ACI 7 «Обеты бодхисаттвы», занятие 11

Class Eleven: Course Review

10/9/95

77a.txt




Freedom vow.




Student: Bodhisattva...




Bodhisattva vow.




Student: Secret.




And secret vows. I m not asking for the three sets of vows. We re asking for the three kinds
of morality. Which are... Michael do you know them? This is a little hard.




Student: What is the (unclear) morality.




Yeah {metchun etc.) Which means to, the morality of restraining yourself from (unclear)
deeds. Which {unclear} would say describes as actually keeping any one of the three sets of
vows. Keeping those rules. Okay? Holding yourself back from bad deeds means keeping
the three different kinds of vows.

Student: Would the next (unclear) be on Sixth Street?




Ah, that s up to Mayon again. He s trying to be a bodhisattva vow kicking out his, his
tenants.




Student: He s gone, Michael. They re gone.




And ah... They re gone? So we ll, the next course will be on Sixth Street. It s a much larger
place. It s very nice. It s got nice windows.




Student: Any idea who (unclear) January (unclear) questions people (unclear) schedule...




Oh, I d say by January Fifth or something like that. You know like after the New Years
smash is over.




Student: Isn t the New Years right in the beginning of the week though, right? The First is
like a Sunday or Monday or...




Is it?




Student: So the question is are you gonna start that Tuesday or wait until the next week?




Why don t we say Thursday or Saturday.
Student: Start that Thursday?




Well lets do it during the day.




Student: Okay.




And that, that wilt be about the subject of a death and ah, call it Life and Death. The life part
is a description of, from the Arbidarmakosha of the universe and the kinds of life there are in
the world and how we live and what kind of lives we ca

n take. And then the, the death, the death meditation is from the {lalim) from the Jesumkarpa
{unclear}and then from {unclear}. That s gonna be the subject, okay? Anyway you wanna
know about your finale examines. Okay, here we go... Finale exam

ine always comes from your quizzes only, okay? Not from your homework. So that
narrows it down. It can only be things from your quiz. So all you have to study is your
quiz. And I m gonna go over what I consider to be a lot of important questio

ns. And, and also, you know, this is the first time this course has been held in, on this
subject, and sometimes the questions are badly written on the quizzes and stuff like that and I
m gonna go over the questions that I remember were difficult and that people missed a lot.
Mainly because the question wasn t phrased well or I didn t even mention the thing during
the class and then asked you the questions (unclear) also happens... I guess the most, one of
the most important things you have

to know is what book you were studying, I mean what was the main text, and I ll go around
the room, I like to do it this way, so Mr. Gootoe (laughs), what was, that we, we were
talking about a lot of books but what was the main book that I was using

for the class.




Student: Lays.
Lay of jewels. Of shining jewels. String of sunning jewels, of shining jewels. Okay. This is
too easy for you. Okay. (unclear) (laughter) Show the definition of bodhichitta by Maitreya.




Student: The wish to achieve complete total enlightenment for the sake of all sentient beings.




Yeah. {unclear} From the {unclear}. The wish to achieve Buddhahood for the sake of all
sentient beings. Very short but that s in its, that s it. Focusing on all living beings. And
you wanna become a total, total (unclear).




(silence)




You have to put in the complete file, okay? Because there are things called Buddhism which
are not. Miss Robin, ah, The Three Sufferings...




Student: The suffering of suffering. The suffering of change. And pervasive suffering.




Yeah. Okay. Those are the three kinds of suffering; suffering of suffering, suffering of change
and pervasive suffering. What s the...




Student: And what?




And pervasive suffering. {gimmieapichie pinchieshaw}. It means...




Student: Suffering of suffering is physical, physical suffering like ah, or mental suffering...
Yeah.




Student: Obvious physical and mental suffering that results from having a body.




Good, good. Well you could say ah... not necessarily from having a body. Ah, obvious
suffering, like what, what was the example in the scriptures? Remember? Anybody
remember?




