Archive Result

19970207GRBHFP

So what we are going to be using here is a little textbook a one page piece of paper here do we have the papers available here? So we have been talking on this for the last two sessions at least you will be doing this so what it contains is very short words here but it contains the essence of Tibetan Buddhism and the essence of Tibetan Buddhism and not really as a theoretical point the essence of Tibetan Buddhism and how it applies to the individual people in their life and how it makes a difference to their lives that is the sort of the essence in that way rather than in the philosophical way or not in a theoretical way it’s sort of very precisely made into..... actually this is written by one of the great Tibetan masters thirteen forty seven to fourteen nineteen so that makes it a fourteenth century scholar. So he wrote the essence of how he spent and how he picked up in his life and all this so really what that does is number one it gives you it tries to give you a real understanding of human life and its value and you may not think that’s not Buddhism or that’s not Buddhism doesn’t matter but what Buddha really did was really tried to understand what is human life and what value does it have what is different between human life and other lives and how you can make best use of a life so that’s what Buddha did. So what Buddha found out he put them into the basic simple four points which we call the four Noble truths and basically the four Noble truths is actually nothing but that of our life today. Number one what Buddha really told out of this four Noble truths is the truth of suffering. The truth of suffering is absolutely true it does not try to remind us hey you are miserable you this or that and we know that and that is not what Buddha is not trying to do that at all I say that because one time I was traveling I think it was between Europe and New York and the person next to me another person and it was overnight and I had to do my prayers and commitment and things like that and so the guy said what are you who are you and what are you and I said well I’m a Buddhist and he said oh I know that that’s called a religion of suffering (crowd laughs) so I said maybe not (crowd laughs again) because we talk a lot about sufferings they think it is a religion of suffering it is not it is the reality of our life according to the Buddha when he discovered the life he discovered the suffering that we go through and that is the absolute reality we try to do our best we try to show up our best we try to put our best face forward or whatever we try to do or show the best but however within the crack of the best thing we will see these sufferings we try to put our best makeup suitable for our face or whatever and from there from the crack you can see the suffering it is really true everybody has that and I used to think one friend of mine who used to work in New York office actually a big publishing house so whatever she goes for work she puts on so much makeup and funny looking uniform sort of try out the word you know office bird but within that when you look at that within that dress within that smile within that little eye you can see the suffering and the difficulties they face which we all do. She I just gave as an example that each and every one of us within the best will put up the face but you have the sufferings coming in between the cracks we see that all the time with everybody so that is basically we have that no matter whoever whatever we protect no I’m okay sort of put it up or put it off whatever we do but it’s there it is nothing new that we have developed it simply what Buddha did was recognize. And the purpose of telling the suffering as a first point by Buddha is also not to get scared not to be threatened not to put you down not to put us down but it is simply to recognize and acknowledge. The purpose of the first Noble truth why Buddha shared that to be able to recognize to be able to acknowledge this is an extremely important in our lives because we keep on denying we don’t want to acknowledge we do want to hear about it we don’t want to talk about it we like to avoid but you cannot avoid it is within us no matter how much we do we try to do try to avoid you cannot avoid so that is the absolute reality there is a tremendous amount of truth in there sometimes when I’ve been thinking when you try to avoid and not talk about it its very much look at those little nice cats that we keep in the house. they get a little dizzy and cover up with a little dust that they have there so it looks nice and of course you get the scented perfume in there these days and then you won’t smell it and so it’s very much in that manner we like to function so at the same time at the same time there’s a tremendous amount of quality and capability within the human life tremendous amount of quality at the same time we have those sufferings we have those difficulties at the same time we have a tremendous amount of capability and quality and wonderful nature of the human being so that is another important point that we have to think all the time we cannot ignore that either as a human being we have a wonderful nature within us the kindness, compassionate nature we always everybody has that everybody when you talk about it when you hear about it when you think about somebody suffering, someone suffering you feel it is sort of a chilling that it gives you in the body an achiness and all this