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19970417GRBHFP

Sensual Gluttonies, addiction to negative behavior

As you remember what we are doing here is continuing the Foundation Of All Perfections this really is the essence of Tibetan Buddhism and so the last what I talked to you as well as Aura did is the verse what is called sensual gluttony is the gateway to suffering and it’’s not worthy of lucid mind empower me to realize the shortcomings of the samsara and to give birth to the great wish for blissful freedom I think we have covered that already so I am not sure what I have to repeat on that any explanation if I do would you raise your hand if I don’’t I will go to the next first. Rimpoche laughs) Bud Miller says no the lite Miller is here too today do we have any questions lite Miller? Okay so it’’s okay right sensual gluttony is gluttony is gateway to suffering any doubt anybody? because we like a lot of those sensual gluttonies we are very attached to it and it is difficult to recognize them as the gateway to suffering because we look at them as some kind of Samsara’’s delights or little picnic spots within the samsara so it may be a little bit difficult to say it didn’’t even stay gateway it said gate to suffering so any problems if not I move it so yes Robert.

Audience: I think that probably most of us really knows that that is true but then there’’s some part of us that keeps coffee or whatever it is

Rimpoche: Coffee!

Audience: or whatever it is but it makes you think about that gap between knowing that in your head and then doing it

Rimpoche: you are really hitting a spot Robert really true the knowing is not a problem I think everyone of us knows everybody knows you know Alice was singing today this morning early morning on the radio what you call it NPR? Yeah and they were talking about cigarette addictions I’’m sure a number people have heard so they’’re saying that they know it’’s bad and they just can’’t stop and a Philip Morris guy (?) and he had a cigarette in the doctor’’s waiting room and got caught by the doctor a couple of times and finally he even started crying because he couldn’’t give up the addictions so the problem of the addictions is the real problem here and that you are putting your finger on it and that’’s what you have knowledge number one knowing was very difficult I mean we didn’’t know cigarette smoking was bad for health we did not know for a long time right in the thirties and forties and fifties it was a fancy thing to do right I remember in India it was some kind of fashion and people just smoke cigarettes and they just go on and do that and they did know about it but getting knowledge is also difficult in that angle and the spiritual knowledge is very limited we are not in the thirties even or in the nineteen twenties as far as the spiritual knowledge is concerned and after getting knowledge then we have to begin to see there you have to begin to see get ourselves try to used the knowledge and try to get away from those addictions and this is definitely an addiction sensual gluttony we do have a great addiction I mean every sensual gluttony might not be a gate to suffering but some are definitely and but still we also know it is gate to suffering but we like to continuously do it we can’’t give up that is because of the addiction it is not only the sensual gluttony but even any negativity that we have now for example killing we all know somehow we know that killing is bad and many of us couldn’’t even stand when somebody is killing somebody or killing something like some being dogs or cats or cobras or something it is very hard to stay there and watch and stand but they are and also the person who’’s killing the killer him or herself knew the killing is bad they don’’t have any there’’s no mistake they knew but how they can’’t help it they like to kill even if you know it’’s bad but you like to its automatically you kill and people have that and the killers cannot stop killing because you have an addiction for killing you