Student: Backache.




It was a backache. (laughs) Okay. Secondly?




(silence)




That s what s wrong with life, you see, because any good thing you ever did is propelled by
a past karma that you did. That past karma will ... it s an energy so it will...




Student: Burn-out.




Wear out. All energies wear-out. It ll wear-out. And then the good thing you have changes.
It, it, it deteriorates. You lose it. There s no object in your life which is pleasant which is not
like that. Every pleasant object in your existence,

even your own mind and your own body and your own identity will, will be lost. Because it
s generated by a thing which is finite and the energy of that is, is wearing out as you
experience it. So even the things you take for granted; your face, you

r arms, you know, your own mind, your own ability to think clearly, you will lose all of it.
You have, you, you were shot from a cannon, you will hit the ground, and (laughs) while
you re in the air you have to do something good with it cause when y

ou hit the ground you go back to zero. You might as well be an ameba. You might be an
ameba. You won t have the ability to think like you do now. That s also finite. You, your
ability to think clearly and do something now to get out of suffering

 is a very small window of opportunity and it closes. It will close. It s in the process of
closing. You know? So you, we have to do something. Yeah?




Student: (unclear)




Also karma. Oh...




Student: They re caused by your (unclear)?




{unclear}. For example there is, one of the four karmic results of being bad, like being angry
all the time, is that in your future lives you re disposed to anger. So in that sense your, your
anger in this life is a predisposition that s been cause

d by your past deeds. Yeah. But every, in one sense every perception you have, meaning
also your perception of your own mind is a (unclear), is a result of karma. Okay, one more,
we gotta go.




Student: (unclear)




The mental body. His mind. His or her mind. And the whole, all the good deeds that you
do are, mainly, are gonna, that whole mass is gonna create what?




Student: (unclear)
The physical bodies, which are two. So anyway, this morality, morality number two, which
is called the morality of collecting goodness, refers to, collecting together this two huge
masses of energies. One is a, this whole kind-a wisdom, or knowledg

e, which is gonna create the mind of a Buddha in you. And then this all collection of good
deeds, merit, which is gonna create the physical bodies. Those, those bodies which can
appear anywhere in the universe in countless, infinite forms to help a

nybody exactly when they need it; on the four-o clock bus, bus to Perkepsie in the third seat,
you know, and then he turns to the guy and says How are you, and it changes his life, you
know, and then, it s, it s an emanation of the Buddha. And in t

he meantime he s in another galaxy, you know, on another bus, saying a different thing to
somebody else. And to have that ability to create is created by the morality number two.
Yeah?




Student: Garbage.




Throw it out like, like the dirtiest garbage, you know? Take that and, he s called it rubbish,
garbage, okay? So think about it, think, think of it like that. It s mental, it s spiritual
garbage. It s very strong about that, okay. Um, Mrs. Karne

y. What kind of, what, name about four things that a person who gives the bodhisattva vows
should, should have. What kinds of qualities or (unclear) ... hadn t made these and then we ll
fill it in. Because I, I didn t remember, that s why I was in

my room until seven-fifteen. (laughter).




Student: No lying.




You have to, you have to really want to keep those things. And then thirdly they should
have some intention of doing all this for other living beings. And they don t have to have it
all through the ritual but they have to have some kind of, it has

to come during the ritual at some point that they have this motivation.
(silence)




We ll do, we ll do five more minutes and then we ll take a break. And we ll finish by nine.
Ah, I ve asked you on the, on the exam to give the eighteen root vows, in their short form. If
you know the {unclear} which many of you are doing six times

 daily, with the intention of reviewing the eighteen {unclear}, you certainly know them.
{Doctrashimin etc.)




(silence)




It means not to listen to the (unclear). I mean the words are not to listen to the (unclear).
What does it really mean? There s two vows there, remember?




(silence)




Student: Not excepting the (unclear) offered sincerely?




