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← Drenpa Namka ~ World Peace

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Показана 1-я правка, созданная Mathieu_B 01/20/2019.

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    (Bowl rings)

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    (John): So In this presentation we are
    going discuss the Path of Sutra.
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    We will look at how Sutra enforms monastic
    life and the advantages of monastic life.
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    We are going to look at the refuge vows
    may be taken by lay practitioners.
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    And we'll also look at the types of
    meditations
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    that are done in Sutric tradition,
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    which are different from
    the ones in Tantra and in Dzogchen.
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    So Geshe la, perhaps we could start out
    with talking about just the view and
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    conduct of Sutra. How would you describe
    the view and the conduct of Sutra?
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    In Sutra there are 5 poisons, and
    the 5 poisons have the 5 antidotes.
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    The antidotes can
    destroy the 5 poisons.
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    (John): Can you tell us what the
    5 poisons are?
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    Yes. Attachment, anger, ignorance,
    pride, and jealousy are the 5 poisons.
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    In Sutra they say that these are the
    5 poisons, and you don't touch them,
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    we need an antidote for them. Destroy from
    the root and throw out.
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    If there is a poisoned tree, with this
    poison the tree will grow up.
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    You need to take it out from the root and
    throw out, otherwise it will destroy us.
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    Same as in the West. There are medicines,
    and description: away from the child.
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    If the child touches and eats it,
    it is a posion for the child.
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    (John): Right, So you want to keep it
    away from the children.
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    Yes, keep it away from the children.
    Sutra looks like that.
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    (John): So we try to avoid negative
    actions, negative thoughts,
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    negative speech, and we also try to
    cultivate the virtuous activities.
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    Yes, cultivate virtous things.
    Also they say, if there is a posion
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    and the poison is destroyed, good things
    would come out. In Sutra they think that.
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    So I guess in one way you could say that
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    Sutra is the basis of moral behavior
    in the Bön tradition.
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    Yes. In Sutra they talk more about
    disciplines.
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    In the monks' life there are a lot of
    disciplines.
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    It all comes from the Sutra.
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    Looking the outside the Sutra is good.
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    Inner you practice Dzogchen and Tantric,
    outer you practice Sutra.
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    (John) : Good. I was going to ask you
    about this, because many people in the
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    West first encounter Dzogchen practice,
    before they really studied Sutra.
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    And of course Dzogchen tells us that
    everything is perfect as it is. Right?
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    Single taste, right?
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    And so it also gives you a lot of freedom
    in your conduct.
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    And yet we see that great Dzogchen
    practitioners such as Yongdzin Rinpoche or
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    His Holiness and of course yourself
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    you are still continuing to practice
    the life of the monk. Right?
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    So why do people continue to practice
    and observe all of these moral conducts,
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    and also practice Dzogchen?
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    There are two ways to practice Dzogchen.
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    In Dzogchen there are Tantric
    practitioners.
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    This Dzogchen is common for everyone who
    practices.
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    Before Nyame Sherab Gyaltsen there
    was only Tantric practitioner,
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    Dzogchen practitioner or a Sutric
    practitioner.
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    There were only single lineages
    of Sutra,Tantra and Dzogchen.
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    Before that they did not combine
    Sutric and Tantric, or Dzogchen.
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    Then Nyame Sherab Gyaltsen, second Buddha
    of the Bön, he combined them.
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    Outer monk, inner Dzogchen and Tantric.
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    Also Dzogchen can be practiced by
    lay people too.
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    (John): Of course.
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    Sutric [vows of monks and nuns] cannot be
    practiced by lay practitioners.
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    There are different types of
    Sutric practices,
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    Lay level Sutra practices and Sutric
    practices for monks are different.
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    Monks need to take a lot of vows. Lay
    people do not need that kind of vows.
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    (John): You know I heard Yongdzin Rinpoche
    saying one time that he preferred to
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    continue practicing in the moral way of
    the Sutra, because it does not confuse
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    people too and give people the wrong
    idea about behaviour.
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    Yes.
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    (John): So you are trying to set
    a good example for other people.
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    Yes, if you show the good example,
    then people will follow that.
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    If you show the bad example,
    the student will follow that.
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    The teacher need a better discipline than
    the student. It's more important.
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    (John): Why do monk and nuns take
    many vows as part of their path?
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    What is the advantage of taking
    all these vows?
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    Because there are 250 vows for monks
    is that right?
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    Yes. 250 vows.
    Monks take 2 types of vows.
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    One is when they take 25 vows, and
    after that we take 250 vows.
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    (John): So the first 25 vows are for the
    novious monks,
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    and then the 250 are for the full
    ordination of a monk?
