Understanding Karma - Working with Cause and Effect to Change Your Life and Your World (4 February 2012, morning)

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5:10 We'll start off with the prayer on page 34 in this golden prayer book, Taking Refuge and Generating Bodhicitta, Report an error in the passage at 5:10 Highlight the passage at 5:10

5:24 oneself in the frame of mind with which we'll get the most out of our days or mornings activities. We'll do it once in Tibetan and then two times in English. Report an error in the passage at 5:24 Highlight the passage at 5:24

5:40 SANG GI JIDANG ZO GI JA NAM LAI CHANG CHUP PA TO TAN NI GYA ZO CHI TAI GI JIN ZO GI BE ZO NANG GI TRALA PHIN GI SANG GI TRUBARA JU I Report an error in the passage at 5:40 Highlight the passage at 5:40

6:07 was thinking about the meaning of those words, reciting, and tried to think of them in such a way that it actually had Report an error in the passage at 6:07 Highlight the passage at 6:07

6:25 to generate some kind. Report an error in the passage at 6:25 Highlight the passage at 6:25

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9:30 I'll recite this one time in English. 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. Report an error in the passage at 9:30 Highlight the passage at 9:30

9:46 So it says I go for refuge. So what it means is Buddha and Dharma and Saṅgha for help. Why am I turning to them for help? Because I see I have a problem and I think that they can help me fix this problem. So that's why I turn to them. Report an error in the passage at 9:46 Highlight the passage at 9:46

10:10 What's the problem? The problem is we think about this human life, which is one of the best kinds of life you can have in all of the whole universe, really, the human life. So much opportunity, so much hope. But still, there are so many problems we have. The human life is also capable of the most awful suffering, the most awful misery. Report an error in the passage at 10:10 Highlight the passage at 10:10

10:42 And Report an error in the passage at 10:42 Highlight the passage at 10:42

10:45 then we don't have control. Ultimately, yes, of course we have control. We can take control. But at the moment, we don't have so much choice. We can't say, I'm not going to be ill. Illness happens, whether we like it or not. Report an error in the passage at 10:45 Highlight the passage at 10:45

11:04 We can't say, I'm going to have a good life. I'm going to have a happy life. I'm Report an error in the passage at 11:04 Highlight the passage at 11:04

11:12 going to stay well. I'm going to stay affluent and so on. Things change without us having any control. And we can't say when we're going to die. We can't say I'm not going to die. We can't say we have to die. We can't say when we're going to die. It could be at any... Any time. And when we die we can't say, this is where I'm going to go next. This is what I'm going to do next. We don't have that kind of choice at the moment. Report an error in the passage at 11:12 Highlight the passage at 11:12

11:40 So psychic existence or saṃsāra means going from life to life without any kind of control. Report an error in the passage at 11:40 Highlight the passage at 11:40

11:51 Sometimes having to put up with, whether we like it or not, the most awful difficulties and suffering. Report an error in the passage at 11:51 Highlight the passage at 11:51

12:05 And so we can take control if we... Develop the wisdom, by developing the wisdom we can take control, we can change this. And not only that, then also with the compassion, not just thinking of ourselves, but also thinking of others, Report an error in the passage at 12:05 Highlight the passage at 12:05

12:26 others who have been our kind mothers so many times in past lives, Report an error in the passage at 12:26 Highlight the passage at 12:26

12:39 others who are the same as myself, wanting happiness and not wanting suffering. If I develop the wisdom and the compassion on that basis, transform myself. Report an error in the passage at 12:39 Highlight the passage at 12:39

12:54 I can come to have the ability where I can really be of benefit to others. To do that I need the help of those who have already gone through that process, the enlightened beings and their teaching and those people who are seriously engaged in the path, who Report an error in the passage at 12:54 Highlight the passage at 12:54

13:18 are real living examples of how to practice. The Buddha, Dharma and Saṅgha. The Buddha, the one who's reached the end of that process. Report an error in the passage at 13:18 Highlight the passage at 13:18

13:31 The Dharma taught by... Such an enlightened being and the Saṅgha who are the serious practitioners, the real practitioners. Report an error in the passage at 13:31 Highlight the passage at 13:31

13:49 So turning to them for help in order to help myself and all other beings to find real happiness with Report an error in the passage at 13:49 Highlight the passage at 13:49

14:10 the determination to achieve full awakening for the sake of all sentient beings and then turning to the Buddha, Dharma and Saṅgha for the help to be able to do that because we can see that we need that help, that we can't do it alone. Report an error in the passage at 14:10 Highlight the passage at 14:10

14:32 And that just asking for help is not enough from our own side. We need to be willing to put in the effort and the time, Report an error in the passage at 14:32 Highlight the passage at 14:32

14:45 practicing generosity, Report an error in the passage at 14:45 Highlight the passage at 14:45

14:51 patience, morality and so forth. Report an error in the passage at 14:51 Highlight the passage at 14:51

15:05 Willingness to put up with hardships. Report an error in the passage at 15:05 Highlight the passage at 15:05

15:27 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. Report an error in the passage at 15:27 Highlight the passage at 15:27

15:42 So as it says here, by my practice of giving and other perfections, this includes and maybe mainly means the practice of wisdom. Report an error in the passage at 15:42 Highlight the passage at 15:42

15:54 Anyway, wisdom is really the key, the wisdom understanding the real nature of reality. So we'll spend a few minutes thinking about that, try to generate this awareness that everything is dependent, everything exists, comes into being through depending upon. Other things, many other things. Nothing happens just by itself. Nothing exists just by itself, independent of anything else. Report an error in the passage at 15:54 Highlight the passage at 15:54

16:23 And yet the way things appear to us is very different from that. Report an error in the passage at 16:23 Highlight the passage at 16:23

16:32 Sometimes this is difficult to see because when you know, perhaps even before you came across the Buddha's teachings, that things are very much interdependent. Certainly when you've been listening to and training in the Buddhist teachings, then you have this idea of dependent arising, that everything exists through depending. So you have that intellectual understanding and then you feel as if when you look at things, they seem dependent. Report an error in the passage at 16:32 Highlight the passage at 16:32

17:01 But actually, you know, you have to catch it with the first moment that things appear before the intellectual mind comes in and can start analyzing. Seeing that things are dependent. If you look at the way things first appear to you, you see the way they appear is independent of anything. Just look at the way things appear to your mind at the moment. Report an error in the passage at 17:01 Highlight the passage at 17:01

17:25 It seems like everything is independent of this mind. This mind and our perceptions are like passive observers of things which are already there, independent of our minds. Report an error in the passage at 17:25 Highlight the passage at 17:25

17:45 Like the way that they appear, that's how they are. Nothing to do with the way that I perceive things. Report an error in the passage at 17:45 Highlight the passage at 17:45

18:10 So on a deeper level, we don't question that appearance. We kind of assume that's how things are and that's the basis for all of the other mental afflictions of attachment and anger and hatred and jealousy and so on. Report an error in the passage at 18:10 Highlight the passage at 18:10

18:28 Intrinsic to all those ways of dealing with our world is this sense of an I which exists independently, separate from our body and mind, independent of our body and mind. Report an error in the passage at 18:28 Highlight the passage at 18:28

18:51 I there which is like the possessor of one's body and mind, existing separate from. One's body and mind, controller of one's body and mind, Report an error in the passage at 18:51 Highlight the passage at 18:51

19:03 and yet fully dependent upon our body. Report an error in the passage at 19:03 Highlight the passage at 19:03

19:15 When we say I'm ill, that's totally dependent upon our body being ill. When we say I'm happy, that's totally dependent upon one's mind being happy. There's no independent I that's happy, regardless of whether the mind is happy or not. There's no independent I that's healthy or sick. Independent of whether the body is healthy or sick. Report an error in the passage at 19:15 Highlight the passage at 19:15

19:49 So in conclusion try to generate some kind of awareness that the way things appear is totally false because of this appearance of being independent whereas in fact everything is dependent. Report an error in the passage at 19:49 Highlight the passage at 19:49

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21:41 We can look at it in this way, thinking along the lines of how Kyoja Zopa Rinpoche explains things. First of all the object appears to our mind. Report an error in the passage at 21:41 Highlight the passage at 21:41

21:53 A particular object appears to our mind and then we project onto it or we label onto it. This is this, this is that, this is good, this is bad and so on. So we label this and that quality and attribute onto that object. Report an error in the passage at 21:53 Highlight the passage at 21:53

22:15 Then the next moment that object appears back at us as if it had what we ourselves actually labelled onto it from its own side, independent of us, independent of our minds. Report an error in the passage at 22:15 Highlight the passage at 22:15

22:34 And then that appearance, we believe. Report an error in the passage at 22:34 Highlight the passage at 22:34

22:42 So it's like there are these four steps. The object appears, then we label, the object appears back at us to have what we, that quality or attribute we labeled on it from its own side. And then fourthly, we believe that appearance. Report an error in the passage at 22:42 Highlight the passage at 22:42

23:02 Spend a couple of minutes thinking about that. You'll be able to find, even if you can't make up your mind, that everything is like that. You'll be able to see that there are some things that's more clear than others. You'll be able to find something where you can see that process. Report an error in the passage at 23:02 Highlight the passage at 23:02

23:21 Like thinking good and bad, for example. Report an error in the passage at 23:21 Highlight the passage at 23:21

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24:59 Like certain kinds of food, maybe. For example, parsnips. For me, parsnips, it's like they appear from their own side like they're completely disgusting. Report an error in the passage at 24:59 Highlight the passage at 24:59

25:15 And how can I tell that I really believe that appearance is because somebody else says they're really nice and I think, what? How can you possibly say that? Report an error in the passage at 25:15 Highlight the passage at 25:15

