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Key passages
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- 9:16
The Buddhist seed is the part of everyone that has the capacity for wisdom. Wisdom is not something that we acquire. It is something that over time we become. It involves a change in our basic nature, a deepening of our capacity for compassion, loving kindness, forgiveness, harmlessness and service. Life itself waters the Buddhist seed within us.
- 9:58
We are all the more than we have seen. Many things do not wear their true nature on their sleeve. What you can see and touch about an acorn, its color, its weight, its hardness, length and its width, will never hint at the secret of its potential. This secret is not directly measurable. But as given the proper conditions over time, it may become visible. An acorn makes no sense unless we know that woven into it, into the way it is made, there is something waiting to unfold that knows how to become an oak tree.
- 14:00
Appearances can be deceiving. And that there is within us a potential. And we're simply creating the conditions. You know, just like... A potential for that acorn. And if we provide all the proper, you know, the earth and the water and the warmth,
- 49:14
And the second of the six groups, the way in which they're categorized, is the object ascertaining mental factors. So there's five of these. Before we go any further, any questions about qualms or doubts around?
- 1:58:32
May the blind see forms and deaf hear sounds. May those whose bodies are worn with toil be restored on finding repose. May the naked find clothing, the hungry find food. May the thirsty find water and delicious drink. May the poor find wealth, those weak with sorrow find joy. May the forlorn find hope, constant happiness and prosperity. May there be timely rains and bountiful harvests. May all medicine be effective and wholesome prayers bear fruit.
Transcript
· · · silence, 1 minute
0:31 I'm sorry. Report an error in the passage at 0:31
0:37 What was the circumstance? Report an error in the passage at 0:37
· · · silence, 1 minute
1:13 Quite Report an error in the passage at 1:13
1:25 painful. Report an error in the passage at 1:25
1:38 It's very admirable Report an error in the passage at 1:38
1:44 that you care so much about the people you work with. It's a wonderful quality. Report an error in the passage at 1:44
2:20 How do you take care of yourself? How do you keep burning out? Report an error in the passage at 2:20
2:38 Yeah, I love it. Report an error in the passage at 2:38
2:42 shoot yourself in her foot. Report an error in the passage at 2:42
3:03 for them, and prayers for them, and somehow it me, it makes me feel that's helpful. That's great, yeah. Report an error in the passage at 3:03
3:44 But it must be doubly distressing when somebody is really getting their life together and then something tragic like this happens. Report an error in the passage at 3:44
3:57 Pardon? It does happen a lot. It does, yeah. You lose a lot. Report an error in the passage at 3:57
· · · silence, 1 minute
4:42 Do you agree that some people are petrified of you? Report an error in the passage at 4:42
5:08 Tough love. And how Report an error in the passage at 5:08
5:23 do you do it? Report an error in the passage at 5:23
· · · silence, 1 minute
6:07 Oh, she's great. Her grandparents are coming from Brazil next week. They have never been out of Brazil. They speak no English. And they're going to be staying for about... Six weeks. Report an error in the passage at 6:07
6:39 It's really nice to see her developing. It's really quite a treat. Report an error in the passage at 6:39
6:56 I've probably mentioned, I'm sure I have, one American doctor by the name of Rachel Remen. She's written a few books. One of them is called Kitchen Table Wisdom. be be Report an error in the passage at 6:56
· · · silence, 1 minute
7:06 This Kitchen Table And the other is My Grandfather's Blessing. I'd just like to read a page. I know it's sometimes difficult to listen to people read, but I'd like to read a page from her book. Report an error in the passage at 7:06
7:25 It's something like we were just talking about. It kind of jogged my memory, and I've been kind of keeping that set aside and thought I might mention it. A while ago, I had a chance to be a part of a group. Report an error in the passage at 7:25
7:44 Gathered in the living room of one of my friends, a Tibetan Buddhist, when her teacher, Gaelic Rinpoche, I don't know if you're familiar with Gaelic Rinpoche, I think he lives in Michigan in the United States. He has a center, highly respected Tibetan teacher, gave a Dharma talk. Rinpoche is a round and delicious man, filled to the brim with some sort of secret joy. Report an error in the passage at 7:44
8:14 It is infectious. This evening he spoke about taking refuge in the Buddha, a phrase that I, a non-Buddhist, have never heard before, but had the Buddhists around me nodding in recognition. Report an error in the passage at 8:14
8:29 Taking refuge, said Rinpoche, does not mean going outside of oneself to find the Buddha, rather going within, to that place in everyone which is a Buddha seed, a Buddha potential, that has the capacity to be a Buddha. Report an error in the passage at 8:29
8:48 He paused to let us reflect on this, and it seemed to me that his joy intensified momentarily like a banked fire, finding a hidden pocket of sap deep inside a charcoal log. I had a sense of the part in me and in others that he was referring to. I had just never thought of taking refuge in it. Refuge from what, I wondered. I think now it is refuge from suffering. Report an error in the passage at 8:48
9:16 The Buddhist seed is the part of everyone that has the capacity for wisdom. Wisdom is not something that we acquire. It is something that over time we become. It involves a change in our basic nature, a deepening of our capacity for compassion, loving kindness, forgiveness, harmlessness and service. Report an error in the passage at 9:16
9:43 Life itself waters the Buddhist seed within us. Our capacity for wisdom naturally grows throughout our lives. Knowing that a Buddhist seed is present in everyone changes the way you see things. Report an error in the passage at 9:43
9:58 We are all the more than we have seen. Many things do not wear their true nature on their sleeve. What you can see and touch about an acorn, its color, its weight, its hardness, length and its width, will never hint at the secret of its potential. This secret is not directly measurable. But as given the proper conditions over time, it may become visible. An acorn makes no sense unless we know that woven into it, into the way it is made, there is something waiting to unfold that knows how to become an oak tree. Report an error in the passage at 9:58
10:36 An acorn is defined by this capacity. Something can be the size, shape, weight, texture and color of an acorn. But without this hidden power to become an oak tree, it is not an acorn. Report an error in the passage at 10:36
10:50 Our essential humanity is defined by the Buddhist seed in us, the capacity to grow in wisdom and the ways of wisdom. None of us are, only the way we seem. Every acorn yearns toward the full expression of its nature and uses all opportunity to realize its capacity to become an oak tree. There is a natural yearning toward wholeness and wisdom in all of us as well. Report an error in the passage at 10:50
11:19 This varies in strength from person to person. It may be quite conscious in some and deeply buried in others. It may form the focus of one's life and lie on the periphery of another, but it is always there. Wholeness is a basic human need. So, you know, sometimes people question, well, you know, why do we, why is there so much emphasis laid on this notion of going for refuge? Report an error in the passage at 11:19
11:51 And sometimes I think, you know, that we overlook. We have a tendency to perhaps dwell upon our insufficiencies, our inadequacies. Report an error in the passage at 11:51
12:05 You know, there's a notion that reality is attention. And somehow we've developed an unconscious habit of paying attention to what it is that we're doing wrong, where we've come up short, how we've failed, our deficiencies in one way or another. Report an error in the passage at 12:05
12:25 That's all, you know, this is all we take ourselves to be, but this is merely a product of a Report an error in the passage at 12:25