know it’’s bad it’’s terrible but still we continue that is the problem the most important problem of negative karma negative karma when you have a negative karma alright I have a killing karma I get killed then I have been settled. Its not so simple that maybe but the things doesn’’t stop there it continues because we have that killing karma we like to kill more because of the addiction and so we created that karma constantly pointing yourself and then we get into trouble that is the addiction which is the real problem so is the attachment so is the hatred it is all because of the ignorance and that’’s that. As simple as that but the addiction what we have how we handle addiction now Robert wants me to touch that that is his question right? But that’’s the addiction so how you handle the addition? it’’s really very hard we all know but look at our smoking addiction the cigarette smoking addiction now you can see in the United States it is almost wonderful a lot of places you can’’t smoke its almost like you’’re putting those smokers somehow like ending cause out of touch in that sort of system almost but it is become great for a lot of people and good for everybody and things but how do we overcome that and if you look about twenty years back and you go out of the United States today go down in Mexico and you find everybody smoking everywhere right? Go over to Europe the same thing everybody’’s puffing up so how did we did how did we do by constant information that throwing at you by constant education by constant information by constant reminder by public support each and everyone of them counted and then we have come up to this level today and just the cigarette smoking part at least sixty percent or seventy percent I don’’t know my guess of the US population now doesn’’t really smoke cigarettes and they try to get away it used to be like eighty percent of people smoke right? So what did they did constant reminder education information and support that helped so here I’’m alone talking to ourselves understanding the addiction of neurosis and I want to help myself so we know the constant reminder the information and seeing the consequences and it will help us to get away from the addictions so I don’’t believe there is such a trick or such a kind of method which comes and hit on your head and have no more attachment and you just don’’t get that you are not going to get it that way I don’’t think there’’s some kind of BING and then it creates I don’’t think that at all so what happens is what really pays is the constant continued reminding of ourselves and understanding and having knowledge in other words if you’’re constantly meditating yourself and saying the addictions are terrible the neurosis addictions are terrible constantly reminding ourselves meditate and that sounds a little more mystical if you like it otherwise constantly inform yourself remind yourself the consequences of the negative karma has a terrible consequences and our self is responsible is responsible to our own deeds and nobody can take our place to go somewhere else to suffer for us although we sort of do create a tremendous amount of negativities for the sake of our friends we create tremendous amount of negativities for the sake of stopping our enemies even just to stop the enemy you go out of your way to create negativity that’’s what we do I mean basically a lot of us will do how to protect how to promote our friends and how to stop and how to destroy our enemies and even if you don’’t have a friend or enemy but you go and say what I like and dislike on that basis we do and many of the negatives we create because lack of awareness we don’’t know so that’’s what it is so the constantly reminding ourselves that’’s why you know the Buddha and Buddhism even especially in the Zen tradition the Zen Buddhism they tell you the awareness is so important sitting and meditating do nothing and if you fall asleep they will hit you in the back and wake you up (he laughs) That is maybe a little exaggerated but 2130