25:28 It's certainly like that, you know, we think good and bad with people, and there are many other things as well, you know, the way that we perceive things. It seems like, you know, the way they're appearing to us is just how they are, but actually, you know, it's the way things appear to us is very much tied up with who we are, what kind of sentient being we are, you know, the way things appear to a human, the way things appear to animals is very different, for example. Report an error in the passage at 25:28 Highlight the passage at 25:28

25:59 So let's try to... Get a sense of this vividly appearing I, when we think I this and I that, particularly when somebody is being very critical of you or maybe praising you very highly. You're thinking, I'm so wonderful, or I, who do they think they are talking to me like that? A kind of very vividly appearing I, independent of everything else. Report an error in the passage at 25:59 Highlight the passage at 25:59

26:31 You don't feel, oh, this person just... This person insulted my mind, this person just insulted my body, you think I, I have been insulted, I have been praised, there seems to be this independent I, this real I. Report an error in the passage at 26:31 Highlight the passage at 26:31

26:48 So try to think, just to try it out, try to think that that's a false appearance, there's no real I in that way of appearing. Try Report an error in the passage at 26:48 Highlight the passage at 26:48

27:04 to think there is no real I like Report an error in the passage at 27:04 Highlight the passage at 27:04

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29:19 that. Okay, so let's see how much we can try to maintain that awareness during the day. And that would be quite interesting to look back, you know, see how things go, depending upon whether there is that awareness or whether there isn't that awareness. It might be quite interesting. You know, in theory, so long as you're not grasping at an eye, which is what's going to happen when you're thinking there's no real eye, so it's like, you know... Report an error in the passage at 29:19 Highlight the passage at 29:19

29:52 Yeah, I mean, just like anything else, if there's some kind of hallucinated appearance, if you believe it, then one kind of thing happens. You know, you get scared and so on, or whatever, depending upon hallucination. If you don't believe it, then it's a completely different course, isn't it? A totally different thing happens. So just like that, you know. Report an error in the passage at 29:52 Highlight the passage at 29:52

30:17 Believing that appearance of a real I, or not believing... It brings two very different courses, takes you along two different courses. So, generally speaking, the idea is that when there is that strong belief in a real I, then you have the possibility of anger and grasping attachment and jealousy and so on. Report an error in the passage at 30:17 Highlight the passage at 30:17

30:49 When you don't have that belief in that appearance, that kind of thing just somehow can't happen. When it does happen, if you check up afterwards, you'll see, oh, then I wasn't thinking there's no real eye. It's quite interesting and also very practical, of course, because as we see, you know, when we talk about karma, our own actions, what we do, but what we do is very much a question of, you know, very much a... Report an error in the passage at 30:49 Highlight the passage at 30:49

31:29 Dependent upon how we think. So when there are these mental afflictions or afflictive emotions of attachment, grasping attachment, selfishly grasping attachment and anger and so forth, that's when we start doing and saying things that lead to suffering for Report an error in the passage at 31:29 Highlight the passage at 31:29

31:58 ourselves and others. Report an error in the passage at 31:58 Highlight the passage at 31:58

32:05 So then when there isn't that kind of belief in a strong eye, then those... You know, afflictive emotions don't arise and then those actions, harmful actions, don't happen. So then you're not creating the cause for suffering. You know, it's very practical. Report an error in the passage at 32:05 Highlight the passage at 32:05

32:53 Okay, so I thought this morning we could go through what we usually call, what you usually see called in the text, they say the ten non-virtues. Report an error in the passage at 32:53 Highlight the passage at 32:53

33:10 Some people call the ten negative karmas. Report an error in the passage at 33:10 Highlight the passage at 33:10

33:15 It's kind of okay, but we'll see that in a way that's not quite correct. There's another expression which is sometimes used as ten karmic paths. Report an error in the passage at 33:15 Highlight the passage at 33:15

33:30 Ten unwholesome karmic paths. The reason for that is actually quite simple. Because when we talk about the ten, so most of you know this and some of you don't, so we need to kind of like... Go through the whole thing, it's very useful. I mean, I personally find this always very useful to go through and review and you find that your understanding becomes clearer and deeper as time goes by. Report an error in the passage at 33:30 Highlight the passage at 33:30

33:58 So it's useful, even if you've heard it before. So we have the three to do with the body, four to do with the speech and then three to do with the mind. Three to do with the mind, okay, those, that's the point really. So you see, karma, although the connotation of karma is like action and what you do, really, sort of strictly speaking, the way that these, you know, sort of like the approach of the Buddhist teachings is karma is a mental factor, it's sort of like a mental event. Report an error in the passage at 33:58 Highlight the passage at 33:58

34:42 It's the, particularly it's the mental factor of intentions and the mental factor of intention. Maybe it's not a very good translation term, but what it means is what moves your mind from one object to another. Report an error in the passage at 34:42 Highlight the passage at 34:42

35:07 Okay, so that's intention. So karma is really the mind. It's the mind, really. Report an error in the passage at 35:07 Highlight the passage at 35:07

35:18 That kind of makes some sense because even in a court of law when you don't... Report an error in the passage at 35:18 Highlight the passage at 35:18

35:29 know, we think a lot about... The person's state of mind when they did a particular action. It seems to count for a lot, doesn't it? So anyway, yeah, the mental factor of intention. Report an error in the passage at 35:29 Highlight the passage at 35:29

35:45 Karma is not so much the physical thing, verbal thing. It seems like it's more the mind. Anyway, so now with these last three, the last three which are... Report an error in the passage at 35:45 Highlight the passage at 35:45

36:03 Usually we call covetousness, wanting other people's possessions, the mind wanting to possess other people's possessions, ill will and kind of like wrong views about reality, like denial of cause and effect and so on, which can lead to a lot of suffering. If you can't take that, then how could you take responsibility for your own actions and how could you think to yourself, this is right and this is wrong? Report an error in the passage at 36:03 Highlight the passage at 36:03

36:31 So, you know, it can be a great cause of suffering anyway. So those are mental afflictions. Klesha, the Sanskrit word, klesha. So when we're talking about the Four Noble Truths, the truth of the origin of suffering comes down to karma and the klesha. And these are sort of very, there's a clear cut difference between these. Report an error in the passage at 36:31 Highlight the passage at 36:31

36:55 There's nothing which can be both. Something is either going to be karma or it's going to be the, The mental affliction, it can't be both. So those three are mental afflictions, so they're not karma. So that's why you can't call them the ten kamas. Anyway, that's just by the way. Report an error in the passage at 36:55 Highlight the passage at 36:55

37:16 That might make sense to some people. That's not the main point anyway. So we're talking about these ten actions. So you've got killing, Report an error in the passage at 37:16 Highlight the passage at 37:16

37:30 stealing. Those two are pretty straightforward. The third one, lo yim in Tibet. So anyway... We usually call it sexual misconduct. It kind of seems to be mainly to do with adultery. Report an error in the passage at 37:30 Highlight the passage at 37:30

37:55 Anyway, just think about it. What it means is it's like going with somebody else's partner. You're in an established relationship, so like being unfaithful. And you can kind of see why that would be... Often described as the main one, which is because it's maybe the one that's most likely to occur to, you know, can easily occur to anybody, you know, something we have to be the most careful about. Report an error in the passage at 37:55 Highlight the passage at 37:55

38:25 It would include things like abuse and rape and so on, but for most people those are things that you don't have to deal with too much, you know, in your life. You know, it's much easier to think of you know, just Report an error in the passage at 38:25 Highlight the passage at 38:25

38:44 If you meet somebody outside of your relationship that seems to be interested in you and you're interested in them, what's the harm? You might think it could be quite easy to make that kind of mistake, couldn't it? That it doesn't matter. Most people are not going to think. Most people in this world don't think that it's okay to abuse and rape and so on. Report an error in the passage at 38:44 Highlight the passage at 38:44

39:08 So it's maybe from that point of view that it's often described as mainly being that. It doesn't mean that those other things are not important. It's not like sidelining them. Report an error in the passage at 39:08 Highlight the passage at 39:08

39:22 Then on the verbal level, lying, divisive speech, harsh words, and then just senseless speech. And then there's the other three that I mentioned, three of the minds of covetousness, ill-willed. What they usually call kind of wrong view. I don't know if there's any other kind of alternative expression that's used for that. Usually they call it wrong view. Report an error in the passage at 39:22 Highlight the passage at 39:22

40:06 There is actually another term, but I don't even want to mention it. Report an error in the passage at 40:06 Highlight the passage at 40:06

40:13 Okay, so I Report an error in the passage at 40:13 Highlight the passage at 40:13

40:18 don't know. I mean, there's different ways we could do this. I mean, I think rather than sort of like go through the one by one, I thought we would just sort of like take it from there, you know. Is there any one of those in particular you'd like to ask about? Report an error in the passage at 40:18 Highlight the passage at 40:18

40:37 Yeah. Report an error in the passage at 40:37 Highlight the passage at 40:37

40:42 Well, killing is, most people would say, oh yeah, that's a terrible thing to do. And then stealing, it's a little strange for me because you could steal a very small thing that maybe isn't of great value, or you could steal something of great value, or a little harm, a huge harm. Yes, well, with any of them, there can be a huge range in terms of the harm that's done to the other person. Report an error in the passage at 40:42 Highlight the passage at 40:42

41:12 And I mean, you know, like, although. Although killing, for example, could never be, like taking the life of another, could never be considered a good thing. Report an error in the passage at 41:12 Highlight the passage at 41:12

41:25 There are ways of killing that can produce more suffering, and that would be a heavier kind of killing with a heavier kind of result. And then there's a kind of killing where... It's done very humanely. It's all over in a second rather than being drawn out and so on. So you can see that even within killing there's this huge range. Report an error in the passage at 41:25 Highlight the passage at 41:25

41:50 And it's like that also with the stealing. When you steal from somebody, it could be very destructive. You could steal something from somebody they don't even notice because it's so small and so insignificant amongst their possessions perhaps. So less harm done. Report an error in the passage at 41:50 Highlight the passage at 41:50

