Or maybe the 100,000 Stupa project on Atlanta Medicine Buddha like that and support it. great. Report an error in the passage at 32:43 Highlight the passage at 32:43

32:58 Making objects of the Buddha's body, speech and mind that represent the Buddha's body, speech and mind. And so like an example would be like painting a tanka or making a statue or gold leafing a statue, you know, doing that kind of sacred art stuff. Report an error in the passage at 32:58 Highlight the passage at 32:58

33:15 Satsas, which are little tiny replicas of the Buddha. Making stupas, copying texts, so copying Diamond Cutter Sūtra or Sankara Sūtra. Those are all purification remedies or antidotes. A final one is the fire puja, like the Dorji Kadro practice that I'm going to teach and show you guys how to do on New Year's Day. Report an error in the passage at 33:15 Highlight the passage at 33:15

33:46 The fire always represents wisdom or emptiness, and so it burns up all the negativities. That one's done. That's actually usually done at the end of a It just Report an error in the passage at 33:46 Highlight the passage at 33:46

33:57 A retreat. We're going to do it just at the end of a year. Beginning of a new year. And there's really, I mean, you can actually choose anything to be your remedy if your heart's in the right place. So if you wanted to turn something around, some negative action that you had done, you could take one of these and do it. Report an error in the passage at 33:57 Highlight the passage at 33:57

34:19 Or you could say, for example, I know I'm going to class tonight. I'm going to make tonight's class be my purification. For this, you know, whatever my action is. And then just do that and be really aware of it going into the class and then dedicate it to that after the class. So if your mind is in the right place about it and you've motivated and dedicated it well, you could make it into your remedy or your antidote. Report an error in the passage at 34:19 Highlight the passage at 34:19

34:46 It should be related to Dharma, of course, because the Dharma are the Buddhist teachings, you know. And the fourth of the four powers is restraint or resolve. Report an error in the passage at 34:46 Highlight the passage at 34:46

34:59 And that has to do with determining never to commit that action again. And most of us can't do that. Most of us can't do 100 % across the board, I will never punch Chad again. You know, I mean, I just have to. Every once in a while I have to go and punch him. but. But I can say I could try to restrain for a day. I could try to restrain for a morning. Report an error in the passage at 34:59 Highlight the passage at 34:59

35:25 If you say you're purifying getting angry at somebody that you happen to get angry at quite a bit, like somebody that you live with or you work with really closely or something like that, be realistic and set a really realistic goal of how long is going to be a... A challenge for you, but not an unrealistic challenge for you. So maybe it will be just tomorrow morning. Maybe I'll just say, okay, tomorrow morning, no matter what he does, I won't get angry at him. Report an error in the passage at 35:25 Highlight the passage at 35:25

36:00 I'll be able to do that much. And then in the afternoon, if he makes me angry, then I'll have to work with that after that. So make it a realistic amount of time. It may be ten minutes. Say you're working on, I remember one time I was really working on my swearing. Report an error in the passage at 36:00 Highlight the passage at 36:00

36:17 Right after I became a nun. And I noticed that I was doing, I was vacuuming and I decided every time that I swore I would stop everything and do a short Vajrasapha four opponent powers practice. And I was vacuuming and I kept bumping into things. Finally I started laughing and I had to turn off the vacuum cleaner and just sit down and do like one after another all these Vajrasapha practices. Report an error in the passage at 36:17 Highlight the passage at 36:17

36:40 But it really helped. It actually was quite a useful way for me to just work on that one particular problem. I just didn't get that much vacuuming done that day. You just have to be realistic. It can be the tiniest amount of time that you feel like you can do it, but always with this aspiration of may I be able to get to the point where I never do it again. Report an error in the passage at 36:40 Highlight the passage at 36:40

37:06 Because ultimately we want to be able to never do it again, whatever the action is. And if there is something that you can honestly say, this happens a lot when you first become, you know, first get involved with the Buddhist teachings where you begin to realize that certain ways of, you know, your lifestyle before aren't really going to mesh with your lifestyle now. Report an error in the passage at 37:06 Highlight the passage at 37:06

37:29 And you can actually take a vow to never kill intentionally again or something like that and really mean it and really, you know, keep it. As well as you can. So there are certain times that you can across the board say, I won't ever do that again. You know, that one's done, you know. But in this case, be careful with that because you don't want to compound your negativity by lying to Bajra Zappa and yourself. Report an error in the passage at 37:29 Highlight the passage at 37:29

37:57 So just be clear and be realistic. Does anybody have any questions on what I've said so far? Yeah, Kathy. I'm going to have you talk into the talking stick today, actually, because we are recording it. Can you pass it? Thank you. Report an error in the passage at 37:57 Highlight the passage at 37:57

38:16 Kathy had the same teaching or similar yesterday, so now she's had some time to think about it. Maybe too much time, because I'm not sure this is an appropriate question, but maybe you can answer it briefly. You were talking about sort of doing something that's bad karmically, as if taking poison. And it, of course, made me think of the book The Peacock and the Poison Grove and that there's a way that one can take poison. Report an error in the passage at 38:16 Highlight the passage at 38:16

38:51 No, that has to do more with if you encounter negativities or you encounter difficult situations in your life, which you will, according to your karma, right? Because you aren't able to purify every last bit of it. Then you can transform that into your practice. So that's transforming the negativities that ripen, because you don't have a chance to purify them. That's transforming them into your path to enlightenment, into your path to become a bodhisattva, your path to become a Buddha. Report an error in the passage at 38:51 Highlight the passage at 38:51

39:23 This is applying new poison, which we don't need. We already have lots from all of our other life to transform into our practice, so we don't need to keep adding more poison. You know, it's sort of like saying, yeah, if I'm in prison, I can transform that, but I don't need to go to prison to become a Buddha. So it's sort of like that. But that's a good point. It's two different analogies of the use of the word poison and they don't both follow in this case. Report an error in the passage at 39:23 Highlight the passage at 39:23

39:52 Yeah, I didn't read it carefully so I know I wasn't getting something. Thank you. I think behind you, Linda. It's sort of tangled too, so be careful. When you talk about the regret, the triple A, the... Things where they talk about making regrets or asking for forgiveness and that, I'm wondering so that if, let's say you yelled at somebody, going back and saying I'm sorry or apologizing or if you stole something, returning it, that type of regret. Report an error in the passage at 39:52 Highlight the passage at 39:52

40:26 Right. Apologizing, this is something I mentioned yesterday but I forgot to mention today. Yeah, apology isn't actually part of it in this case, but I usually try. I usually add it for myself. It's not part of this particular method of regret, but you can make it part of without any expectation of whether or not the other person will receive your apology. Report an error in the passage at 40:26 Highlight the passage at 40:26

40:53 So to try to do it just in your own heart, to get it off your own chest. But it's not necessary to this particular power. To go and apologize to a person. I actually find that it helps me to... To kind of own the deed, basically, to do that. But that's coming from, I think, a Judeo-Christian background, not from this particular, this Buddhist teaching. Report an error in the passage at 40:53 Highlight the passage at 40:53

41:20 It doesn't have anything about forgiveness. It doesn't have anything about apology. It's just a whole different way. It's basically you're looking at how it's affecting your mind at this point and how then it will ripen into your suffering at this point. And there's not even anything to do with the other people. Report an error in the passage at 41:20 Highlight the passage at 41:20

41:39 Until you get to the second power which is generating bodhicitta and that's where you're determining to do it for all beings who are suffering as well as for yourself. So the first power of regret is basically just regretting adding more poison to your own mind that you need to get rid of. So at this point it's just about that. I usually do try to apologize if I've done something that I feel has been harmful. And a lot of times people don't even... Report an error in the passage at 41:39 Highlight the passage at 41:39

42:09 know that you have because it might be your mind might might be negative enough and if you know the more you know your mind the more you know that that's still not a state that I want my mind to go into and so I'm still going to apologize that I had that even if the other person wasn't didn't feel the harm themselves you know they didn't receive it as a harmful act my mind it was because Actually, that brings up a story I remember. Report an error in the passage at 42:09 Highlight the passage at 42:09

42:36 A teacher that I had or have still was teaching one night and I was at the teaching on the night before and then I was at the teaching the next day and the teaching the night before went on quite late and then the next one started in the morning and then the next morning he kept talking about how he had gotten angry last night and that he really regretted it and I was like... Report an error in the passage at 42:36 Highlight the passage at 42:36

42:58 Something must have happened after class because I hadn't been aware that any anger had arisen. But in his mind he had because there would have been this student that had really kind of heckled. It had been like a sort of a situation where somebody was challenging him on the hell realms, whether or not they existed and things like that. Report an error in the passage at 42:58 Highlight the passage at 42:58