which indicates we do have another wonderful nature within us too we have those suffering, we have the wonderful nature so what is our problem is we neither acknowledge the suffering nor do we recognize the wonderful nature both. so basically the one number one in his point is actually the second verse here it says precious human life precious the value tremendous importantness it’s because of these two points there the wonderful nature, the wonderful capability the capability of the human being is nobody else has such a capability what the human beings have it’s like a little childish talk the way and how you’re looking at the human capability look from the other angle the angles of the other lives that we see around of course we will see our dog my dog is very intelligent and my horse is extremely intelligent and my cat is the most clever cat in the world you have those in that’s true your dog is extremely intelligent the cat is wonderful the horse is marvelous whatever but at the same time the cat and the dog and the horse is not so good as you are they don’t have the capability of you are if they do why don’t you go and give them a car keys and let them go and buy by groceries at the grocery store and see what they bring home you don’t but you can’t say you’re cat is not intelligent your dog is not intelligent because people get upset he says my cats is great (crowd laughs) it’s true but if you look at it from the angle of the cat or dog and see your own angle and what your capability you know human beings have the capability beyond other lives you can think and you can get ideas and you can express that and you can translate that and you can materialize that and the dogs and cats have a difficulty with that they may have intelligence that may have ideas but they cannot communicate at most they can either keep on barking or going meow meow all the time you have no idea what they’re talking about though you’d like to translate right? But that’s what it is and so you’re looking at the different lives that we encounter within our lives don’t think it’s like black or white or yellow or red but think of it as a human being and the non-human being lives that we encounter and see the value of the human being it is wonderful I always say that it is wonderful to be what we are today to the master of the dark rather than the dark you know what I mean it’s lucky to be the master the dark and if its dark it is a problem you can keep on barking that’s all so that’s about it so the value of the human life is tremendous and intelligence we have is tremendously different. So the human life has a tremendous value and which we have a problem within us the problem that we have is that we don’t appreciate we don’t appreciate it we take it for granted we take it for granted that will get up tomorrow we take it for granted we will walk tomorrow we take it for granted everything until all of a sudden it stops so that taking for granted of the life might be one of our problems according to the Buddha it is a problem because we don’t think making best use of this tremendous value that we have a lot of people did a lot of things that made tremendous contributions like we look at Buddha and he has given tremendous contribution to the life and the message whatever Buddha’s message whatever it is it’s going to thousand five hundred years later and still were talking and where the Buddhism has developed is India it has nothing to do with this part of the world and still we are talking about the same thing after two thousand five hundred years and it has made a tremendous contribution as well as all of the great masters from the Judeo-Christian tradition or the Hindu, Muslim Sik whatever all these traditions they have made a tremendous contributions and they’ve made value they’ve got the essence out of the lives from the spiritual point of view from the material point of view they also made a contribution many of them if you look at the earlier people they made tremendous contributions the forefathers you know who set up the democracy they made a tremendous contribution in the world today and Einstein he made a tremendous contribution today and those are all human beings who made the contributions and so we have the same life the same human life the same human mind the same human brain or whatever I don’t think Einstein’s brain was three times bigger than ours true? Might not be, the same thing We haven’t really made utilized our value and our capacity so if you cannot do that it’s a waste so that’s what it is so the Buddha one of the important findings the human life is tremendous precious and capable and wonderful make the best use of it make best contribution to yourself and to the other people that need it so we have the capacity and the we have capability but just don’t sit idle and thinking “Ah, I can get by and pay my bills and I’m okay” Yeah you’re okay but you know almost everybody except crazy little lazy bugs can always pay the bills so it is not a big deal to be a wonderful human being yes it is good but just being able to pay bills and make a living anybody could do that and as a matter of fact the mices can to make much more money than we do they are capable you know the size of the body that they have and they put tremendous amount of efforts to collect that can really go and collect and they really collect much more than we do the early Tibetan teachers who try to meditate and making Mandala offerings Mandala means