12:36 distorted perception, if you like, a mistaken way that we've fallen into the habit of looking at ourselves. So, you know, Buddhists have been asking us to keep giving ourselves an opportunity to redefine who we might be, to looking beyond the... The appearance to a potential that we all possess. We all have some basic sanity about ourselves. We all have some caring about ourselves. Report an error in the passage at 12:36
13:13 And sometimes this can become weak and distorted. But nonetheless, it's there in everyone. And I think people will resonate if you speak to that best in each of us. Maybe, hopefully, over time they'll respond and they'll begin to resonate with your own belief in them, with themselves. But we have to begin by believing in ourselves. We aren't these. Report an error in the passage at 13:13
14:00 Appearances can be deceiving. And that there is within us a potential. And we're simply creating the conditions. You know, just like... A potential for that acorn. And if we provide all the proper, you know, the earth and the water and the warmth, Report an error in the passage at 14:00
14:25 then by its very nature it's going to grow into something which is unrecognizable before. It'll change for the better. So when we ask for, you know, what am I going for refuge to? And we're going for refuge to something within inside of all of us. Not in any one particular person. It's not something that we can deserve or that we have to pray for or that we have to live up to. Report an error in the passage at 14:25
14:56 It's a natural endowment which is present in all sentient beings. The ability to solve their problems at a basic level and to become happy, healthy, loving, sane human beings. Report an error in the passage at 14:56
15:24 There's a saying, if you believe you can. Or if you believe you can't, you're right. So it's important to cultivate a belief that we can and Report an error in the passage at 15:24
15:47 more than just that, to do. Report an error in the passage at 15:47
15:55 So if you'd like to recite the verse of going for refuge together. I go for refuge until I'm awakened to the Buddha, Dharma and Saṅgha through the collections of merit and wisdom created out of generosity and the other practices. May I become a Buddha for the sake of all sentient beings. I go for refuge until I am awakened to the Buddha, Dharma and Saṅgha through the collections of merit and wisdom created out of generosity and the other practices. Report an error in the passage at 15:55
16:27 May I become a Buddha for the sake of all sentient beings. I go for refuge until I am awakened to the Buddha, Dharma and Saṅgha through the collections of merit and wisdom created out of generosity and the other practices. May I become a Buddha for the sake of all sentient beings. May all sentient beings have happiness and the causes of happiness. May all sentient beings be free from suffering and the causes of suffering. Report an error in the passage at 16:27
16:55 May all sentient beings be inseparable from the joy that is without sorrow. May all sentient beings abide in equanimity, free from attachment for some and aversion toward others. Report an error in the passage at 16:55
17:14 If you'd like to stand for a moment, then we'll sit together. Report an error in the passage at 17:14
· · · silence, 1 minute
17:54 Shall we turn it off? Okay. Report an error in the passage at 17:54
· · · silence, 1 minute
18:43 Sometimes we have to appreciate cessations. We often overlook them. There are moments when we, I think, you know, nirvāṇa. Did Report an error in the passage at 18:43
18:58 you find it? All the change on the floor is mine. Report an error in the passage at 18:58
19:06 You know, this huge notion of nirvāṇa. It's just one huge relief. Who to hear about the audio? Report an error in the passage at 19:06
· · · silence, 1 minute
19:15 When something that's always been there but it's gone unnoticed is no longer there, we experience a moment of deep peace. I think it's quite important to pay attention to moments of cessation. Report an error in the passage at 19:15
19:31 We're kind of taking Report an error in the passage at 19:31
19:36 a comfortable, firm posture. Report an error in the passage at 19:36
19:46 Begin by getting in touch with our bodies, relaxing our bodies. So I invite you to bring your awareness to the crown of your head, your scalp. Report an error in the passage at 19:46
19:58 start by or actually feeling. Feeling the wrinkles between your brows and your forehead, smoothing out the Report an error in the passage at 19:58
20:16 pressure in and around your eyes, diminishing the Report an error in the passage at 20:16
20:31 nose of the face, softening, relaxing. Report an error in the passage at 20:31
20:46 Tongue is soft and jaw relaxed. Report an error in the passage at 20:46
20:57 And bringing your awareness to the back of your neck, turning your head to each side a few times, very gently loosening, stretching the muscles of the back of the neck. Report an error in the passage at 20:57
21:16 And bringing your awareness to your upper back and shoulders. Perhaps drawing your shoulders up toward your ears and circling them to the back and down and to the front. Just rotatating your shoulders a few times. Report an error in the passage at 21:16
21:45 And eventually returning your shoulders back up toward your ears and just allowing them to drop to the sides. And with that, the feeling of some kind of burden or weight that you may have. Unknowingly been carrying around on your back over the course of the day, moving down and through your body into the ground. A feeling of relief. Report an error in the passage at 21:45
22:13 A weight's been lifted from your shoulders. Report an error in the passage at 22:13
22:31 And bringing your awareness all the way down to your hands. Your hands are soft and loose. Your Report an error in the passage at 22:31
22:50 upper arms. Report an error in the passage at 22:50
23:00 Your chest is at ease. Report an error in the passage at 23:00
23:12 Relaxing throughout the heart area, the central space of the chest, Report an error in the passage at 23:12
23:24 portion of the back. Report an error in the passage at 23:24
23:40 And releasing the tension as we are. Often holding our stomach muscles, just allowing the belly to go soft throughout Report an error in the passage at 23:40
24:00 the abdominal cavity. Report an error in the passage at 24:00
24:10 Erect, relaxed, your lower back muscles. Report an error in the passage at 24:10
24:32 And throughout the pelvic region, Report an error in the passage at 24:32
24:59 the upper legs, Report an error in the passage at 24:59
25:18 your feet soft and loose. Report an error in the passage at 25:18
25:35 So once again, scanning from the crown downward through the central portion of the body, paying particular attention to any tightnesses and tensions which might remain in the body. Report an error in the passage at 25:35
25:48 Breathing into those areas, suffusing in those areas with the breath of awareness and breathing out from those same areas. And with that out-breath, Report an error in the passage at 25:48
26:01 some sort of release Report an error in the passage at 26:01
26:13 diminishes, the tightness loosens, if only just slightly. The Report an error in the passage at 26:13
26:21 body is soft and relaxed. Report an error in the passage at 26:21
· · · silence, 1 minute
27:32 Staying with the body Report an error in the passage at 27:32
27:39 at ease, Report an error in the passage at 27:39
· · · silence, 1 minute
28:25 I invite you to become aware of the fact that you're breathing and to lightly rest your attention on it. That sensation of the body, Report an error in the passage at 28:25
· · · silence, 1 minute
29:20 focusing your awareness on Report an error in the passage at 29:20
29:25 the physical sensation associated with the natural breath, wherever it's most clear and obvious to yourself. Report an error in the passage at 29:25
· · · silence, 5 minutes
34:55 Your mind back. Report an error in the passage at 34:55
· · · silence, 1 minute
36:12 We're going to shift our attention to a sensation of the body, other than that of the breath. Maybe your buttocks on the chair, your feet on the floor, hands in your lap, whatever is predominant. Report an error in the passage at 36:12
36:26 Just focusing your awareness on a sensation of the body, other than that of the breath. Report an error in the passage at 36:26
· · · silence, 1 minute
37:47 And again, we'll shift our attention this time. We're going to listen to sound. Report an error in the passage at 37:47
37:54 So what sounds can you hear around us? Report an error in the passage at 37:54
· · · silence, 1 minute