43:16 And surely you can't believe like that kind of an attitude. And I thought at the time he was very calm and I thought, well, I hope that I can get like that when somebody is challenging and then I can just be really calm. But in his mind. Anger had arisen, and he knew in his mind it had, and so he regretted that. So I think it becomes more like that the more you practice it, where you know what your mind was doing, even if outwardly you didn't actually punch Chad, you were just kind of like, you know. Report an error in the passage at 43:16 Highlight the passage at 43:16

43:44 So on his side, he didn't realize that I was angry, but I knew I was. So for me, it's enough. Because again, who's the judge? We are. It's our own mind, yeah. And so what? Returning something you've stolen? Yeah, that's actually good to do. I think it is really good to do. And if it's been like years and years, then maybe donate it to somebody else. Report an error in the passage at 43:44 Highlight the passage at 43:44

44:06 I mean, if you don't know where the person is or something like that, then maybe donate it. Because the thing that makes it a real steal, stolen, you know, is this mind of thinking it's mine now. So if in your mind you're always thinking, I really do have to give that back to Simone, I really have to give that back to Simone, you know, like it's always in my mind, it's not mine, then I haven't properly stolen it with all the full powers. Report an error in the passage at 44:06 Highlight the passage at 44:06

44:32 Now clearly if 15 years have gone by, it's getting awfully close, but in my mind it's not mine yet, and that's what sort of seals the deal. If then now Simone's like gone off to... You know, Timbuktu and I don't know how to find her. Rather than me just going, well, I might as well keep it because that's going to seal the deal, right? Then I'm going to start seeing it as mine. Report an error in the passage at 44:32 Highlight the passage at 44:32

44:53 I'm going to at least donate it to like a school or a library or something so that it's, because it's always books. The only thing I've ever borrowed. Actually, I must have done this a lot in my past life because I lend books all the time and I never get them back. So, I mean, it's... And I thought, you know, at some point I thought I should write them down and I thought, actually, karmically, that's not going to change the problem. They're still going to go away, so it's all right. Report an error in the passage at 44:53 Highlight the passage at 44:53

45:19 But yeah, so don't seal the deal and make it yours if it's something. If you can't, if you can find the person, go ahead and give it back to them. And if you can't, then donate to somebody else so that you never really think of it as yours. Report an error in the passage at 45:19 Highlight the passage at 45:19

45:33 You just pass the mic back and forth. Just one question. No, no, no, that's okay. And again, this may be out of... Working with people who are delusional about what they've done or their guilt or something like that, do you have any suggestions? Report an error in the passage at 45:33 Highlight the passage at 45:33

45:52 First of all, this is totally about our minds. This is not about anybody else's wrongdoing or anybody else's mind. It's not even about telling other people how to do this act. Or about helping other people fix their mind. Because they have to decide to do that. In which case you can send them to a class or something. But if other people are doing wrong to you, you can look at the karma that you've created that's allowing that to happen. Report an error in the passage at 45:52 Highlight the passage at 45:52

46:24 Like what I was just saying with the fact that since people never return books to me, then I must have stolen a lot of books in my past life. So then I can look at how I can change that karma for me. Because if my karma creates my reality, everything that's happening to me was created by my karma. So I'm not necessarily going to use this practice to fix anybody else's mind. Report an error in the passage at 46:24 Highlight the passage at 46:24

46:50 I can only use it to work on my own mind. What if I have crimes I've committed in my imagination, such as what is dealt with in psychotherapy typically? Is there a way of working with that in the Buddhist tradition? Right, so you have to give me more information. I don't know what that means. Delusions of having hurt your parents. I mean, these are typical things. I would say it's sort of like if you have a dream and you have, I mean, are you saying that this has happened, that you have gotten angry at them so that you've imagined this in your mind to hurt them? Report an error in the passage at 46:50 Highlight the passage at 46:50

47:28 No, I would say more the guilt about it. Yeah, or the not being sure about it. So it seems like it's something that's just happened in your mind, but it hasn't actually occurred. Then I think it's almost more like a dream, where I would still purify. Still go for it. Still purify. Because that, I would think, would be a mental karma ripening. And it could still leave that stain on your mind stream. Report an error in the passage at 47:28 Highlight the passage at 47:28

47:56 So I would just get rid of it. I have had dreams. They say actually that you... When you're purifying a lot, one of the things that will happen is you'll actually have dreams that give you some symbol of your purification. And they say often will be lots of clear or white, people wearing white or things like that. But then also I know if you're... Report an error in the passage at 47:56 Highlight the passage at 47:56

48:23 In a dream and you're in a situation where somebody asks you to do something negative and you stop yourself. Did I ever tell you this story? I had this dream once when I was at Kofan, actually, and we had taken precepts. I think it was the first time that I had taken these 24-hour vows, and one of the vows is not to steal. And in the dream, it was sort of like Fagan and his kids. Report an error in the passage at 48:23 Highlight the passage at 48:23

48:45 And the guy was actually a friend of mine who's a Dharma student. He's still a Dharma student. And he was like the Fagan one and he was like saying, you know, we have to go and we have to steal and then bring it back and we'll use it. And I was like, no, no, I can't do that. I took this vow, you know. And I woke up and I was like, oh, that's kind of nice. And I told somebody and they were like, oh, that's a really good sign. That's a sign that it's really gone deep into your mental continuum. Report an error in the passage at 48:45 Highlight the passage at 48:45

49:09 Of course, I told Mark and he wasn't happy about it at all that he was the one. Forcing me to steal. So that's a sign too. So there can be times that your dreams can give you a sign. There can be of course times that your dreams are just dreams. Just crazy afflicted mind that's continuing through the night. But I always feel like if I'm doing something negative in my dream, why not get rid of it? Report an error in the passage at 49:09 Highlight the passage at 49:09

49:31 I don't want any part of that on my mind stream, so why not purify? You know, that's why sometimes teachers will say, I mean, Lama Zopa Rinpoche says you're insane not to do this practice every night once you learn it because, you know, we always do something negative during the day to purify. But I've also heard that it's really quite powerful to do it at the very beginning of the day to purify whatever happened during the night as well. Report an error in the passage at 49:31 Highlight the passage at 49:31

49:55 And so it's, you know, you can even just do a short version. And it can be quite powerful. So that's what I would say. You know, I don't know, but that's what I would say. Anybody else? Report an error in the passage at 49:55 Highlight the passage at 49:55

50:12 On the reliance, like I'm not a Buddhist, but I'm a goddess worshiper. So a lot of times I'll do like Quan Yin help me or that type of thing. Or Tara or something. Tara, yeah. Is that the same type of thing? Is that why it's reliance that you're asking for help from the idea of somebody who can do it? Report an error in the passage at 50:12 Highlight the passage at 50:12

50:36 Well, if it's Kuan Yin or Tara, they actually are Buddhas. So that's fine. You could use a Buddha in any form that you relate to. And that's why they appear in these different forms because they know our minds and they'll appear in a form that we can relate to. So that's fine. But the idea is somebody who has transcended this whole cycle. So it has to sort of be a fully enlightened being for that reason because it's somebody who's no longer at the mercy of karma and delusions. Report an error in the passage at 50:36 Highlight the passage at 50:36

51:06 Delusions meaning afflicted emotions, you know, rather than... Delusions in the sense of like, you know. So why does calling on them help your mind get rid of the bad karma? Because you're deciding to change. You're making this decision to sort of put your energy in this new direction. So it's sort of like you're recognizing with karma there's, I mean with karma, with refuge there's sort of two steps when you're getting into a more... Report an error in the passage at 51:06 Highlight the passage at 51:06

51:40 Detailed approach, which is what we'll do in the class in January, actually. It's sort of like they say fear and trust. Fear is based on this recognition of the situation that we're in that we have created for ourselves, following our afflicted minds over and over and over into diluted acts, negative acts that then create negative karma that then ripens as my own suffering. Report an error in the passage at 51:40 Highlight the passage at 51:40

52:05 Over and over and over again, forced to take rebirth based on my karma and delusions, and that's saṃsāra. So recognizing that creates this feeling of sort of fear, because if I were to die tonight, I could go anywhere. I have no idea where my mind would go, you know, because I just don't have any control over it. And that's true. So it's kind of like honest fear. It's like honest or realistic fear, like Venerabhina compares it to getting into a car that... Report an error in the passage at 52:05 Highlight the passage at 52:05

