Archive Result

0Sound file 19960409GRJHNL8VMT87619871116GR&RTMN2_01

Speak5er Gelek Rimpoche & Robert Thurman

Location Jewel Heart Netherlands??

Topic Tibet Mystic NationLojong

Transcriber Vickii Cahill

Date October 10, 2022

GR: ???, the first Panchen Lama says, compare it. Compare it, what Buddha did, what Buddha got, what we did, what we got. Compare it. (DT) So, by that, then try to convince yourself that cherishing others are more important than cherishing self. (DT) Not only that. Not only that. You know in that Bodhisattvacharyavatara, it also says, 0:00:49.8 (Tibetan: de wa ….) such a heavy negativities, nor any action can be able to purify except that of bodhimind. Bodhimind, to develop bodhimind. When you, this. If I don’t say it clearly. Since we have a couple of new people here. So, I have to say it clearly. When bodhimind. When we talk about bodhimind. We are talking about ultimate love and ultimate compassion. Unconditioned ultimate love and ultimate compassion. (DT) So, ultimate unconditioned love and compassion makes you to be able to going out of your way to serve the people that you care. (DT) So, for our personal needs, we don’t have to become a Buddha. (DT) For our personal needs, we don’t have to cherish the other’s interests over our own self-interest. (DT)

0:03:00.6 But the ultimate unlimited unconditioned compassion will make you go out of the way. (DT) Because we care. (DT) Because we want to make difference to the people. (DT) And only way to make a difference is to get the people to understand. (DT) The best way to communicate is to speak (DT) or talk to each other. (DT) So, it is really important. Skillfully talking to people. (DT) And when you have to talk to people skillfully, you need all the skills. (DT) So, here comes need for the people to become enlightened because of that reason. (DT) So, in short. In short. People seeking enlightenment is because you care for the others. (DT) If you only care for yourself, you don’t need enlightenment. (DT) You can simply become free from the negative actions. (DT) That is good enough. (DT) for self-interests. (DT) But when you’re looking for, over self-interest, interest of the others, then it becomes, enlightened becomes necessary. (DT) Look in this way, if we have to convince somebody. If you just have to talk to mother-in-law and try to convince, how difficult to be able to talk to, let’s say, mother-in-law or conservative politician or whatever. So, how difficult to talk to even one person. (DT) Or son-in-law, or even your own daughter, whatever. (DT)

0:05:58.8 How difficult to get message through. (DT) So, you require all the skills that you have to obtain to be able to communicate. (DT) So, to lead people to the enlightenment, really requires a tremendous amount of skill. (DT) And that’s why, for me to become a Buddha, it’s become necessary and relevant. (DT) Tibetan Buddhism will tell you right from the beginning, you have to become a Buddha. (DT) But the real reason, the relevancy rise only this level. (DT) Because you care for the others. (DT) So, that is the. I don’t know whether, where I’m coming out of this. Where did I come out of this? Huh?

Audience: bodhimind.

GR: Yeah, but what is bodhimind coming here. Are we the second level or third level? Second verse. That’s right. Second verse. Bodhimind. What is the bodhimind? Bodhimind ultimately a mind of serving others. And that is the; that is the really bodhimind. Serving others. Service being, giving service to the others. (DT) Service to the others. Meaning others are automatically, you cared more than yourself. (DT) So, do anything for them. (DT) So, go out of the way to become enlightened. (DT) Because at the enlightened level you have unlimited, unconditioned, immeasurable capability. (DT) Alright. So now better conclude this. So, then pray to the Lama Opakme; or the Lama Amitabha that one: I may be able to ignore my interests. Two: I may be able to supremely cherish interest of others. That’s why AH represents the sound. (DT) And not only that, AH is also this. And AH is also the base of every sound. If there is not AH, you cannot produce any sound at all. (DT) Any sound that we make. We make. From the highest musical point to the lowest, lowest animal blow, whatever. Everything it has to have that AH within that. Otherwise sound without life. (DT) Even when the cows say, “moo”, it still has the AH there. (DT) I don’t know whether cows says “moo” or not. (laughs) That’s true. 0:01:23.6 (Tibetan: ah ni yon…Manjushri namo sangeti. (coughs) There’s a sutra or tantra, combination, whatever it is. It’s called Manjushri; Manjushri root text. Manjushri is the wisdom aspects of all the enlightened beings. In that text it says, 0:01:55.1 (Tibetan: ah ni …….) It says “AH” is the most important letter. Most important sound. It is the most important expression. It is coming from nature, deep down within individual, without which you cannot make any sense at all. Because it is life of sound. That is the. That’s what I’m talking about it. (DT) That represents; the AH represents sound. That’s why it’s so. That’s why we call it vajra sound. (DT)

0:09:05.0 (DT) Such a mind may develop with me naturally. (DT) Why naturally? (DT) Otherwise it’s artificial. (DT) We develop the mind through artificially by making up the mind. (DT) When that become a part of your life. Part of the way you are thinking; and that is way and how we are functioning. Then it’s become natural. (DT) So, naturally grown, meaning, it is not artificially made up, but naturally you will go that way. (DT) So, I hope you understand; you got that message. Naturally grow with us. (DT) So, do whatever you need to do. Meditate. Learn. Or pray and so whatever method you need to apply. Apply everything and the main purpose is to try to grow that mind within ourselves. It is the Langri Tangpa’s second point (DT) So, the third one is. Third point of this is. Uh-oh. I have to read here. I’m sorry. In all actions I will learn to search into my own mind and as soon as a. What is this? Afflictive emotion arises. What is it?