42:10 Not a good thing. I Report an error in the passage at 42:10 Highlight the passage at 42:10

42:18 don't know, like stealing a charity's funds or something like that, when there's many people that are relying upon that and whose survival depends upon it. So to steal that, to steal a million, to steal a billion, in terms of the amount it can be worse, in terms of the repercussions it can be worse. Stealing one person's last dollar compared with stealing ten dollars from somebody who's got billions. Report an error in the passage at 42:18 Highlight the passage at 42:18

42:51 So yeah, there's going to be that huge range in all of them, I think, in all of them. Report an error in the passage at 42:51 Highlight the passage at 42:51

43:04 Yes. Yes, yes. Report an error in the passage at 43:04 Highlight the passage at 43:04

43:15 So could you talk a little bit about the range of the karma that's created between... Yes, well, so... Well, the... Report an error in the passage at 43:15 Highlight the passage at 43:15

43:29 Yes, in fact, also in the Tibetan, in the English, we have this expression, you know, creating heavier karma or lighter karma. And that actually means heavier results, lighter results in terms of the, you know, like the kind of life it propels us to after this life is finished. Report an error in the passage at 43:29 Highlight the passage at 43:29

43:51 So that the heavier karma brings a worse kind of life, the lighter karma. These are also some kind of misfortune in the future, but not as heavy, not as intense, the suffering not being so intense. Report an error in the passage at 43:51 Highlight the passage at 43:51

44:09 Yeah? Report an error in the passage at 44:09 Highlight the passage at 44:09

44:15 That was what you meant, right? Yeah. Report an error in the passage at 44:15 Highlight the passage at 44:15

44:21 Okay. So no other questions. Yeah. Report an error in the passage at 44:21 Highlight the passage at 44:21

44:31 I want to talk a little bit about the senseless speech or, as I've read, gossip, things like that. You know, the big ones... I find very easy to deal with, but it's those subtler ones that are very difficult. And I was thinking back to what you were saying yesterday about small actions. So if I can't let go of gossip, do I keep accumulating heavier and heavier karma? Report an error in the passage at 44:31 Highlight the passage at 44:31

45:07 Well, like with all of these, there are... Four components, four factors that need to be there in order to have the complete karmic path, which will bring the full results that are described later on. So sometimes just talking about this and that with somebody who needs company and is not really interested in maybe... Report an error in the passage at 45:07 Highlight the passage at 45:07

45:46 What you might think is something meaningful can be an act of kindness. It depends upon your motivation. So it's always a question of checking your own mind. You see, with these ten non-virtues, as they call them, these ten types of karma, they all need to have an element of one of what we call the three basic... Report an error in the passage at 45:46 Highlight the passage at 45:46

46:18 basic, fundamental... Fundamental afflictive emotions, either attachment or anger or ignorance. Ignorance generally meaning, for the most part, it's going to be where you think it's okay, it doesn't matter, that kind of thing. Report an error in the passage at 46:18 Highlight the passage at 46:18

46:44 Like I have a right to do this kind of thing, like in the case of killing. Killing out of ignorance could be killing because you think that you have a right to kill or that it's a good thing to do even. I mean, in our life, we don't have life so much, we don't perhaps come across sacrifice so much, but I mean, it does happen, you know, like in black magic, people do that in this, you know, in the Western, it's not just something, in some far off country, some far off culture. Report an error in the passage at 46:44 Highlight the passage at 46:44

47:13 So, yeah, you know, when that kind of motivating force or factor is missing... Then you're not going to have the complete karma anyway. You see what I mean? But still, it's also, you know, I don't want to, you know, what do you call it, you know, try to make out, oh, you don't have to worry about that. Report an error in the passage at 47:13 Highlight the passage at 47:13

47:40 Because it's something we all need to be careful about, you know, because it's kind of addictive, isn't it? You know, just to fill time. Just to, you know. And, you know, one thing about... This sort of like just census talk, just basically just talking about whatever comes into your mind, I guess. It's where it can lead you, is one thing. Report an error in the passage at 47:40 Highlight the passage at 47:40

48:07 You know, you, I mean, I don't know if you've noticed, you sort of like, you're sitting around just chatting about, I guess, without really thinking too much, just chatting. And then you become a little bit more and more un... Conscious about what you're saying, not being very guarded. And then you know how we sit around and you have to kind of joke. Report an error in the passage at 48:07 Highlight the passage at 48:07

48:35 Everybody has to kind of joke, you know, joke this, joke that. And then you end up saying something upsetting, you know, because you're just not really being very careful. So one of the things that, one of the risky things about what they often call in these texts, you know, the idle gossip or senseless speech is where it leads you to. Report an error in the passage at 48:35 Highlight the passage at 48:35

48:56 Besides the fact that, you know, I don't know about in all cases, but in some cases what you're doing is you're wasting the person's time. Report an error in the passage at 48:56 Highlight the passage at 48:56

49:09 Particularly in the case of somebody who's really got something better to do. I mean, if they've got nothing better to do than just blah, blah, blah, and you've got nothing to do but blah, blah, blah, then you just blah, blah, blah together, you know. But, you know, if somebody's got something really useful to do and then you just stop them and then blah, blah, blah, blah, blah, blah, blah, blah, blah, blah, blah, blah, blah, blah, blah, blah, blah, blah, blah, blah, blah, blah, blah, blah, blah, blah, blah, blah, blah, blah, blah, blah, blah, blah, blah, blah, blah, blah, blah, blah, blah, blah, blah, blah, blah, blah, blah, blah, blah, blah, blah, blah, blah, blah Report an error in the passage at 49:09 Highlight the passage at 49:09

49:28 You're wasting their time and then also maybe you're kind of like bringing something, you know, kind of like the negative minds up in them and then they also end up saying something. So it's kind of like that, you know. Report an error in the passage at 49:28 Highlight the passage at 49:28

49:42 Maybe it's a bit like, yeah, from that point of view, I think, yeah. Report an error in the passage at 49:42 Highlight the passage at 49:42

49:58 So let's see, let's think about the first three. There's one thing just funny, I thought, in the Khyabju, Pabongka, Deji Nyingpo's... An explanation of karma that we find in his text, which in English is called Liberation in the Palm of Your Hand. Report an error in the passage at 49:58 Highlight the passage at 49:58

50:23 He says, you know, some people say that, you know, somehow trying to practice karma by avoiding these ten actions and then practicing their ten opposites too much just because the list is too big. And then he points out, you know, It's interesting, when it comes to learning the lyrics of a song, we can learn 20 songs by heart, but when it comes to something like this, oh, it's too much, it's too much. Report an error in the passage at 50:23 Highlight the passage at 50:23

50:56 It's Report an error in the passage at 50:56 Highlight the passage at 50:56

51:00 true. I get songs coming back from 30 years ago, but something like this. Anyway, so there's 10, but in another way, right away, it's kind of quite simple because you've got... The physical actions, verbal actions and then activity of the mind. In the West we don't usually think body, speech and mind like that, do we? Report an error in the passage at 51:00 Highlight the passage at 51:00

51:27 It is actually a new idea. And of course if you've been exposed to Buddhist teachings, it sort of like trips off the tongue, the actions of body, speech and mind, this and that. But still anyway, it's pretty straightforward, isn't it? When you act, there's the things you do physically. Then there's the things you say and there's also the things you do in your mind. Well, that pretty well exhausts it, doesn't it? I mean, that's it, isn't it? Those are the three sort of ways in which we act in the world. Report an error in the passage at 51:27 Highlight the passage at 51:27

52:00 Two visible, one more invisible, but not completely invisible. Report an error in the passage at 52:00 Highlight the passage at 52:00

52:08 So, yeah. So then it's just remembering three, four and three. Three, four and three. So the two outside ones, three and three, and then in the middle you've got the four. So that's not too difficult. And then, yeah, anyway, I think it's probably just a question of familiarity. It just sort of gradually sticks, you know, killing, stealing. You might think killing, stealing, sexual misconduct and alcohol. Report an error in the passage at 52:08 Highlight the passage at 52:08

52:43 There's always four. But that's not included. Report an error in the passage at 52:43 Highlight the passage at 52:43

52:50 Okay, yeah, so killing, stealing, sexual misconduct. And these are not, you know, it's not like everything is included in here, but these are like the ten main ones. Why are they main? In what way are they the main ones? Maybe they're the main ones in the sense that the ten that are most likely to, most likely to do. Report an error in the passage at 52:50 Highlight the passage at 52:50

53:11 There could be other ones that you might be able to think of that aren't included. But these are the ten main ones in some way. So killing, stealing and the sexual misconduct. Report an error in the passage at 53:11 Highlight the passage at 53:11

53:25 So, like with all ten, so with these three, you need to have, there's the basis, then there's, you might say, the mind, somebody, anyway, I could say attitude. Anyway, this is sort of certain things to do with the mind. Then there's the action, sometimes called the action, sometimes called the preparation. Report an error in the passage at 53:25 Highlight the passage at 53:25

53:50 And then there's the completion. So in the case of killing, I know I must have... It's sort of, I found it a bit puzzling that in the Tibetan they call it jorwa, which is like preparation. Because you think, you know, like firing a gun or stabbing or whatever it might be, that's the killing. But actually the killing, the action that you do is what leads up to the person dying, right? So that's the completion. Report an error in the passage at 53:50 Highlight the passage at 53:50

54:21 The person dying is completion. Everything that you do for that to happen is... Leading up to that, so it's the preparation in that sense. But anyway, often it's called the action. So you've got those four things. You always need to have those four things to have the complete karmic path. So there's the basis, which I think we can probably just say the object. It basically means the object. Literally, in the Tibetan it says she, so basis. Report an error in the passage at 54:21 Highlight the passage at 54:21

54:49 So usually it's the object. Well, no, that's no good. In Dharma language, it's okay to say object, but actually it often means a person. We're not used to thinking of persons as being objects, are we? Report an error in the passage at 54:49 Highlight the passage at 54:49