52:33 That's kind of out of control. It's like, it's okay to be afraid because it's kind of a scary situation. Whereas, and then the second step of it is trust, and that's recognizing the qualities of the refuge objects that they can get you out of this mess. So it's those two steps. And they take some time. And it sounds like where you are now, just recognizing the qualities and certain of them so that you connect with Kuan Yin or you connect with Tara, that's fine. Report an error in the passage at 52:33 Highlight the passage at 52:33

53:03 Because you can see that that enlightened energy or the qualities of that enlightened being has allowed her to get out of this cycle. And so she can teach you what you need to get out. And that's really what refuge is about. So is it a little bit like a child responding to their parent, that the parent's sort of their role model and how they feel safe? Report an error in the passage at 53:03 Highlight the passage at 53:03

53:27 Yeah, when we start, when we're little kids, we take refuge in mommy for sure. Yeah, yeah. And then after a while, we realize that it's not quite enough, you know. Like kissing the knee will only go so far, you know. And we start realizing that kind of in our little kidhood. And then we start looking to other things, friends, you know, video games, like whatever. And we realize that those are faulty, you know, and we start kind of looking at, and that's what, I mean, that's what the whole process is all about, like our whole life. Report an error in the passage at 53:27 Highlight the passage at 53:27

53:56 We're looking for where we can place our refuge, you know. So, yeah. Anybody else? Yeah, Simone, yeah. Actually, it looks like we've got two more. This is the cool thing about the Sunday morning is that we've got much more time for these kind of questions. Yeah. Report an error in the passage at 53:56 Highlight the passage at 53:56

54:14 Suffering being thought of as like the result of negative karma. And sometimes when you're suffering, you know, you could be aware that there's something that you don't like, but it doesn't really get to you or it doesn't occupy your mind. And sometimes when you're suffering, it's almost like you're unintentionally meditating on your anger or whatever, like it's completely filling your awareness. Report an error in the passage at 54:14 Highlight the passage at 54:14

54:36 Even if you're able to just by, you know, through whatever strategies or skillful means you have, Keep yourself from creating any actions to hurt anyone else in this moment of your suffering. Could your own suffering be a cause for negative karma for yourself because your suffering is so intense? I think if you have aversion to it, yeah. And that aversion can be anything from crap, waking up with another migraine, which of course is what I did this morning. Report an error in the passage at 54:36 Highlight the passage at 54:36

55:08 It's still there, you know. That's aversion. That's not accepting what is and it's not kind of remembering, oh, I'm getting this because it's ripening of negative karma, probably physical negative karma that I did to somebody else. So how we react to stuff ripening is what, that's kind of where we can change that negative karma. The fact that it's ripening is going to happen to us until we're able to purify everything, which it really won't happen. Report an error in the passage at 55:08 Highlight the passage at 55:08

55:38 The only way you can get rid of... All of this stuff is through once you directly perceive the nature of reality, which is emptiness, and you start applying that. So that's really far along. Develop this really strong mind of calm abiding first and then you have to work with it for actually many lifetimes to be able to wipe it out entirely. Report an error in the passage at 55:38 Highlight the passage at 55:38

56:01 Until then, we're just applying these antidotes and trying to work with it. But how we react to stuff that happens, you know, Chad punches me, rather than punching him back to kind of go, wait, stop, you know, even if all I do is just stop myself, like you said, even if I don't harm him back. Try then the next step not to get angry at him because the mental is still going to be, a version of any kind is still going to be a karma. Report an error in the passage at 56:01 Highlight the passage at 56:01

56:30 Like when I was talking about that teacher who outwardly did not show, like his speech was kind, it was inviting, his outward manner was not harmful at all to this person that was heckling, but his mind must have gotten irritated because from his side he felt like he had gotten really angry. Report an error in the passage at 56:30 Highlight the passage at 56:30

56:50 That's still a negative karma, or in this case, I actually think he's enlightened beings, so I think he was just trying to demonstrate to us what we do, but still, same idea. So there's still as long, but it takes a while, you know, it's not like... But you could do purifications just for being upset. Yeah, you can totally do purifications, which is what I'm going to do. Report an error in the passage at 56:50 Highlight the passage at 56:50

57:11 You want to pass it to, no, Chad, I mean, not Chad, Simone. Oh, no, it doesn't do anything. I took several already, yeah. And I have to wait till four to take another. Prescription pills. I have a couple of questions. It's actually getting better though. I have more than one question. That's okay, that's okay. Now we're fine. It's a little bit related to his question. Report an error in the passage at 57:11 Highlight the passage at 57:11

57:34 It has to do with this idea of regret, which I'm not sure I've ever experienced in it purely. It's always there's a feeling to it. And I wonder about that feeling and whether that's, because sometimes it might be. Like if my mind is angry and that's suffering, it doesn't feel good, is that sort of right away like COD karma? Report an error in the passage at 57:34 Highlight the passage at 57:34

58:01 You have anger while you're doing the regret? Or what? Explain more. No, I mean, for instance, if I am thinking angry thoughts, it might not be hurting somebody, but it actually doesn't feel that good to me. Do you know what I mean? And so it's not. And then I think, oh, you know, this thought. Report an error in the passage at 58:01 Highlight the passage at 58:01

58:22 Only hurts me, but that's not really regret because I'm still feeling bad, or do you know what I mean? It doesn't stop the, is that what you're saying, that the regret isn't stopping the negative thought from continuing? It's kind of hard, if I'm getting what you're saying, it's kind of hard in that moment to conjure up regret and to go through the four steps. Report an error in the passage at 58:22 Highlight the passage at 58:22

58:44 It might be too much. At first, anyway, to do all four steps at the exact moment that your boss is screaming at you or that you scream back at your boss at work or something like that. Report an error in the passage at 58:44 Highlight the passage at 58:44

58:58 You might need to take a little bit of time. This one teacher suggested just going to the bathroom and taking that time because then you could keep any more sensory stimulation from distracting you. You could kind of have a little bit of downtime. You could then generate the regret. For any negativity that you had, like arising, that anger arising at the boss screaming at you or screaming back or whatever. And then, you know, go through the four powers and do your bodhicitta on the toilet. Report an error in the passage at 58:58 Highlight the passage at 58:58

59:25 So there is a possible way to kind of remove yourself. But in the exact moment that something's happening, probably for you to generate the regret at that exact moment is going to be really hard. Now, it is possible to get better and better at... Remembering karma at the moment that something negative is happening and stopping yourself from continuing any further by that remembering karma. Report an error in the passage at 59:25 Highlight the passage at 59:25

59:51 But it takes constant practice to do that. So if you're in a moment of anger and you're trying to generate regret at the same time, this is the power of anger. This is why anger is so, they say, the strongest of all the delusions that it can literally burn through all your... Positive because it just permeates your whole being, doesn't it? I mean, it's like it just fills you. So there's really not room for anything else, you know? Report an error in the passage at 59:51 Highlight the passage at 59:51

1:00:20 So it's not like you're a bad person that you can't generate pure regret at that point. It's just you have to wait for the anger to sort of die down a little bit and then... But you could also do, you could do like a quick Vajrasapha to try to turn it and then do a more complete one a little bit later once you kind of calm down. Report an error in the passage at 1:00:20 Highlight the passage at 1:00:20

1:00:38 And you might have to do four. You might have to do like repeatedly. And that's true for actually any of these, especially if it feels like it's like a big negative act that you've done and you really want to purify it well. You might have to do this practice for, you know, a couple of weeks or a month or something because you really want it out of your mind stream. Report an error in the passage at 1:00:38 Highlight the passage at 1:00:38

1:00:58 And say it was like a mental habit, or say that you worked for a long time in a butcher shop or something. You know, like you really want to turn that around. So you might really have to work on it for a while. Report an error in the passage at 1:00:58 Highlight the passage at 1:00:58

1:01:09 Are the feelings, if you have guilt and not regret, or maybe guilt in addition to regret, or I don't, I'm not really sure whether, if you have guilt, maybe you don't have regret. But if you have guilt and that feels... It doesn't feel good to feel guilty. Then you've got to purify the guilt. But is it also karma ripening that you feel that way, or is that something else? Report an error in the passage at 1:01:09 Highlight the passage at 1:01:09

1:01:35 Well, I think if you get into that level, then you could never change anything, right? We wouldn't even have, everything would be, we wouldn't be able to have any kind of shift in our mind at all. You could say that guilt, I think guilt is more of a mental habit. And it's not a healthy one. I mean, I have it huge. I think most of us in the West have it huge. Tibetans don't even have a word for guilt. Report an error in the passage at 1:01:35 Highlight the passage at 1:01:35