Awareness, three Yanas, discipline

And the awareness drawing attention for awareness is because of that and lack of awareness is the gateway for indulging in negativities so again dealing with the addiction is also exactly constant continuous and in the beginning it’’s very hard it is very hard you know when you want to stop smoking it was very hard for the first twenty four hours then forty eight hours even harder go on for weeks right and then after a little while it becomes a little easier likewise dealing with negativities is the same thing in the beginning it’’s very hard because you’’re so used to it you just don’’t get the awareness you just don’’t get it in our normal conversations we talked that right he didn’’t get it he said he heard it he repeat it but he didn’’t get it don’’t we say that all the time? they will go and talk to and somehow some are there already and come to that point but yet the person don’’t get it. did you get me what I’’m talking about that (audience laughs) he did oh good I’’m glad because otherwise I have to give you a vivid example and I don’’t want to do that if you get it that’’s fine and that’’s what it is we knew it we don’’t get it so the constantly continuously there is a reminder and our awareness and gradually you’’ll get it I believe that is the only way actually the only way to overcome our addictions the only way then you measure what happens to the wisdom what happened to the emptiness what happened to the Enlightenment they are all slowly and constantly building seeing of emptiness obtaining Enlightenment they’’re all similarly built there’’s no magic for that there is no magic if there’’s magic we won’’t be here today for sure and each and every one of us has a tremendous amount of desire to be enlightened to become perfect to be wonderful to be kind to be nice and to be the best whatever we work for and there is also a constant continuous love compassion and desire to help from the Buddha and the Bodhisattvas and everybody they have that and yet we are still here it is simply to tell you that we can do it and they cannot do it they may help there may be room for miracles yet the basic work the foundation work the solid ground we have got to do it otherwise it won’’t work that’’s the reason why we are still here so that’’s what it is our addictions can only be cured by constant vigilance and reminding ourselves and awareness. Earlier the Tibetan masters they used to put all sorts of notes on the walls and reminding themselves sometimes they put hanging things art decor which reminds them even in Thailand you can see some of those Buddhist temples they built up completely with the skulls with the heads and hands and bones of the human beings and sometimes in the Thai monasteries I was told by those Thai monks sometimes they even keep dead bodies floating in the water for a long time many of them you can see there sort of to remind them constantly remind them they make use of it that way even in the Vajrayana practitioner in the Tibetan tradition we use a skull cup for inner offering but you’’re using for double purposes the purpose one is to remind you the skull cup meaning someone died and that skull is here right in front of you so they are reminding you when that person died why don’’t you die you will also die the same thing it’’s a constant reminder of the impermanence represented by death and secondly it also shows you how important the skull is the skull actually is the basis of joy you know what that means? This skull for head is protecting the crown chakra the crown chakra is under your skull the crown chakra is the basis of your joy and when you have great bliss what they call it and then the whole thing comes sexual drops are not coming out from your kidneys or thing but comes right from your skull down so that’’s why it’’s fantastic so its called great bliss and that reminds you too so that’’s the double purpose we use the skull cap but in Chinese (?) Again greatly use all these llamas and monks that have killed the young boys and use their skulls and this is a sign to prove they killed people here are the skull cups an exhibition of the skulls. So for me I know what it is for and where the skull come from I can sit and laugh but for someone who has no idea they say oh my god they did that? I see a lot of skull here but they are forgetting the dead bodies have skulls too So anyway so that’’s what it is so constant reminder constant which is to overcome you know you have seen a lot of bells and Vajra you know that remember the ringing bells and then they have the Vajra in hand and all of them you can see very often that is also reminder reminder constantly to remember the compassion because you have the Vajra in hand constantly remind you the wisdom the emptiness the empty nature you have the bell beautiful sound but you cannot catch that - intangible so anyway the constantly reminding ourselves and watching and thinking is the way to overcome our addictions that’’s what it is and because of that and empower me that with mindfulness and alertness born from the thoughts ultimately pure I may live according to the holy Dharma I don’’t know that is an interesting translation the ways leading to personal liberation (he speaks Tibetan) so we are really seeking the help of the enlightened beings by understanding the addictions can only be overcome through awareness and alertness and mindfulness so we are seeking (he speaks Tibetan) well may I live accordance with the holy Dharma actually whether we call it holy Dharma or not holy Dharma I don’’t particularly like it very much when they use the word holy this and holy that anyway according to Dharma according to the way the Buddha has show people of the way and how you can live what is the good livelihood what is the bad ways of living and among them different people have different ways of living now if you look at it to certain people discipline is absolutely important people cannot have the awareness alertness and mindfulness without discipline to some people if you don’’t have the discipline you cannot manage it all so for them the Buddha had emphasized very importantly the discipline for they keep on telling you the discipline is absolutely necessary so that’’s why certain followers of Buddhism like if you look at the Southeast Asian Buddhist tradition or you look at the Zen tradition or you look at a lot of those Theravadan traditions there is a lot of discipline that was emphasized that’’s why they hit you if you go to sleep when you’’re meditating and even those monks are trained very well so they sit straight and they don’’t move not only the monks but meditator always very solid and sit straight and no matter whatever happened they won’’t even move like a mountain they sit there they turn up to that level it is because of discipline and so much so that to some times even them don’’t allow the monks to look at five feet this way or five feet that way because you cannot control your mind so they put so much discipline like horses and horses they put this thing here and they have that much discipline they go so at so much emphasize in that but then in the Bodhisattva level the discipline is not that much emphasized because within the certain samsaric delights there may be some good things you can make use of it and instead of it becoming gate way to suffering but it may become gate to joy and that is a possibility so at that level then Buddha had relaxed the discipline 3439