55:04 Some people do. Report an error in the passage at 55:04 Highlight the passage at 55:04

55:09 Okay, so anyway, there's the basis, the attitude, the action, the completion. In the case of killing, the basis is Report an error in the passage at 55:09 Highlight the passage at 55:09

55:29 on it. Yeah, very fast. Report an error in the passage at 55:29 Highlight the passage at 55:29

55:49 So the basis is some other person. In the case of stealing, it's somebody else's possession or possessions. In the case of the sexual misconduct, I guess if we're saying that sexual misconduct, to sort of keep things simple, means that it's some other person really, isn't it, anyway? But in the case of, yeah, so... Report an error in the passage at 55:49 Highlight the passage at 55:49

56:21 But in the case of the sexual misconduct, if we take it to mean adultery, in other words, going outside of your relationship, so it's somebody who's not your partner. So that's Report an error in the passage at 56:21 Highlight the passage at 56:21

56:39 the object. I mean, that's pretty straightforward. Report an error in the passage at 56:39 Highlight the passage at 56:39

56:45 Okay, so now somehow that's going to be there anyway, right, in the case of the object or the basis. Now the attitude, when we talk about the attitude or the mind, Report an error in the passage at 56:45 Highlight the passage at 56:45

56:59 That's a sort of like umbrella term for three things. One would be in the case of killing, wanting to kill. In the case of stealing, wanting to own that other person's possessions. In the case of the sexual misconduct, wanting to have that kind of relationship. Report an error in the passage at 56:59 Highlight the passage at 56:59

57:25 Then there's also any one of the three... What they sometimes call poisonous minds, you know, the destructive emotions of attachment, anger or ignorance. Report an error in the passage at 57:25 Highlight the passage at 57:25

57:47 And then, what's the other one? The recognition. So, unmistaken, being unmistaken, basically. Being unmistaken. Report an error in the passage at 57:47 Highlight the passage at 57:47

58:04 Okay, so with Report an error in the passage at 58:04 Highlight the passage at 58:04

58:08 that first one, that's pretty obvious, isn't it? I mean it's simple, it's a simple idea isn't it, that you actually want it to. What that implies is that when you kill someone, and that doesn't have to be just a human being, it can also be insects and so on, when you kill that being without the intention, it doesn't mean to say that it's okay, it doesn't mean to say that you might not get into trouble for it, it doesn't mean to say that you might... Report an error in the passage at 58:08 Highlight the passage at 58:08

58:45 You know, there could still be something to purify, but you wouldn't have the complete karmic path of killing if there's no intention. And like I say, even in a court of law, when it can be established that you didn't have any intention, then you don't get, you wouldn't be convicted of murder, would you? Report an error in the passage at 58:45 Highlight the passage at 58:45

59:04 Manslaughter, they call it. So it's a similar thing. Okay, so there has to be the intention. Report an error in the passage at 59:04 Highlight the passage at 59:04

59:14 And then, okay, so in the case of all three of these, Report an error in the passage at 59:14 Highlight the passage at 59:14

59:22 You can have any one of those three afflictive emotions of attachment, anger and ignorance. And some of you, of course, you already know about that, but you might need to remind yourself. So think a bit about how you might kill out of attachment. Think about that. Killing out of attachment. Can you think of a case where you might kill out of attachment? Huh? Fishing, okay. Report an error in the passage at 59:22 Highlight the passage at 59:22

59:56 Fishing. Yeah. And there could be other ones, of course. Of course, that's not going to be the only ones. I'm sure different people had different ideas. Anyway, so you have an idea. Yeah. Report an error in the passage at 59:56 Highlight the passage at 59:56

1:00:10 The fish might not think it's... Okay, Report an error in the passage at 1:00:10 Highlight the passage at 1:00:10

1:00:16 so, yeah. Killing out of attachment. Killing out of anger. Obvious, isn't it? Killing out of ignorance. Report an error in the passage at 1:00:16 Highlight the passage at 1:00:16

1:00:28 Maybe thinking, in the case of fishing, thinking... So, you see, when you were saying fishing... It could be a case of killing out of attachment. You're thinking of the attachment to the flesh, right? Yeah. This is the wrong time to talk about that. I'm feeling quite hungry. I can see that. I can relate to that, you know. I can relate to that. Now, likewise, it seems like it could motivate, you know, that the ignorance could motivate you there because you think you have a right. Report an error in the passage at 1:00:28 Highlight the passage at 1:00:28

1:01:06 You might think that's what they're there for, you know. Animals are there for us to eat. There's nothing wrong with it. See, when it's out of attachment, you might even think it's wrong, but the attachment overcomes you, so it's more the attachment that's propelling you into doing this. Report an error in the passage at 1:01:06 Highlight the passage at 1:01:06

1:01:28 So just by the way, according to one way of explaining this, you see the attachment and the anger and the ignorance, any of these three could be mainly what gets you to do it, Report an error in the passage at 1:01:28 Highlight the passage at 1:01:28

1:01:47 It propels you to do that action of killing. But in the end, what really finishes the work in terms of the mental affliction would be anger. So it's interesting, isn't it? But the anger, I think that's true and I think that the anger could be something very obvious. It could be something kind of like... Report an error in the passage at 1:01:47 Highlight the passage at 1:01:47

1:02:16 a little bit more subtle. In the case of the fish, you know, there are people that think that fish don't have minds, right? I don't know if anybody really believes that the fish doesn't suffer. I don't know if that's really true. I think there's some kind of uncomfortable feeling there, which is sort of suppressed by the financial gain, because of the taste and whatever. Report an error in the passage at 1:02:16 Highlight the passage at 1:02:16

1:02:46 Anyway... Whether you believe that that fish has feelings or not and is going to be hurt or not, anyway, when you kill it, there is this disregard for their life, isn't it, for that fish's life? Report an error in the passage at 1:02:46 Highlight the passage at 1:02:46

1:03:10 So it's not so much the desire for the food at that moment. It's like, you know, as you're pulling, I don't know, I guess, It's not when you're pulling the hook out. It's when you're chopping the head off. It's not so much the attachment. It's something like anger anyway. It's just like, how could you do it otherwise? So anyway, then with the stealing, this also you need intention to steal. Report an error in the passage at 1:03:10 Highlight the passage at 1:03:10

1:03:50 You also, intention there needs to be the recognition. is this like, is it Report an error in the passage at 1:03:50 Highlight the passage at 1:03:50

1:03:55 In other words, knowing that this doesn't belong to you, it belongs to somebody else, that needs to be there. And then it can also be done out of attachment, anger or ignorance. And again, let's think here. Stealing out of attachment. We can see that, right? Report an error in the passage at 1:03:55 Highlight the passage at 1:03:55

1:04:19 Stealing out of anger. You think how that would have worked? Like stealing to harm a person. Stealing out of ignorance. Well, when you think that, you know... Report an error in the passage at 1:04:19 Highlight the passage at 1:04:19

1:04:39 See, again, it's predominantly the ignorance. Maybe you might think if you're stealing because you want to eat, you might think that's got to be attachment then. But it could also be predominantly the thought that when you're poor, you have a right to take what you need to live. Yeah? Yeah? Oh, sorry, the microphone. I think there's a thought when you're killing that fish that, My life is more important than the life of this fish. That's similar, isn't it, to the disregard? Report an error in the passage at 1:04:39 Highlight the passage at 1:04:39

1:05:26 There's this kind of disregard. There's some kind of level of violence, isn't there? Not just in the action, but in the mind, I think. Is that maybe ignorance? Is that this othering? Oh, I see what you mean. I'm not sure. Yes. Is that... Report an error in the passage at 1:05:26 Highlight the passage at 1:05:26

· · · silence, 1 minute

1:05:53 In some ways, it could be that this sense of oneself being more important than others could be fundamental to all of them, the mental afflictions, really. Report an error in the passage at 1:05:53 Highlight the passage at 1:05:53

1:06:11 I think technically they would say that, and I think that's a little bit how it looks. Basically, I'm more important than others. Report an error in the passage at 1:06:11 Highlight the passage at 1:06:11

1:06:20 Without that thought, the attachment doesn't... The anger and the ignorance seems to be more like a foundation for all three of them. Yeah, because that's kind of the duality, right? In what way? Is duality seeing self as different from other, separating self, or is that a misunderstanding of duality? Report an error in the passage at 1:06:20 Highlight the passage at 1:06:20

1:06:51 Usually in the Buddhist teachings when they talk about duality there's maybe a sense of, you can refer to various things. Maybe one of the most important kinds of duality that we're thinking of would be the sense of a separation of my mind from the rest of the world, like that kind of independence that I was talking about. Report an error in the passage at 1:06:51 Highlight the passage at 1:06:51

1:07:18 My mind has nothing to do with the way things appear to me and the way that I experience things. Report an error in the passage at 1:07:18 Highlight the passage at 1:07:18

1:07:29 Otherwise, duality just means two, doesn't it? That could refer to lots of things and different... Philosophical systems say it means different things. Yeah. You wanted to say something. Report an error in the passage at 1:07:29 Highlight the passage at 1:07:29

1:07:45 Very obvious. Talking about the killing, I clean houses for a living. Yeah. And before knowing Dharma and about killing, I was killing all the spiders in the house. Yeah. But I was afraid of the spiders, but because of my ignorance, I was thinking I had the right to remove the spiders. Killing means with the brush. I got them, but I want them to be killed because I was afraid. But since I know now the teachings about killing, I don't have, you know, I don't feel well doing that. Report an error in the passage at 1:07:45 Highlight the passage at 1:07:45

1:08:25 And I try to do it carefully. And I get the spider and put it away outside and shake my brush and say, please go. You know, it takes me more time. But I feel better because I don't feel like I'm killing the spider. And sometimes in my purpose to get the spider, I'm trying to be careful, but sometimes the brush doesn't help me and I kill the spider and I feel so sorry. Report an error in the passage at 1:08:25 Highlight the passage at 1:08:25