Audience: Engendering

GR: Engendering. What does that mean?

Audience: 0:11:44.8 (?)

GR: Huh?

Audience: Engendering

GR: What does that mean?

Audience: Uh.

GR: Engendering myself and others, I will firmly face and avert it.

0:12:03.2 You want to read the Dutch translation for that. Everybody has that anyway. Right? In hand. (DT) What Langri Tangpa really said is, every day including our chores, such as sleeping, walking, eating. The four activities. What is it? Sleeping, walking, Huh?

Audience: Standing

GR: Standing? 0:12:51.5 (Tibetan: Dro cha nyen duk) That’s right. Walking. Just casually functioning. Sleeping and sitting. I think that’s what it is. Casually functioning meaning, when you do your household chores, such as washing dishes or going into the bathrooms or taking shower or bath or whatever. I think that’s what it refers to that. So, walking, household chore, sleeping or sitting. So, these are the basically. They call it four activities. During the four activities, of the usual four activities, always be alert with the mind and see if your mind is remaining pure or it is influencing by, according to this. What they say? Afflictive emotions. Or delusions or negative thoughts or your natural neurosis and keep on watching that all the time. Be alert. And be a guard. That’s what it says. (DT)

0:15:23.3 There was a Kadampa Geshe. Not Langri Tangpa, but another called Geshe Ben. (DT) Ben Gungyal. Ben always says, my job is to standing near the doorway of negative emotions. When the negative emotions become busy. I will be alert. And when the negative emotions relax, I will relax. Ah. What do 0:16:06.9 remain(?) say. (DT) 0:16:22.7 (Tibetan: nyur mon …) That’s Ben Gungyal says. He says, I stand on the doorway of the negative emotions with the spear. With the spear You know the spear that traditional weapon that they have. With a spear. I’ll stand near the doorway of negative emotions. (DT) If he is active, I’ll be alert. If he is relaxed, I take rest. That’s. (DT) So probably this is how the Kadampa lamas used to practice. (DT) And it is important. (DT) Because all of our negative emotions, when they overtake us. When we are not alert. (DT) When we are aware that I’m getting angry. (DT) When you have awareness, anger is more difficult to grow because of the awareness. (DT)

0:18:14.3 When there is no awareness it is much easier to grow. (DT) So, the alertness really is the blocking point of negative emotions. (DT) Endangering myself. Is that endangering?

Translator: I think. It says engendering. I think it should be endangering.

GR: Endangering. Probably. Probably endangering. When I read this Tibetan version, the thought Langri Tangpa suggests to us is the moment negative emotions arises, you say, “Hey. Here you are! I know who you are. You have spoiled my life, life, one after the another. If you comes up, you not only created trouble for me, but you also created trouble for everybody. So, you are my real enemy.” (DT) Not only you have created trouble, but you have destroyed my life and my future lives. And you’re also going to destroy others’ lives and others’ future lives. (DT) Therefore I can no longer entertain you. (DT) I must block you. (DT) I should nip at you on the butt. That’s what it is. Really true. Nip at you on the butt. 0:03:02.0 Vajra means perfection. (DT) Indestructible (DT) So, ultimate level. (DT) And that’s why vajra body, vajra mind, vajra sound. (DT) Similarly HUNG represents five wisdoms. (DT) There are five letters in that. Combination of five letters become HUNG. (DT) And anyway five wisdom here, really meaning our terrible neurosis, such as. Terrible neurosis of ignorance, hatred, attachment, etc. What do we call it? Delusions or five terrible neurosis. When they become transformed and they become pure and then it becomes like five wisdoms. So, that is the components which makes the enlightened mind is the combination of five wisdom. So, which becomes enlightened mind, knowing all, all-knowing, etcetera. The reasons why we call it all-knowing etcetera because of those components of the mind. You know. So, the five wisdom combined together makes the enlightened mind. (DT) In our ordinary level, these are the neurosis. (DT) These are the negative emotions that we try to get rid of. (DT) But in the process of practice. (DT) Practice. The continuation of that will become wisdom. (DT)

Translator: Does anybody know a particular translation.