1:02:01 It's just not part of their culture at all. But I know that when it was brought up to Lama Zopa Rinpoche, he paused for a moment and looked down and he said, negative state of mind, not good, not good. And it's true. We can tell. When we have guilt, it doesn't feel good in us. So I think it's just we need to shift that, too, to see it just as damagingly as anger, even though it's sort of more insidious. Report an error in the passage at 1:02:01 Highlight the passage at 1:02:01

1:02:31 It's more internal, like depression. It's more like depression. It's more inward growing rather than outward shouting. But it does a lot of damage, and so it's still something that needs to be purified. I often am purifying guilt. I just think it's a negative state of mind and I want to get rid of it. And it requires sort of building this new habit of more intelligent regret. Report an error in the passage at 1:02:31 Highlight the passage at 1:02:31

1:02:54 So I usually go through that step of thinking about karma and thinking about really building it, constructing it so that it's more clear. I have regret for doing this because it's going to keep me here and I don't want to stay here. I want to be able to help other beings. You know, I'm really trying to... Report an error in the passage at 1:02:54 Highlight the passage at 1:02:54

1:03:13 Do it more clear, not like, oh, I'm a horrible person. I'm always horrible. And it's not going to be, you know, I mean, they say that until we actually directly perceive emptiness, all of our acts are tinged with some level of, like, this wrong view, seeing things in a wrong way. And guilt is part of that. Guilt is believing that you exist kind of permanently and solidly in this absolute way. And the Buddha said this is not even accurate. Report an error in the passage at 1:03:13 Highlight the passage at 1:03:13

1:03:40 And we base our entire... Sense of ourself on this wrong view. But until we directly perceive emptiness, everything we do is based on that. Thinking about how others see me is part of that. Even while we're saying Vajrasapha, I hope that people can hear that I pronounce it really well. There's always some element of this wrong view of ourself. Report an error in the passage at 1:03:40 Highlight the passage at 1:03:40

1:04:06 Our reality until we actually reach that level of attainment that we directly perceive emptiness and are able to literally see that all these things that are blocking us don't exist the way we think that they do. So you just kind of work with what you got. Did you have more? Yeah, I had one other question. What can I do to actually understand karma as opposed to just believing in it? Report an error in the passage at 1:04:06 Highlight the passage at 1:04:06

1:04:39 I think karma is kind of hard. I would say first to study it as much as you can in a methodical way. It might be like you could take the DB class on karma and just start listening to those downloads. Are they all up? Yep, there you go. Actually, I think the last class is on there because I had somebody I missed. You could start with that because that gives you some basic information. Report an error in the passage at 1:04:39 Highlight the passage at 1:04:39

1:05:04 to then, you know, Use that information to begin discussing it with other people who you trust, whether those people are your teachers or whether they're just other Dharma students who you feel like have been trying for a while with it. Just start that way and then in terms of actual seeing whether karma exists, it's going to be more of a feeling. Report an error in the passage at 1:05:04 Highlight the passage at 1:05:04

1:05:30 It will be more of a feeling. But I do think having some understanding of it based on the teachings is a good place to start rather than starting with a feeling now and rejecting it all outright if you don't have faith in it at this point. I think understanding how the Buddha taught it and then also what the higher realized beings than us have said about it and have taught about it. Report an error in the passage at 1:05:30 Highlight the passage at 1:05:30

1:05:58 That'll sort of give you a little bit more basis for your understanding and whether or not you can develop a trust for it or not. And that's kind of with certain things, and emptiness is one of them too, where it's hard for us to understand it right out, outright. Report an error in the passage at 1:05:58 Highlight the passage at 1:05:58

1:06:20 They say that that's actually a good place to start because it's like you start with people. You trust already like the Dalai Lama or something like that and you read what they have to say or you listen to what they have to say about that subject and try to learn that way because we can't get as close to it yet right away. Report an error in the passage at 1:06:20 Highlight the passage at 1:06:20

1:06:38 But that's what I would say. Karma is a tough one because they say that most of what we create in this life we actually won't experience in this life. Most of what we experience in this life actually came from past life. But that changes when you amp. The object, like if you have this motivation of bodhicitta, doing things for all beings, which is why we start doing that now, which is why we motivate this class, you know, to be able to help all beings. Report an error in the passage at 1:06:38 Highlight the passage at 1:06:38

1:07:06 It actually increases our karma and we start seeing results in this life. And that's sort of one of the ideas of how tantra works, is our motivation is so vast and huge, our wish to become enlightened so gigantic. For the benefit of all beings that we start in our object is so big, you know, like, you know, actually becoming the form of the deity. Report an error in the passage at 1:07:06 Highlight the passage at 1:07:06

1:07:31 It's like using nuclear power versus a match, you know, so like things are like, it's like amped so gigantically that then you start seeing things in this life. And then you start seeing changes in this life. And after a while, even that doesn't surprise you as much. You do start seeing changes in this life. And your faith increases. And it is faith. I mean, really, it's like faith or trust, whichever word you want to use. Report an error in the passage at 1:07:31 Highlight the passage at 1:07:31

1:07:58 But then you do start seeing some result in this life. But otherwise, mostly at this point, there's that lag time that Nargajuna said, actually a great master in Tibetan Buddhism said that, or actually he was Indian, Indian Pandit said, Report an error in the passage at 1:07:58 Highlight the passage at 1:07:58

1:08:15 That's actually one of the problems with karma, is this lag time. That if we didn't have this lag time, we would all have pure faith in karma because the minute we stepped on the roach, a gigantic thing would come down and smash us. And we wouldn't have any doubt. We'd see it right with our eyes, you know. But unfortunately, there is this lag time. So now we've got to figure out how to work with that. Report an error in the passage at 1:08:15 Highlight the passage at 1:08:15

1:08:41 Yes, yeah. Yeah, you can. And I, yeah, the way we're going to do it with this method right now is, and the way that I always highly, highly suggest is to actually think about something specific you've just done. So you're keeping it really, really close to home. It's not like all the negative things I've done since I was born. It's not like vague like that. Report an error in the passage at 1:08:41 Highlight the passage at 1:08:41

1:09:04 Like you're really keeping it to something very specific that you can really remember from start to finish that negative act, whatever it was, you know. Grabbing the last of the cake or whatever. It doesn't have to be a gigantic act. It's not like you drove the knife into somebody or something like that. You're just picking one tiny specific act and you're purifying it from start to finish because then you're going to have more of a feel for it from start to finish. Report an error in the passage at 1:09:04 Highlight the passage at 1:09:04

1:09:29 Then you can start thinking, I think somebody's just in the office. Report an error in the passage at 1:09:29 Highlight the passage at 1:09:29

1:09:35 Then you can start doing sort of larger things. Like if you're doing a Vajrasapha retreat, You can start thinking about sort of all the times I did that. And you'll have more feeling for all the times you did that. So you can start doing a sort of batch purifying like that. Or you can even think about if I'm experiencing a lot of people borrowing books and not handing it back, you know, then I can purify all the negative. Report an error in the passage at 1:09:35 Highlight the passage at 1:09:35

1:10:05 Things that I've done that led to that karmic result. So you can do it from the reverse. You can look at, I'm experiencing this result. I want to purify the cause. Even if I don't remember not handing back somebody's books. But I have more faith now and so I'm starting to believe, well, if I'm experiencing this, nobody else did this. Report an error in the passage at 1:10:05 Highlight the passage at 1:10:05

1:10:27 I must have done it so I can then do it. So it's kind of like you can back yourself into it. I think this sort of vague... Saying of like all the times that and we have probably in all of our lifetimes done the most heinous things. I think it is interesting to think that way because we always try to think well I'm a pretty good person you know. Report an error in the passage at 1:10:27 Highlight the passage at 1:10:27

1:10:47 But they say actually that in all of our lifetimes we have done many many horrible things. And I think to build compassion it works. But for me purification wise it doesn't work because I don't remember killing people. I don't remember, you know, being a thief in the way that I would actually plot something, steal it, take it, think of it as mine. The Buddha said that we did it, and I'll believe that. Report an error in the passage at 1:10:47 Highlight the passage at 1:10:47

1:11:12 But for me to start that way, purifying, it doesn't have much gut. I don't believe it that much. So it's actually easier for me to start with stealing the last of the cake yesterday or something like that. Like something I actually remember doing. I can picture it. I can even feel a little ashamed about it. And, you know. Report an error in the passage at 1:11:12 Highlight the passage at 1:11:12

1:11:29 regret it that way much more. So I always say let's just start with something that we actually remember really clearly doing and then work from there because then you have much more of a feeling for it. Does that help? Okay, anything else? Yeah. One more and then we're going to start the practice. Report an error in the passage at 1:11:29 Highlight the passage at 1:11:29