1:08:53 You know, I don't want to. But it's more, you know, aware that I don't have to kill. Even that little, I'm afraid of the spiders. And, you know, sometimes they're black. I have very long legs. Yeah. But I'm trying to be careful because I'm more aware now that I'm not supposed to do it. The ignorance was something that in this case, you know, led me to act in a way that I was thinking I'm protecting myself and I'm here to clean. Report an error in the passage at 1:08:53 Highlight the passage at 1:08:53

1:09:28 I have to remove all the spiders. Yeah, maybe. That's great. That's a success story. Report an error in the passage at 1:09:28 Highlight the passage at 1:09:28

1:09:37 And it's, you know, I mean, I think that's wonderful. And I mean, you know, trying your best and then, you know, when you make mistakes, purifying and then trying to improve. I mean, that's the way forward, really, isn't it? Report an error in the passage at 1:09:37 Highlight the passage at 1:09:37

1:09:53 Okay, so let's have a short break. Ten minutes. Report an error in the passage at 1:09:53 Highlight the passage at 1:09:53

1:10:07 Maybe not a cupcake. Report an error in the passage at 1:10:07 Highlight the passage at 1:10:07

1:10:17 Interesting, you see, when we find, you know, people, you know. And it might not be all the time, but it could be just in a certain situation. You're talking and people just aren't listening to you. And then somebody else says the same thing and people say, oh wow, really? Report an error in the passage at 1:10:17 Highlight the passage at 1:10:17

1:10:36 And so this can be just some kind of karmic leftover from something you've done before. In other words, it's the result of the karma of sense of speech from the past. Because sometimes you think yourself, why is that? Why nobody listens to me kind of thing. Report an error in the passage at 1:10:36 Highlight the passage at 1:10:36

1:11:02 So it might not be something you've specifically done now. You don't need to feel like there's something wrong with me. It's just your karma. It's just your karma. You created that karma for that to happen. Report an error in the passage at 1:11:02 Highlight the passage at 1:11:02

1:11:18 Okay, so yeah. Report an error in the passage at 1:11:18 Highlight the passage at 1:11:18

1:11:29 Well, anyway, just a few points about healing that often come up. Report an error in the passage at 1:11:29 Highlight the passage at 1:11:29

1:11:42 So getting somebody else. To do it for you is a way of killing, so you still get the karma of killing. Report an error in the passage at 1:11:42 Highlight the passage at 1:11:42

1:11:57 It's not like you get somebody else to do it and I didn't do anything. Actually, you made that person do it for you, so actually it's worse that way because then it's two people get the karma of killing. Report an error in the passage at 1:11:57 Highlight the passage at 1:11:57

1:12:09 And then, Report an error in the passage at 1:12:09 Highlight the passage at 1:12:09

1:12:15 I mean, something that just makes you think in terms of your own actions and when you think about... When we talk about purifying our karma and often in the formula for purification, the words, the prayers and so on, it mentions all of the incredible negative karma that I've accumulated, I've created in past lives that I need to purify right now. Report an error in the passage at 1:12:15 Highlight the passage at 1:12:15

1:12:50 One thing is when you look at these ten karmas and the... Different descriptions of how they can be heavy or light and so on. You know, it's like we've done all that many, many times. We've done all of this. We've killed. We've been the serial killer. You know, we've been the mass murderer. We've been the ethnic cleanser. Report an error in the passage at 1:12:50 Highlight the passage at 1:12:50

1:13:15 You know, we've done all that. And, you know, kind of like a time bomb waiting to meet with the right conditions and then experience the results. So you need to purify that. And I often think, you know, even though I don't think we should be dismissive, because sometimes we might think, you know, oh, we're Mahāyāna, thinking of ourselves, that's, you know, that's selfish, we should be thinking of others. Report an error in the passage at 1:13:15 Highlight the passage at 1:13:15

1:13:39 It's very important, I think, to be able to relate to karma in terms of the consequences you yourself are going to have to face, because that is important. At the same time, you know, like as long as we stay as we are, then we are also a risk to others. So if you don't want to harm others, then you need to take care of the karma. And in fact, you know, not just the karma to break free of psychic existence in general. As long as you're in psychic existence, then there's always the risk that, you know, like things get better for a while. Report an error in the passage at 1:13:39 Highlight the passage at 1:13:39

1:14:13 Then there's the old karma catches up with you and you're in those situations where you're harming again. So like in one way, staying in psychic existence, staying like this means harming others. You know, right now maybe not. Right now we might be leading a blameless life, but we're not completely in control, are we? Report an error in the passage at 1:14:13 Highlight the passage at 1:14:13

1:14:34 So who knows how things are going to be in the next life and in the next life. So, you know, in order not to harm others, we want to take care of our karma. Because generally speaking, for the most part, maybe across the board, I don't know, this is something for us to think about. When it talks about... Report an error in the passage at 1:14:34 Highlight the passage at 1:14:34

1:14:56 The negative karma or the non-virtuous actions, it means harming others. Report an error in the passage at 1:14:56 Highlight the passage at 1:14:56

1:15:08 So that very action means harming others. Then when you think about the results, one of the results of any kind of action we do, whether it's on the positive side or the negative side, sort of like skillful or unskillful side. And. Report an error in the passage at 1:15:08 Highlight the passage at 1:15:08

1:15:24 It's sort of self-perpetuating. There's a tendency for that. Anyway, it's like having a habit. So you kill without remorse and you enjoy it. It's like stealing and cheating and so on. Now you're building up a very strong tendency to carry on with that when you get the chance in future lives. So it's not just your... Report an error in the passage at 1:15:24 Highlight the passage at 1:15:24

1:15:53 You're creating the cause for suffering now. You're creating the cause for yourself to create the cause again and again and again. You're not just harming somebody. You're like setting things up so that you'll be able to harm them again and again and again. So this is, you know, one sort of like to Report an error in the passage at 1:15:53 Highlight the passage at 1:15:53

1:16:15 the karma. So ultimately, you know, taking care of karma out of compassion. But don't forget the suffering that you're going to be experiencing yourself, because it's all well and good to talk about liberation and enlightenment, but your karma can bring you into a situation where you're not going to think about liberation, you're not going to think about enlightenment, you're not even going to hear about it. Report an error in the passage at 1:16:15 Highlight the passage at 1:16:15

1:16:40 All you've got is your suffering and no way to deal with it. And, you know, better to avoid that kind of situation. Report an error in the passage at 1:16:40 Highlight the passage at 1:16:40

1:16:56 So there's the killing, yes, anyway. Yeah, so, like Report an error in the passage at 1:16:56 Highlight the passage at 1:16:56

1:17:03 they say, you know, when, I mean, a lot of these examples come out of the Tibetan texts and the Tibetan culture and past, sort of like, you know, farming culture and so on. But anyway, I think we can relate to them. And you can sort of adapt to your own situation. So, like it says, like Keoji Povonka says, eight people get together to kill one. Report an error in the passage at 1:17:03 Highlight the passage at 1:17:03

1:17:30 A person or one animal. It's not like they get an eighth of the karma each. It's not like that. All of them get the karma of killing. When a general, for example, sends the army against the enemy, their intention, if you think about it, you see that person's intention is to kill as many of the enemy as possible. Report an error in the passage at 1:17:30 Highlight the passage at 1:17:30

1:17:59 And the means for doing it is sending these other people, these other soldiers. So actually, you know, they get the karma of killing however many get killed. And, you know, of course we can see, you know, similar, there are similar things in our lives. Report an error in the passage at 1:17:59 Highlight the passage at 1:17:59

1:18:25 So it's actually, in some ways, it's easier than you think to create these negative karmas. I mean, you know, I have a friend who, prior to becoming involved in Buddhism, that was his business was, you know, like meat. meat, basically, the meat business, you know, so... Report an error in the passage at 1:18:25 Highlight the passage at 1:18:25

1:18:47 What he was doing was ordering the slaughter of so many animals on a regular basis. It's a way of earning a living, right? But actually it's also a way of creating a lot of very heavy karma. So he might not have killed a single animal in his life in terms of actually going there and... You know, like electrocuting or slitting the throat or whatever it was. But he gets the karma of all of those animals that he ordered to be killed. Report an error in the passage at 1:18:47 Highlight the passage at 1:18:47

1:19:31 So then with stealing, you know, there's obvious kinds of stealing. You know, there's the sort of like furtive theft in the middle of the night. There's the like mugging and so on like that. So you mustn't go around mugging people. And then there's also, you know, somebody... Report an error in the passage at 1:19:31 Highlight the passage at 1:19:31

1:19:56 Somebody lends you something and then they forget. And so then at a certain point you think, okay, they've forgotten it, I can keep it now, it's mine. Report an error in the passage at 1:19:56 Highlight the passage at 1:19:56

1:20:09 It's stealing. Report an error in the passage at 1:20:09 Highlight the passage at 1:20:09

1:20:18 Yeah, and somehow, you know, I mean, of course, when you're mugging, you're forcing somebody to give you something, give you their possession, so it's more obvious that that would be stealing. But also, you know, like, It's somehow obliging a person to give you in some other way, where you might feel like you can say, well, you know, they gave it to me. Report an error in the passage at 1:20:18 Highlight the passage at 1:20:18

1:20:46 And if you ask the person, the other person, well, yes, I gave it. I gave it, you know. It wasn't robbed from me. I gave it, but I was given no choice, you know. So there are many such cases. So it's, you know, you have to be careful. Report an error in the passage at 1:20:46 Highlight the passage at 1:20:46

1:21:07 And then, okay. Report an error in the passage at 1:21:07 Highlight the passage at 1:21:07

1:21:13 Yes, so in the case of the sexual misconduct or adultery and that kind of thing, so the completion of the action, no, we didn't look at the, we were going through how the three poisonous minds could, you know, like, compel or impel you to, propel you to doing these actions of killing and stealing. In the case of... Report an error in the passage at 1:21:13 Highlight the passage at 1:21:13