GR: Is that a bad expression? In Dutch? Huh? (DT)

0:21:10.4 GR: Is that not Dutch expression? Nip it on the butt Nip it on the bud. Meaning it is coming up. Hit it on the top. Don’t let it grow. That’s what it is (laughs) (DT)

Audience: (Dutch)

GR: So, then same thing. 0:21:38.6 (Tibetan: lama ….) So, then naturally praying to the Lama Amitabha, the moment the negative emotions about to arise, their opponent mind. Opponent thoughts may completely strongly grow with me. And never let them rise their head. Ever again, within me. (DT) So, I did not mention each one of them. But it’s also. It is also recommended to practice at the beginning level, the light and the liquid coming from the body of Lama Amitabha. (DT) And washing away all the negative in general and particularly self-cherishing interests. (DT) And other negative emotions, in around. To entertain self-cherish interest. (DT) So, washed away from your own system, your body, your mind, your emotional system. Completely going away like a dirty colored stream of water getting out of your body completely. All your lower doors, and toes and everything. Altogether goes away. Completely away from you.

0:24:00.0 Separated from your existence completely. (DT) Then when it becomes empty, what you filled up is the cherishing others. (DT) Dedication. (DT) and submission. (DT) And this time the submission is not submitting to enlightened beings or gods or Buddhas. (DT) But submission to all beings. (DT) Submission. (DT) Submitting yourself to the service. Committing yourself to the service of all other beings. (DT) That’s the. That’s how you meditate on this. (DT) Oh. Actually, the point is every point of Langri Tangpa here, you sort of do. Raise the point and then followed by meditation of light liquid from the Lama Amitabha’s body. Which is, sort of, each step you have to follow it. (DT) So, now it must be the fourth one. Isn’t it? What does Langri Tangpa say here? 0:26:35.3 (Tibetan:..) Ok. Now, I will cherish beings of bad nature. And those opposed by strong. Those oppressed by strong negative.

0:27:01.7 Is it negativities? Right? Negativities and suffering. As if I had found a precious treasure, very difficult to find. (DT) What? When Atisha was in Tibet. What happened?

Audience: I was thinking of 0:27:40.0 (?).

GR: Ok. When Atisha was in Tibet, Atisha had a sort of friend or companion or some kind of strange Indian fellow with him. (DT) And it’s always bad. He’s always bad. (DT) He doesn’t give any respect to Atisha and always arguing, fighting and screaming and insulting Atisha. (DT) Then the Tibetan teachers at that moment thought, “Well. This is not that great. We must send this guy back to India.” (DT) So, they decided how to. So, they discussed how to send him back. (DT) For a number of thoughts came up. Number of suggestions. Some people said, “We just push him out.” (DT) Some people said, “No. Better kidnap him and deliver him to India back somehow.” (DT) Take him forcefully down. (DT) So, then they all thought, “Oh. Then Atisha may get very upset.” (DT) So, better not do that. (DT) So, then they thought, we’ll talk to Atisha. (DT) And let Atisha, let him send this guy back. (DT) And to convince him, we should give him large amount of gold. (laughs) (DT)

0:30:01.2 So, they want to bribe him and send him away. (DT) So, then they talked to Atisha. (DT) Atisha says, “No way.” (DT) No way. (DT) He said, “No way. Over my dead body.” That’s what he said. (laughs) He said, “He’s here to help me.” (DT) He said, “He provide me a basis to generate my patience.” (DT) He provides me. He’s here to introduce and recognize my negative emotions. (DT) So, any amount of the Tibetan gold will not be able to buy him over my dead body. (DT) So, like that. Like that. So, what happened is, this sort of. This sort of things may not be easy for the lay or the beginning people like us. But for the persons who had developed. And for the person who are in that stage. And for them it is necessary sometimes to have such a strange fellow. (DT) Langri Tangpa says, “It is very rare to find such a terrible person.” (DT) Who is mean. (DT) Who is ruthless. (DT) Who have no hesitations to any negative emotions. (DT) And who is suffering terribly themselves. Him or herself. (DT) And to find it all together with one person. It’s very rare. (DT) So, it is important. It is so important that we could find an object of compassion. (DT)

0:33:01.4 And when we find such a person, acknowledge that as a precious jewel. (DT) And be very happy as though you have made a long-lost friend. (DT) And cherish it as your supreme joy. (DT) So, this is what it is. So, instead of looking down on that person. (DT) And gain respect, because you are benefiting. (DT) You’re benefiting because you have somebody on which you can really grow compassion. (DT) You know, people who have physical difficulties, we can grow compassion with them because the physical suffering. We see it. (DT) And people who have mental difficulties. You know, mental difficulties. Like, you know, mental problems and those half-crazy type of people. It is also a point of, basis of compassion. (DT) Because these compassions are drawn. Are drawn out of a physical or mental handicapped (DT) It’s sort of drawn out of sympathy or out of. What you call those? The word what you don’t want to hear it. Uh. Uh?