Three yanas, addictions

So if you look it I was watching very carefully when you put the Theravadan monks okay when you put the Tibetan monks together you will see it the Theravadan monks will sit straight and don’’t even move the moment you put up there until the time they go they just sit straight and then you have the Chinese Mahayana monks and they will have the little decoration and the yellow thing and they will be boosting themselves a little bit and they are a little more (?) That way and then you put the Tibetan monks there and they’’re probably having snacks or looking down and smiling and try to get down and talk to you don’’t sit up there together so you see that all the time so it is because of the emphasize what they have the emphasize that’’s what happens I mean I’’m not going to use the usual way it may become Vajrayana propaganda what happens is the Vajrayana will tells you at the Theravadan level what they call self liberation at that moment discipline is absolutely important because you cannot control your mind and therefore you need to discipline and at the level of the Mahayana when the love compaction is more important than that of actually self liberating then there may be certain usage and certain usefulness even with the samsara’’s delights so you have to make best use of it so therefore discipline is slightly relaxed and your emphasize was helping others and liberating other beings through various ways and means so it’’s more relaxed and when you read through the Vajrayana and they will tell you do not fight with anger don’’t fight with anger don’’t fight with attachment but use them and transform them and make them turn into wisdom change them into a different wisdoms and different perfections that’’s why we have five Skandas like a form and sound the smell, touch the sensation sight and hearing and all this I forgot I don’’t remember anything today so changing them into the five different Buddhas and the thoughts are transforming them into five different wisdom’’s is anger attachment and hatred and jealousy making them into the wisdoms and this is their very special Vajrayana technique and they don’’t fight they say don’’t fight against don’’t resist take them and utilize them transform them make them perfect so that is how it works so that’’s why this translator instead of calling it self liberating discipline he used to call it a holy Dharma (Rimpoche laughs) so that’’s why even three yanas three different levels are there and even Buddha today it is different today we are here and we can talk all three different yanas together we can talk about Vajrayana we can talk about Mahayana we talk about the Theravadan and this and that but in earlier times when Buddha was alive or even after that they don’’t talk about it the Mahayana people will strictly hold the Mahayana they will not even talk about Theravadan though it is incorporated in principle in their practice they don’’t talk about it they will simply talk Mahayana and they don’’t talk Theravadan the Theravadan’’s will look in their practice they will simply accept Theravadan and not Mahayana not Vajrayana Buddha didn’’t even share with them because he thought it’’s not a good idea to share everything with everybody because it may not be very useful for them so later the Buddhist scholars and disciples tried to justify that for Buddha’’s action, by calling it skillful means so training the people who can adjust what they can do so he shared only that much so he talked about the Theravadan people only overcoming the negativities through discipline he talked about the Bodhisattva is overcoming negativities through love and compassion and he talked about the Mahayana and Vajrayana people talked overcoming the negativities through transforming the negativities itself into the positive great wisdoms and that’’s why there are three yanas all different Buddhists some like to wear yellow robe some like to wear red robe some like to wear blue robes and all this and so that’’s what it is in one way it looks like it’’s divided and different ways and in other way it makes a completely open and adaptable to any one of us and today we can wear blue jeans and we talk about the Vajrayana we can wear blue jeans and talk about self liberating vows.4047

addictions

We can wear blue jeans and talk about love compassion so it made possible because of that otherwise if it’’s put in some kind of formal structure package it and then we have to sit in that package to get the benefit out of it because the Buddha hasn’’t done that he made is loose so we can have all of them like us maybe half the people in the room are Vajrayana practitioners we could do so because of that because of this variety of openness that’’s what it is so that is according to may I live in accord with the holy Dharma I hate to read that way may live in accord with Dharma why holy? You know.