1:11:51 I guess this is a motivation question because I know that I've killed ants and I thought I was doing right when I did it because I was taught that ants prove that I... I was a bad housekeeper. And then until I've been told that that's bad karma, which sort of upset me because I thought I was doing right, I'm still not convinced that I did wrong. Report an error in the passage at 1:11:51 Highlight the passage at 1:11:51

1:12:18 At the same time, I want to sort of play it safe. But is that the wrong intention? Well, it's mixed. It's a mixed motivation, but it might be the best you can do. Yeah, so maybe in your mind you could kind of just go... Well, I mean, to convince yourself, just think about it, for those ants, they treasure their lives as much as we treasure ours. Report an error in the passage at 1:12:18 Highlight the passage at 1:12:18

1:12:41 So from that angle, it's bad. From that angle, it's negative. Not from the angle of whether or not you had enough information at the time to know whether it was right or wrong, but just from the angle of having taken their life when they treasured their life. From that angle, it's a negative act. I was thinking about the same thing this morning because Janet and I were talking about... Report an error in the passage at 1:12:41 Highlight the passage at 1:12:41

1:13:01 Right after we did the puja, I was talking about how when I had a dog, I would pull fleas from her. And I didn't want the fleas to hurt her, but clearly I had confusion in my mind and I felt like her life was more important than this fleas. And I took great pleasure in killing the fleas. I remember that a lot during the Vajra Safra retreat, really thinking about that and regretting that. Report an error in the passage at 1:13:01 Highlight the passage at 1:13:01

1:13:27 With my new understanding that of course that flea's life is just as important to that flea and my dog's life is just as important to the dog as my life is to me. So just from that standpoint alone, just this idea that of course it's a negative act and I've created my own suffering because I took that flea's life and I took it maliciously, which is even worse. Report an error in the passage at 1:13:27 Highlight the passage at 1:13:27

1:13:49 I enjoyed smashing that flea because I felt like it was harming my dog. And that's just... Wrong view, really. I mean, my dog. So that's kind of like that. Well, I guess the reason I'm having trouble with it is I'm not sure death is that bad because I really believe in reincarnation and sort of an emptiness. Report an error in the passage at 1:13:49 Highlight the passage at 1:13:49

1:14:14 But emptiness doesn't mean that karma doesn't work. And if you create negative karma and it follows you from life to life and it ripens as you're suffering, then that in and of itself is going to create. suffering for you and wherever you take birth next time. So it's not just that. Emptiness doesn't mean that things don't exist. It just means that things don't exist the way we think they exist. It's not that karma doesn't exist. Report an error in the passage at 1:14:14 Highlight the passage at 1:14:14

1:14:41 Karma still really functions. I believe in karma. As I said, I believe that life is like a movie. Just because on the screen it looks like somebody died. So it's not, yeah. Report an error in the passage at 1:14:41 Highlight the passage at 1:14:41

1:14:56 It doesn't mean that the actor really killed somebody. Okay, never mind. That's not part of this. I realize that's not the subject. Report an error in the passage at 1:14:56 Highlight the passage at 1:14:56

1:15:06 I think from Anne's point of view, it probably felt like more than a movie. That would be my point. Let's go ahead and start. We're going to do a Vajrasattva practice. I'm going to lead you in more visualization than you have in your sheets. The sheet that I gave you is simply so that you have the mantra that you can follow. Report an error in the passage at 1:15:06 Highlight the passage at 1:15:06

1:15:33 Vajrasattva is the one who's right above you too. Vajrasattva is a manifestation of enlightened energy like Tara or Manjushri or Medicine Buddha. Report an error in the passage at 1:15:33 Highlight the passage at 1:15:33

1:15:44 White in color. Again, white here, meaning that clear white light, crystal clear light that symbolizes purity. His main power or function is to purify. And this is solitary Vajrasapha. You might also see Vajrasapha with consort, which actually wouldn't be appropriate to an open audience, so I chose solitary Vajrasapha. Report an error in the passage at 1:15:44 Highlight the passage at 1:15:44

1:16:08 But he is a Buddha, and he is enlightened energy, and this is his particular... Report an error in the passage at 1:16:08 Highlight the passage at 1:16:08

1:16:18 That would just mean literally like thunder person? Sattva is warrior. Bodhisattva is like awakened warrior. Sattva is pretty strong. Vajra is immutable, unchangeable. Sometimes it gets translated as diamond. Because that's like the strongest substance that we can think of. Often it's translated as thunderbolt, and I think that has to do with the power. But I don't think it's such a great translation, actually, because it doesn't get that immutability, that unchangeability of Vajra. Report an error in the passage at 1:16:18 Highlight the passage at 1:16:18

1:16:58 Yeah, it's really changing. It's like the sound gets stronger, like all that. It's actually, maybe more lightning makes more sense. But even then, it's changing. I don't know. So I often hear it translated more as diamond. You know, like with Vajra Cutter Sūtra, Diamond Cutter Sūtra, it's often more that translation. Report an error in the passage at 1:16:58 Highlight the passage at 1:16:58

1:17:21 And I think that makes more sense to our mind and our world because the diamond is so strong and it can cut other diamonds without them being able to cut. I mean, like other things can't cut a diamond and stuff like that. So I think diamond sort of makes more sense. Yeah, so it's like immutable warrior. Think of it that way. So he's pretty powerful. So just begin again with like checking your posture. Report an error in the passage at 1:17:21 Highlight the passage at 1:17:21

1:17:47 If you're in a chair, it's best to be away from the back of the chair so that your spine can be extended and you can kind of imagine like a cord going through the crown of your head. Report an error in the passage at 1:17:47 Highlight the passage at 1:17:47

1:17:59 Shoulders level and back. Your hands can be in your lap, right over left, thumbs touching lightly. Or you can have them on your knees. Report an error in the passage at 1:17:59 Highlight the passage at 1:17:59

1:18:16 Your eyes can be either open and unfocused or lightly closed. Report an error in the passage at 1:18:16 Highlight the passage at 1:18:16

1:18:24 Tongue on the roof of your mouth. Report an error in the passage at 1:18:24 Highlight the passage at 1:18:24

1:18:31 Chin just slightly tucked under, which opens the back of your neck. Report an error in the passage at 1:18:31 Highlight the passage at 1:18:31

1:18:40 And your breathing just relaxed. Report an error in the passage at 1:18:40 Highlight the passage at 1:18:40

1:18:54 We'll just start again with a few deep cleansing breaths, allowing your breath to just dissolve away anything that might distract you and allow each in-breath to bring more concentration, more awareness. More presence. Report an error in the passage at 1:18:54 Highlight the passage at 1:18:54

· · · silence, 1 minute

1:19:44 So as part of our motivation for specifically doing this practice, we can think about how sometimes it feels like we get stuck. We have sort of a heaviness of mind or blocked. We can't seem to understand new material so much. And the Buddha said that this is all from sort of an abundance of negative karma. Report an error in the passage at 1:19:44 Highlight the passage at 1:19:44

1:20:08 That purifying actually can help the situation. Report an error in the passage at 1:20:08 Highlight the passage at 1:20:08

1:20:15 Sometimes this sort of dullness. It overtakes our mind. We keep reading the same paragraph over and over. So this is a good time to do purification practice. Report an error in the passage at 1:20:15 Highlight the passage at 1:20:15

1:20:31 And also just based on our newer understanding of karma, we can see that we've created quite a bit of negative karma just in this life alone. Report an error in the passage at 1:20:31 Highlight the passage at 1:20:31

1:20:44 So we can just focus on trying to clear away some of the stores of negative karma that we have. Report an error in the passage at 1:20:44 Highlight the passage at 1:20:44

1:20:54 to reduce our suffering in this life so that we can. Have more opportunity to transform our mind, to work with our mind. Even if we don't have any understanding or any belief in future lives. But if we do, we can also remember that if we were to die with this big store of negative karma, then it could only bring us suffering wherever we end up. Report an error in the passage at 1:20:54 Highlight the passage at 1:20:54

1:21:31 So visualize in this space in front of you, a little above you, on a throne, on a lotus, with moon seat, is Vajrasattva. Report an error in the passage at 1:21:31 Highlight the passage at 1:21:31

1:21:51 And imagine him made of pure radiant white light. Report an error in the passage at 1:21:51 Highlight the passage at 1:21:51

1:22:03 He's white in color with two arms, sitting in full Vajra posture, Report an error in the passage at 1:22:03 Highlight the passage at 1:22:03

1:22:13 his legs crossed. Report an error in the passage at 1:22:13 Highlight the passage at 1:22:13