Audience: Piteous

GR: Pity. Yeah. Pity-ness. Pity-ness. (DT) But this fellow, who is mean, who is ruthless, who is capable of doing any bad thing you ever dream of it.

0:36:01.2 It is not subject of pity-ness. (DT) Nor it is subject of sympathy. (DT) But it is true subject of compassion. (DT) Because this person is so capable of creating a perfect negative. (DT) This person is capable of creating perfect suffering for themselves. For him or herself. Or and for others that comes associated with him. (DT) It’s like CIA type of person, you know. (Laughs) (DT) Really true. And such a person is the genuine subject of compassion. (DT) Not drawn by sympathy. (DT) Not drawn by pity-ness. (DT) But the real compassion around. (DT) So, that’s why they say, “It’s such a rare to find.” (laughs) (DT) So, keep it in the best way you can (DT) So, like, you know, what we do. We probably will say, “Get out of the way.” Don’t ever talk to him. D0:06:05.8 So. So, that’s all about vajrayana’s way of transforming negativity. Transforming negative emotions and all of those. That is all about it. (DT) It goes through. It goes through tremendous amount of process. (DT) The process number one is cutting down the gross of that level. (DT) Process number one. Number two will be working with medium level of those neurosis and try to see it very carefully and look through and look through and put in the process. (DT) By putting through that process, it will be like, you put in. Like a white piece of cloth in the color process. And when it comes out, it comes out different color on it. Whether it is red or blue or green or yellow or whatever you put it on. So, it comes out in that manner how the process goes through. (DT) And then finally. At the final level. With the final process it becomes one of the most precious mental components. (DT) This is why the Vajrayana is so important. (DT)0:09:03.2 And Vajrayana’s way of dealing with our neurosis is different than the sutra. Hinayana or Mahayana sutra. (DT) In Hinayana level, you’ll simply avoid, disconnect, discipline and cut yourself out of it. (DT) In the Mahayana there might be some good use of it. Some but not all. Some here and there. (DT) And the Vajrayana says transform it. (DT) And that’s the reason why the Vajrayana has quick development and powerful and dangerous. (DT) Anyway. So, that’s why HUNG at the heart level. (DT) Since it is representing the mind and this is mental activity. So, therefore HUNG has more work to do than the other two letters. (DT) So, what does HUNG do? (DT) HUNG radiates light from the heart level of Lama Amitayus. Lama Amitabha at this moment. Lama Amitabha in front of you in his heart level. His or her heart level, letter HUNG radiates tremendous amount of light. (DT) Invites all the enlightened beings. (DT) In the form of Amitabha Buddha. (DT) Bodhisattva Avalokiteshvara. (DT) Buddha Shakyamuni (DT) Etcetera, etcetera, different enlightened beings form. (DT) And dissolve to the Lama Amitabha. (DT)

0:12:01.3 And each one of those people in front of you in reality becomes all enlightened beings becoming one sitting in front of you. Each one of them. (DT) And also become inseparable than that of those invited and those you have imaginatively produced. (DT) So, here we have invited supreme field of merit and taken opportunity of generating, purifying, etcetera. So, brief seven limb. (DT) And first comes the praise. (DT) Praising the enlightened beings. (DT) when you say praise, you know, in the Judeo-Christian tradition also they. Also you praise. Praise the Lord. This and that. You say that. Right? (DT) And very similar (DT) Here we also praise them. (DT) And way and how we praise them here is admiring their qualities. (DT) Quality of the body. (DT) Quality of the speech. (DT) Quality of the mind. (DT) Quality of their capability. (DT) Quality of their knowledge. (DT) Quality of their activity. (DT) And praise them and also the simultaneously express that one would like to have those qualities too. (DT) And who praises? (DT) Me. (DT) But not me as one person. (DT) Me who multiplied by millions of “me”. Filled up the space. (DT)

0:15:08.1 So, in the Buddhist tradition, there’s a story called the Samantabhadra activity. (DT) The Samantabhadra who generates ten more. And each ten will generate ten more. It becomes a hundred. Each ten will generate more. It becomes ten more. It becomes a hundred thousand. And each generates. No. Multiply that way. And not only person’s multiplied, but each person will. Each head will multiply ten more head. Each ten will multiply ten more times in that way. So, that in short. In short, who are praising. It’s zillions of beings In reality your own manifestations. Whole open ground has been totally filled up that your own manifestations and they’re praising together. Same time. It’s not only a hundred thousand. Not only a hundred million. But it’s zillions and zillions and zillions of praise together. (DT) Same thing. The next step is offering. Offering. Offering the good quality. Offering every wonderful things. Every wonderful things. Not only a glass of water. If you have just glass of water, the glass of water multiplies by countless number. A bouquet of flower multiplies by the countless number. Anything. The light, the incense. The light also, not an ordinary candlelight.