39:05 Listening to sound. Now Report an error in the passage at 39:05
39:25 we're going to turn our attention inward to the mind itself, the objects of mental consciousness, the words, the thoughts, pictures, images passing through our minds, and also the states of the mind, whether you're sleepy or restless, experiencing pleasure. Report an error in the passage at 39:25
39:46 Discomfort, various emotions, observing the objects and states of our own mind, watching the mind itself. Report an error in the passage at 39:46
· · · silence, 1 minute
41:16 And then finally just allow the mind to become involved in any object that it naturally tends toward, Report an error in the passage at 41:16
41:28 in an uncomfortable manner, maintain a degree of awareness, just watching the sounds, the breath. Whatever the mind becomes involved in, just observing. Report an error in the passage at 41:28
· · · silence, 1 minute
42:36 And then bring your mind back to the breath. Easy, gentle, in and out flow of the natural breath. Report an error in the passage at 42:36
· · · silence, 2 minutes
45:08 So we'll take a minute to generate some loving kindness, beginning with ourselves. Just developing and directing a kind, caring feeling toward yourself. May I be happy. May I be safe. May I be well. May Report an error in the passage at 45:08
45:30 I be safe. May I be well. Report an error in the passage at 45:30
· · · silence, 1 minute
46:09 And directing that same wish to everyone in the room. May all of you be happy. May you be safe. May you be well. Report an error in the passage at 46:09
· · · silence, 1 minute
47:03 May all beings be happy. May they be safe. May they be well. Report an error in the passage at 47:03
· · · silence, 1 minute
48:37 We're going to continue with the 51 mental factors divided into five groups. We've looked at the first of these to Report an error in the passage at 48:37
48:52 become a bit concerned. Report an error in the passage at 48:52
48:58 We looked at the first of these. The five omnipresent mental factors, mental factors which are present in every state of mind. Report an error in the passage at 48:58
49:14 And the second of the six groups, the way in which they're categorized, is the object ascertaining mental factors. So there's five of these. Report an error in the passage at 49:14
49:31 Before we go any further, any questions about qualms or doubts around? The first of these five that we went through, Report an error in the passage at 49:31
49:50 feelings, discriminations, intentions, contact, and attention. Report an error in the passage at 49:50
50:00 Hold your peace. Report an error in the passage at 50:00
50:04 You have a quiz answer for this as well. We're also going to look together at the quiz answer and the text itself, which begins on page 25. Report an error in the passage at 50:04
50:17 So we're looking at what are called the five object ascertaining. Mental factors, aspiration, belief, mindfulness, meditative stabilization and wisdom. So I guess the first question is, well, why are they called object ascertaining mental factors? And if we look at the quiz answer on page one, it might help us to find the answer. Report an error in the passage at 50:17
50:56 They perform the function of ascertaining their particular object. That doesn't tell us all that much perhaps. So they determine some individual feature regarding their object. So each of them, so you know, the 51, these mental factors aren't kind of little separate compartments in our head, in our brain or our mind. Report an error in the passage at 50:56
51:22 The word for mental factor is simchung, which means to arise from the mind. It's not as if they are separate from the mind or different components. I'm kind of trying to visualize it in another way. Report an error in the passage at 51:22
51:41 You were saying one of these crystal balls, like when they're hung from, they have all these facets and they reflect the light in various ways. Report an error in the passage at 51:41
51:53 So the mind has various facets or functions. Yeah, one of those. right? Report an error in the passage at 51:53
52:02 It's been a long, long time. Anyway, if we were to sit there and try to categorize all the functions of our mind as they came up, we might be able to come up with 51. At least somebody did sometime or other. And so we're looking at all these functions of mind. And there's a group of these functions which... Report an error in the passage at 52:02
52:04 dying. Report an error in the passage at 52:04
52:29 They determine features of an object. For example, and these are listed here, like aspiration. It determines a particular feature of its object, that this is a desirable object. There's something really worthwhile. That's a valuable object. So that's its feature that is determining. So that's just by trying to get to what it means by object ascertaining. Report an error in the passage at 52:29
52:59 These words are difficult to, the words in themselves, they really don't give us much information sometimes. So we can begin with the first of these, and that is aspiration. So aspiration is, there's a simple definition here on question and answer two, the wish to be endowed with the attributes of a desired object. Report an error in the passage at 52:59
53:33 it has... Report an error in the passage at 53:33
53:42 We're on the second of the five categories, the five object ascertaining, Report an error in the passage at 53:42
53:51 we're together here, the five object ascertaining mental factors, the first of which is aspiration on the bottom of page 25. Report an error in the passage at 53:51
54:04 So it takes a very strong interest in the object. You see, there's something valuable about this object. And it says, and it wants to, it wishes to, Report an error in the passage at 54:04
54:17 Attain that object, that quality, whatever it might be. But it's like a very overarching, it's like some goal we've set for ourselves, something valuable. I want to become a pianist. One aspires to that. And then you have to put that into practice every day according to your various intentions. But there's an overarching aim, something that you feel is valuable, some quality, some attribute, something that you wish to endow yourself with. Report an error in the passage at 54:17
54:51 So the aspiration. If Report an error in the passage at 54:51
55:06 we jump to quiz answer number three, this tries to get across the importance of this particular function of mind. We're endowing. Report an error in the passage at 55:06
55:22 Something is worthwhile. This is valuable. The mind will naturally tend toward that which we prize or that which we look up to or find useful or valuable. It naturally moves toward that. So we can actually cultivate this quality which will support our attainment of it. To go over and cultivate, what are the advantages of this? What are the advantages of developing compassion? What are the advantages of developing wisdom and kindness and so forth? Report an error in the passage at 55:22
56:04 Then the mind will naturally... One of the basic premises of Buddhism in general, and mind training in particular, is that the mind naturally tends toward that which it conceives of as happiness. Report an error in the passage at 56:04
56:23 And moves away from, you know, its approach and avoidance, most basically. All sentient life, that's almost what we mean by sentient life. It approaches and it avoids. It approaches that which is seen as enhancing its existence and avoids that which it sees as strengthening to its existence. Even single-celled organisms are endowed with that quality. So here we're really... Report an error in the passage at 56:23
56:49 Presented in a rather sophisticated way. In terms of, it's the same idea, approaching, aspiring. There's something in it, which will enhance my existence in some way, maybe in whatever way. So this, okay, so in quiz answer number three, there was, in the text, there was a verse that was given the support and that supported by and the cause and the result. Report an error in the passage at 56:49
57:19 We were asked to explain that verse. So what is the support of our striving? Really wanting to get somewhere, to achieve something, to gain something, to possess something. What is that quality of mind? Report an error in the passage at 57:19
57:43 It's saying here that the support is aspiration. Seeing the value of what it is. The more valuable you hold it, the greater the result in striving to achieve it will be. Does that make sense? Report an error in the passage at 57:43