1:21:44 The sexual misconduct, we didn't do that, did we? So can you think how any of these three could be what sort of like push you towards such an action? Report an error in the passage at 1:21:44 Highlight the passage at 1:21:44

1:21:57 Okay, so attachment, obvious, isn't it? Attachment. Okay, so then anger. Report an error in the passage at 1:21:57 Highlight the passage at 1:21:57

1:22:10 Yeah, so, you know, going with somebody else's partner in order to hurt. It happens, doesn't it? And then ignorance. Again, maybe just... Thinking it's okay. It's just the most normal thing in the world. It's okay for me to do whatever I like. And again, you know, those could be what kind of like, I guess you could say, get you started down that road. Report an error in the passage at 1:22:10 Highlight the passage at 1:22:10

1:22:43 But in the end, of course, there needs to be the desire. So there's the story of a nun at the time of the Buddha who was raped. Report an error in the passage at 1:22:43 Highlight the passage at 1:22:43

1:22:57 And so it was very clear, because I think the thing is that... The way in which it happened, there could have been doubts in people's minds because she was kept by the king in the palace for a certain period of time. So people might have thought, well, you know, she might have been taken unwillingly, but eventually, you know, obviously she must have been enjoying herself, you know, that kind of doubt. Report an error in the passage at 1:22:57 Highlight the passage at 1:22:57

1:23:24 But the Buddha actually asked her and she said that never at any point did she experience any pleasure. So why? Because there was no desire. She was actually free of desire. She had no desire. So when there's no desire there, then there's no experience of pleasure. There's that idea. I don't know whether you agree with that, but anyway, that seems to be the teaching here. And so what completes the karma, so in the case of all of these ten, on the positive side, Report an error in the passage at 1:23:24 Highlight the passage at 1:23:24

1:24:01 Skillful actions and also the unskillful actions you need. There's the component of the completion, how the action gets completed. So in the case of the sexual misconduct, there's the experience of pleasure. So that will happen when there's the desire. So that's when it gets completed. That's Report an error in the passage at 1:24:01 Highlight the passage at 1:24:01

1:24:27 what they say anyway. Makes some sense. Report an error in the passage at 1:24:27 Highlight the passage at 1:24:27

1:24:32 Anyway, that's something to think about. So, yeah, okay. So then lying. So we've got... Report an error in the passage at 1:24:32 Highlight the passage at 1:24:32

1:24:45 Lying, divisive speech, harmful speech and the sense of speech. And these are actually in order, like with the other three, these are in order of how harmful they are. Report an error in the passage at 1:24:45 Highlight the passage at 1:24:45

1:25:03 So with the lying, I mean, it's kind of like the two ends of this list is more obvious. I mean, like the sense of speech seems to be that much less. less harmful than the three. Report an error in the passage at 1:25:03 Highlight the passage at 1:25:03

1:25:22 So with the lying, you can do so much harm with lying. You can do, you know, we've got, there are little lies, like everything else, there's this huge range, but you can do incredible amount of harm with lying, can't you? Report an error in the passage at 1:25:22 Highlight the passage at 1:25:22

1:25:44 You see, with the divisive speech, you could even be telling the truth. Report an error in the passage at 1:25:44 Highlight the passage at 1:25:44

1:25:52 So you might think, oh, no harm there, I was just telling the truth. Of course, not everything is true has to be said. Just because you think somebody is horrible or looks really terrible, you don't have to tell them. I'm just saying the truth. What's wrong with that? People think that being honest means saying whatever comes into their head that's true, but that's not the case. You need to have wisdom. Report an error in the passage at 1:25:52 Highlight the passage at 1:25:52

1:26:21 Okay, so, yeah, anyway, lying. There is the thing. That's some, you know, that's a... Report an error in the passage at 1:26:21 Highlight the passage at 1:26:21

1:26:28 That you're lying about, whether it's something you've seen and you're going to say you haven't seen it, something you've got, you're going to say you haven't got it and vice versa. And then there needs to be a person that understands for it to be really the full, the complete karmic path of stealing because the completion is the person understands. Report an error in the passage at 1:26:28 Highlight the passage at 1:26:28

1:26:55 The person understands, they don't have to believe your lie. I mean, and that's kind of like, I mean, we know that really, don't we? I mean, you know, somebody, if one of your kids lies to you, you might know that they're lying, but you don't think that they didn't lie to me because I didn't believe it, you know? Report an error in the passage at 1:26:55 Highlight the passage at 1:26:55

1:27:14 So it's not so much a question of whether the person believes it or not, it's understanding it, understanding what you said. Report an error in the passage at 1:27:14 Highlight the passage at 1:27:14

1:27:24 Okay, so, and that's why the person that you're lying to, Report an error in the passage at 1:27:24 Highlight the passage at 1:27:24

1:27:32 Needs to understand what you're saying. Report an error in the passage at 1:27:32 Highlight the passage at 1:27:32

1:27:38 Yeah. The person, there should be a person that can understand what you're saying. What that means is that, well, besides the fact that if it's not even a person, let's say, you know, there's nobody there. And so you just say, you know, I don't know, like, I'm the king of Siam or whatever, I don't know. You know, so what you've said is untrue, so it doesn't mean to say it's okay. Report an error in the passage at 1:27:38 Highlight the passage at 1:27:38

1:28:07 But, you know, there's nobody that's there to be deceived by you, is there? In actual fact, even if there's some kind of living being, some kind of sentient being there, even a human being, if they don't understand your language, Report an error in the passage at 1:28:07 Highlight the passage at 1:28:07

1:28:29 there's no way for them to understand what you're saying, and so there's no possibility of deceiving, is there? Report an error in the passage at 1:28:29 Highlight the passage at 1:28:29

1:28:42 Yeah, anyway, okay. Yeah, there should be somebody that understands. So when you lie and there's nobody there, or when you lie and there's a person there but they don't understand, or maybe they can understand but they just don't hear, then it's just senseless talk. Because in the case of senseless talk, the person doesn't have to understand. So I see they often, as they often say, quite a lot of the time when we're... Report an error in the passage at 1:28:42 Highlight the passage at 1:28:42

1:29:20 You know, reciting various prayers without thinking what we're reciting, then it's no more than just senseless talk. Talking about the Dharma to somebody, some people will say anyway, talking about the Dharma to somebody who's not interested is also, some people say it's senseless talk, but I don't know about that. Report an error in the passage at 1:29:20 Highlight the passage at 1:29:20

1:29:43 I mean, we talk about reciting mantras and sutras and so on, so that... Animals will get the imprint. So then there's a different kind of thought going on there, isn't there? But you can also see, you know, like just talking blah, blah, blah about karma and emptiness to somebody who's not interested. Report an error in the passage at 1:29:43 Highlight the passage at 1:29:43

1:30:06 And, you know, maybe not so that the person's going to get an imprint, which might be, you know, a praiseworthy kind of like motivation, but just to show off. Report an error in the passage at 1:30:06 Highlight the passage at 1:30:06

1:30:17 Or maybe, you know, you don't really care. You're not really thinking about this person. You don't really care whether they understand or are interested or not. You just want to show off or whatever. So that's very different from maybe reciting mantra and so on to a dog or playing, as some people do, playing Report an error in the passage at 1:30:17 Highlight the passage at 1:30:17

1:30:40 various prayers and sutras and so on to give the animal their peta and imprint and so on. That's very different, isn't it? Report an error in the passage at 1:30:40 Highlight the passage at 1:30:40

1:30:51 Maybe different with the animals, because, you know, if you say Omani Pemi Hum to a dog with the right tone, you can see from the way it wags its tail that it's, you know, yeah, yeah, yeah, you know. Report an error in the passage at 1:30:51 Highlight the passage at 1:30:51

1:31:05 She must be saying she's going to give me a cookie, you know. Yeah, I want a cookie. Whereas with a human being, you know, to some people, if you just say Omani Pemi Hum, they just might get angry with you. So, you know, you have to think about these things. Report an error in the passage at 1:31:05 Highlight the passage at 1:31:05

1:31:25 Yeah, okay, so lying. So then when there's no intention to lie, then is it a lie? Report an error in the passage at 1:31:25 Highlight the passage at 1:31:25

1:31:38 Or is it still a lie? You know, you've said something that's not true. Is it a lie, but it's just not the complete karma of lying? Which do you think? Let's say I really thought there was no class this afternoon. So I say, oh, no, there's no class this afternoon. Well, actually, there is. So did I lie? It's funny, isn't it? Because usually if you wanted to say, well, what's a lie? It means saying something which is not true. I did just say something which is not true. Report an error in the passage at 1:31:38 Highlight the passage at 1:31:38

1:32:11 So we tend to think, I guess, with lying that there should be some intention, right? Even in the case where the person can't hear so that they can't get deceived and so you don't get the complete karma of lying, we'd still say it was lying because you intended to deceive, right? Okay. Report an error in the passage at 1:32:11 Highlight the passage at 1:32:11

1:32:34 Okay. So then... Report an error in the passage at 1:32:34 Highlight the passage at 1:32:34

1:32:39 Then actually lying doesn't have to be verbal. Although when we talk about lying it comes under the heading of verbal activity, you don't have to say anything to lie. There's written lies and there's like lying through the expression on your face or by nodding. Are you really enlightened? Report an error in the passage at 1:32:39 Highlight the passage at 1:32:39

1:33:04 When you're not, that is. Report an error in the passage at 1:33:04 Highlight the passage at 1:33:04

1:33:10 Okay, so yes. And again, you know, motivated can be attachment, can be anger, can be ignorance, just like before. Then, yeah, okay, so divisive speech. Report an error in the passage at 1:33:10 Highlight the passage at 1:33:10