0:17:58.4 (Tibetan: ….) Like the moonlight. Sunlight. Sunlight reflected to the moon. Moonlight. Electricity light and anything that gives you. The purpose of the light is to illuminate. Anything that illuminates. Zillions of them. And full. Everything. Whatever. Whatever. Even a single scent or gulden multiplies by zillions and offer them. That is the Vajrayana practice of generosity. Making best use of the human mind capacity to bring up countless merit. That’s what we do. (DT) on’t ever associate. Don’t. You know. We do that in our normal thinking. (DT) The compassion is only for those physical handicaps or mental suffering people. Not this type of well-calculated well-grounded and well-planned person. (DT)

0:39:02.1 In our normal life, that’s what we do. (DT) Ok. But Langri Tangpa and this type of people does the opposite. These are the real person, where you really have to develop the real compassion. (DT) So that’s. So, then you pray to the Lama 0:39:26.7 Opakme (?) In the. I may develop great strong compassion in sentient beings in general, particularly those who are capable of creating a strong negativities. Who are capable of creating a strong suffering for themselves and for the others. I may. May I develop a very, very strong compassion. (DT) The fifth point. Looks like I’m going to finish all eight today. (laughs) Huh?

Audience: Do we have break for (?)

GR: Is it? Oh yeah. Ok. I forgot. Ok. I better take break because I’m going to finish all eight points here. (break) With what we have left out. And so here we have been talking about self-cherishing and other cherishing and exchanging. This is actually really exchanging. Exchanging the place where the self is and the place where the other is. (DT) To get that background established a little bit more. It is normally customary, when you talk about the Langri Tangpa’s Eight Verses, you don’t talk about it. But in normal teachings, normally it is come, sort of advisory you talk. You basically show you’re like before you even establish the exchange of the point of.

0:42:05.7 The point of important-ness within our own mind, before we change. Rather extreme. It is also interesting to see how equivalent it is. Equanimity between self-cherishing and cherishing the others.

Translator: I’m sorry. I didn’t get it.

GR: Before we make exchange, it is important to see equanimity. Equality between two of them. (DT) Early the teachers. The traditional teachers, they will really call this, 0:43:12.2 (Tibetan: da shen nam je); self and others. Equal and exchange. (DT) To point out equal point. What does they mean, equal? (DT) The bottom line of equality here is what I want and what others want is equal. (DT) So, equal here. All beings and myself, what we want is the happiness and joy. That’s equal. They want it. I want it. (DT) And what we don’t want, suffering. (DT) That’s also equal. (DT) What I don’t want: suffering. What they don’t want: suffering. That’s equal (DT) So, there’s some sort of little dialogue between the self-cherishing thought and the cherishing others thought. (DT)

0:44:59.9 The self-cherishing thought will say, “Well. That may be true. But you have to create your own happiness and others will have to create their own happiness. What does you got to do with that?” (DT) Not only what you got to do with this. But you created cause differently than others, and others created cause separate cause for them. And what you cannot create their cause and they cannot create your cause. We are different people. (DT) Oh, then the replies. “It’s true. We are different people, but I can do something for you, and you can do something for me. Like the mother can do something for the children. And the children can do something for the mother.” (DT) So, the self-cherishing says, “Well, yeah. Mother and children different because they care each other and you and I. You and other beings. What’s got you to do with that? “ They say, “There’s not caring business in there.” (DT) You reply, “Well. That’s what you see now. But I see it differently.” (DT) “I see it differently. But the mother and children relationship between all sentient beings has constantly, continuously they had. Not only that they had. They as being children and drinking the mother’s milk. If you collect them in one area, it will be bigger than ocean.” Did you get it? (laughs)

Translator: Yeah. (Dutch)

GR: The self-cherishing interest says, “That may be true to your viewpoint of view.” (DT)

0:48:04.1 “At that time. (DT) But at this moment you don’t know them. Who they are. (DT) Not only you don’t know them, but many of them started harming you. (DT) They’ll look you as their enemy. (DT) How many times they try to harm you. (DT) How many times they try to destroy you? (DT) So, I’m not here to listen to your stupid argument of some million years ago, something had happened.” (DT) So, they. So, the other cherishing mind replies to this, “Hey, you are shameless guy.” (DT) “You don’t want to carry any gratitude of they give you anything period. (DT) You only see in your friends that’s in front of you. (DT) Way and how you’re behaving is such a shameless manner, as though you have a good friendly relationship life-long. At the end of the life, when somebody goes crazy and started fighting or arguing with you. You say, ‘Oh. That person doesn’t care for me anymore.’ So, you walked away. And you are shameless guy.” (laughs) Are you with me? (DT) Alright? Alright. Is it? “Ok. Ok. I buy you Whatever you said. However, let’s say you care for them, they care for you. (DT) But your caring, your care for them is not going to make any difference to them at all. (DT) Not only, they’re not going to make a difference to them, it makes you difficulty. (DT) So, it’s not good idea to do this way.” (DT)