they pours some rice and grains and some kind of symbol that looks like a sand castle type of the you make it up and take it down and make it up and keep on doing that we think is accumulating merit and so they build up that and leave it there they normally put a lot of jewels or whatever they could in there and when you’re put in there and meditating you found this little mice coming and they eat up the foods and take it away and they come back and start stealing and finally they found a big turquoise there and then one mice goes round and round it could not do anything and the other little one he noticed that five of them came up and one start lying upside down and the others went up there and pushed the turquoise down and so it landed on his chest and then the four of them they started picking the little mice and they went away and that is how they figured that so it is more than human beings can do that because it is mice they don’t have the capacity as we do we could just pick it up but they can’t do that but they put that much effort put in the efforts and even the mice can really do quite well to accumulating the food or wealth whatever they need

So they will always urge that we have to make better than those little mices so human value it is one of the most important thing and we have to realize and recognize and once you realize and recognize and then the question comes how can I make a contribution what can I do this is the most important if I have such a capability I have the wisdom I have the method and I have a\the friend and I have everything then what should I do and what can I do so that is the question so then comes the Buddha and shares his experience his experience of the four Noble truths the truth of suffering which is our biggest problem whatever it might be mentally physically and emotionally that is the imitating most trouble that we have of course we have a lot of mental problems I don’t mean going and getting crazy but a lot of emotional problems we have lot of negative emotions that come up very often for no reason sometimes people get irritated and you say do you know why you get irritated all the time I don’t but I got very irritated and I would like to go away or something you know get in the motel or whatever so anyway so people get that and that’s a simple that’s nothing big very simple and very easy one there are more people who have much more emotional sufferings they had to sit in the corner of the house well you don’t want to talk about it you don’t want to see about it we just close every window and every shade available and sit in a dark room or whatever people do that we have to help we have all these problems there and this problems does give us misery and does give us trouble it deprives us of peace it deprives us of joy it deprives us of the value of the life so what really is the suffering is our problem and then go beyond that they become sort of a body mind connection which is extremely tight and very strongly connected a lot of mind problems can be translated into the physical and the body problems becomes illness we have those difficulties are there and so if you keep on denying it will not help at all as I told you like the cats do it doesn’t help so if you acknowledge that awareness and acknowledging acknowledgment itself it helps tremendously just simply acknowledging it gives tremendous amount of room for you to work with it if you keep on denying I have a problem who’s going to bother to work with this you’re not going to do it you say no I’m okay some crazy people you say hey you’re sick you need to go sit down and he says no no no I’m not sick I’m perfectly okay and I am capable I am this I am that they always talk that way right so denial is a shelter for our problems to breed under that it really gives room so to acknowledge that, acknowledge, recognize and then once you acknowledge and recognize you don’t have to sit there and say oh I have a problem what can I do you don’t do that if you do that then it doesn’t help that the purpose of acknowledging is defeat so when it has been acknowledged you understand you have the problem you recognize the problem and you have to find out where the problem is coming from a lot of psychologists will tell you that too and they say find out and they go way down and see whatever it is and try to bring some experience in life. I used to be very critical of everything anyway I used to be very critical of the psychologists as well but I appreciate and at the same time I appreciate tremendously what they do they have a tremendous value as well but you know as from the critical point of view they will go down and say you have experience you have this you have that and a lot of suggestions they give you after a little while then they will say you have been sort of sexually molested in childhood and blah blah blah then you say yeah yeah I remember I used to be afraid of bearded persons. Oh your father has a beard right? No. Oh your uncle has a beard. Yes that’s the one that’s the one so the poor uncle is blamed for nothing that is my critique for all of you is not true but people do that so the uncle might or might not who knows right but truly if you want to truth this is the neurosis within us the neurosis of the anger, attachment and hatred and that is the real source of our negative problems that we experience at the early (elderly?) level and all of them boils down to anger attachment and hatred and that’s what Buddha’s experience and Buddha keeps on yelling and screaming to the people for two thousand five hundred years this is the problem this is the real bottom problem ignorance and all of those this is the neurosis which is really created the problem of course the bearded uncle is the condition provided it’s not the real source but it is the condition that person provided the condition it is the act that put you off the edge the real problem is the neurosis that we have these are our problems and this is not only and now I’m going to talk from my own background point of view, this is not only developed and began at our own childhood level we’ve been carrying it for life after life with all of our reincarnations one after another we been carrying that I’m going to talk that is my belief and so I have to talk to you