1:33:28 Although it's called divisive speech, what it can mean is either things that you say in order to divide people, it can also be words that are aimed at preventing reconciliation. So the two people can be in harmony, so you're dividing. They can be disharmonious and you want things to stay that way. So we know all about that, I think. Right. So, and now in the case of the divisive speech, it can be true or not. What you're saying can be true or not, which is quite interesting, isn't it? Report an error in the passage at 1:33:28 Highlight the passage at 1:33:28

1:34:06 You can divide people by telling them the truth. You can make people angry by telling them the truth. Okay, and then again with the completion, it doesn't have to be successful as long as the person is understood. And I wanted to say here, just because I was looking at the English there for the Pabonga Rinpoche in this book, it's very traditional, but it's also very good in terms of being very detailed, liberation in our hands. Report an error in the passage at 1:34:06 Highlight the passage at 1:34:06

1:34:34 This is volume two, the one that's got the karma explanation. So the way it's translated there makes it sound like, It's you only get that karmic path when you succeed. So I was a bit doubtful about that. So I looked at the Tibetan. It doesn't say anything about only. So when you succeed, you get that karmic path. And when the person doesn't understand, you don't get that karmic path. Report an error in the passage at 1:34:34 Highlight the passage at 1:34:34

1:35:07 But in between, where the person is understood, but you weren't successful, it seems like it doesn't specify. So I looked at the Lama Tsongkhapa's great exposition of the stages of the path, and there he's very clear that basically, you know, whether you're successful or not, the main point is, the completion is when the person understands. Report an error in the passage at 1:35:07 Highlight the passage at 1:35:07

1:35:36 Okay. Yes? Report an error in the passage at 1:35:36 Highlight the passage at 1:35:36

1:35:49 I would think that the important factor would be the intent to divide with divisive speech. Well, you could definitely say that is the main point, but having the intention isn't enough to make it the complete karmic path with all of the full results. Because you see, you could have every intention to deceive, but if the person doesn't understand you, then it's not complete. Report an error in the passage at 1:35:49 Highlight the passage at 1:35:49

1:36:26 The person has to be able to understand. I think what you could say is the main thing about the intention is that if you're going to have... When you look at these four components, there's the object, the mind or the thought, the action and the completion. Report an error in the passage at 1:36:26 Highlight the passage at 1:36:26

1:36:49 In terms of the karma, if you've only got the intention, it seems like that's the worst one of all of them. But to get the complete... Karma, you need to have all four, including the intention. If the intention is not there, even if what you said divided because you didn't have the intention, you wouldn't have the full negative karma. Report an error in the passage at 1:36:49 Highlight the passage at 1:36:49

1:37:12 So, you know, it's like what you're saying can be harmful, what you're saying can bring bad consequences, what you're saying, particularly when you have the intention, even if you don't succeed. And, you know, the person doesn't even understand. It can be doing something destructive to your own mind. But to get the full karma, bringing the full results, then just the intention wouldn't be enough. Report an error in the passage at 1:37:12 Highlight the passage at 1:37:12

1:37:43 It would be one of the main things. And you could maybe say it's the main thing. Some people might argue about that, you know, like in the case of killing. They might think, you know, I don't care whether you had the intention or not. I don't even care if you had a good intention. Anyway, you killed this person. That kind of thing. Report an error in the passage at 1:37:43 Highlight the passage at 1:37:43

1:38:03 I'm wondering if divisive speech without the intention to divide would then be senseless? Or does senseless have to have the intention of just being nonsensical? Well, generally speaking, what they say is with these first three of the four to do with the speech, when they're not complete, then there's... Report an error in the passage at 1:38:03 Highlight the passage at 1:38:03

1:38:28 No, wait a minute. No, what's very clear is... When the person doesn't understand, so it's not a question of whether you succeed or not, if the person doesn't understand, it's senseless speech. But now this is an interesting question actually. So when your intention was not to divide, then we know that it's not going to be the complete karmic path of divisive speech. Report an error in the passage at 1:38:28 Highlight the passage at 1:38:28

1:38:55 So it's not going to be the complete one. The question could still come up, well, is it... Report an error in the passage at 1:38:55 Highlight the passage at 1:38:55

1:39:03 What do you call it? Is it the censor speech? So the censor speech, also remember, you've still got to look at the mind. If there was, for example, if your intention was to help, but what you said actually ended up dividing the person, you know, the people, sorry, Report an error in the passage at 1:39:03 Highlight the passage at 1:39:03

1:39:32 then I'm not quite sure what it would count as. Usually it wouldn't be the full comic path of... Sense of speech, because with the current path of sense of speech, you need to have some kind of negative mind in terms of these three poisons. Report an error in the passage at 1:39:32 Highlight the passage at 1:39:32

1:39:50 And the intention to say something senseless, really, just to say something meaningless. And in this case, you actually maybe intended to help. Maybe you didn't intend to harm, and maybe on top of that you intended to help, but it kind of backfired. So anyway, of course, what we begin to see is that... Report an error in the passage at 1:39:50 Highlight the passage at 1:39:50

1:39:49 they were, yeah. Report an error in the passage at 1:39:49 Highlight the passage at 1:39:49

1:40:10 When it comes to karma it's quite complex. The interesting thing is it is complicated and yet interestingly what makes it complicated is our own mind. It's our own mind that makes it complicated. Because of course in one way you can simplify things very much in terms of how this all impacts on you and what you're actually doing. Report an error in the passage at 1:40:10 Highlight the passage at 1:40:10

1:40:40 In terms of your actions of body, speech and mind and so on. If you only consider others more important than yourself, it's sort of like a knife that cuts through so much of this. You know, like what if I do this and what if I do that? Well, all you know is that if your intention is always good, very difficult to have any kind of complete, you know, like non-virtual or unskillful karmic path when you actually consider others more important than yourself. Report an error in the passage at 1:40:40 Highlight the passage at 1:40:40

1:41:13 So it's like the one precept kind of thing that's really the solution to everything. That leads into what my consideration or qualm was. Is that me speaking? Sorry, no, start again, sorry. No, see that would lead into the question or qualm that I had and that would be that a community might be... United in its commitment to do something harmful and to divide them, to speak out and divide them might actually be a beneficial deed. Report an error in the passage at 1:41:13 Highlight the passage at 1:41:13

1:41:53 Yeah, true. That's completely true, isn't it? Yes. Report an error in the passage at 1:41:53 Highlight the passage at 1:41:53

1:42:00 Yes, that's very good. So in that case, would it be divisive speech? It would be divisive, but it would be good divisive. I'm sorry, what I meant was, would it be the complete... Karmic path of divisive speech. I think it wouldn't, would it? Your intention is to help. Report an error in the passage at 1:42:00 Highlight the passage at 1:42:00

1:42:25 You could say it's a little bit like, I don't know, well anyway, the example you've given is good enough in itself. It's like you're intending to divide in order to, actually if you think about it, short term it looks like you might be harming the two people because they intended to... Do this and that and maybe there was some kind of financial gain and so you've stopped them from doing that so they will feel like they've been harmed. Report an error in the passage at 1:42:25 Highlight the passage at 1:42:25

1:42:59 Actually what you've done is long term you've helped them plus the fact that you've helped the people that they were going to try and harm. So here I think it's nice to think of the advice of Chandragomin where he says if something is Report an error in the passage at 1:42:59 Highlight the passage at 1:42:59

1:43:25 Helpful short-term and harmful long-term, then forget it. If something is harmful short-term but helpful long-term, it's worth doing. And then the other two permutations are pretty obvious, if it's helpful long-term and short-term, of course. And if it's harmful long-term and short-term, then who would want to do it? Report an error in the passage at 1:43:25 Highlight the passage at 1:43:25

1:43:53 So, say that again. When you're not sure, then you just do whatever makes the most sense. And if you really can't see a difference, then it really doesn't matter, does it? The thing is, we're going to make mistakes anyway. There's no avoiding that. And that's why we need to learn, isn't it? Learn how the mind works. Just become more and more aware. Report an error in the passage at 1:43:53 Highlight the passage at 1:43:53

1:44:16 But it's true, there are going to be times when you're not sure yet. And then actually sometimes it can be helpful to discuss with friends. Hopefully friends who are going to give you balanced advice and not, you know, maybe some kind of like secret wish to bring out your downfall, that kind of thing. Report an error in the passage at 1:44:16 Highlight the passage at 1:44:16

1:44:36 In other words, you have to choose your friends well as well, don't you? Stephen, what about a white lie? What's a white lie? Well, it would be a lie that was told to prevent someone from suffering or to... Not tell the complete truth to protect someone. Can you give us a concrete example? Report an error in the passage at 1:44:36 Highlight the passage at 1:44:36

1:45:07 No, I haven't got... I'll tell you what, I'll give you an example. Yeah. And this is one that for sure you've heard before, and it's the one that actually comes up in many of the texts. What about when somebody... You can almost imagine the situation, actually. Somebody comes up... You've seen somebody running past, and then you see somebody else saying, and they're kind of like brandishing a... Report an error in the passage at 1:45:07 Highlight the passage at 1:45:07

1:45:29 A dagger or a gun, and they say, did you see this person? So you know that they want to kill them. So what do you do in that situation? So some people would say, lie. In other words, the white lie that you're talking about, I think. The person went that way, you say, they went that way. Report an error in the passage at 1:45:29 Highlight the passage at 1:45:29

1:45:53 So, Captain Chöden Rinpoche made a very interesting point about this. He said, the white light isn't the way out. Why? Because, you know, you can't actually be sure that it's going to work. It actually might backfire on you because the person that's asked you might be, you know, like, might be able to read the sort of like the beads of perspiration kind of thing or the kind of like the way that you say, I think if it was me, I would, you know, I would probably give myself away straight away. Report an error in the passage at 1:45:53 Highlight the passage at 1:45:53