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    If you take the 25 vows then
    you become a monk.
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    Before that you are not a monk.
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    They are more disciplined, more than
    lay people. Lay people do not have
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    [the same level of] discipline.
    They can put in discipline [when needed].
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    If you go to an office, they have a
    discipline.
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    If you go the school they have
    a rule for that.
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    And the monks in the monastery
    also need disciplines.
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    They say that monks are better than
    lay people. Why are they better?
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    Because they have vows and they are
    more disciplined.
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    So it is about disciplining your behaviour
    and disciplining your mind.
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    Yes, yes.
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    Which makes your practice stronger.
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    Yes. Yes.
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    Discipline in the daily practice and
    discipline for when you go out,
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    the way you talk, the way you do [things
    or the way you act]
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    everything that needs to be
    under discipline.
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    And of course all these vows that the
    monks and nuns take
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    also help tame the ego. Like for
    instance the monks are always
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    wearing the robes, and nothing else.
    And you always cut the hair.
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    So in these ways we avoid becoming
    proud of our appearance.
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    I guess that's one of the reasons.
    Or are there other reasons?
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    Yes. This colour we call the spiritual
    colour.
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    Red, yellow, blue we call them spiritual
    colours.
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    Now also black and white,
    we call normal colour.
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    We wear the spiritual colour.
    We do not wear the fancy things.
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    If you look in your house and you have a
    lot of different shirts, T-shirts,
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    different jackets. This jacket for the
    party, cocktail party.
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    This jacket for something else,
    wedding party, this one is for the office.
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    Lot of different shoes, pants, different
    jackets and shirts that we do not have.
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    We have 2 or 3 clothes. For party we wear
    this one, for monastery we wear that one.
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    Whenever we go out we wear that one.
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    We are satisfied. Satisfaction.
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    You [lay people] are not satisfied.
    Especially girls, they go the mall,
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    and they are buying every time,
    keep wanting more and more.
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    (John): Attachment?
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    Attachment, desire. Every year there
    is a new fashion, they want it.
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    The things from last year are no
    more of use.
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    Not only the girls do this,
    many man do it too, you know.
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    Oh yes. I think that girls do it
    more than men.
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    (John): Possible.
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    Shopping, shopping. Girls have a lot to shop.
    Their shopping chakra is open. (laughing)
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    We call it the shopping chakra.
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    That way if you go to mall there is a lot
    of girls' cloth, more than men.
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    I think it's showing that the girls
    are doing more shopping.
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    (John): One of the vows that monks
    and nuns take is of course not to have
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    relationship, no family basically. What
    is the advantage of not having a family?
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    Because many people think that family is
    wonderful. It's very warm, very loving.
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    So why do monks and nuns choose not to
    have a family, not to have children?
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    These days it's easy to give an example,
    in the past time it was
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    a different answer. These times we would
    say population control (laughs).
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    Easy to say that it's population control.
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    Look at the Tibetan people.
    The population is not big.
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    We don't need to say population control.
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    We are already control
    because of the nuns and the monks.
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    In the texts they say we make
    relationships because of the attachment.
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    (John): We have very strong attachments.
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    Strong attachment. So because of this we
    do not have attachments.
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    Also that's why we don't have family.
    If you have a family, you need to spend
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    a lot of time for that. That time takes
    us away from our mediation.
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    Doing the virtuous thing, or you
    need to spend time in the family.
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    We monks have a lot of time to do the
    practice, because we don't have family.
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    (John): That's right.
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    Saving time.
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    Well, and also if you have a family, you
    have to generate a lot of money somehow,
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    to support this family. Again, this takes
    us away from the spiritual practice.
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    Also you need to take care of wife, child
    and also money, time, and everything.
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    That way it's reducing the practice time.
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    So you just making your life simpler and
    simpler and more focused on the practice,
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    more focused on the teachings.
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    Yes. More focused on the
    teachings and meditation.
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    And you live in the community of the
    monastery,
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    so you are supported by all the
    other monks and nuns.
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    We think that all the monks are Dharma
    brothers, and the nuns are Dharma sisters.
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    We don't have a family life, we have
    Dharma brothers and sisters, as we call.
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    This seems like a very wonderful way
    of living.
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    Yes. Then you [lay people] are saving
    money. Also you have health insurance.
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    As monks, we don't have it. We don't save
    money, we don't have insurance.
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    We don't think about that.
    We just got food today, and it's fine.
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    We are not thinking about putting things
    away for tomorrow.
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    Mainly we focus - the dialectic school -
    just focuses on the philosophy.
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    Then also in meditation there are 2 groups
    in the monastery.
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    One is the meditation group and the other
    one is the dialectic, philoshopic group.