What you really need is the way’’s leading to personal liberation and that is what absolutely you need the ways leading to personal liberation what we are seeking? We are seeking a personal liberation nothing else, nothing else and all what we call it all this practitioners all the people who try to practice whatever tradition it may be Judeo-Christian Hindu Muslim or Buddhist or Jainism whatever we may be practicing what we are practice why are we following why do we do that is simply we want liberation, simply we want happiness simply we want to improve our lives we want to be better or in normal American language we want to be close to God that’’s what it is simple reason that is simply what we are seeking we are not seeking anything else so what is it what is that what we are looking for what are we looking for whatever the label you call it liberation, freedom, close to God, or upliftment of the individual being, improvement of the human being, whatever you call it but what you are really seeking is freeing your self from the control of neurosis and when you are freed from the control of neurosis then you are liberated Buddhists like to call it Nirvana and samsara that is another terminology on top of it to make us confused a little more but what you really want is to be free from the neurosis and the way and how you get it free from your neurosis is freeing yourself from the addictions to those actually I repeatedly told you negative karma is not that bad it is not that bad we may think it’’s terrible we think that’’s bad that leads me to suffering and blah blah blah we said that it’’s not that bad by itself alone and simply I told you we kill somebody and get killed and we square it up unfortunately it doesn’’t end there the most the problem is it’’s not what you pay or created but the addiction that comes along with that (blank spot on tape) continuously produced the negative karma it is insurance for samsara to have the people remaining there all the time is their insurance is our addiction our addiction to the neurosis is the insurance of samsara to remain full all the time. So if you really want to get ourselves out from there we’’ve got to work out with our addictions if we cannot overcome our addictions we cannot get out anyway addictions is the problem addiction to anger addiction to attachment if you do it something bad you are going to get addictions for that you’’re going to get addicted no body would like to be a chain smoker at the beginning but they would like to try one, try two its nice and then have a friend who says take one it doesn’’t matter don’’t worry about it and one is not going to kill you alright I’’ll take one well I need another one and I’’m not very well today I need another one I have a toothache I need another cigarette and you know all this you know you say that Oh I am not doing very well I’’m feeling bad I need another one and very soon and you have a problem well I can’’t smell but I can’’t get out of it and very soon you can’’t throw it out likewise the drink it’’s the same thing have one its medicine if you have a little bit you know and then you go on and on and on and then after a little while you drink two bottles of it like Glenlivet or something oh you don’’t get that no. So that’’s how you build up the addictions normally right exactly the same thing will build up the negativities that’’s what it is and likewise I’’m talking here about the building of negative addictions we can also build the positive addictions good way same thing if you start feeling sorry for people suffering if you started generating compassion once and twice and three and you automatically think about it. Like I have an addiction the moment I see a dead body carrying around its automatically on my list Om Mani Peme Hum, Om Mani Peme Hum Om Mani Peme Hum, its automatic I don’’t know when I picked it up but it’’s there automatically it doesn’’t matter whether it’’s a human being or a bird or a cat or a skunk that had been hit on the road or whatever the moment you see a dead body and automatically I say list Om Mani Peme Hum, Om Mani Peme Hum Om Mani Peme Hum that is addiction and likewise the good addictions you can pick up 5215