whatever my belief and understanding from that point of view so that’s why I’m talking reincarnation reincarnation is through that life we been carrying those neuroses all the time so even at the childhood level without any introduction we know the things and problems that the parents do expect us not to know and we know better than they do so that is because our reincarnation value. Did you get it? That is the value of the reincarnation we have that throughout our lives lives now we have been carrying it we have been carrying it we don’t need a new teacher there to teach you on this point because somehow it has pop up one time so that is what’s happens that is because of the life after life experience on our neurosis that’s what it is that is the bottom line problem life there that is the real source of problems that are manifesting in our lives that’s what it is the ignorance the fear all of those alive in there so what the Buddha really says it is tremendously there and if it looks like we’re helpless and hopeless there’s no way out it looks overwhelming overwhelming lot of problems there looks like hopeless and helpless there stuck there but he says No he had the same experience but there is a way out there is a way out the way out is there so that’s why he goes and says the second Noble truth is the cause of suffering and he says don’t try to look into the symptoms but look into the causes what causes and once you recognize the cause of the problem you deal with the cause of the problem try to cut from the root try to cut down the cause and once you start cutting the cause it will automatically build up positiveness within the individual and the negative points are forced down that is how you find your way out so that’s what Buddha called the fourth truth the truth of path the path is nothing than that of cutting down and fighting against neurosis bottom line normal symbol American language Buddhism looks like something strange mystical foreign religion whatever but it is nothing it is only fighting against neurosis that’s what it is that’s the path doesn’t matter how you fight against neurosis fight the way Buddhism talks to you or fight the way any other tradition talks to you tells you or whatever you could gain and understand whatever works for you and you have to use that and try to cut it down the neuroses when you’re fighting against the neurosis if you fight against the neuroses the results of that what that makes you become is a little kinder person a little gentler person a little more sensitive to your friends and family and it all begins there the kindness and the compassion and the love compassion is not lying out there that is definitely true and is a little problem with us in America the moment we talk about love and compassion everybody’s very happy and excited as though the love and compassion remains in your checkbook so you say how can I help and take out the checkbook it is a wonderful no doubt it is very wonderful and kind and an act of generosity and it’s great no doubt about that but love compassion really doesn’t begin out there it certainly doesn’t begin from the television view of whatever sufferings they show you love compassion begins with the family the companion your friend your lifelong companion whatever your boyfriend or girlfriend or wife your husband your family your children and it begins there right it begins there if you’re compassionate you have to be compassion to your family to your companion you be harsh or hot like a rock and be soft and compassion way out there it doesn’t make much sense In the normal good American way of talking charity begins at home that is what it is love compassion begins at home if you want to really have love and compassion you have to have it with your family it begins in there it doesn’t begin somewhere in Africa or Asia or wherever you know or Bosnia I’m not criticizing that we shouldn’t have compassion in Bosnia, I am not saying that but we must have it right in our home that’s where it is and Buddhism tells you that Buddha’s experience tells you that Buddha left the house the kingdom and went in to meditate but he came back he came back to satisfy his parents and his family what he could become out of that so he came back he represented the family and that is the reason why so there are a lot of those things love compassion is the path no question love compassion is the pathway out it begins with yourself and your family and this is your companion it is the most important thing is your companion and our irritations who’ll express (experience) our irritations - the person who is with you. Whoever it might it may be your