0:51:10.9 So, then the reply for this, “By generating. Caring mind to the others is not going to remove their suffering immediately like the person who is very thirsty, if you give them a glass of water. The water will satisfy them. But the caring to others might not act in that way. However, by appreciating what they did and if they knew it, they like you. They enjoy that. (DT) Not only that, if you can generate the thought of caring for the others (DT) and that thought can bring goodness to you and to others. (DT) So, how the thought can bring good things to you and to others. Because of the thought and idea, you follow it. You take action. (DT) So, thought and action bringing to each other’s help. (DT) Supporting each other. (DT) Is the method that Buddha had followed. (DT) And that made a difference to Buddha. (DT) And that Buddha’s life made a different to the millions of others. (DT) So, if you can do that, you may be able to be. If I can do that, I may be able to take the footstep of the Buddha and there may be some help for others, as well as for myself.” (DT) And then the self-cherishing says, “Well, you’re bringing Buddha in the picture, and you’ll say at the end somewhere, something will happen.

0:54:00.3 Who knows? When is that going to happen. But I’m talking about right now at this moment. At this moment if you’re generating a helpful thoughts, and caring thoughts for the others, and what that going to help for others?” (DT) The reply to them, “Of course. If you generate good thought, it will help you. Suppose, if something, good thing happened to you and other peoples are enjoying that good thing happened to you. When you came to know that. Don’t you like it? They appreciate you.” You know what I mean? Yeah. (DT) So, when you know something, good thing happens to you, and when somebody is appreciating that. That makes you happy. Likewise, when other sentient beings, when you care for them. When they know that, that make you happy. (DT) And if you can bring happiness to the people from anywhere, and that’s help. (DT) So, then the self-cherishing thought, “Alright. You may go on and caring for the others. How will they know you care for them? They won’t. They’ll have no way of knowing that you care for them.” (DT) So, this other cherishing person says, “Hey. Don’t be stupid. And if you been caring for the others, your look will show that you care for the others. And not only that, when they see you, they’ll like you. (DT)

0:57:09.3 What makes the people like Buddha? (DT) What makes the people like bodhisattvas when they see? (DT) When you see a bodhisattva or person with a bodhisattva mind, when you see them, you feel happy. You bring joy within you. (DT) And what makes. What makes that happen? Because they care. (DT) When you see snake, do you like it? (DT) You don’t. You’re afraid. (DT) You’re scared. You rise a doubt. (DT) Because they have thought of always some kind of jealousy thought and they will have the poison to throw. (DT) And that makes people worry about it. That makes people don’t like to see them.” (DT) So. The self-cherishing person says, “Alright. That thought of yours is not going to help anybody physically or mentally at all.” (DT) There’s a millions of reasons we can think why we should not care for others. Why our self-cherishing is more important. Most important thing is it is your personal interest. If you don’t care, who will care for you? (DT)

1:00:19.3 The ultimate reply to this, from the limitless of the beginning until now, I kept on cherishing myself. That didn’t give me anything good, except all the sufferings. (DT) And I know it for sure. (DT) This is now time for me to change. (DT) And see if I switch around thoughts, will that make a difference at least? (DT) So, self-cherishing. In other words, in total, self-cherishing others is actually serving interest of yourself. (DT) If you truly love yourself, you have to bring the cherishing others for your own benefit and for the benefit of others. (DT) And this is basic thought and thought exchange of self-cherishing and other cherishing. (DT) In that process, what we have established. What we have established is, we all want happiness and joy. (DT) And I also want happiness and joy. (DT) But the point here is now, not only we are equal to want the happiness and joy. By changing. By changing my self-cherishing, I may be able to bring happiness and joy for me and for others.

1:03:01.9 (DT) By keeping that selfish interest, doesn’t help. (DT) And that is established in the dialogue. (DT) I mean, I’m just saying that it is established in dialogue. But if you really keep on meditating and thinking and arguing among, among yourselves, then you will see that. (DT) But if you just. If you just keep on saying that it doesn’t make sense. I don’t know. But anyway, since it is my job to present these Langri Tangpa’s points here. And so, I added this dialog between the self-cherishing and other-cherishing business in between. (DT) Ok. So, I’m sure this will probably create a tremendous amount of questions and tremendous amount of doubts and tremendous amount of miscommunications and whatever. There are bound to be a lot (DT) And while you are having all these doubts and questions, I would like to move on the fifth point. (laughs) (DT) Because it is easier for me to finish it off. (DT) Fifth point here. Fifth point here is. What is the fifth point? Oh. This is it. Another dangerous one. Ok. Let’s read this here. What this one say?