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    And we just focus on that.
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    If you go to a monk's room,
    there is nothing. It's very simple.
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    (John): Simple life. Simple is good.
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    Yes. (laughing)
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    (John): So lay practitioners do have the
    possibility of taking refuge vows.
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    Yes, sure.
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    (John): So it's possible for lay people
    to take some of these simple vows,
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    and simplify their lives, and also guide
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    their moral discipline
    as a lay practitioner.
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    Yes. Moral discipline is very important,
    and lay practitioners also take the vows.
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    There are 4 lay vows. First is
    killing life. Don't kill anyone.
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    (John): No harm.
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    No harm.
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    If someone harms you, how much suffer does
    this harm cause for you?
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    This is the same for others.
    Don't harm anyone.
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    (Tibetan words)
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    Second is don't steal.
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    (John): Yeah. Don't steal.
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    (John): Actually is it going a little
    bit further than that? Not to take what
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    You should not take what was not
    given to you.
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    Yes. Anything not given to you,
    you do not take it.
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    (John): That's right. So if you see
    a 100 dollar bill laying on floor,
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    you don't take it.
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    You don't take it. If you take it, then
    you can put a note somewhere with
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    your contact that you found it.
    You can give information.
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    And then the next vow is to refrain from
    false and idle speech.
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    (John): So in other words we always tell
    the truth.
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    Yes.
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    (John): And we also don't gossip.
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    Yes, don't gossip.
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    (John): Or say negative words about
    people.
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    And also avoid sexual misconduct, as the
    forth vow.
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    Sexual misconduct is harming a lot
    others too.
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    If you don't marry a woman, if you have
    a girlfriend who is already married
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    or a boyfriend who already married, than
    don't do the sexual misconduct.
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    If you had a sexual contact with somebody
    else's wife and the husband notices it,
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    it destroys the husband's heart.
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    (John): Sure, yes.
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    Also some girls have a contact with
    somebody else's husband.
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    If the wife notices, there would
    be a lot of fight at home.
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    (John): It comes back to the very first
    vow, when we don't harm anyone.
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    Yes, don't harm anyone.
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    (John): So harming is not only on the
    physical level, but also on the
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    emotional level. Or the mental level.
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    So any sort of sexual behaviour that
    we would do and cause someone some pain,
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    some harm, that should be avoided.
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    Yes.
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    That's one of the lay people's vow.
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    (John): Now there is also the
    possibility to take some vows for
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    we don't use any intoxication, such as
    alcohol, or something like that.
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    Is that correct?
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    Yes. Alcohol (Tibetan words)
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    If you take 5 vows then it includes
    not taking alcohol.
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    If lay people take 4 vows, than
    it's not included.
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    (John): So you have the possibility of
    taking a different set of refuge vows.
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    Yes.
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    (John): But you have to take the basic
    four
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    if you're going to take the refuge vows.
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    But you can take the five. Because there
    is also a possibility, I think, of taking
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    some dietary restricitions. Either about
    no meat or no onions, or garlic.
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    Yes. There are not root ones.
    There are vows that are root vows.
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    And there are vows that are branch vows.
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    If you cut the branch, the tree will not
    die.
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    If you cut the root of the tree,
    the tree will die.
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    If you break one of the root vows, then
    monks are not monks anymore
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    and lay people also take we call the
    "genyen" (Tibetan word), so if they break
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    then there is no more "genyen" too.
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    (John): These first 4 are considered to
    be the root vows:
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    so it's not harming other living
    creatures,
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    refraining from taking that,
    which is not given,
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    we refrain from sexual misconduct and
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    we refrain from false and idle speech.
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    Yes, these 4 are for the lay people.
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    And the alcohol. If you drink alcohol
    limitless, you drink it with no limit,
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    and you get drunk, you'll be doing
    something wrong.
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    (John): Sure.
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    That way it's very strict for monks.
    They are not allowed to drink alcohol.
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    (John): Of course.
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    (John): Because we loose control.
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    Or loose our good judgement. Or we loose
    our moral discipline.
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    Yes.
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    (John): Of course it's not just alcohol,
    but any sort of drugs or anything else
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    we become inebriated. Same principle.
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    Same principle, yes.
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    (John): It's not restricted to just
    alcohol.
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    So, some lamas give the refuge vows
    very frequently, but I've heard that
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    Tenzin Rinpoche said that he prefers
    not to give these very often because
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    it's better not to take the vow than
    take it and then break it.
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    Yes.
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    (John): So one should be very careful,
    if one is really serious if they're going
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    to take the vows or not.
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    When you take a refuge vow from the lama
    you need to consider
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    that lama is your is your teacher.
    You have to think about that.