1:46:22 They would know I was lying. And it's like, OK, Pam, you know, you're gone. So. He says, you know, because you can't be sure that your lie is going to succeed, the lie is not the way. The lie is not the way. The thing to do, and this is what Prabhupada Rinpoche says very clearly, just start talking about something irrelevant. Report an error in the passage at 1:46:22 Highlight the passage at 1:46:22

1:46:41 And in fact, you might still get yourself into trouble. It's true, isn't it? It depends upon the person. If they're completely out of control and totally heartless and so on and so on, they might just, you know, like see that you're trying to... Just delay things and they might shoot you as well. But the idea is at least you wouldn't be lying and what you're doing is maybe going to succeed in distracting them, maybe talking about your plans for this evening or something. Report an error in the passage at 1:46:41 Highlight the passage at 1:46:41

1:47:14 You can imagine, some people could be pretty stupid so they might get involved in conversation and then they forget. Maybe they calm down or something, I don't know. Report an error in the passage at 1:47:14 Highlight the passage at 1:47:14

1:47:25 Either of these might not succeed, but one of them doesn't include lying. So maybe, you know, so that would be a case. Report an error in the passage at 1:47:25 Highlight the passage at 1:47:25

1:47:36 But there are other ones, you know, there are other ones where it's, you know, I think like when this is also I can't remember exactly the context, but I think it's in the context of where the Buddha sometimes taught things Report an error in the passage at 1:47:36 Highlight the passage at 1:47:36

1:47:57 which didn't really correspond to his own. True understanding of things and taught them because that's what the person he was talking to would be able to handle for the moment. Kind of like maybe the real truth would be too frightening. So here's a level of truth that's an improvement on what they've got and something that they'll be able to work with and gradually become prepared for something deeper. Report an error in the passage at 1:47:57 Highlight the passage at 1:47:57

1:48:33 So then they use the analogy of, I don't know, like, I think as far as I remember it, you know, like a child maybe is in a difficult situation and there's no other way that you can get them out of that situation except by saying something untrue. I mean, I don't know, like maybe saying, I've got some sweets for you, come over here, I've got some sweets for you. Because otherwise, you know, you know what the kids are like. I mean, I've seen this in my own family, you know. Report an error in the passage at 1:48:33 Highlight the passage at 1:48:33

1:49:03 We had this one nephew who just like just running across the road, you know, just running and just run across the road, not looking and so on. And you know what kids are like, you know, you go and chase them and it's like a game. So they're going to run the other way. So, you know, and then what happens? They get run over. There's that kind of danger, isn't there? That kind of thing. So instead, you know, come over here, I've got some sweets, I've got a toy for you or something. Report an error in the passage at 1:49:03 Highlight the passage at 1:49:03

1:49:25 It might not be true, but it helps the kids. So in that case, what would that be? It's not true. Maybe this is one of your white lies that you're talking about. I mean, there's different ways of looking at it. I don't know really the answer, but sometimes, you know, you just do what you need to do and you accept responsibility. Report an error in the passage at 1:49:25 Highlight the passage at 1:49:25

1:49:45 So maybe telling the child something which is not true is actually a lie that needs to be purified. But you're taking that on yourself in order to save their life. So it's like the balance between the harm and the help kind of thing. So there's some harm to you because you've said something that's untrue. I mean, maybe on some subtle level. I mean, for most people it's just obvious, isn't it? Of course you're going to tell the kid you've got sweets just to attract them towards you. Report an error in the passage at 1:49:45 Highlight the passage at 1:49:45

1:50:14 But anyway, just suppose there is something, you know, you're taking it upon yourself. Report an error in the passage at 1:50:14 Highlight the passage at 1:50:14

1:50:25 Yeah, maybe last one. Okay, because I saw Anna with her hand too. I was just thinking, I just wanted to say, Anna, over there. I just wanted to say you put to mind when you become wrathful, because you don't have the sugar, but sometimes you become wrathful with the child, to bring the child back, and then they don't forget that they shouldn't cross that street either. Report an error in the passage at 1:50:25 Highlight the passage at 1:50:25

1:50:55 Yeah, that's also, that's another way, isn't it? Yeah, maybe my example of crossing the road. But there can be some situations like that. I've used that with a dog too. Report an error in the passage at 1:50:55 Highlight the passage at 1:50:55

1:51:09 And that way you save them. Report an error in the passage at 1:51:09 Highlight the passage at 1:51:09

1:51:14 So Venerable, I thought that what we're looking at is the state of mind when we do these actions. And it seems that in your example, one, we don't have any of the three poisons, the attachment, the anger or the ignorance when we're lying. Yeah. Pretend in your hand. Report an error in the passage at 1:51:14 Highlight the passage at 1:51:14

1:51:35 Let's say in the situation of a white lie, you don't even have the ignorance because you know, okay, lying is not correct. We should not lie. And there is an effect for the lie. So, I mean, you can't even say you have ignorance. You don't have those three factors. So a white lie, I don't think would be negative. We need to make a distinction between this sort of like, if you're going to use the word negative, negative in the sense of, Non-virtuous. Negative in the sense of having all four factors. Because it's not like if you have the intention to kill somebody and you shoot them but they don't die, you don't get the full karma of killing. Report an error in the passage at 1:51:35 Highlight the passage at 1:51:35

1:52:27 That doesn't mean to say it's okay, does it? Do you see what I'm trying to say? Right. So in other words, you could be lying. You could be saying something untruthful with the intention of harming. The person doesn't believe you, but as long as they've understood, you've still got the karma of lying. Report an error in the passage at 1:52:27 Highlight the passage at 1:52:27

1:52:53 And yet we can see there's a big difference between whether they believe or whether they don't believe. So even then, you can see the possibility of something being more destructive or less destructive. So in the case of saying something which is not... true with the intention of I think this is what I'm now I've half forgotten what you were saying but anyway And without the self-cherishing, I think you were saying, then... Report an error in the passage at 1:52:53 Highlight the passage at 1:52:53

1:53:40 It is not a non-virtuous action. I think you're right there, yes. I think that's right, yeah. Yes, yes, yes. Report an error in the passage at 1:53:40 Highlight the passage at 1:53:40

1:53:50 Okay, so I want to just spend a few minutes just so that we can finish off with these ten just mentioning about the last three. So the covetousness is to do with other people's possessions. Report an error in the passage at 1:53:50 Highlight the passage at 1:53:50

1:54:05 The ill will is to do with harming others. The wrong view would be to do with like... Denying in one's mind the reality of karma and so forth. So they're all on the level of the mind. So you still have this, although you still have this idea of the object and then the intention, sorry, the mind and then the action and the completion, the difference, how you proceed from the... Report an error in the passage at 1:54:05 Highlight the passage at 1:54:05

1:54:39 the From the mind then to the action then to the completion is explained in terms of the thought becoming stronger. So you might begin with the idea of wanting somebody else's possessions. Then as that becomes stronger, that would be basically the action. That would be the equivalent of the action when you're talking about these three of the mind. And when that intention... Report an error in the passage at 1:54:39 Highlight the passage at 1:54:39

1:55:12 That wish or that desire to possess this other person's possessions becomes so strong that you can almost, it's almost like next moment you're going to take it, whether they want you to take it or not, that would be the completion. So just having the thought, you know, when you see somebody else's watch, really nice gold watch, and you think, oh, I'd like that. Report an error in the passage at 1:55:12 Highlight the passage at 1:55:12

1:55:37 Just that doesn't mean you've got the full, the complete. Karma of covetousness. When you don't let go of that wish and you keep kind of like, you know, oh yeah, that's so nice, that's so good, I wonder how I can get it and that kind of thing and it becomes stronger and stronger and stronger until it's almost like you've decided if you get the chance, you're going to take it, you're going to get it, then you know you would get the complete karma of covetousness and likewise with the other two. Report an error in the passage at 1:55:37 Highlight the passage at 1:55:37

1:56:08 So this afternoon, so this morning we've been looking at... These ten and what makes them complete. And of course this hasn't been exhaustive. I'm not saying I could give an exhaustive, maybe exhausting but not exhaustive, detailed explanation. But anyway, it's a question of gradually working with these things, isn't it? So we've been looking at these ten and then this afternoon we'll look at their opposites and the various results. Report an error in the passage at 1:56:08 Highlight the passage at 1:56:08

1:56:41 That's my plan anyway, and then hopefully tomorrow morning we can look at the purification practices. Okay, so now if we can dedicate that as a result of this. Does everybody remember the there's no real I? I think I might have lasted for about a minute. As soon as you start talking it kind of makes you forget, doesn't it? Report an error in the passage at 1:56:41 Highlight the passage at 1:56:41

1:57:07 Anyway, try to be mindful of that, you know, there's no real I. Things don't exist independently of the way they appear to my mind and particularly there's no real I. Report an error in the passage at 1:57:07 Highlight the passage at 1:57:07

1:57:21 I spend my whole lives enslaved to and so afraid to worry about so much that I doesn't exist. There's no such thing. See if you can work with the mindfulness of that. Anyway, so we dedicate the goodness that we've created this morning and put that together with all of the goodness and the virtue and so forth of the... Report an error in the passage at 1:57:21 Highlight the passage at 1:57:21

1:57:51 Past, present and future of oneself and all others and dedicate that to the lasting happiness and peace of all beings. Report an error in the passage at 1:57:51 Highlight the passage at 1:57:51

1:58:17 And then seeding that meditation by thinking, that dedication by thinking, I the one who is dedicating and likewise this goodness that I'm dedicating and the actual action itself of dedicating and all of this is all completely non-existent as it appears. It seems like it's not merely labelled by the mind, Report an error in the passage at 1:58:17 Highlight the passage at 1:58:17

1:58:43 and so it's therefore totally empty of existing, as it appears, because in fact everything is merely, a mere creation of the mind, merely labelled by the mind. Report an error in the passage at 1:58:43 Highlight the passage at 1:58:43

1:59:02 So you were two. Report an error in the passage at 1:59:02 Highlight the passage at 1:59:02