1:05:59.2 When others out of jealousy treat me badly with abuse, slander, and so on, I will learn to take all losses. Is that one right? And offer the victory to them. (DT) Truly speaking, I believe the bodhisattvas do that. (DT) And we can’t. (DT) It is very hard for us to do that. (DT) Alright. So, I lost one point in here. What happened? Let’s say those people who I helped. Who I brought up. Who I did everything, whatever I could. And I had great hope for those people. And those people, like your own children. You put everything, whatever you could. For bring them good way. For bring them better person. To make it better. And to try to help them. And later if they come back. If they come back and harm you and what should you do? How terrible it is. Huh?

Audience: 1:08:15.7 (??) You want to give a command from both sides, I thought.

GR: Oh. Did I? Did I, Jim?

Audience: Yes, you did.

GR: Oh. That’s right. That’s right. I did jump. You see, that’s what I’ve been, thought I did jump or Jim jump. Yeah. Here you go. I think the fifth one really says, those who you helped and who you helped and who you had great hope. Yeah. It does. 1:09:00.3 In my book(?), it does. In my Tibetan (?), it does.

1:09:05.2 (Tibetan: …..) Yeah.

Audience: Verse five or six

GR: Five

Audience: Five

GR: Yeah

Audience: (??)

GR: No. no. What you have. The sixth are very similar. The sixth one says, because of the jealousy, they will harm you. They will harm you, judge you, all this. Whatever it is. So, give all the benefits to others.

Audience: (???)

GR: Where?

Audience: (??)

GR: What happened? One who I had benefited the great hope. Unreasonable. Hurt me very badly. I will learn to view that person as an excellent spiritual guide. So, that is number six in English. And

Audience: Also, in German

GR: Well, it is number five. Number five or six whichever comes earlier. Doesn’t matter. So, I’m going to follow the Tibetan book what I have here. I’m sorry. This is printed back in Tibet somewhere in the. Belongs carved somewhere in the seventeen hundreds. So, it is. Maybe it’s my background, I’ll consider the earlier text more authentic than that of translated into different languages. But. (DT) In short it doesn’t really matter which goes above what. The same. (DT) What worries me is in between these two, I’m missing one line on this. That is what worries me most. Not these two. Anyway. So, the fifth one, or the sixth one, whatever. Whoever that I’ve helped or have had great hope of benefitting them, and they come back and harm me. And harm me badly.

1:12:00.9 And for what do I do with them? (DT) In our normal usage. Well, I have nothing to do with that person. I will disassociate that person with me. (DT) This is our usual attitude. (DT) Right. If you don’t give them, you’ll be punched. But that at least that much usual attitude. (DT) But here what they’re suggesting is different. Look at them as a great teacher. (DT) Teacher whom can show you how unreliable the samsaric thoughts are. (DT) And also show you. Show you the negative actions doesn’t do anything good. (DT) So, use this to ourself, to dive towards positive actions or virtuous actions. (DT) And appreciate that action. And treat that person with great love, rather than hate. (DT) So, then pray to Lama Opakme that might be able to do it that way. (DT) Now, sixth is very similar to it. But now here I have to read the fifth one. Did read the other one. Right? When one who. When one whom I have benefited with great hope, unreasonably harmed me very badly, I will learn to view the person as an excellent spiritual guide. You have to read that portion of the Dutch. (DT)

1:15:08.4 That’s what we explained and what we are going to be explaining is, when others out of jealousy. Can you read that portion? If you (?)want to. (DT) So, the essence of the Lojong basically is, 1:15:40.9 (Tibetan:..) The essence of the Lojong or training of the mind is wherever there are losses, wherever the defeat is, one I should accept. (DT) And wherever there are victory or wherever there are profit, you should offer to the other, others without any hesitation. Without any regret. With great joy. (DT) This is true. This is essence of Lojong. (DT) You know why? (DT) Because if you care really somebody very much and you are willing to do that. (DT) And if you are mother and you want to protect your own children, you will be willing to do that. (DT) Very often we will see, yourself as the mothers. You can see from the window of the mothers, that mothers are willing to jump in front of the children when somebody is shooting at them. (DT) We also see the mothers keeping their children together and right in front of their chest, protecting when there is a car crash or plane crash or any accident comes. You see them, see them sometimes saving children’s life because the mother’s holding.

1:18:04.8 Sometimes they can’t save and both of them, we have seen repeatedly in our normal everyday mundane happenings. (DT) That because of the mother’s caring for the children. So, when you care, you could do that. (DT) And when you don’t care enough, you can’t do that. (DT) And this is, we’ve seen everywhere. (DT) Even the. Even the teachers do that, you know. The teachers do that very often. I have a number of recollections. At that moment, I don’t know it. Later when I look back, I try to point a little knowledge what I have I try to raise a big alert. And when there’s something it’s been taught slightly different, or when something was read or something was commented, I raise my flag. Red flag. And very much. And many of the teachers, and they will look at me. And they smiled and they agreed and they let it go. But when I read a little more, I begin to realize how foolish I have been, because there’s many ways to interpret it, or many ways of explaining. And we say, how stupid I have been, but because they just let you have the.