Yeah. And there s another vow hidden there. It s not mentioned in the {unclear}. And that s
why I really wanna, that s why I really wanna do this card properly. You know? Because it
s not mentioned. But it s there and it s a root vow. What s t

he second half?




Student: (unclear)
(unclear) and that s, you know, out of anger. So, they re really both there. Not accepting a
person s explanation (unclear). I don t, I don t even like the word apology, cause apology
seems to imply that you re right, and it s, it may not even b

e the case. It s, it s so much harder to tell you why something seems wrong and bad may not
need an apology, maybe you were wrong. Somebodies trying to explain to you what, what
was wrong an, and set things straight and you don t wanna listen and y

ou re getting more and more angry and finally you hit them. (unclear) Okay. Number...




Even when we re not, okay. Even if you re not, okay. Ah, and then teaching false dharma.
This, the false dharma you have to get other people to follow it. People have to follow it. It
could change and follow you something, and, and again it, it s

your responsibility, you know you re supposed to be keeping good books here, why? I
mean, he s gonna take your notebook after a break, why?




Student: You re saying it s...




Anyone of the three. So there s actually how many vows there?




Student: Two, three.




There s actually three vows there. Number seven, the, the vow, the word of the vow is to
steal the golden, to take away the golden. What does it mean? Ah, (unclear), what does
taking away the golden (unclear) mean?




Student: It means to take away their robes or forcing them to lose their ordained status.




Yeah. So it s really two vows there. And in the (unclear) part it was beating them and
imprisoning them (laughs), okay? Somebody s whose ordained. In other words you re,
you re doing violence against the, the form of an ordained person. You re

either taking away their robes or you re hurting them or you re imprisoning them, okay?




Student: Isn t that also taking our power off like that, you know, like people were not able to
imprison monks, for other reasoning?




I don t think that, I think it means, it had to be out of dislike, it has to be for a certain bad
emotion, bad reason. It has to be for wrong motivation. You know if a monk has killed
somebody and he s a danger to society, and you put them into im

prisonment, it doesn t mean that. It means out of...




Student: He s not guilty until it is proved, but you have to imprison him, no?




If, if you have a reasonable idea that this (unclear) could be very harmful, yeah. But it doesn t
refer to that. It s meaning out of jealousy, anger, you know, motivations like that. Not
related to protecting the people of the country, or somethin

g like that.




Student: It didn t happen like in (unclear) that ordained people were persecuted only by the
church justice.




Yeah, no, not like that. It s, it s, if, it has to be out of the bad (unclear), it has to be out of the
bad motivation.




(cut)
Student: The golden robe is just an expression of ordination (unclear).




Yeah, yeah. It s one third of the first half of the vow. (laughs) That s why I want to work on
that little cart, okay? (laughs) Taking away the golden robe is only one third of the first half
of the vow. The first half of the vow is taking away t

he robes, hurting, beating them and imprisoning them. The first half of the vow. The second
half of the vow is, is actually forcing them not to be a monk or nun. Alright. (unclear)




Student: Practicing of morality (unclear)?




Should be keeping the vows themselves, okay, that, that is actually the first one.




Student: (unclear)




Person s gonna give you bodhisattva vows, what do they have to be like? First of all they
have to be keeping the bodhisattva vows.




Student: (unclear) having bodhichitta at least.




Yeah, they should, they must have bodhichitta..




(silence)




Student: Should be able to give you higher vows as well?
It was, they re preferable, good if we can. They have to know the scriptures very well. The
bodhisattva scriptures.




(silence)




And the forth one s is pretty, is pretty straightforward. They have to be able to do the
ceremony, they have to know the ceremony, they have to be able to memorize it properly, to
perform the ceremony. They have to be ordained?




Student: No.




No. Okay, you don t have to be ordained. Okay, ah, it was master of the scriptures...




Student: (unclear) they cannot do it out of (unclear).