husband it may be your boyfriend it may be your girlfriend or maybe your whatever it is. The companion that you spend time with we show our irritations to that person and our irritations are not expressed outside in public because we would like to be nice persons so we don’t show our irritations in public we hide there but when you get home you show your true color to your companion right and that’s where you correct if you want to correct yourself you know the Dharma Buddha’s religion Buddhism is called Dharma the word Dharma in Tibetan the translation of the Dharma in Tibetan means correction correcting our usual natural habitual addicted way of living life. Correct that! and that showing temper temper tantrum to the family within the family correct from there correct from showing irritation from within the family correct from there correct giving hard time to your companion by doing things you’re not supposed to do correct from there even you do doesn’t matter you do but don’t give them trouble to the other one so if you can this is the message of the Buddha the Mahayana and Hinayana the bigger vehicle and a smaller vehicle that’s what it is the Mahayana is love compassion oriented and Hinayana Oh I shouldn’t say Hinayana some Hinayana people get upset with that they like to call it Theravadan self liberating so whatever it is the self liberating Hinayana message is dealing with individual Mahayana says if you can help then help that is your job the Hinayana comes out if you can’t help it you have no right to give trouble to the others so that is the second message point of it so even if you have to behave badly whatever you have to do if you’re addicted do-it-yourself but don’t give trouble when you come back and don’t have the long face and don’t give trouble to your companion and if you want a Dharma practice and you want to correct yourself and that’s where it begins am my right or wrong? Oh that’s what Buddha said and that’s what it is so correction you don’t have to shave your head and you don’t have to change your cloth you don’t have to carry a mala and you don’t have say I am going into retreat you don’t have to do if you retreat you retreat to trouble making point that your retreat you don’t have to do that and if you retreat you retreat with the trouble making point that you do in family you retreat from that the correction is done there and that you know not because I don’t have a right just because you have compassion just because you have kindness just because you feel for the person just because you feel the pain that you experience if always you need to switch it around always you put yourself on the place of the other person and put yourself and behave this and then you go over there and think how do I respond with this you won’t like it and if you don’t like it correct that’s what you do that is Dharma that is the spiritual part this is one way of going that is how you deal with our neurosis our neurosis are there we have a long time many incarnations we have experienced with the symptoms that we throw out is automatic for us because of those neurosis but if you look deep inside you there is a wonderful nature of you in there which is you like to put its there because you feel it not only because you put a face put in the face and try to be nice in then be mean is perhaps the politicians job whatever it is perhaps but really it is the feelings that you have you must feel the pains that the other person feels and you will understand even if you cannot help them by feeling their pain by the pains that you created that are making them suffer and feel that at least correct that and that’s your Dharma there is no other really does not matter whether you shave your head or change your dress or change your name and wear the rosaries or do all sorts of things it makes no difference whatsoever the thought and the ideas and the feelings within you that makes the difference and if you want to make yourself nice person and there you pay attention there you correct. Our habitual patterns normally tell you if I accept my responsibility they will sue me and I’ll become the doormat or whatever and that makes it true in there and there’s truth in there and butt the real truth is if you are nice and you can really become good and no matter whoever it may be the other people who will be nice to you it always works that way. I have a friend in New York City a black lady and I’ve known her now for almost ten years this lady is very interesting once in the very beginning she asked me Rimpoche....(tape stops for awhile). explanation and as I sort of told her well that was really the beginning for her she might come to lunch or something in that period so I said well as you look for God sort of look at the same way for Buddha and she said did you say God and I said yes oh yeah so she kept quiet and you got a break and she walked by and said can I talk to you for a minute and I said sure if Buddha is God I have no interest for whatsoever to become a god (he laughs) she is right I did know what to say a few years later she give me a nice kiss here and said thank you and I said what is that for she said well since I’ve been coming here and thinking and talking what you say people started treating me better and I said how well when I am going in the grocery store or going in the department store and every time I come out on the line and the person on the counter in either scold me or have to fight or have to argue