58:05 That's why we look at cultivating various states of mind. One of the primary platforms for the development in cultivating particular qualities is looking at the advantages and disadvantages. Okay, so, you know. Report an error in the passage at 58:05
58:19 Within your own experience. You know, it's not as if because our teachers told us or we think, but we say, well, this is, you know, it resonates with you. It feels right. There's something really valuable about that. And the mind will, we don't have to force ourselves to be happy. The mind will naturally move. Report an error in the passage at 58:19
58:39 There's a natural movement of the mind toward what, it could be wrong. It could turn out to be a disaster. We can misconceive what happiness is and we do it all the time. But nonetheless, we move toward that which we conceive of as happiness, that which we take as happiness, that which we take is going to enhance our existence. The mind will naturally move toward that. Report an error in the passage at 58:39
58:59 We don't have to force ourselves. So we can use that natural tendency of the mind to our advantage. Support is aspiration. The support is the striving for. So our longing for what we see as valuable is the basis and our effort to attain it. So the cause of aspiration is, we're going to look at when we go through the 11 virtuous mental factors, is trusting faith. You know, faith that we have some kind of conviction. Report an error in the passage at 58:59
59:34 We have some confidence that this is really worth, this is going to make my life better. We have some conviction in that. And that's the support of, and out of that comes aspiration. I'm going to get it. And out of that comes effort. The actual making of effort, taking the actual necessary steps to get there. Report an error in the passage at 59:34
1:00:03 So here they're particularly talking about, and this is quite often talked about in terms of developing calm abiding and so forth, mental concentrations and so forth, which is associated with what's called the bliss appliance. One develops a mental and physical bliss by attaining calm abiding. Shamatha. So here they're using, they're presenting it in that context, but it can be transferred to any particular, any object that we feel is valuable in the same way. Report an error in the passage at 1:00:03
1:00:43 So due to our confidence in the value that we aspire and will make a sustained effort to attain it, and thereby we come to experience mental and physical well-being. That's the plan. What's called pliancy, which is another virtuous mental factor, which we'll look at later. Okay, so cultivating, we can cultivate these. Report an error in the passage at 1:00:43
1:01:07 They do arise naturally, we aspire, but we can actually purposely cultivate them when we look at the benefits. You know, the texts are always looking at what are the benefits of developing an awakened heart? What are the benefits of developing the wisdom, understanding, emptiness? Report an error in the passage at 1:01:07
1:01:25 And these might seem far-reaching, or maybe we have to come closer to home and what we can relate with more directly. But that quality of looking again and again, examining what are the benefits, what are the advantages, and what are the disadvantages of not cultivating it, and so forth. So aspiration is Report an error in the passage at 1:01:25
1:01:53 seeking the wish to attain something we feel is valuable. Okay? Then there's the second mental factor is that of belief. Report an error in the passage at 1:01:53
1:02:14 Again, another translation value for this is appreciation or conviction. Report an error in the passage at 1:02:14
1:02:28 Having conviction is quite important, isn't it? What I said just in our introductory remarks. you know, in... Report an error in the passage at 1:02:28
1:02:36 If you believe you can or if you believe you can't, you're right. Having that belief, I can. Oh, so many obstacles are removed just by that conviction. Report an error in the passage at 1:02:36
1:02:49 We're going to study doubt, one of the six root afflictions. The doubt we're talking about in the context of the afflictions is a paralysis. Report an error in the passage at 1:02:49
1:03:02 We're stuck. We can't do it. I don't know whether I can. Or, you know, and one Report an error in the passage at 1:03:02
1:03:06 And we end up doing nothing. It's probably actually better to make a mistake than do nothing. But anyway, because then you learn. You don't learn much from doubt. So our conviction overcomes all these various obstacles, overcomes the paralysis of doubt and so forth, this wavering mind and so forth. Report an error in the passage at 1:03:06
1:03:29 And moreover, out of that conviction, we're not drawn to others. We can be very single-pointed. I'm not saying you're blind. You're blinded, but you can be very directed. You can focus your energies out of this quality of belief. Report an error in the passage at 1:03:29
1:03:48 Here it says, hold, in terms of just a simple definition, holds an ascertained object to be just the way it's been ascertained. So you've analyzed. Maybe you've applied your intelligence. Maybe you're wrong, but you've examined. Report an error in the passage at 1:03:48
1:04:10 And you've come, this is the way it is. And you hold that conviction that that's the way it is. Report an error in the passage at 1:04:10
1:04:21 And the mind won't be, as long as you're holding that conviction, the mind's not captivated by other possibilities. Sometimes, you know, I mean, you know, like sometimes you go in a supermarket and there's so many choices to be made, we don't know what to buy, you know. Report an error in the passage at 1:04:21
1:04:37 The conviction begins to simplify our life down to this is really the best. What I want. And then life becomes a bit simpler. You know, as Krishnamurti said, for the intelligent person, there are very few choices in life. Report an error in the passage at 1:04:37
1:04:54 So that kind of belief has that function of channeling, helping, holding to that which we've discerned in some way, that we've convinced this is the way it is, and we don't become captivated or distracted by it. Report an error in the passage at 1:04:54
1:05:10 You know, I'm not talking about dogma or becoming dogmatic. The possibilities of belief. Report an error in the passage at 1:05:10
1:05:20 Mindfulness. Mindfulness is quite a buzzword these days. There's mindfulness, stress reduction, mindfulness, cognitive therapy, various types of mindfulness and so forth. But this word can also be translated as recollection or memory. That's not very sexy. in the memory, it is the ability to... More than I said, it's the ability to hold an object. You can remember telephone numbers. I'm not very good at that. You can hold an object in your mind. Report an error in the passage at 1:05:20
1:05:58 You can recall it. You can go in your data bank and draw it out in a piece of poetry or whatever. It can be almost anything. But that's a particular function of the mind. Here it talks about... Mindfulness, non-forgetfulness with respect to a familiar object. It has the function of non-distraction. So on page 28 of our text, it mentions three characteristics or features of what we mean by mindfulness. Report an error in the passage at 1:05:58
1:06:36 So it's very interesting because it's not quite what we... There's a difference in the meaning, which is it being... Report an error in the passage at 1:06:36
1:06:47 Mindfulness in this present context. And the mindfulness as it's generally presented, say, in the Theravadan tradition or mindfulness meditation and so forth, there's a slight difference in meaning. Report an error in the passage at 1:06:47
1:06:59 Because here it says the objective feature. So mindfulness has three features or three characteristics. One of them is called the objective feature. Report an error in the passage at 1:06:59
1:07:10 The object at which we are being mindful has to be a familiar object. People say, you knock over a glass and they say, oh, you should be more mindful. In this context, that doesn't make much sense. Report an error in the passage at 1:07:10
1:07:25 We can only be mindful of something that we've been introduced to previously, that we have some degree of familiarity to. What they're talking about is awareness. You should be more aware. Report an error in the passage at 1:07:25
1:07:42 More observing of what's about you, more sensitive to your environment or whatever. So it's a slightly different use of the term when we talk about, we use mindfulness in popular jargon. I don't know, maybe you don't. Depends on who you hang out with, I guess. So it has to be something that we're familiar with. Report an error in the passage at 1:07:42