It says they should, they should know, normally as (unclear), I mean most of the Mimiya
rituals are (unclear) and hard to memorize. But a, I don t think it s totally necessary but it s, it
s preferable (unclear).




(silence)




You know, okay? Ah... but we ll go through em real quick (laughs), okay?




(silence)
{Doctrashinu}, ah... John? (unclear) Sorry.




Student: Praising yourself and criticizing others.




Out of what motivation? ... Desire for...?




Student: Material gain or ego gratification.




Yeah, yeah, okay, alright. And we, we saw, well that s, that s enough for me. So it s really
two vows, alright? But you know that, okay. {Vetaysenu etc.), ah, Rick, second one? ...
Not, not giving what? Second, second (unclear)




Student: What determines if they re prepared if it would do them harm to hear?




Ah, yeah. If mainly if they would, the, the book says {Daktra} means like a dove and you
throw rocks at it and (unclear) (laughs). You know, I mean it s a kind of freaking out, you
know? I mean where would hurt them.




Student: How are we supposed to know what...




Do you remember when Jesumkapa says there s a {yamen} here. Do you remember the
{yamen}?




Student: To the best of your ability.
To the best of... You must, it s your responsibility to check as far as you can. And then if
you misjudge you do not break the vow.




Student: Should we consider that they had adequate background in {lamin} (unclear).

 s hard to tell, I mean, you have to talk to them, to have an interview, you know? (laughs)
(laughter)




Student: What I m trying to say is one might not have had years of {lamin} but have some,
whatever...




Absolutely.




Student: (unclear) enunciation, not true.




Absolutely. Some, some people have deep insights. Physicists, for example often have deep
insights into emptiness that they understand it they just walk in on a bunch of atoms
(unclear) ... usually handle it a lot better (unclear).




Student: But then, more loosely, someone who, you know, would be on the way to
developing the wish could also, you could also violate this if you didn t check first somebody
like that.




Well what you call develope...




Student: (unclear) candidate, you know. If someone who s a likely candidate to become a
{maliana} person...




Yeah.




Student: You put the cart before the horse instead of telling them about emptiness before they
re ready for it.




Yeah. I would say that that was (unclear). Okay. Ah,




(silence)




Maybe we wont take a break. What do you think?




Students: (unclear)




Alright. Ah, lets see...




Student: Can you turn on the air conditioning, maybe?




Okay. (unclear) You want a break?




Student: No.
I ll do a few more vows and then we ll take a break. .




Student: It s too noisey.




You ve been voted down, Tom.




(silence)




We ll take a break after the next question. Who is the ...(unclear)? Yeah, go head. Ah, one of
the two root vows has a (unclear) so serious that you don t need any other circumstances
present, meaning those four bad thoughts, you don t need them t

o be present to break, to lose your vows, to lose your root vows.




Student: One is giving up bodhisattva.




It happens to be the last root vow.




Student: And the other one is wrong view, which means rejecting emptiness and
reincarnation.




And...




Student: Karma.
Karma, okay? The two classic {moktas}, although there are many, and there, there are more
then two, but the two most important ones, the two worse ones are to, to say there s no such
thing as karma. It doesn t matter what I do as long as no one s w

atching, as long as I get away with it, it s okay. And I, there is no such thing as a past life or
future lives. To really believe that totally, you have to be totally believe it, without any
doubt, those, those two are, are, are the root vow of ho

lding wrong views, and when you get those it doesn t matter if you have those other four
thoughts and not the {unclear}, you re breaking root vows and you lose root, you lose your
vows, okay? And then if you give up the, the intention to help all se

ntient beings. Those, if you break those two vows: holding wrong views, or giving up the
intention to help all human beings. Then you lose your vows. You, you don t have any,
you don t need anything else present at that time. Lets take the break

and we ll come back, five minutes? (laughs) (laughter).




Student: Michael, do we (unclear)




We have skipped. I am skipping. Sorry. (laughing).