1:22:18 His left hand holds a bell slightly upturned at his left hip, and his right hand holds a Vajra at his heart. Report an error in the passage at 1:22:18 Highlight the passage at 1:22:18

1:22:33 He's dressed in robes of heavenly silk, and he's adorned with precious jeweled ornaments. But again, remember that everything about him is made of pure white light. So even the jewels, the ornaments, the throne, everything. It's just this illuminating, radiant, white light. Report an error in the passage at 1:22:33 Highlight the passage at 1:22:33

1:23:06 So we're going to start with the second of the powers, which is the power of reliance. Report an error in the passage at 1:23:06 Highlight the passage at 1:23:06

1:23:16 And this begins with going for refuge. So that's understanding this condition that we're in, Report an error in the passage at 1:23:16 Highlight the passage at 1:23:16

1:23:26 where we create negative karma based on either misunderstanding our situation or afflicted mind. Report an error in the passage at 1:23:26 Highlight the passage at 1:23:26

1:23:41 And then that negative karma ripens into our suffering. Report an error in the passage at 1:23:41 Highlight the passage at 1:23:41

1:23:49 And we experience this not just through this life, throughout this life, year after year, day after day, but the Buddha would say life after life as well. And we have no control over where we're born. It's all determined by our karma, which is determined by our afflicted states of mind. Report an error in the passage at 1:23:49 Highlight the passage at 1:23:49

1:24:10 So this is the mess that we find ourselves in, and this is called saṃsāra. It's a condition. But there's a way out. And so we take refuge in somebody who has found the way out. So any of the forms of the Buddha that you can relate to, or if you have a teacher who you feel like represents that to you, like the Dalai Lama, you can take refuge in that. Report an error in the passage at 1:24:10 Highlight the passage at 1:24:10

1:24:43 Somebody who's transcended suffering altogether. Report an error in the passage at 1:24:43 Highlight the passage at 1:24:43

1:24:49 And his teachings are the Dharma, actually the realizations of those teachings. And the Saṅgha are really those serious practitioners on the path who can also help us. Report an error in the passage at 1:24:49 Highlight the passage at 1:24:49

1:25:14 And then when we look around us, we can see that all other beings are in the same situation. We can see that they're also suffering as a result of karma they've created. Report an error in the passage at 1:25:14 Highlight the passage at 1:25:14

1:25:33 They have no idea how to find their own happiness. They have no idea that it's even possible. And so we do this practice of purifying our own minds with them in mind. To increase our capacity, to increase our ability to gain realizations, to progress on the path. All of this with them in mind as well, to benefit them. Report an error in the passage at 1:25:33 Highlight the passage at 1:25:33

1:26:09 So if you'd like to recite it, you can, but I can also just recite it and you can just meditate and recite Refuge and Bodhicitta. I go for refuge until I am enlightened to the Buddha, the Dharma and the Supreme Assembly by my practice of giving and other perfections. May I become a Buddha to benefit all sentient beings. I go for refuge until I am enlightened to the Buddha, the Dharma and the Supreme Assembly by my practice of giving and other perfections. Report an error in the passage at 1:26:09 Highlight the passage at 1:26:09

1:26:39 May I become a Buddha to benefit all sentient beings. I go for refuge until I am enlightened to the Buddha, the Dharma and the Supreme Assembly by my practice of giving and other perfections. May become a Buddha to benefit all sentient beings. Report an error in the passage at 1:26:39 Highlight the passage at 1:26:39

1:26:59 So now the first are the powers, which is regret. Bring to mind something that you regret now that you have this understanding of karma and how this act will result in your own suffering through creating karma. Report an error in the passage at 1:26:59 Highlight the passage at 1:26:59

1:27:21 And make it really specific. Report an error in the passage at 1:27:21 Highlight the passage at 1:27:21

1:27:28 It's just showing you how your own mind works, how human mind works, how mind works. And don't identify so strongly with that deluded mind. It's just a negative act and now we can purify it, remove those stains from your mind stream. Report an error in the passage at 1:27:28 Highlight the passage at 1:27:28

1:27:59 If we think about it, almost everything we've done in this life has had some tinge of a negative mind associated with it. And so that's just like having a lot of poison in our mind stream. So we want to do this purification for this specific act, but then we can also extrapolate. Any time we might have done an act similar to this one in this life, may it also be purified. Report an error in the passage at 1:27:59 Highlight the passage at 1:27:59

1:28:44 So just as strongly as you can, generate in your mind this wish to be free of all negativity and all karmic blocks and this negative habit or this negative act in your mind. And any time you may have done something similar to this. Report an error in the passage at 1:28:44 Highlight the passage at 1:28:44

1:29:06 And then imagine that Vajrasattva shrinks and comes to the crown of your head. So he still has all the details of the visualization you just created, but now he's facing the same direction as you, and he's just above the crown of your head. Report an error in the passage at 1:29:06 Highlight the passage at 1:29:06

1:29:26 And if all you can see is a sphere of white light, that's fine too. Report an error in the passage at 1:29:26 Highlight the passage at 1:29:26

1:29:41 At his crown is a white syllable om, at his throat a red syllable ah, and at the center of a flat moon disk at his heart is a syllable om in blue. Report an error in the passage at 1:29:41 Highlight the passage at 1:29:41

1:29:55 At the edge of that moon disk, standing clockwise, are the hundred syllables of the mantra. And imagine again everything made of this radiant white light. Report an error in the passage at 1:29:55 Highlight the passage at 1:29:55

1:30:09 So the syllables of the mantra going around the moon disk at his heart, also made of this radiating white light. Report an error in the passage at 1:30:09 Highlight the passage at 1:30:09

1:30:27 And now we do the third of the four powers, which is the power of remedy. And this is the actual practice. This is like the actual medicine. Report an error in the passage at 1:30:27 Highlight the passage at 1:30:27

1:30:42 So make a request in your heart for Vajrasapha to help you purify all your negative karma that's related to whatever action you've just brought to mind. Report an error in the passage at 1:30:42 Highlight the passage at 1:30:42

1:31:02 And then after that request is made, much radiant light goes out from the hung in his heart into all the ten directions and Report an error in the passage at 1:31:02 Highlight the passage at 1:31:02

1:31:15 then returns back to the hung in his heart and goes into the syllables of the mantra there. Report an error in the passage at 1:31:15 Highlight the passage at 1:31:15

1:31:27 And it creates a powerful stream. A white nectar that begins to flow down from the hung and the mantra garland through the crown of your head and cleanses you of all negative karma and obscurations. Report an error in the passage at 1:31:27 Highlight the passage at 1:31:27

1:31:57 So you can visualize in one of these three ways or in all three. You can alternate. The first is just to imagine like a crystal white shower of this light nectar. Going through you, cleansing you, and then all your negativities coming out of the lower orifices of your body and going into the earth where it's just nullified. Report an error in the passage at 1:31:57 Highlight the passage at 1:31:57

1:32:30 So you imagine it leaving your body in the form of sort of a white, I mean a black smoke or a black tarry substance and then it just dissolves into nothingness. Report an error in the passage at 1:32:30 Highlight the passage at 1:32:30

1:32:45 And that's usually good for purifying a physical act or physical acts of your body. You know, killing or stealing, things like that. Report an error in the passage at 1:32:45 Highlight the passage at 1:32:45

1:33:02 Another way that you can visualize is imagine this nectar light going into your body and sort of feeling it from the bottom up. And all your negativity is sort of floating on the surface and then leaving through the upper orifices, especially your mouth. So this one is actually good for speech, negativities of speech, Report an error in the passage at 1:33:02 Highlight the passage at 1:33:02

1:33:28 you know, lying or harsh speech. Divisive speech, meaningless speech, which can be habits too. So again, as it leaves your body, you can imagine it coming out in black smoke or black tarry substance and just neutralizing as soon as it hits the air. Report an error in the passage at 1:33:28 Highlight the passage at 1:33:28

1:33:57 And the final way to visualize is sort of like when it's like the nectar comes down and hits your heart where your mind and heart are together. And it's like switching on a bright light in a dark room. All the negativity just vanishes. And this white crystal light just fills your whole body. Report an error in the passage at 1:33:57 Highlight the passage at 1:33:57

1:34:26 And this is especially good for negativities of mind. So maybe really strong hatred or anger or wrong view or covetousness or the kind of mind that constantly criticizes guilt. Report an error in the passage at 1:34:26 Highlight the passage at 1:34:26

1:34:51 So you can alternate between these three visualizations or you can just choose one and really get to know it. Report an error in the passage at 1:34:51 Highlight the passage at 1:34:51