1:08:08 It has a subjective aspect. Report an error in the passage at 1:08:08
1:08:24 How's that? don't know. Report an error in the passage at 1:08:24
1:08:36 yeah, that's a good point. You're right there. Report an error in the passage at 1:08:36
1:08:47 yeah. Report an error in the passage at 1:08:47
1:08:54 Subjective aspect is a non-forgetfulness. Report an error in the passage at 1:08:54
1:09:02 Mindfulness is like my holding an object. I don't forget that. I don't let go of it. I don't forget it. It's a particular function of mind. So, it's like, you Report an error in the passage at 1:09:02
1:09:18 There's another, you know, in meditation we often talk about that, especially in the development of calm abiding. There's quite a lengthy discussion about the necessity for mindfulness. It's one of the antidotes necessary in the development of calm abiding. And there they talk about awareness or introspection. Report an error in the passage at 1:09:18
1:09:41 So in the Theravāda they're combined into one mental factor. In the Abhidharma, in this particular presentation, they're separated out. And mindfulness holds objects. It's like memory, okay? Awareness tells whether I'm still holding the object, how tightly I'm holding the object, whether I've lost the object. Report an error in the passage at 1:09:41
1:10:05 So there's a different function of mind. Mindfulness simply is doing the job of holding, whereas awareness or introspection, which is also an important... Report an error in the passage at 1:10:05
1:10:17 Quality of mind and development of calm abiding tells me, you know, am I holding it too tightly? Am I holding it too loosely? And so forth. But mindfulness is holding, so it doesn't allow forgetfulness of the object. Report an error in the passage at 1:10:17
1:10:32 Yeah. Report an error in the passage at 1:10:32
1:10:35 The translations are the same term. Yeah, I think so. I think awareness is a good word, but sometimes they use the word, sometimes in the text they'll translate it as introspection. Report an error in the passage at 1:10:35
1:10:53 It's exciting, yes. Report an error in the passage at 1:10:53
1:11:02 There's a factor in amongst the, there's a method called non-introspection and that's when it's brought up. Report an error in the passage at 1:11:02
1:11:19 A functional feature allows for non-distraction. So the mind is holding to an object, it's holding on to an object, it doesn't forget the object and it doesn't allow the mind to... To move to something else, not to be distracted to another object, to be drawn to another object. So it's a pretty valuable everyday Report an error in the passage at 1:11:19
1:11:47 function. It's pretty useful to have a good memory and to be able to hold on, to be able to keep your mind on the subject and keep the subject in mind. Report an error in the passage at 1:11:47
1:12:02 Mindfulness. Report an error in the passage at 1:12:02
1:12:07 So that's mentioned in the answer to question number four. These three features of mindfulness. Report an error in the passage at 1:12:07
1:12:24 And then what's called meditative stabilization, the fourth of these five. I think, yeah, this is talking about, so this is a particular, again, mental factor. Another word that we could use would be concentration. I think it can be translated as concentration or simply stabilization, the stability. A stability of mind. Report an error in the passage at 1:12:24
1:12:59 I think, in a way, my point that I want to make here is this is being explained in the context of the development of calm abiding, a highly single-pointed concentration. Report an error in the passage at 1:12:59
1:13:25 But the fact is we all have this mental factor. Everyone has it. Everyone has a certain concentration of mind, the ability to concentrate, even if it's not very well developed. So I kind of question whether they should translate it as meditative stabilization. It could be just stabilization or concentration. But since they're presented in the context of developing Kama Badian, they've added the word meditative. Report an error in the passage at 1:13:25
1:14:02 But even people who don't meditate, Have this mental factor. So everybody has a certain degree of concentration. That's all we mean. So there is, and sometimes, you know, concentration is, I remember when I first, you know, heard about development of kama body, you know, single-pointed concentration. Report an error in the passage at 1:14:02
1:14:31 I thought, I had a notion it was, Report an error in the passage at 1:14:31
1:14:38 It's like if you hit your head against the wall hard enough, the wall will break down. You'll have this breakthrough and develop this quality of mind. If I just squeeze my mind hard enough, I can develop this single point of concentration. Report an error in the passage at 1:14:38
1:15:03 All you get is a headache, really, or you get hypertension. Yeah, you get a break. That's not a very unskilled approach. Really what we're trying to do is relax, learn how to relax the mind. The idea of, in Buddhism in general, there's a notion, there's a movement of harmonization. I've mentioned this before, I think. And if we look at it, Development of concentration or meditative stabilization. Report an error in the passage at 1:15:03
1:15:43 This is brought out in what is called one way of categorizing the various trainings is into the higher training of ethics, meditative stabilization and wisdom. These are called the three higher trainings. And they all have a... It would have... Report an error in the passage at 1:15:43
1:16:01 and they all have a... A theme running through them or a movement of the mind which is harmonization. For example, ethics. Ethics most basically, I think, what does the Dalai Lama say? If you can't help, at least don't harm. So there's finding some way to be in this world in harmony with our environment and the people and the sentient beings in this world so that we're not in conflict. Report an error in the passage at 1:16:01
1:16:37 conflict in it. So ethics is a way of harmonizing. Independence upon that, we can then go on to harmonize the discordant factors within our mind. Our minds are, you know, it's like we have this committee of mind and they're all trying to, you know, they're all screaming at each other, trying to pull us in different directions quite often. Report an error in the passage at 1:16:37
1:17:00 I think it was Gampopa who said, you know, one of the... The chief disciples of Milarepa said that the essence of cyclic existence is being held between the jaws of conflicting emotions, being pulled in various directions simultaneously, and it's painful. So we have this disunity of mind. And so concentration is, in fact, a unification, a harmonization of the dissonant factors of our mind. Report an error in the passage at 1:17:00
1:17:36 They're all pulling in the same direction, and they all get together. And harmonize. So it becomes very effortless to place the mind wherever you wish it to. And it will remain there. So I think one of the primary basis for development of concentration, and it's almost, I mean it shouldn't be, but it's almost counterintuitive, is learning how to relax, both body and mind. Report an error in the passage at 1:17:36
1:18:08 A relaxed mind. Mind is experiencing pleasure. And a body and mind is much more able to concentrate just naturally. And that factor can be cultivated quite readily within that context, that ecology of mind. Otherwise, if it's a struggle, it becomes counterproductive. You're actually causing more disturbance to the mind than you are settling the mind. Report an error in the passage at 1:18:08
1:18:38 So this would be part of the three higher trainings. And it depends upon concentration. Then we can develop wisdom, and especially the wisdom understanding the nature of the self, the nature of reality. And then we harmonize ourselves with the actual nature of things. We relate with them in a more skillful way they actually are. Report an error in the passage at 1:18:38
1:19:12 So we all have this mental factor of stabilization, or meditative stabilization, which here talks about single-pointerness of mind. With respect to an imputed object. So here it says imputed object and this is brought out on top of page 30. Report an error in the passage at 1:19:12