Student: Is it because it s not going to be on the test?




No. It cause we re running out of time. I didn t wanna...




Student: (unclear)




Skipping the easy question. (laughing)
Student: Ah, come on....you can t have told us...




It s an easy question. Why don t you study all your quizzes?




Student: Why don t you just mention what they might be rather then... (laughter) necessarily
having to go over them? I mean...




(silence)




It s important to know the five kinds of wrong livelihood. Okay.




(silence)




I, I like the way that they were put in {Zerogsombies} text. There were just five words to
remember. (laughs) So you go look for it.




Student: Can I ask you something about this?




Yeah.




Student: I remember we were discussing that one of this not good livelihood would be to be
involved in any kind of mill work.




In any kind of what work?
Student: Mill work.




Ah, it was crushing grains.




Student: Yeah, what about being a farmer in general which includes...




He, he did mention it. I didn t want to emphasise it because, but in general it s not, it s not
really desirable.




Student: Because I understand that a lot of monasteries in Tibet support themselves by
farming a lot.




They do. And they have mills in the monasteries.




Student: So how it goes? I mean the monks are accepted for, I mean... Only some monks
perform this or?

s hard to say, you know, there s a big, there s a big thing in the monastery, you know, they
have to farm (unclear). Even india they have to farm to live.




Student: Yeah, that s why I m asking do you know, how it is, the morality it is happening?




I think...
Student: Breaking the vows in an extraordinary circumstance perhaps?




Well I think in, in, that s true too, but I think in a an, in most cases, remember that you didn
t, it was a {naymay} if you were trying to get out of it? You know like prostitution or
something like that? And you re trying to break out of it but f

or right now you have to do it because you don t have any other choice or something.




Student: Does anybody remember in the Chinese tradition they have the ceremony of taking
them home with vows?.




Taking what? Oh, putting them at home? No... No such thing that I know of. I mean I
never seen it mentioned.




Student: Wouldn t it be, I heard that when (unclear) New Jersey that Annie-la, you know she
like blessed the instrument and things. Like if you re mindful you know that you don t want
to be doing it, but, you re mindful that you may hurt some beings

, and you know, and you pray about it, and then...




At the end of Geshe Sayahsambu s text which you will have in its entirety when you get the
prayer book, (it s supposed to be done by December, or so, of this year), he goes into that.
He has a long description of that. And he gives all those man

tras. And that ll be nice to have. There s special mantras you can do on your car, before you
die, and stuff like that. Okay. I think it s very important to know those four points of the
practice of virtue, that s, basically not responding in kin

d to those four bad things that people do to you. I think that s very important to know. It s
very useful at work, as you know. I, I found it very, very important (unclear).




Student: What point to...
Student: Virtue.




Student: Practice,




It s called the four points of the practice of virtue. Basically not responding to anger or, or
screaming, or criticism or, with the same thing, bad, which is our tendency. Ah, you should
know what kind of bodhisattva can, can engage in a serious s

tudy of Mahayana and non-Buddhist teaching. Safely. Without breaking a vow




(silence)




And, and that m not being sectarian, it s not meant to being sectarian, it s, it s, your mind,
mental property is very precious. It s precious in terms of time and it s precious in terms of
how much you can hold. And it s, it s very limited re

alestate like Rockefeller Center. There s only so much square inches there. And don t waste
it on things which are not ultimately helpful to you. Which are not gonna take you to
nirvana and Buddha paradise. You know, just don t waste the time. I

t s not like, Oh, this is bad or they re stupid, or, you know, it s not like that. It s just that
they are not going to be of ultimate benefit to you. You don t have much time. You don t
have much mind space. Protect it and, and fill it up with

things that are gonna to be ultimately useful, okay?




(cut)




Ah, we ll start back here with Mr. Getto...
Student: Can you wait a second.