Yana’’s and noble truths

As I don’’t realize when did I even started saying Om Mani Peme Hum you suddenly caught yourself saying Om Mani Peme Hum likewise we created the negative addiction we automatically doing it we caught in the middle of it or when you complete it (Rimpoche laughs) so that is how the addictions work so truly speaking what is Dharma here? Dharma is a correction the correction of our negative habitual patterns change into a positive pattern once you do it you have Dharma that is your spiritual development. Once you be able to correct our negative addictions into positive then you really don’’t have to work hard it is automatically there with you everything whatever you do there is a time there will be time everything whatever we do it is always building a positive karma and no longer building negative karma that you can build through building habitual and for us this is valuable right now right now it is the only thing valuable for us is to be able to do that it doesn’’t have to be Buddhist to do that it has to be good human being if you’’re a good human being than that’’s how you conduct your life you in principle your life should be conducted in that manner and automatically if you do this you automatically have a very positive karma automatically you don’’t have all your negativities fall away and that’’s how you live so that’’s why this only says the ways leading to personal liberation and that’’s how you lead to personal liberation I know we all look for shortcut we all look for shortcut we always are hoping there’’s some kind of you know like the helicopters that throw some a rope or staircase a ladder a ladder they will throw out and we sort of hope to catch and that is what we do if you look very carefully that’’s what we pray for that’’s what we do don’’t mean your (?) not very perfect that way but if you really analyze what you pray how you hope what you hope is we are hoping for that I don’’t think there’’s something like that at all if there is such a thing like that then all the enlightened beings have a good compassion and we have a good wonderful nature within us and why do we have the problem constantly? because we don’’t have that (?) the only way that you can work and the way and how you can work is by removing our negative addictions and the way and how you do it constant reminder constant awareness and alertness and mindfulness and that brings the path to us, get it? I’’m sorry to give you a bad news there’’s no shortcut that’’s what it is now what I would like to go with the next verse or not just as myself have fallen into the samsara’’s water so have all other sentient beings empower me to see this and really to practice Bodhimind that carries the ways of freeing them. The next one now changing from a common with the medium level to common the Mahayana path and I would like to go back a little bit this is the beginning to the end the beginning is starting here embracing human life and the guru devotional practice side-by-side to ultimately bringing wisdom and even in Vajrayana so that was divided basically into three categories category one we call it common with the lower level that is the basic level where you have to embrace your life recognize impermanence and taking refuge to protectors is the common with the lower level why is it call the lower level when you are practicing that is the beginning level I don’’t know why they call it the lower level anyway lower level the basic principle what we practice in this is simply appreciating your life recognizing impermanence and try to understand life does not simply begin at the time of the birth or know it ends at the time of death and seeing those and then taking refuge is indeed the basic principle structure practice recommended for the common with the lower-level practice in common with the medium level is going up beyond that alright even if you take refuge do you have a guarantee to not have to go through all kinds of a variety of sufferings how you handle so they simply tell you no no guarantee it’’s like you saw a doctor doctor may prescribe you a medicine but if you don’’t eat that and if you don’’t treat yourself properly there’’s no guarantee that you can be cured so what is the prescription the prescription here is nothing more than the four Noble truths the four Noble truths the truth of suffering the truth of cause of suffering the truth of cessation and how to get to that the truth of suffering is basically in our nature it is simply not bringing anything new introducing ourselves to our actual life what really sufferings we have we do have tremendous suffering and don’’t tonight deny it don’’t let me talk on this because then I’’m an going to go way out of it out of my way the purpose of telling the suffering, talking suffering is not to get scared or not to threaten us or not to look down on us but actually to recognize and acknowledge and don’’t deny that’’s why the first Noble truth the second Noble truth tells you hey I have found myself caught into the first Noble truth that’’s the truth of suffering but I found my way out that’’s what the Buddhist is telling you can find a way out as I can find it you can find it I can tell you how did I find I found it not by fighting against the symptoms but cutting and fighting against the cause of the pains so that’’s why Buddha introduce the truth of cause of suffering so you don’’t deal or fight against the symptoms you are simply chopping the branches and fruit and flower you not cutting anything out so you work at the root level so that’’s why they say there’’s a Karmic cause but that’’s not important most important is the delusional cause the neurosis the anger the hatred the jealousy and rooted in ignorance so telling us fight with the root don’’t fight with the branches that is the second Noble truth and third simply tells you once you get through you are free you are free of neurosis and then Buddha gives an example I am free and so does many others and why can’’t you become free I’’m simply telling you how I got here and you just simply follow my footsteps and you will get here too I’’m waiting here and welcome that’’s what he’’s telling you that is the cessation and the path for the truth is a way and how you do you do we are simply talking even today here so these are the basic structures of the common with the medium level why we call it common you have to know this why we call it common because there are certain people I told you only simply interested up to taking of refuge and then sit there and meditate with the refuge so we are going beyond that and that’’s why its call it common with lower-level 10419

Theravada as the foundation of Mahayana, wrong compassion and the actual mechanics of true compassion