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    Some day if the lama is doing something
    little bit wrong, you may say:
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    oh I don't want to contact any more
    this lama.
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    Then the refuge vow is broken.
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    (John): So when you take that refuge vow
    from a teacher you have the
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    spiritual connection.
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    Yes, you have the spiritual connection.
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    You always need to think of him
    as your spiritual teacher.
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    (John): So it seems that these
    refuge vows though are a wonderful way
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    to simplify are own lives as lay
    practitioners because, of course if
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    if we tell the truth, if we don't harm
    other people and so on,
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    it leads to a much happier life.
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    Yes.
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    If you take the refuge vows,
    this life is more useful.
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    Refuge vows are not these
    four [previous vows].
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    Anyone can take refuge vows.
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    Taking refuge in the lama
    Taking refuge in the Buddha
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    Taking refuge in Buddha's speech
    Taking refuge in Boddhisattva.
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    That's the refuge.
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    (John): So you are taking refuge in
    the sources of enlightenment.
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    Yes, that's the refuge.
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    And it's an other thing if you take
    the 4 vows or 5 vows,
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    that we call the "genyen" (Tibetan).
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    (John): So it's two different sets of
    refuge.
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    Yes, first the refuge vow, and then comes
    the "genyen".
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    Then monks have 2 types of vows :
    "tsantsug" and "gelong" (Tibetan)
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    (John): Do the monks and the nuns take
    the same vows?
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    Almost the same.
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    (John): In the Sutric system not only
    do we avoid these negative behaviours,
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    for instance we do not lie, but we also
    try to cultivate the positive,
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    the virtuous conduct within ourselves.
    Which are referred to as the paramitas,
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    or the perfections. Right?
    So let's talk about that a little bit.
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    I have list here with the 10 paramitas,
    maybe you could explain us a little bit,
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    what's the importance of
    each one of these.
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    So the first one is, how would you say
    Tibetan? "sByin-pa" ?
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    "sByin-pa", yes. Generosity.
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    (John): So we try to cultivate
    generosity.
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    What is the advantage of
    cultivating generosity?
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    There are 2 types of generosity. One is
    when physically you can give something to
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    somebody who doesn't have it.
    We can be generous and give food for
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    somebody who doesn't have enough
    to eat. Those people are hungry,
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    those people are thirsty. If you give
    food to them, if you give drink to them
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    that's a generosity too.
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    What is generosity according to the
    teaching?
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    According to the teaching generosity
    means very big things.
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    There is a lot of suffering in
    this Samsara.
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    Giving teaching to change the mind,
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    that kind of teaching, if you give it.
    This is a generosity.
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    (John): So when we share the Dharma
    with others it a great generosity.
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    If senior students help junior students
    in the Dharma things,
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    Some have a lot of suffering
    they can not control
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    they don't know how to control,
    and then senior student teaches to
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    do meditation. Then you can guide the
    meditation.
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    You can teach the Dharma prayer.
    This is all generosity.
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    (John): So our Dharma brothers and
    sisters in our sangha
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    are great support for us.
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    Here at Ligmincha in summer and autumn
    hundreds of people come to
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    Rinpoche's teaching. They all come at the
    same time and share things.
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    Some are new students,
    some are old, or senior students.
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    Senior students share their experience
    and everything. That's generosity.
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    (John): Hopefully without pride.
    (laughing).
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    Yes, pride like
    "I'm the teacher, l have more knowledge
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    than the other one". Sometimes there is
    a lot of pride, when people are thinking
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    "I have knowledge". I have a lot of
    experience. Don't think like that.
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    Rather think that "I've learned many
    years, I have a knowledge. They are new
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    and I'm generously helping the new
    student". That is the best, it's generous.
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    (John): That's wonderful.
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    (John): So the second paramita we've
    already talked a little bit about,
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    because it's the ethical discipline.
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    Discipline, yes.
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    (John): We keep our ethics pure and clear.
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    Discipline. There are a lot of
    discipline. Monks have disciplines.
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    Lay people have disciplines.
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    During the teaching time you have
    discipline. You put timetables:
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    Monday at 9 the teaching is starting
    and at 10.30 there is a break.
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    Following all the disciplines,
    is a discipline.
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    Monks have discipline, all
    the community has discipline.
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    If you follow all the disciplines,
    everybody is happy for that.
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    No one is angry. Discipline
    helps develop patience.
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    (John): Yes, I mean that's the beauty
    of moral conduct and ethical conduct,
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    is that it leads to happiness within
    ourselves and happiness in others.
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    Yes, it gives happiness for both sides.
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    (John): So the third paramita is patience.
    Now we could all use more of this.