all the time she says but since now they don’t argue with me and they say thank you and they say have a nice day and all sort of things and in reality what happens is I think she has improved yourself and she was nice to the other person rather than fighting with the other person so they probably corresponding you know returning back and do the same thing so that is basically if you are honestly truly nice from the bottom of your heart have kindness and compassion as your principal that doesn’t mean you have to sacrifice your rights that doesn’t mean you have to be the doormat of others but honestly nice and kind and compassionate with you people respect you differently people really respect you I just showed you the story of that lady that’s what happens if you try to be nice to somebody they will be nice to you if you try to be booing somebody else they won’t like it I will also tell you another story there was a great meditator in Tibet and he becomes a good meditator and came into the village and start sitting at the mountain and started meditating and a lot of ghosts in that area saw that and they said they had a meeting they said we better destroy that person first before he destroys us he is very serious infinity he is going to be developed very well and become very powerful and he is going to give us a lot of trouble afterwards so we had better destroy him they had a meeting so then there were volunteers and they said I’ll take care of. the volunteers came up, from ghost meeting so the volunteers of those ghosts who got volunteered go to his place to disturb him or to make trouble for him or if necessary kill him or whatever the ghosts up there and he is crying in then they thinking what the hell is this guy crying for all the time and so he’s trying because he’s meditating the suffering of the people and all other beings including the ghosts and he started crying then so the ghosts couldn’t do anything this poor guy is crying for us how can I harm him so another meaning came and then they go through and they said well that is not in taken care of what’s happened to that and he said yeah I volunteered but I couldn’t do it but I will be done before the next meeting. Two or three times this happens and at the end of the third meeting he said I went there a number of times every time when I am there he’s crying for us so how can we harm him when he’s feeling our pain our misery are difficulty crying for us and trying to find a way how can we harm him and even the ghosts will talk that way so instead of the ghosts harming him later they became friends and they started helping him bringing food or those funny things here and there and doing all sorts of things and become a help rather than harm so if you have a nice love and compassion within you honesty honesty is important in love and compassion lip service loving compassion everybody can do every politician can do everybody else can do everybody does but that’s not the one if you really have the feelings from your heart the feelings towards other persons their pain, their problems their difficulties it doesn’t matter whatever you do somehow somehow it helps to relieve their suffering whatever it might be whether it’s art, music whether its service whatever it may be even selling things in a shop or whatever it may be if you have a little kind and gentle and feeling for the other people in that little thing whatever you make or sell it or produce it or give it or whatever it may be then they may enjoy that and then through that act they may be relieved of a little bit of suffering if you could do that it is Dharma that is the way how you can handle your life if you are a teacher teach not because if I can say that way I can make a big name and then I get popularity that doesn’t work if you have the feeling and this may help those people here people who are learning maybe a little help even if it’s just one percent whatever even if it’s just your two cents it maybe help with that feeling with that hope with that desire if you do it whatever service teaching art poetry or whatever even window gazing I can’t think of anything else making coffee he laughs you know really if you pick up with that sort of mind and desire with a help attitude everything you do it becomes positive karma it is better it is the kindness and compassion in there even in the normal American thing you say the food is made with love people say that don’t they sometimes they do right I heard this is made with love or something something they do and this is good old traditional thing that we have in our culture though it is only two hundred years old or something but these are good things to pick up and use that as part of Dharma practice use that as part of making an individual a better person. I guess that’s all about it and so I understand.... Oh a little too early? I going to stop he laughs and crowd laughs 5548