Translator: Victory

GR: Whatever. You’re right. You know? (DT) Maybe their kindness or whatever it is. And that’s they do. (DT)

1:20:59.7 Another funny recall. Recollection I have, that’s about ten or fifteen years ago. When Kyabje Gomo Rimpoche passed away in the memory of Kyabje Gomo Rimpoche, Locho Rimpoche give a Vajrayogini teaching in Mussoorie. (DT) Gomo Rimpoche (DT) Locho Rimpoche. (DT) Doesn’t matter. Any of them. (DT) And at the end of the Vajrayogini teaching the Mussoorie school decided to ask Locho Rimpoche to give long life initiation. (DT) And there’s about two thousand students. (DT) And Locho Rimpoche also decided to give another initiation, but somebody asked. It is the Vajrapani Garuda combined initiation. (DT) Doesn’t matter. (DT) Combination. (DT) So, it is about, I think a half an hour, forty-five minutes before the initiation. I walked by. I came and I walked by I walked by. I looked at the tormas they made. (DT) And normally with Kyabje Trijang Rimpoche and Ling Rimpoche, the Hayagriva Garuda combined torma, they will make triangular torma; red color. (DT) So, this one is white one. White one with umbrella. (DT) So, the preparations are all done. (DT) And Rimpoche is about to give initiation like in half an hour, forty-five minutes at most. (DT) So, I thought that torma looked funny. (DT) So, I told the person. Locho Rimpoche’s not to be seen around. He’s not around there. I saw the person who made the torma. I said, “How come it is white today?”

1:24:00.6 (DT) And he said, “yeah, yeah, yeah.” Didn’t say anything. (DT) Then I paid no attention, and I went, went into. I went to toilet. (DT) And I came out. I came out. The guy’s busy, trying to take the torma down. (DT) So, here it is like forty minutes left. (DT) There are about two or three thousand people who are attending this initiation. (DT) So, what happened is, This guy told Locho Rimpoche that I said “why this torma is white?” (DT) So, Locho Rimpoche told the guy, “Take the white torma out. Smash it and make blue one.” (laughs) (DT) Then he made blue one. Blue round one. Really true .Blue round one. (DT) So, what happened is, even that short, a half an hour, forty-five minutes. Then Locho Rimpoche let me have that. You know, sort of changed the torma. But during the teaching then he explained. Locho Rimpoche explained, and he said, “Kyabje 1:25:55.0(?) Rimpoche had system of making the torma blue.” He said. (laughs) So. So, anyway, he let me have it, in a way. You know, sort of that’s what they do. (DT) And so. So. So, it served two purposes. Right? Also know there is a system of making blue. (DT) And also letting the white torma go. Meaning that, handing me the victory of saying wrong. (laughs) (DT)

1:27:01.6 So, in reality, the white torma. Nothing wrong. I mean, it’s white torma. So what? What a big deal? Whether it’s white or red or green or blue or what big deal, you know. It is symbolic anyway. (DT) And when you are young with young mind, you always think, “Oh. It has to be precise. That’s not right. This should be.” You know? (DT) So, like that. A number of times you’ll see them. They’ll let you have it. (DT) In reality it doesn’t change anything. (DT) But you got the victory. (DT) And they didn’t lose anything .(DT) So. Like the parents do sometimes. Let the children. They say, “Oh, yeah. You’re right.” (DT) But we. (DT) But we do with such a way that. Sort of, we half show you’re wrong, but, you know, we’re just letting you have it. Type of thing. We do that. Right? (DT) That might not be right. (DT) But you really let them have it. (DT) And then the long run, they’ll learn that you’re wrong too. (laughs) (DT) So, that’s been helpful and appreciative both. (DT) Maybe that’s how they say it. (Tibetan:..cho wa..) All the victories and the benefits give it to them. (DT) And 1:29:07.2 (Tibetan: …) All the losses and you accept. (DT) This is, I think, more a mental state. (DT) I don’t think it is the financial state. (DT) And I don’t think it is the physical state. (DT) And when the time is right. (DT) Then physically, financially, you can accept. (DT) Because you see a number of stories in the Buddha’s lifetime. (DT) That Buddha has given. Buddha, previous life, has given his life to bring the tiger family .By cutting the wrist and letting them lick the blood. And finally letting them eat. Bringing the. Saving the life of the tiger family by giving his life. (DT) Also in Buddha’s life stories, if you read it. That Buddha give. Buddha let it go, his queen’s ministers children and 1:30:51.1 (Tibetan: ) Like a, the sons and daughters and queens and ministers. And wealth and elephant and horses and so and forth. Giving it away. When the time is right. For beneficial for all. He does that too. (DT)