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    Yes. (Laughing)
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    Patience is the most important one.
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    Especially patience in the case of
    husband and wife.
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    (John): Or anyone in the family.
    (laughing)
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    Or anyone in the family.
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    Mostly husband and wife, if they
    spent long time, more than 10 years,
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    together after that they
    can loose patience often.
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    At the start when they were girlfriends
    and boyfriends,
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    they had a lot of patience.
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    After marriage they loose the patience.
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    To have the patience, if someone is angry,
    don't respond immediately.
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    They say, just listen, listen.
    If you put wood on the fire,
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    fire becomes bigger and bigger.
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    If you put gas on the fire,
    it gets very big.
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    If you respond immediately, than
    the anger, the fire will come out.
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    (John): So just be patient and just wait.
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    Just be patient, and wait, and just
    listen. Don't respond immediately.
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    If somebody is angry, the other side needs
    more space.
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    More space. Space helps.
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    (John): Space helps in many things.
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    Yes, in many things.
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    Looking in the space you can see lot
    of things.
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    Space holds everything. Good and bad,
    everything. Space doesn't bother.
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    (John): So the next of the paramitas is
    virtuous effort, being diligent.
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    Or I guess the Tibetan term is
    "brTson-'grus".
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    "brTson-'grus", yes.
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    If you do virtuous things, if you
    do practice, you need that.
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    Immediately you can not run [away from]
    that one you have continually spend time
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    and do it continually, more and more
    you need to practice.
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    (John): So you should do things well.
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    Yes.
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    (John): So we shouldn't do things
    half way. If we do it, we should do it
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    very fully and completely.
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    Also we give example: (Tibetan words)
  364. Не синхронизировано
    If the fire is on the hair, then you need
    to do everything that is possible to
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    put out the fire.
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    Also grass burns slowly,
    and then burns everything
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    Let me give you another example.
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    Every books they have it.
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    Also in the West you have the story of
    the rabbit and the tortoise.
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    (John): Oh the rabbit and the tortoise.
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    (John): Oh yes. Where the rabbit goes very
    quickly, but it goes down to sleep,
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    and eventually the tortoise wins because
    it slow and steady, but diligent.
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    Yes, it looks like that.
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    (John): So have your diligents to complete
    your task.
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    Like a turtle.
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    (John): So it's the same story in
    Tibetan. That's interesting.
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    (John): So well the next one is pretty
    obvious: meditation.
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    (John): So we should have our meditation
    practice, and
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    be regular in our meditation practice.
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    Meditation. When you meditate you
    become happy.
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    If you suffer, if you have a problem
    you can meditate.
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    There is so many different ways to
    meditate.
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    You can meditate on emptiness, you can
    meditate on impermanence,
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    if you are on a higher level, you can
    practice Dzogchen,
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    Natural state of the mind, you can do that
    kind of meditation.
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    If you meditate, meditations feels good,
    right?
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    (John): Meditation brings us joy, brings
    us equanimity,
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    it said that it brings us the four
    inmeasurables: love, joy, compassion and
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    equanimity. It leads to a wonderful
    positive life.
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    Yes it's possible that meditation would
    bring that.
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    Meditation is medicine for the mind.
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    (John): Yes, it is.
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    (John): So the 6th paramita is confidence,
    or (Tibetan word)
  394. Не синхронизировано
    Confidence.
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    (John): So self confidence? Is this what
    we are talking about?
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    Yes, self confidence is very good,
    self confidence if you practice.
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    Also too much confidence in not so good.
    It becomes pride.
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    Self confidence is for example when
    I know that I have the capabilty of
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    teaching other people. Teaching is to help
    the others.
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    That kind of confidence is good.
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    Too much confidence is not so good.
    Then comes pride.
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    Pride is one of the poisons too.
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    (John): So it always that balance of
    confidence and pride
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    we have to make sure. Too much confidence
    might lead to pride.
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    "I'm the teacher. I have the knowledge."
    That's pride.
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    Confidence is a little bit different from
    that.
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    I have the capability to teach.
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    I know these things, I have the capability
    to teach.
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    I will not hold it to myself, I will teach
    other people.
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    This teaching will help the others.
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    That kind of "nuba" (Tibetan word)
    can help.
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    (John): Of course it also an be that
    confidence it's more basic than
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    being a teacher, just being confident that
    I'm a good person.
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    I think this is something many people
    in the West have challenge with, because
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    maybe they had some experience when
    they were a child and someone told them
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    that they were bad. And then they don't
    have this positive image of themselves.
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    So it's very good to have this confidence
    in yourself,
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    that you are essentially a Buddha, within.
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    Yes. I can see this confidence in children sometimes.