It is a little to early to stop but what I understand whatever we have covered before now we have come up to the level of the Karma. So the next Thursday we will be talking about the Karma. Karma means nothing more than cause an effect. Karma means nothing than that of we are responsible for our own deeds. No matter whatever we do good or bad. We have to take responsibility. You cannot go on blaming others or blaming anybody we are responsible for ourselves that is the real essence of Karma cause and effect if you create the cause you are bound to experience the result and how and what and this is sort of a lot of details are there but that’s really what Karma is making ourselves responsible for ourselves if we make it it is our own deeds if we fail it is also our own deeds we are responsible it is concerned because we have that very valuable life and within this life if you can do something it will make a big difference to ourselves and our own future and it will make a difference to others also if you fail fail who is responsible I am nobody else so the basic bottom-line Karma is I am responsible to my own deeds whatever it is whatever I become today is my responsibility whatever it will be in the future that is my responsibility whatever I am today I did it and I made it nobody else did it and whatever I will be it will be me and me only and nobody else will do it that is basically Karma and there is a little parenthetical point of some type of karmic rules karma is a master karma is fast-growing Karma is definite and one meets with results if you create karma, and one never meets with the results if you do not create Karma and that sort of things are at there we will talk that if you’re not too bored so we will do that next Tuesday I’m sorry next Thursday. (He discusses Jewel Heart business) So a lot of change in her life back up down a lot of change and one day she came over to my house and said I don’t know what to do now I don’t know anything I don’t know what to do so she’s not that poor a lady so she’s not rich so I said do you really want to listen to me and she said yeah please do me a favor go to the next hotel available and check in and sit there for three days just don’t talk to anybody else don’t call anybody and just write down your own journal of the last five years what you do and what made you do that why did you do all of the things you did what makes you do that and check and check in all this and then let me know so two days not even two days I think was even the second day itself she calls and says exactly I know what I’m doing I know my patterns I know my thoughts I said no you don’t the moment you say you do you don’t so please sit back and so I think she sat two more days or something and then she came out but then she told me afterwards she told me now I look like I’m eleven years old and I don’t know what to do well than I said maybe you’re beginning to get somewhere and now let’s move and I think she’s doing fine now and that’s what it is basically we function a lot of things on our some kind of funny ideas and we go on that and we don’t have much consideration of anything else so probably if you put a stop to there and think a little bit I think it’s during the last winter’s retreat we were talking about mind and all the sort of thing and somebody asked me something we normally referred to as the mind and so I said that is the relative mind not an absolute mind and that person told me what is the mind that we have here what is that and I said it is the continuation of thoughts and ideas thoughts and ideas will function make you function and your mind is not working so find out a little bit more we have twenty more days in between that you can find out a little bit more and think about it and that is how you begin to make a change within you whatever that thing I told you kindness compassion wonderful that’s true and that also in thought form it comes at the same time you also give a little thing what your mind is doing you’re the only person who can know well even if it’s too early I am going to stop here and if you have questions I’ll be happy to say a few things I don’t think I have the all the answers.

Audience: do you think that the mind exists under thinking?

Rimpoche: Our mind is not encounter with us right this moment a lot of ideas and thoughts one after the other that’s why we have a lot of deadlines and schedules and rushing here and there because all thoughts thoughts thoughts negative the plan for the next week or next month or the next year whatever so that is how we move I think.

Audience: I was thinking about the mind when you practice meditating and you watch your breaths and gradually develop this sense like there is a watcher inside your thoughts that is watching your breath and so you have this sort of quality of attention or quality of perception is that part of the mind?

Rimpoche: Yes it is a part of the mind and the watcher, the watcher is automatically developed it is part of mind and they say the result of the mind but you said a result of meditation but when you talk about result of meditation it doesn’t really mean the fruit is the result of the tree or seed or flower it doesn’t mean that it is like the sun’s rays it is result of the sun so it is automatically functioning with automatic efforts though it is a result it is the immediate effect of the result so when you are developing sort of a concentrated meditation the watcher is also developing together the watcher is there to warn you if you’re not focusing but not at the beginning level the most difficult is the beginning level there’s no watcher there’s no habitual there is no nothing it is all total efforts efforts efforts at the beginning and after a little while everything is there yes it’s almost like life at the beginning it is hard to make it initially you are out of school and you have to make everything and after while it’s all there ( he laughs) make it a little bit easier so you don’t have any other questions can we close shop? (he laughs again).