1:19:32 Why specifically they're saying imputed object? Because when cultivating meditative stabilizations, the mind observes an imputed object. That means it's a conceptual object. So this shows that whether they're using this, they're talking about this particular mental factor in a specific context. Context of developing a meditative process, not just in general, even though we all have it. Report an error in the passage at 1:19:32
1:20:01 They're talking about it in a particular context. Report an error in the passage at 1:20:01
1:20:09 So in order to develop a fully-fledged, fully qualified calm abiding, it's developing on the basis of a mentally conceived object, even though you might initially begin with a physical object, such as the breath. Which is a physical object. At a certain point, the mind will naturally begin to generate what is called a nimitta or a sign. Report an error in the passage at 1:20:09
1:20:36 It will generate a mentally created object and that will become the object of your development of concentration. Report an error in the passage at 1:20:36
1:20:55 There's a qualm here on the middle of page 30. Well then, does the object of meditable stabilization definitely have to be a real object? No. Report an error in the passage at 1:20:55
1:21:06 There are some pretty strange meditations that some of you might be well aware of. There's one which is the meditator, in order to develop a sense of renunciation, would meditate on the entire area being filled with bones, skeletons, and repulsiveness. And that's simply a fantasy of their mind, a creation of their own mind. But they could develop, that would be an object of their meditative stabilization. Report an error in the passage at 1:21:06
1:21:36 And they can develop their concentration and dependence upon that. Report an error in the passage at 1:21:36
1:21:42 Okay, we're going pretty quickly here, aren't we? Report an error in the passage at 1:21:42
1:21:59 Yeah, I've never been taught a correlation, but this is my own speculation, so don't take it with you. In the development of calm abiding, there are nine mental abidings, nine mental stages. And I think it may be, and again, I've never seen it. I've never heard it or seen it. It's just my own connecting. I think it's maybe the fifth or the sixth mental stage that you have to, a saṅgha says that you have to develop calm abiding dependence upon a mental object. Report an error in the passage at 1:21:59
1:22:38 And I think the Theravāda would agree. But you might begin, quite often they begin with mindfulness of the breath. And the mindfulness of breath is a physical object. But there's a point when you would naturally begin to, in the Theravadan tradition, I don't know it very well, but the little that I do know, they would begin to develop a sign, you know, there might be something hanging off the end of your nose, for example, which would be just, your mind would just make it up, and then you focus on that. Report an error in the passage at 1:22:38
1:23:18 But that's just my speculation. I mean, what I said just laterally is not. But where that stage is, this fifth or the sixth, is my idea. It's not worth much. Report an error in the passage at 1:23:18
1:23:33 Okay. Report an error in the passage at 1:23:33
1:23:38 So yeah, it would be the mentally created object. So sometimes, I mean, quite often, especially in the Tibetan tradition, they would begin with a mentally created object, like a visualization, an image of a Buddha, for example. Report an error in the passage at 1:23:38
1:24:00 The word sign can have lots of different meanings. But you're right. Report an error in the passage at 1:24:00
1:24:09 Sign can mean a lot. It has different contexts. But you're right. Sign can mean a reason. It can mean an appearance of an object, a conventional existing object, for example. There's meditation with sign, without sign. So the word sign is used in lots of different contexts. Yeah. Report an error in the passage at 1:24:09
1:24:34 Wisdom. Yes. So, other possible words. The word wisdom isn't so good. I mean, it's used because we're always talking about spiritual wisdom, aren't we? But there can be such a thing as afflicted wisdom. That sounds pretty strange. We always think of wisdom as being something really positive, something holy almost. Report an error in the passage at 1:24:34
1:25:00 What about afflicted wisdom? So, in other words, it's just intelligence. And we can use our intelligence wrongly, can't we? We can use your intelligence, how to make a better bomb, for example. Or another word is creative awareness, discriminating awareness. So intelligence, discriminating awareness, wisdom. Report an error in the passage at 1:25:00
1:25:25 So the definition here is, effectively differentiates the qualities of a thing that are to be examined. So that's all it's doing. That's what wisdom is doing. And generally, we think of it as highly prized wisdom. It's thought of in a very positive fashion. It's holy almost. But it's something that which is able to discriminate, examine in the course of investigation. Report an error in the passage at 1:25:25
1:25:56 It has the function of overcoming doubt. And we haven't talked about that. That's one of the six root afflictions. This wavering of the mind. By investigating, we can overcome that wavering of the mind. We can come to some firm conclusion, this is the way it is. Report an error in the passage at 1:25:56
1:26:18 And we might get it wrong. Intelligence can be wrong. It sounds strange to say. Wisdom can be wrong, but this seems to be the case. Report an error in the passage at 1:26:18
1:26:40 Yeah, that's true. Usually it's a pretty positive connotation, doesn't it? Report an error in the passage at 1:26:40
1:26:51 Street wisdom. Street cred. Street wisdom, yeah. But here it's simply, I mean, if we were just to be really neutral about it, it's just intelligence. The ability of the mind to know, you know, that's one of the, to make a difference. Well, this is going to help me and this is going to hurt me. To make that kind of, you know, I talked about when I, you know, we were talking about Buddha potential. Report an error in the passage at 1:26:51
1:27:18 We all have that, I mean, even a single-celled organism is able to make that kind of. Distinction between this is going to enhance my existence, this is going to harm my existence. This is a threat to my existence. And they'll move, in accordance with that, there'll be some movement toward or away from. Report an error in the passage at 1:27:18
1:27:41 So there's intelligence operating there. Report an error in the passage at 1:27:41
1:27:47 Do you think a sunflower has intelligence? Report an error in the passage at 1:27:47
1:27:54 I remember in Italy, I lived in Italy for a number of years, and you drive to, you drive across. Through the countryside, you pass a field and all the sunflowers and facing each other. And then on your way back, they'd all be turned another way. Report an error in the passage at 1:27:54
1:28:14 No? Why do you say no? I'm curious. Report an error in the passage at 1:28:14
1:28:31 Appraisal. Okay. Report an error in the passage at 1:28:31
1:28:43 Walk off and say, no? Okay. Report an error in the passage at 1:28:43
1:29:04 What's the reasoning behind that? so there they have Report an error in the passage at 1:29:04
· · · silence, 1 minute
1:29:06 Thank Report an error in the passage at 1:29:06
1:29:22 you. If I could just put what came to mind, I don't know if you know the passage from Gospel of Matthew. Report an error in the passage at 1:29:22
1:29:56 have the wisdom greater than soul, something along those Ah, okay. Report an error in the passage at 1:29:56
1:30:04 know the toil or the speed, they don't really feel. Report an error in the passage at 1:30:04
1:30:13 When you mention some thousand, I'll just look at this. Report an error in the passage at 1:30:13
1:30:18 They know something we don't know. Report an error in the passage at 1:30:18
· · · silence, 2 minutes
1:32:09 I've known Report an error in the passage at 1:32:09
1:32:23 some sunflowers. it becomes. Report an error in the passage at 1:32:23
1:32:06 Thailand for sitting in the sun. Report an error in the passage at 1:32:06
1:32:24 that? Report an error in the passage at 1:32:24
1:32:29 One sunflower that lives down the road from me. What about Venus flytraps? Okay. Report an error in the passage at 1:32:29
1:32:54 Venus flytrap. It Report an error in the passage at 1:32:54
1:33:10 wasn't intentional, was it? Report an error in the passage at 1:33:10
1:33:22 Just by way of information, on Report an error in the passage at 1:33:22
1:33:29 page 31 of our text, where it says there are four ways of reasoning for differentiating faults and good qualities. Report an error in the passage at 1:33:29