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    When here in the West children are
    taught in the school
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    how to talk with in front of
    other people.
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    From the child level they are teaching.
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    Whenever they got a chance they talk,
    they are not shaking, they have a lot
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    of confidence to talk with the people.
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    If you look at the children from India or
    from Nepal coming to the USA,
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    they are a little bit shy. They don't have
    a confidence for that.
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    In the West children, sometime I feel,
    have so much confidence.
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    So " Ok, I will do it" They never say:
    I don't know.
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    They say: " I know that".
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    Someone tells them "don't do that", they
    say: "yeah, I know that".
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    That is too much confidence. (laughing)
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    (John): Yeah. Again it's the balance of
    confidence versus pride.
  433. Не синхронизировано
    Yes, confidence and pride need to
    be balanced.
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    (John): So the 7th paramita is
    compassion.
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    Of course this is a very important part
    of the teachings.
  436. Не синхронизировано
    Yes. Compassion "snying rje" (Tibetan )
  437. Не синхронизировано
    "“nyen gye manu pala tsa" (Tibetan)
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    If someone does not have
    enough food to eat
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    we have compassion for that.
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    After the compassion we can be
    generous.
  441. Не синхронизировано
    (John): Yes, you can show your generosity.
  442. Не синхронизировано
    Yes, you can show generosity.
  443. Не синхронизировано
    If an animal is injured, you feel
    compassion for that.
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    After you have compassion, you take
    action.
  445. Не синхронизировано
    You need to take it to the hospital.
  446. Не синхронизировано
    Take care for that.
    That is compassion.
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    (John): Of course we should show
    compassion for eveyone that we know,
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    everyone that we meet,
    everyone in our family.
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    Because everyone is experiencing
    suffering.
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    Yes, everyone.
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    Whoever has suffering you can have
    compassion for that.
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    (John): So everyone is experiencing it,
    so we should have compassion for everyone.
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    (John): So the 8th paramita is the
    aspirational prayer or monlam.
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    Maybe you could give us an example.
    What would be an aspirational prayer?
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    Aspirational prayer we are doing it every
    year.
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    " I wish you a very happy...". This is an
    aspiration.
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    (John): "May you have a happy year"
  458. Не синхронизировано
    I wish you a very happy year.
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    I wish you a better life or something
    like that.
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    That is a monlam (Tibetan word).
    An aspiration.
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    (John): May your life be filled with
    happiness.
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    Yes. Every year is like today. Every year
    be healthy, have good health.
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    This is all monlam, (Tibetan word).
    An aspiration.
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    (John): We are wishing that someone have
    a better life, a good life.
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    Wishing anything, wishing is a monlam,
    (Tibetan word), aspiration.
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    (John): So this is connected with the
    generosity and the compassion too,
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    because we are hoping that others
    enjoy a beautiful life.
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    So the 9th is skillful means, which is in
    the dedication. Or "top" (Tibetan word)?
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    "Top" is the method. "Top" means idea.
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    (John): Careful thinking maybe.
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    Careful thinking, yes.
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    (John): Careful planning, careful
    execution.
  473. Не синхронизировано
    Yes, careful thinking. Helping through
    different ideas is a "top" (Tibetan word)
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    (John): Yes. Many times we have the
    motivation to help someone
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    or improve something, but we are not
    careful about it and maybe we are
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    rushing too quickly. So this is a careful,
    skillful way of helping others.
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    Yes, skillfully helping others.
    That is "top".
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    (John): The final one is
    "Sherab" (Tibetan) or wisdom.
  479. Не синхронизировано
    Wisdom, yes.
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    (John): We all could use more of this.
  481. Не синхронизировано
    What do we mean by wisdom
    exactly here?
  482. Не синхронизировано
    There are many different ways that
    wisdom might be interpreted.
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    Wisdom is something like intelligence.
  484. Не синхронизировано
    If you learn something, you need
    more wisdom.
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    Someone learns really quickly.
    They have a lot of wisdom.
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    For someone it takes time to learn.
    There's less wisdom there.
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    Someone has a lot of experience,
    lot of knowledge,
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    that we call a lot of wisdom.
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    There is a lot of wisdom to carry
    all the things.
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    (John): There is this one aspect of
    wisdom having intellectual knowledge,
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    or sharpness of the mind.
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    Yes, sharpness of the mind also.
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    (John): But there is also isn't there a
    wisdom that just arises from the heart?
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    Like the wisdom of emptiness,
    or the mirrorlike wisdom.
  495. Не синхронизировано
    Speaking of the five of these wisdoms.
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    It's more about the mediative experience.
  497. Не синхронизировано
    Yes. When you do the meditation,
    first level it will be difficult to
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    do the meditation. When you do it again
    and again, more wisdom comes,
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    more knowledge comes out.