(cut)




What it means is, you that there s a bodhisattva vow, that you break the vow, if you don t
break one of the rules of body and speech, right? One of the seven...




Student: What, what? (unclear)




(unclear) There s a bodhisattva vow, there s a bodhisattva vow, secondary vow, which says,
you break this vow if, when it s necessary you don t break one of the vows against the
(unclear).




(silence)




If it s really necessary you have to break the vows of (unclear), you have to steal something
(unclear), you have to kill something (unclear), (unclear). And, and, this is what the laws
could, this is one of the most abused and and abusable vows, ob

viously, and Jetsumkalpa was very clear about who was qualified to keep this vow (laughs),
you know? In other words if you re not a very extraordinary kind of person it s no problem,
you don t break the vow if you don t break the vow. Okay? Got it

? And what was that person like? (laughter) In other words to do, to keep this vow as it, it,
it, you re not a very extraordinary person, you don t have to worry about keeping the vow.
It doesn t apply to you even. Who s {unclear}? Give me some

correct distance on this question.
Student: Okay.




So, so review just that one vow. Ah, there were lots of {naymays}. You know you were in a
Dharma class and you didn t want to interrupt a teacher or, you know, you were engaged in
a one-on-one important conversation with somebody about dharma and,

all of those {naymays} where you don t break the vow if you don t answer because there s
this extraordinary situation going on. You know, you know the {naymay}. You don t know
the answer on it, you know, or, or you re aren t asleep, or you re aslee

p or drossy, some, something, you remember. That, that s just, I got that in the examine, so
you would, you d view the idea of a {naymay). And it s important to know the {naymay}.




Student: Shelve it.




Shelve it. Do not reject it. And don t bad talk it. Just leave it for awhile. And I, you, you
know the teachings that bother you and I know the ones that I have trouble with, but shelve
it, you know? Study it more. It will become clear, you kno

w? Okay. Ah, lets see what else.... I think it s important to know the four white beads and
the four black beads.




(silence)




You can read them in your reading. You might notice when you review them, they re not in
order. They give the four black beads and they say, This one relates to number two, and
then they say This one relates to number four and this one relates to.

.. Okay? Don t for, the question s gonna be phrased in terms of the white (unclear), the
white beads. You gotta do a little research here. It s gonna be, give the four white beads and
then give the four black ones that (unclear). For example if

the first one was never intentionally lying to anyone, the black bead would be what?
I think you have to use good sense.




Student: Yeah, that s why I m...




You have to use good sense. I mean if you have a good Lama, I think, my experience has
been that there s a warmth that you develope with that person and that involves some, some
{doughky}. And then you have to know and it s not appropriate, you hav

e yo know. And, you know, you (unclear), when he hits you on the head (laughs) (laughter).
Y-G number two is total honesty towards every living being and the opposite with (unclear),
was, was to be devious to people.




Student: (unclear) deception?




Yeah. The third one was, the third one was the, my favorite of all time, I think The white
devious mind. ll tell you the black deed, the black deed was saying something unpleasant to
a bodhisattva out of anger.




Student: See everybody as a (unclear).




It was two parts, it was seeing everyone as, as the Buddha.




Student: As the teacher.




And then seeing every...
Student: (unclear) pure (unclear).




That s it. That s a very holy (unclear). Ah, and the last one, the black deed was talking
somebody out of it. Talking somebody into regretting something good they did. And the
white deed was (unclear).




Student: Make somebody try to go along.




Yeah. Get them to, to try to act like a wise guy (laughs). Encourage them to enter the
bodhisattva s way of life. Ah,




(silence)




And then I think the, the last, the last most important thing, and there s a few other questions
I didn t mention but I think they re easier ones. Ah, I think the most important thing we
have to know as we close up this class is what are the four wa

ys you could tend to break your vows and what were the four things you can do about it.
Ah, let me do it, ah, for Carolyn, I mean the first one. What s, what s the easiest way to
break your vows?