1:35:01 So we'll recite the mantra together. We're going to do it 21 times. And as much as you can, just try to remain aware that this nectar is flowing through you in some way, either flowing through you from above and washing out all your negativities below or filling you up and washing them out from above or just... Report an error in the passage at 1:35:01 Highlight the passage at 1:35:01

1:35:23 Like turning on that bright light in a black room. Everything is becoming more and more cleansed. Am Vajrasapha Samaya Manupalaya Vajrasapha Deirupatita Jiru Mebhava Sutokaya Mebhava Supokaya Mebhava Anuraktam Mebhava Sarva siri me pariyatsa sarva karma sutsa me sitam shiram kuru hum ha ha ha ha ho Bhagavan. Report an error in the passage at 1:35:23 Highlight the passage at 1:35:23

1:36:02 Sarva tata gatha vajra mame muta vajra bhava maha samaya safa ahon bhe. Om Vajra Saffa Samaya Manupalaya Vajra Saffa Denu Patita Rirume Bawa Suto Kayame Bawa Supo kayo me bhava, anurakto me bhava, sarva siddhi me paryatsa, sarva karma sutsame, sitam shiram kuru hum, ha ha ha ha ho bhagavan, sarva tatha gatha vajra mame mudsa vajra bhava, maha samaya satpa ahung pe. Report an error in the passage at 1:36:02 Highlight the passage at 1:36:02

1:36:49 Om Vajra Safa Samaya, Manupalaya, Vajra Safa Denupatita, Trirume Bhava, Suto Kayame Bhava. Sopo kayo me bhava, anurakta me bhava, sarva siri me parayatsa, sarva karma sutsa me, sitam shiram kuru hun, ha ha ha ha ho bhagavan, sarva tatha gatha vajra mame, mudsa vajra bhava, maha samaya sattva ahung pe. Report an error in the passage at 1:36:49 Highlight the passage at 1:36:49

1:37:26 Om Vajrasapha Samaya Manupalaya Vajrasapha Denapatita Thiru me bhava Suttokaya me bhava Suttokaya me bhava Anuraktam me bhava Sarvasiddhi me paryatsa Sarmasiddhame Chittam Shiram Kuru Hong Ha Ha Ha Ha Ha Ho Bhagavam Tata Gata Vajra Mame Mutsa Vajra Bhava Maha Samaya Safa Ahum. Om Vajrasapha Samaya Manupalaya Vajrasapha Denupatita Triro me bhava Suttokaya me bhava Suttokaya me bhava Anurakti me bhava Sarva Siddhi me parayatsa Sarva Karma Sitsame Sittam Shiram Kuru Hum Ha Ha Ha Ha Ho Bhagavan Sarva Tattam Gata Vajra Mame Mutsa Vajra Bhava Maha Samaya Saffa Ahung Phe Vajra Saffa Samaya Manupalaya Vajra Saffa Denupatita Jirume Bhava Suttokaya Me Bhava Sūpokāyam me bhava, anuraktam me bhava, sarva-siddhi me paryatsa sarva-karmasudsa me shittam-shiram-kuru-hung, ha-ha-ha-ha-ho bhagavan, sarva-tata-gata-vajrama-me-mutsa-vajra-bhava-ma samaya-sapa-ahong-peyam. Report an error in the passage at 1:37:26 Highlight the passage at 1:37:26

1:39:15 Vajrasapha Samaya Manapalaya Vajrasapha Shantideva, Shantideva, bhava supokayo me bhava honor acto me bhava sarva siddhi me pariyasa sarva karma sudsa me Chitam shiram kuruhung ha-ha-ha-ha-ho Bhagawan Sarvatata gatha vajra-mame-mutsa vajra-bhava-maha-samaya-sapha-ahung-pey-om vajra-sapha-samaya-vanupalaya-vajra-sapha-denupatita. Report an error in the passage at 1:39:15 Highlight the passage at 1:39:15

1:39:59 Iru me bhava, Suttokaya me bhava, Suttokaya me bhava, Anarakti me bhava, Sarva-siddhi me parayatsa, Sarva-karma-sutsa me, Chitam-shiram-kuruhung, Ha-ha-ha-ha-ho Bhagawan, Sarva-tata-gatha-vajra-mame-mutsa-vajra-bhava-maha-samaya-sapha-ahung, Pe-yam-vajra-sapha-ahung, Thank you. may bawa super kaya may bawa honor acta may bawa Sarva Siddhi me Paryatsa Sarva Karma Sutsa me Sritam Shiram Kuru hum Ha Ha Ha Ho Bhagavan Sarva Tata Gata Vajra Mame Mutsa Vajra Bhava Maha Samaya Sattva Ahung Pe Om Vajja Safa Samaya, Manupalaya, Vajja Safa Denupatita, Dirume Bawa, Suto Kayame Bawa, Suto Kayame Bawa. Report an error in the passage at 1:39:59 Highlight the passage at 1:39:59

1:41:17 Rakti me bhava sarva -sidhi me parayatsa sarva-karma-sutsa me sitam-shiram-kuru-hung ha-ha-ha-ha-ho bhagawan sarva-tata-gata-vajra-mame-muta-vajra-bhava-ma samaya-safa-ahum-peyam vajra-safa-samaya-manipalaya vajra-safa-denu-patita-vhira-me-bhaham Suttokaya me bhava, Suttokaya me bhava, Anaraktu me bhava, Sarva-siddhi me parayatsa, Sarva-karma-sutsa me, Sritam-siram-kuru-hong, Ha-ha-ha-ha-ho, Bhagawan, Sarva-tata-gata-vajra-mamayam. Report an error in the passage at 1:41:17 Highlight the passage at 1:41:17

1:42:07 Maha Samaya Sattva Ahung Pe Om Vajrasattva Samaya Shantideva, Shantideva. Nidu me bhava, suttukaya me bhava, suttukaya me bhava, anuraktu me bhava, sarvasiri me pariyata, sarva karma sutsa me, chitam shiram kuru hum, ha ha ha ha ho bhagavan, sarva tatha gatha vajram ame mudsa vajra bhava, maha samaya satpa ahung he. Report an error in the passage at 1:42:07 Highlight the passage at 1:42:07

1:42:47 Om Vajrasapha Samaya Manupalaya Vajrasapha Denupatita Rirumebhava Supukkayomebhava Supakaya me bhava, Anarakti me bhava, Sarva Siddhi me parayatsa sarva karma sutsame, Shittam shiram kuru hum, Ha-ha-ha-ha-ho Bhagawan, Sarva Tathāgata vajramame, Mutsa vajrabhava, Mahasamaya sattva ahung, Pheyo, Vajrasafasamaya, Vanapalaya, Vajrasafadenu, Report an error in the passage at 1:42:47 Highlight the passage at 1:42:47

1:43:41 Thank you. Report an error in the passage at 1:43:41 Highlight the passage at 1:43:41

1:43:49 Tata Gata Vajra Mame Mutsa Vajra Bhava Maha Samaya Sattva Ahung Phe Om Vajrasattva Samaya Manupalaya Vajrasattva Denupatita Nidu me bhava, sutta kayo me bhava, sutta kayo me bhava, ana rakti me bhava, sarva siddhi me parayansa sarva karma sutta me, sitam shiram kuru hon. Report an error in the passage at 1:43:49 Highlight the passage at 1:43:49

1:44:22 Vajra Vajra Vajra Vajra Vajra Vajra Vajra Vajra Vajra Nidu me bhava, suttokayo me bhava, suttokayo me bhava, anarakto me bhava, sarva siri me parayatsa sarva karma sutsame, chitam shiram kuru hum. Ha -ha -ha -ha -ho Bhagawa Sarvatata Gata Vajramame Mutsa Vajrabhava Mahasamaya Sapa Ahumpeyam Vajrasapha Samaya Manupalaya Vajrasapha Denapatita Nirumebhava Suttukkaya Mebhava Suttukkaya Mebhava Anurakta Mebhava Sarvasiri Mebharyata Sarvasiri Karma Sutsame Shittam Shiram Kuru Hum Ha Ha Ha Ha Ho Bhagawan Sarvatata Gata Vajram Ami Mutsa Vajra Bhava Mahasamaya Saffa Ahum Phe Om Vajra Saffa Samaya Manupalaya Vajra Saffa Denupatita Mabhava Sittakaya Mabhava Sittakaya Mabhava Sittakaya Mabhava Anurakta Mabhava Sarva Siddhi Meparayatsa Sarva Karma Sutta Meparayatsa Sarva Karma Sutta Meparayatsa Sarva Karma Sutta Meparayatsa Sarva Karma Sutta Meparayatsa Sarva Karma Sutta Meparayatsa Manu palaya vajrasapha dena patita, jito me bhava, suttokaya me bhava, suttokaya me bhava, anarakta me bhava, sarva siddhi me parayatsa sarva karma sutsa me, sitam shiram kuruhung, ha-ha-ha-ha-ho bhagawa, sarva tatha gatha vajramame, mudsa vajra bhava, mahasamaya sapa ahung, peyam vajrasapha. Report an error in the passage at 1:44:22 Highlight the passage at 1:44:22