    Better knowledge.
  500. Не синхронизировано
    (John): More wisdom.
    We just say it, more wisdom.
  501. Не синхронизировано
    More and more wisdom comes out,
    more good things come out.
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    More experience comes out.
  503. Не синхронизировано
    (John): The wisdom and experiences
    arise directly from the meditation.
  504. Не синхронизировано
    Not necessarily just throught thought.
  505. Не синхронизировано
    Yeah. If you look at the Tantric
    masters, earlier masters,
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    when they meditate, more experience comes
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    and they thought to write it down.
  508. Не синхронизировано
    Through the thinking, there is all
    we call "gurma" (Tibetan)
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    Experience telling to people
  510. Не синхронизировано
    (John): That arises directly from their
    meditative experience
  511. Не синхронизировано
    the text that they are writing,
    flows naturally.
  512. Не синхронизировано
    Flows naturally yes.
    Flows out.
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    If you look at one text
    again and again and again,
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    more and more knowledge comes out
    from that text.
  515. Не синхронизировано
    After that you don't need to look
    in a book.
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    When you start immediately everything
    comes out.
  517. Не синхронизировано
    There is more knowledge.
  518. Не синхронизировано
    (John): It seems like that the Sutric
    method is avoiding all these negativities
  519. Не синхронизировано
    like lying, sexual misconduct, and
    stealing and so forth,
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    in combination with the
    cultivation of these paramitas.
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    leads to very happy life.
  522. Не синхронизировано
    Yes, it leads to a happy life.
  523. Не синхронизировано
    (John): And it serves as a very clear
    guide for our behaviour.
  524. Не синхронизировано
    Yes.
  525. Не синхронизировано
    If you do all these things,
    it leads to a very good life.
  526. Не синхронизировано
    (John): It does lead to a good life.
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    Now the meditational methods in Sutra
    are many times are analytical meditations,
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    like the meditation of impermanence
    for instance, where we are using the mind
  529. Не синхронизировано
    to reflect on the truth, the inner most
    truth of something like
  530. Не синхронизировано
    what can we find that's truly permanent.
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    And we think, we are using the mind to
    think about these things.
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    So this is quite different from
    Dzogchen meditation.
  533. Не синхронизировано
    Also meditation on impermanence helps
    the practice too.
  534. Не синхронизировано
    (John): Of course
  535. Не синхронизировано
    When you are young, you are not thinking
    of the impermanence.
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    You are energetic, you have power,
    you think that this life is forever,
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    and you don't want to meditate.
  538. Не синхронизировано
    Also Sutra is saying that our life is
    impermanent.
  539. Не синхронизировано
    (John): No one is lives forever.
  540. Не синхронизировано
    Yes. Children, boys and girls will become
    teenagers, then they will be men and women
  541. Не синхронизировано
    and after that wifes and husbands.
    Then their child call them parents,
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    and one day they will be called
    grandpa and grandma,
  543. Не синхронизировано
    then it's time to go.
    Life will be finished.
  544. Не синхронизировано
    That way it's all changing.
  545. Не синхронизировано
    It's impermanent. We should think
    "now I need to do the virtuous things."
  546. Не синхронизировано
    (John): It changes our mind when we
    understand impermanence.
  547. Не синхронизировано
    This helps us to do the practice.
  548. Не синхронизировано
    (John): Give us motivation.
  549. Не синхронизировано
    Motivation, yes.
  550. Не синхронизировано
    (John): Because we realize that nothing is
    permanent in this life.
  551. Не синхронизировано
    Also is Sutra there is the practice of
    emptiness.
  552. Не синхронизировано
    If search for the table, you find out
    that there is not a solid table there.
  553. Не синхронизировано
    If you take it piece by piece,
    then there is no table.
  554. Не синхронизировано
    We are just giving name.
  555. Не синхронизировано
    (John): Yes, that's one of the classic
    analytical meditations. You meditate
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    upon a table, - because people might not
    be familiar with this meditation, -
  557. Не синхронизировано
    and you try to find a table. You look at
    every element of the table:
  558. Не синхронизировано
    Is it the leg? Is it the top?
    Is it the side? Where is the table?
  559. Не синхронизировано
    And you find that there is no table.
    It's only our mind.
  560. Не синхронизировано
    But this analytical process leads to
    inside, it leads to a new wisdom.
  561. Не синхронизировано
    Sutric teachings says that we are giving
    name for things,
  562. Не синхронизировано
    that are not not solid from the outside.
  563. Не синхронизировано
    We give names to all the things.
  564. Не синхронизировано
    Or when the boy is called by his mother
    and father my son.