1:33:40 There's the functional reasoning. So this is a... Report an error in the passage at 1:33:40
1:33:50 I'm coming to determine what the function of an object is, what its ability is. For Report an error in the passage at 1:33:50
1:34:03 example, what's one type of wisdom? The reasoning of dependence, the cause. Reason of dependence involves the cause and result. Given this cause, we produce this type of result. Report an error in the passage at 1:34:03
1:34:27 Logical reasoning, we've talked about. Sound is impermanent because it's a product. Report an error in the passage at 1:34:27
1:34:39 And then finally, the reason of nature, being able to understand things like that. Things have a particular nature about them. The water flows downhill and fire rises up. Things have a particular nature about them. Report an error in the passage at 1:34:39
1:35:01 So those are the five object ascertaining or object determining mental factors. Any questions around those? Report an error in the passage at 1:35:01
1:35:20 So now we get into an area of virtue and non-virtue. Report an error in the passage at 1:35:20
1:35:28 And again, Buddhism is not making... When we talk about virtue and non-virtue, I quite often don't use those words. I think words like maybe wholesome and unwholesome or skillful and unskillful or whatever. There's no moral judgment being made. Report an error in the passage at 1:35:28
1:35:48 Buddhism is very pragmatic. in a virtue Report an error in the passage at 1:35:48
1:35:50 In this regard, taking as the practical criteria that we all want to be happy and no one wants to suffer, that which has what we call a ripening result or a maturing result of bringing happiness, we'll say that's skillful or virtuous. That which has a result of bringing suffering, we'll say that's unskillful, that's non-virtuous. So that's the criteria. Report an error in the passage at 1:35:50
1:36:20 The type of result that whatever a mental state or the action brings in terms of happiness and suffering is the way that we classify something as being virtuous and non-virtuous. So it's very pragmatic in that way. It's not a moral judgment in being made that somehow this is wrong by rules Report an error in the passage at 1:36:20
1:36:52 or regulations which have been handed down to us. So there are 11 virtuous mental factors. 11 virtuous mental factors. So beginning with his notion of virtue, there are different ways in different types of virtue. And this is mentioned on page 48 of our text. Report an error in the passage at 1:36:52
1:37:26 So on page 48, they mention five types of virtue. Just to stick with the word virtue. By way of entity, relation, subsequent relation, motivation, and ultimacy. So these 11 mental factors, virtuous mental factors, the first question here on quiz 10 is, amongst these five types of virtues, which of these five types of virtues are the 11 virtuous mental factors? Report an error in the passage at 1:37:26
1:38:00 And the way is by entity. And so here, just by its very nature. You know, faith and non-hatred or non-attachment just by their very nature. That's what they mean by entity, that they're virtuous, that they, by their very nature, are going to bring about some type of beneficial or happy result. But there are other types of virtue, for example, by way of relation. Report an error in the passage at 1:38:00
1:38:34 That is, you know, we talk about if concomitance. Concomitance or similarities that the mind which is associated with, for example, faith, it's virtuous by way of relation. It's like hanging out with the right people. Just by rubbing up against them, you become a little virtuous, something like that. Or it could be non-virtuous, but in this case, it's virtuous. So by way of... Report an error in the passage at 1:38:34
1:39:12 Concomitance or similarity, the mind and all the other mental factors which are associated will become, not by their nature, but by their being associated with, for example, faith and so forth, will become virtuous. Report an error in the passage at 1:39:12
1:39:30 And then there's a type called subsequent relation. So this is simply the imprints of virtue. We have certain tendencies, Report an error in the passage at 1:39:30
1:39:44 predispositions. Karmic seeds, which are virtuous, which will ripen into happiness. Report an error in the passage at 1:39:44
1:39:53 Motivation. So, you know, this is if, you know, Report an error in the passage at 1:39:53
1:40:02 if he were to speak out of anger, then that speech would be non-virtuous, for example. If he were to speak out of faith, that speech would be virtuous. So the action arises out. if you know Report an error in the passage at 1:40:02
1:40:21 Dependent upon the motivation and independence upon the quality of that motivation will determine whether the action is virtuous or non-virtuous. Report an error in the passage at 1:40:21
1:40:30 And then there's what's mentioned here, ultimacy. This is not really virtuous, but it's just given that name. It's given that designation. We give that name to emptiness and so forth because it is the means by which we can achieve liberation. By meditating on that object, it purifies all the negativities and afflictions of the mind, removes them, and therefore it is designated as virtue, but it's not an actual virtue. Report an error in the passage at 1:40:30
1:41:07 It's a permanent phenomenon, so it doesn't bring about any result, but we can call it virtue. Report an error in the passage at 1:41:07
1:41:17 So these 11 virtuous mental factors, beginning Report an error in the passage at 1:41:17
1:41:26 on page 32. Report an error in the passage at 1:41:26
1:41:42 So the beginning with faith. So in terms of this, the definition of the meaning of conviction, clarity and wishing with respect to an existent that is endowed with excellent qualities and power. So here they're mentioning, so it has the function of acting as a sport for aspiration. So that's what we mentioned before, due to our faith in the object. Report an error in the passage at 1:41:42
1:42:14 We will go on to aspire to achieve it, to make it our own. And there are three types of faith, clarifying faith, faith of conviction and wishing faith. These are mentioned in the answer to question three. You know, it can, there's a, what would you call it, a simile, Report an error in the passage at 1:42:14
1:42:48 I guess. You know, it's like, you know, you're... You're out on a desert. Picture this. And you're thirsty, without water. You're in pain. But you don't know the reason for your pain. Things are pretty desolate. Report an error in the passage at 1:42:48
1:43:14 And over on the other side of this sand dune, you hear the sound of running water. And you think, oh, maybe that's what I need. You develop some clarity of mind about the nature of your situation, your confusion, what your problem is. Report an error in the passage at 1:43:14
1:43:44 And to say, maybe you hear a teacher talking about the nature of the ordinary human existence and it resonates with you and your own problems and your own confusion, your own difficulties that you're going through. Report an error in the passage at 1:43:44
1:44:01 Sometimes, I don't know if you've ever had this experience, it's as if the teacher is talking directly to you. How do you know that? So there's the human dilemma. Report an error in the passage at 1:44:01
1:44:14 So we hear something that begins, well maybe that's where we develop what's called a clarifying faith, a clear faith. You know, the veils of confusion temporarily. Report an error in the passage at 1:44:14
1:44:32 Partially lift. And we begin to see the nature of our problem a little more clearly. We develop what is called clear faith, if you like. And then we, you know, it inspires us. We have some aspiration. Maybe that's the answer to my problem, that running water. Report an error in the passage at 1:44:32
1:44:56 You haven't tasted it yet, but it sounds right. Something like that. So you take the arduous trek over the sand dune, and you come down the other side, and you drink a little bit of water, and there's a little bit of cessation. Report an error in the passage at 1:44:56
1:45:16 Ah, that's what I needed, and that feels right. And you develop this, maybe, Report an error in the passage at 1:45:16
1:45:28 what do they call it? This sounds right. You know, you check it out with your own experience and there's a bit of, you know, you're not quite, you found some solutions. You know, you haven't completely solved all your problems, but, you know, your life begins to cheer up a little bit and less problematic. Report an error in the passage at 1:45:28