1:46:42 Shantideva, Shantideva, Shantideva, Shantideva. Nero me bhava, suttokaya me bhava, suttokaya me bhava, anuraktu me bhava, sarvasiri me parayatsa sarva karma sutsa me, sitam shiram kuru hum, ha ha ha ha ho, bhagawan, sarvatata gatha vajramame mudsa vajrabhava, mahasamaya safa ahong, peyong, vajrasafasamaya, manupalaya vajrasafadenu, Report an error in the passage at 1:46:42 Highlight the passage at 1:46:42

1:47:39 Satsang with Feel. Report an error in the passage at 1:47:39 Highlight the passage at 1:47:39

1:47:55 Have some trust in the method and the mantra, the power of the mantra and the power of the practice. Really feel that this negativity, this negative act or thought or words or habit is completely washed away, completely cleansed from your mind stream. Report an error in the passage at 1:47:55 Highlight the passage at 1:47:55

1:48:22 And now visualize a final purifying stream of white nectar and light pouring from Fajrasattva's holy body and mind like a really strong shower. Report an error in the passage at 1:48:22 Highlight the passage at 1:48:22

1:48:33 And every single bit of negativity is cleansed. Report an error in the passage at 1:48:33 Highlight the passage at 1:48:33

1:48:43 And imagine that your own body and mind are, as Lama Yeshi says, clean, clear, like crystal. Report an error in the passage at 1:48:43 Highlight the passage at 1:48:43

1:48:57 And feel really happy that you've done this. Really rejoice from the depths of your heart. And feel that Vajra Safa is also happy. Report an error in the passage at 1:48:57 Highlight the passage at 1:48:57

1:49:12 And he says, my child, your negativities, obscurations and broken and damaged pledges have been completely purifying. Report an error in the passage at 1:49:12 Highlight the passage at 1:49:12

1:49:25 And now bring to mind the fourth of the four powers, the power of resolve or restraint. Report an error in the passage at 1:49:25 Highlight the passage at 1:49:25

1:49:37 And in your own mind, just think of how long you can restrain from doing this act. If you're able to never do this act again, fantastic, that's great. But try to be realistic. Set an amount of time that you know you can keep and then do it. Report an error in the passage at 1:49:37 Highlight the passage at 1:49:37

· · · silence, 1 minute

1:50:26 And now imagine that Vajrasapha is very pleased with your pledge and your resolve. And He melts into pure white light and that light absorbs into you through the crown of your head. And your body, speech and mind become inseparably one with His enlightened body, speech and mind. And just meditate on that union. Report an error in the passage at 1:50:26 Highlight the passage at 1:50:26

1:51:02 As Lama Yeshe says, it's like pouring water into water. There's no separation at all. Report an error in the passage at 1:51:02 Highlight the passage at 1:51:02

1:51:18 In emptiness there is no I, creator of negative karma. No action of creating negative karma. And no negative karma created. From their own side. Absolutely. The way I see it. Report an error in the passage at 1:51:18 Highlight the passage at 1:51:18

1:51:43 And then we dedicate the merits of having done this practice. Remembering back to the beginning when we were thinking about all the people around us rushing around trying to find happiness, trying to avoid suffering when they're still out there. And so we can dedicate that we can be able. To transform our minds so that we're able to increase our capacity to help all beings find happiness and all beings eliminate suffering, including ourselves. Report an error in the passage at 1:51:43 Highlight the passage at 1:51:43

1:52:36 And then when you're ready in your own time, you can end your meditation and open your eyes. Report an error in the passage at 1:52:36 Highlight the passage at 1:52:36

1:52:53 Does anyone have any questions about the practice now that you've done it? Report an error in the passage at 1:52:53 Highlight the passage at 1:52:53

1:53:02 Can you pass her then? What was the... What's the meaning of the mantra you were chanting 21 times? You know, I didn't bring the meaning. Mantras usually don't have a direct literal translation, but we can see if we're just looking at it that there are words. I should always do this, I guess, because this came up yesterday. And it came up for the last class of karma class we did, Vashya Safra practice. There is a translation of it available, and I can look for it for you. Report an error in the passage at 1:53:02 Highlight the passage at 1:53:02

1:53:32 But it's not going to directly translate like a sentence does because it's more like each of the syllables has a certain meaning and a certain power in itself. You can see certain ones we do recognize already with Vajra and Satva. Samaya means pledge, like that. Let's see, go down. You can see certain syllables like hung. Report an error in the passage at 1:53:32 Highlight the passage at 1:53:32

1:53:56 There's hung in there. Tathāgata is somebody who's gone beyond, like a Buddha. Report an error in the passage at 1:53:56 Highlight the passage at 1:53:56

1:54:05 Sattva again coming up is like a warrior. So there are certain meanings. Siddhi is a high attainment. So there are certain meanings of certain individual things. And I think also phrasings of individuals. I know Geshe-la taught this one time and he gave us a translation. I'm sure I can find it so I can give it to you. It's mostly just... Report an error in the passage at 1:54:05 Highlight the passage at 1:54:05

1:54:25 You know, with all mantra, there's a lot of power in the syllables themselves, just the sound of them, which is why it's also really nice to say them out loud. Report an error in the passage at 1:54:25 Highlight the passage at 1:54:25

1:54:36 That's hard to translate literally into English, but I know he did give us some translation of it, and I can try to find it for you. Just overview, it's like being the warrior and asking for forgiveness. It's basically, yeah. Report an error in the passage at 1:54:36 Highlight the passage at 1:54:36

1:54:50 Purify me, you know, help me purify my mind so that I can go forward and I can, yeah, something like that so that I can then, you know, help all beings kind of like that, yeah. Report an error in the passage at 1:54:50 Highlight the passage at 1:54:50

1:55:01 Bhagavanya is, again, another word for one who's gone beyond our Buddha. So, yeah, so that I can attain enlightenment for the benefit of all beings. I'm sure they're in there somewhere. Report an error in the passage at 1:55:01 Highlight the passage at 1:55:01

1:55:15 Anybody else? Okay. Great. Well, thank you very much for coming. I did want to say next Sunday we don't have a teaching, but we are going to show a movie. I think Kundun, I think is what we're going to show. Although I forgot to get it from Katie before she left. So I'll have to go rent it. You have it? You have a DVD? Report an error in the passage at 1:55:15 Highlight the passage at 1:55:15

1:55:39 Oh, excellent. Well done. Are you coming next week? Oh, there you go. Report an error in the passage at 1:55:39 Highlight the passage at 1:55:39

1:55:46 I'm taking the teen group on a field trip down to Lama Medicine Buddha. Report an error in the passage at 1:55:46 Highlight the passage at 1:55:46

1:55:54 Yes, please do. So if you don't want to keep them, just leave them and I can use them next time. But otherwise, it's basically a really simplified form so you can remember the four powers and then the visualization and the mantra. So it's like all in one sheet. I keep making it more simplified. It goes from like a full sadhana to one page to... Report an error in the passage at 1:55:54 Highlight the passage at 1:55:54

1:56:15 Yeah, it's okay. It's the gist of it. Simpler, the more likely we use it, right? Oh, and also, I did forget to say on there, you can actually simplify it even further. So say you're in a situation where something comes up and you're at work and you don't have time for a full thing. You can say, Om Vajrasattva Hum. So just Om, like the very first of every mantra always begins, Om, O-M. Report an error in the passage at 1:56:15 Highlight the passage at 1:56:15

1:56:41 And then his name, Vajrasattva, and then Hum. Either H-U-M, as you see it there, or H-U-N-G, which is the way Geshele pronounces it. So if you just do those together, you can do 28 of them, and they say it does the same amount of purification if your regret is just as strong and you do all the powers. Report an error in the passage at 1:56:41 Highlight the passage at 1:56:41

1:56:59 That's a quickie you can do on the bus. You get irritated at somebody really quickly at work. It's good to have these ways. Report an error in the passage at 1:56:59 Highlight the passage at 1:56:59

1:57:19 see. think it was when. Report an error in the passage at 1:57:19 Highlight the passage at 1:57:19