  565. Не синхронизировано
    Wife says: my husband. Child says:
    my father.
  566. Не синхронизировано
    Everybody is giving names.
  567. Не синхронизировано
    (John): That's right.
  568. Не синхронизировано
    They are not solid from
    outside.
  569. Не синхронизировано
    (John): It's always changing. From every
    different perspective.
  570. Не синхронизировано
    (John): I remember that one of the
    teachings I received on this was
  571. Не синхронизировано
    when a monk was visiting me as a house
    guest, and he start giving this teaching
  572. Не синхронизировано
    on emptiness and we were eating pizza.
    He held up the pizza and said:
  573. Не синхронизировано
    show me the pizza! Is it the mushroom?
    Is it the olive? Is it the tomato?
  574. Не синхронизировано
    No, we could find no pizza, while we were
    eating the pizza.
  575. Не синхронизировано
    Because this pizza was in our mind,
    a name. Just a name we create.
  576. Не синхронизировано
    Then you ask: where is the tomato?
    Is the tomato the colour?
  577. Не синхронизировано
    Is the tomato the shape?
  578. Не синхронизировано
    There is no tomato. (laughing)
    Nothing is there.
  579. Не синхронизировано
    (John): Nothing is there. Empty.
  580. Не синхронизировано
    Empty. This Sutric practice leads
    to the realization of emptiness.
  581. Не синхронизировано
    (John): So in the Sutric analytical
    process we are using the mind to think.
  582. Не синхронизировано
    We are using thoughts.
  583. Не синхронизировано
    While in the Dzogchen practice we are
    trying to liberate the thought.
  584. Не синхронизировано
    Yes, to liberate the thought.
  585. Не синхронизировано
    (John): So it's a very different way to of
    working with the thoughts.
  586. Не синхронизировано
    Yes. Dzogchen says if thought comes
    don't chase after thought.
  587. Не синхронизировано
    Just leave it there.
  588. Не синхронизировано
    If you leave them there, thoughts
    will dissolve themselves.
  589. Не синхронизировано
    So ok, we need an antidote for that.
    You need to take it out from the root.
  590. Не синхронизировано
    (John): With the Sutric analytic approach
    we use the thought,
  591. Не синхронизировано
    we don't try just liberate the thought.
  592. Не синхронизировано
    Yes we don't liberate it.
  593. Не синхронизировано
    (John): Because throught the thinking,
    and through the sharp, clear mind,
  594. Не синхронизировано
    which is really emphasized in the
    debate especially in the monastery,
  595. Не синхронизировано
    you can reach this insight.
  596. Не синхронизировано
    Yes.
  597. Не синхронизировано
    (John): So this meditation over
    impermanence we were discussing,
  598. Не синхронизировано
    is found in the Ngöndro, which is one of
    the foundation mediation practice.
  599. Не синхронизировано
    So it's considered to be very-very
    fundamental.
  600. Не синхронизировано
    Yes, it is fundamental. The practice of
    impermanence is a fundamental
  601. Не синхронизировано
    practice for everyone.
  602. Не синхронизировано
    It's a foundation.
  603. Не синхронизировано
    (John): It really changes your life
    whenever
  604. Не синхронизировано
    you have this understanding
    of impermanence.
  605. Не синхронизировано
    And the same is true for the
    meditation on emptiness.
  606. Не синхронизировано
    These two are considered to be a very
    fundamental meditation.
  607. Не синхронизировано
    Looking at these practices,
    sometimes we are powerful,
  608. Не синхронизировано
    sometimes we are down.
    We are poor, then some years later
  609. Не синхронизировано
    we become rich.
    This is all impermanence.
  610. Не синхронизировано
    (John): That's wonderful.
  611. Не синхронизировано
    Well, thank you very much Geshe la
    for this explanation of these
  612. Не синхронизировано
    Sutric meditations.
  613. Не синхронизировано
    So the next part of the this course
    people going to get to enjoy
  614. Не синхронизировано
    a teaching by Tenzin Wangyal Rinpoche
    on impermanence.
  615. Не синхронизировано
    And then a meditation guided by Rinpoche
    on impermanence.
  616. Не синхронизировано
    Yes. This will be very helpful, he will
    explain everything in detail.
  617. Не синхронизировано
    His English is a wonderful
    English. Not like my English. (laughing)
  618. Не синхронизировано
    (John): I think your English is very
    good.
  619. Не синхронизировано
    (John): But this should have given you
    a very good taste of how we work
  620. Не синхронизировано
    with these analytical meditations in the
    Sutric way.
  621. Не синхронизировано
    (John): Hope you have enjoyed.
  622. Не синхронизировано
    Thank you.