· · · silence, 1 minute
1:46:54 Yeah, yeah, that's a good question. I mean, it's a difficult subject, isn't it? Because it's very, actually, I mean, these subjects are quite important and they're relevant to what's going on in the world at present, the various interpretations that... People give to their religions and so forth can cause a lot of suffering. Yeah, it's very relevant. Report an error in the passage at 1:46:54
1:47:28 First off, in our definition it says, with respect to an existent. So. Report an error in the passage at 1:47:28
1:47:39 so I think, I think, mean, dogma, what is it? I mean, you guys can help me out here. You guys have more wisdom around this than I do. I know dogma is something that is not encouraged to be questioned. Report an error in the passage at 1:47:39
1:47:59 And I would say, I mean, and I think the Dalai Lama is a very good example of this and encourages this to question everything. If science says that Mount Meru is not the center, The universe, we have enough proof and we have to say, well, that doesn't work. That's not correct. It doesn't exist. So I think, you know, what did he say? We have faith enough to doubt or to question. Report an error in the passage at 1:47:59
1:48:37 Yeah, I think we have to. Otherwise, you do fall into dogma. And I think that's an easy, you know, we all want to be, you know, this becomes another. A political problem in a way. Dharma politics. We all want to be part of the tribe. We all want to be members. We all want to join in. And to question. There's a lot of peer pressure not to question. Report an error in the passage at 1:48:37
1:49:10 The process Report an error in the passage at 1:49:10
1:49:17 of individuation, which I think is a real challenge. To begin to find your own way. To begin to question the received, the taken for granted truths that were, even by some people who you appreciate as being terribly wise and you admire them. Can you really, are you willing to honestly question? Report an error in the passage at 1:49:17
1:49:49 It's very difficult, I think, if we're honest with ourselves. Report an error in the passage at 1:49:49
1:49:59 For yourself and for everyone around. Yeah, I know. There's an undercurrent saying, don't rock the boat or something. You're right. Report an error in the passage at 1:49:59
1:50:14 I don't know. I mean, the Buddha himself, I think he was an iconoclast in a way. He rocked the boat, both in terms of the social norms of his time, but also in terms of accepted religious tradition. Report an error in the passage at 1:50:14
1:50:34 And he was willing to, yeah, he knew he was on a mission, a search, and he wasn't going to take less than what felt right for him. So I think he's a good example in that way. But sometimes it's kind of a lonely road to put yourself out there. Because I'm sure the Buddha was scorned. Report an error in the passage at 1:50:34
1:51:07 He met with a lot of criticism, and he did. And we tried to, I have to be careful. Report an error in the passage at 1:51:07
1:51:20 What do other people think about this question? Report an error in the passage at 1:51:20
· · · silence, 1 minute
1:52:05 But having said that, it's easier said than done, I'm afraid, in the Report an error in the passage at 1:52:05
1:52:18 process. So I don't know if that's, I think the faith helps us to think it's worthwhile. wow. It may... Yeah. At the other end of this time, I'm going to be a better person, living in a better world. Report an error in the passage at 1:52:18
1:52:56 It's like swimming upstream. Report an error in the passage at 1:52:56
1:53:09 So he came down the other side, he drank a little bit of the water, solved some of his problems. Report an error in the passage at 1:53:09
1:53:21 In the end, we have to... And, you know. Report an error in the passage at 1:53:21
1:53:23 It all comes down to one's own experience. What actually works. In a way, we can't look to the right and left. What works for another person may not work for you. And we're not sure it's even working for them. Report an error in the passage at 1:53:23
1:53:50 And then what was just words. You just heard some ideas, even though they resonated. They may appear, they may... Report an error in the passage at 1:53:50
1:54:01 It has become part of our lived experience. We validated it within our own experience. And then you don't need to be so afraid. Report an error in the passage at 1:54:01
1:54:18 Fundamentalists have to enclose themselves, isolate themselves. Because their system of beliefs is vulnerable. And they have to be very defensive. Report an error in the passage at 1:54:18
1:54:39 Anyway, we can... Anyway, it's a longing to make, to drink from this dream again and again, to put these teachings into practice. Report an error in the passage at 1:54:39
1:55:04 Have faith. Report an error in the passage at 1:55:04
1:55:13 Is what? Report an error in the passage at 1:55:13
1:55:17 How's that? Report an error in the passage at 1:55:17
· · · silence, 1 minute
1:55:54 Okay. Report an error in the passage at 1:55:54
1:55:58 Okay. Report an error in the passage at 1:55:58
1:56:22 Yeah. tricking me, you know, and then of course there's dogma And, you know, you just go out there because everybody else is going and you don't really like ice cream. So, is it like that? Report an error in the passage at 1:56:22
1:56:39 Well, next time I'm going to buy you an ice cream cup. Report an error in the passage at 1:56:39
1:56:46 That's great to put that all together like that. It's very meaningful. Report an error in the passage at 1:56:46
1:56:53 Okay, so we'll continue with the remaining 11 minutes. Virtuous mental factors and so forth. If you would, I'm afraid we're going out a bit quickly. Report an error in the passage at 1:56:53
1:57:14 If you would consider. Report an error in the passage at 1:57:14
1:57:20 So you have note four, but that just takes up some questions or some notes around the sixth root affliction. So that's not quite, we're not there yet. But if you would. Take a look in the text, pages 52 through 67. Okay, so looking at the six root afflictions. Report an error in the passage at 1:57:20
1:57:58 So we can dedicate the positive energy we've created together. Report an error in the passage at 1:57:58
1:58:15 May all beings everywhere, plagued by sufferings of body and mind, attain an ocean of happiness and joy by virtue of my merits. May no living creature suffer, commit evil or fall ill. May no one be afraid or belittled with a mind weighed down by depression. May the blind see forms and deaf hear sounds. May those whose bodies are worn with toil be restored on finding repose. May the naked find clothing, the hungry find food. Report an error in the passage at 1:58:15
1:58:44 May the thirsty find water and delicious drink. May the poor find wealth, those weak with sorrow find joy. May the forlorn find hope, constant happiness and prosperity. May there be timely rains and bountiful harvests. May all medicine be effective and wholesome prayers bear fruit. May all who are sick and ill quickly be freed from their ailments. Whatever diseases there are in the world, may they never occur again. May the frightened cease to be afraid and those bound to be freed. Report an error in the passage at 1:58:44
1:59:15 May the powerless find power and may people think of benefiting each other. For as long as space remains, for as long as sentient beings remain, until then may I too remain to dispel the miseries of the world. Through these skillful actions may I quickly become an awakened spiritual master and lead each and every living being to that awakened realm. Report an error in the passage at 1:59:15
1:59:37 May the supreme jewels of the awakened heart and mind that have not arisen arise and grow, and may those that have arisen never diminish but increase more and more. In the land encircled by the snow mountains, you are the source of all happiness and well-being. Powerful Chenrizi Tenzin Gyatso, please remain at the end of psychic existence. Report an error in the passage at 1:59:37
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Talk by Jampa Jaffe, recorded 24 November 2014. Original at Vajrayana Institute via Internet Archive: https://archive.org/details/Mindcognition. Licensed CC BY-NC-ND 3.0. Transcript generated automatically and may contain errors; the audio is the authoritative version.
Recorded at Vajrayana Institute, Sydney, and archived by the institute on Internet Archive. More from Vajrayana Institute