Student: Not knowing...




There was two, what was that, not knowing? (unclear)




Student: Forgetting. (unclear)
One was not knowing...




Student: Not knowing would be...




Student: Not knowing the (unclear)




Yeah, it was not...




Student: (unclear) understanding?




Yeah, right, that was it. It was either you never, they never were talking to you and even if
they did teach it to you didn t really get, get it. Like if you just studied the names of the vows
you could really be mislead, right? You could be reall

y confused. And I think that s what happens with most, most Americans. You could never
lose, learn them. Or they learned the names of them and the names as we know are not
always descriptive. Those names are taken from a short, short, sanskrit te

xt and sometimes they don t even mention like hitting somebody. Things like that. So either,
either never learn them or you don t grasp them. Okay, that was number one. Ah, what s
the antidote?




Student: Become a master.




Yeah, he didn t say learn them, he said master them. Boom-boom-boom-boom-boom, you
know? If you don t do it now you never will. You won t have time. We re going onto
other subjects, you won t think about it much in a month, you know, do it now.

Start working on them now. Start reviewing them every day now. If you ve taken {tindu}
you re required to review them every day, or as much as you can.




Student: What s {tindue}?




If you don t know...




Student: Don t worry about it. (laughter)




{Tindue} is in the secret teachings and if you haven t had it in this realm, this summer, last
summer, if, if, if we re unfortunate we may get it next summer. Okay. Ah, second one was
what?




Student: Killing. Kill somebody.




Yeah, but he says more. The opposite is what?




Student: (unclear)




Yeah and I looked up the difference between those. Remember I mentioned that it was
mentioned, it, it was in a teaching in the, in ah, {karma Vashula s} huge books on how to
meditate and he, he and Jetsumkalpa and a whole tradition makes a very inte

resting and a clear division between those two. Mindfulness and awareness, what s the
difference be, between those two? Some people call it recollection. What does recollection
mean to you?
Student: Remembering.




What does recollection mean to you in, in sense, in the sense of meditation?




Student: (unclear)




Bringing yourself back, right? Re-col-lecting yourself does not mean that. And see I
remember it, I remember that it didn t mean what it sounded like. Recollection is simply
holding your mind on the object. Tightening. It s defined as holding you

 mind on the object. {Jenyay}, forgetting, doesn t mean forgetting, it means losing the object.
And in, and in behaviour, in the Port Authority, or wherever you are, it means your mind
slips from what you re, how do you want to call it? I don t kn

ow. To, to forget yourself. Rather than forgetting the object. Do you see what I mean? You
forget yourself.




Student: You re saying you don t forget the vow you forget yourself?




You start doing... I ll give you an example. Like if you do your confessions every morning
and if you decide okay today I m not gonna to criticize anybody at work, so for the first few
hours at work you have {kamba}. And then towards the end of th

e day you see {tamkara} and make a joke and (laughs) (unclear). You know what I mean?




Student: (unclear) for the end of the day. (laughter)




By ten o clock, okay? (laughs) (laughter) Or you know I couldn t joke with anybody at work
in a, in a bad way. So, that s that s where it is. That s what it means. You lose, I don t know
what you want to call it? But it means that by the end of t
he day and you re tired and you ve forgot that you re supposed to be watching yourself,
okay? About that. I don t know what you want to call that, awareness?




Student: (unclear)




And the other one is watchfulness which means, watchfulness sounds the alert, watchfulness
catches yourself after you lost it. I don t know what you want to call it but those are what
they are. One is remembering to do what you re supposed to be doing. That, you can call it
remembering to do what you re supposed to be doing. The other one is catching yourself
when you don t do it, {kulbaki}. Okay. Something like that. Those are the two antidotes for
number two. Number three was, ah, big mac.

Student: (unclear)




Okay... To remind you about two classes that Rinpoc



              Course VII: The Vows of the Bodhisattva—Aug-Sep 1995--NYC
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