And some people are only interested to Nirvana and nothing beyond that they won’’t go to that and that’’s why we call this common with the medium level that’’s why we call it common the third part is called Mahayana they don’’t call that common with Mahayana that’’s Mahayana so in other words the Mahayana may think I am a Mahayana I am great the great vehicle this and that Hinayana small vehicle we do that always we say that and so we may think it’’s great it’’s great big vehicle the great Mahayana but without the principles of the Theravadan the small vehicle we don’’t get up there I always remember when I came to India and we had a meeting with the Indian Buddhist scholars and ourselves and one of the Indian Buddhist teachers a fellow called (Ubadeya?) from (Baranha? State?) And (Ubadeya?) was a very nice person you know he was telling me the Himalayas are very high they’’re really high the Mount Everest is very high how do I know how high it is if I don’’t have the zero level the ground level, ground zero level. How do I know how high it is and so he said the Mahayana is great but how do I know it’’s great if you don’’t have a basic foundation of Hinayana it’’s a good example he gives it really affected me a lot I began to realize how important it is when you are just coming from Tibet I used to think we’’re Mahayana we are great they are nothing they are Hinayana small and they said the Himalayas are very high but how do I know how high you are if you don’’t have a ground zero level it’’s true (he laughs) what else can you doubt to that that’’s true so it was important

Now when I’’m reading the verse here the love and compassions just as myself have fallen into the Samsara’’s waters so have all other sentient beings empower me to see this really to practice Bodhimind that carries the weight of freeing them so now we are getting to the love and compassion principle which is the Mahayana principle it’’s not that Hinayana doesn’’t have love and compassion it has tremendous but whatever but still the Mahayana love and compassion is ultimate love and ultimate unconditioned and ultimate love and compassion that’’s why it’’s important and the way and how you develop that love and compassion is also not because you’’re out looking you looking in the window outside oh the poor thing is suffering poor thing and that is not love and compassion not at all that could be a little compassion can be a little caring or could be even looking down you know what I mean? But the real love is seeing yourself in the condition and when you see yourself in the same condition and feeling the pain in that condition the experiencing the difficulty in that condition and understanding the pain and the difficulty what I have and looking at the same person that I care that my companion my family my spouse my children my parents my dearest my nearest seeing the same thing what you have here and having the same problem that have and sharing that understanding their pain not that you are somebody up there and advising them you know like blah blah blah blah blah you know we like to do that always like to take the position of advising when someone tries to talk their pain to you we automatically take oh yeah he’’s consulted me I am the adviser I’’m the senior I’’m the better one and I have more experience no that’’s not compassion that’’s not love as a matter of fact that creates more suffering for the other person you’’ve got to listen you got to listen you’’ve got to feel what they are suffering give the maximum time you can get don’’t talk listen and feel it understand and share it and if there’’s room then give a few suggestions that also comes out as a friend not an authority are you with me? That is how love should function and that also should come out with the utmost sincerity from your heart feeling the pain caring for them never ever should have your personal agenda don’’t ever think this is opportunity for me to say something don’’t ever think I would like to be popular so therefore I must take this opportunity or don’’t ever think this is the opportunity for me to put them in the trip or no have attachment to the person physically or mentally it is extremely important if you want to help a person you should have the sincerity here there and no agenda for whatsoever if you’’re a healer and you want to help somebody you should help them through the total pure love no attachment no attraction if it’’s a nice young girl you may have attraction if the attraction comes and whatever you do because of that attraction the healer cannot heal the people cannot advise this is absolutely true so you have to way and how the love compassion really functions is free of total agenda totally sincerely caring for the person that is how it works understanding it just like yourself hitting that very pain that very position so that’’s what you say just as myself I’’m falling into the Samsara’’s water so have all other sentient beings you talk to people people have only to hear their sufferings no matter whatever our families friends separate for years and months and whatever time come back when you talk about? Suffering! I have this problem I have that problem that has happened to me then so-and-so died so and so was hospitalized so-and-so going crazy so-and-so is institutionalized so-and-so’’s gone mad so-and-so is jail blah blah blah blah blah right? So that is nothing but the sharing of the suffering there is an endless sharing of suffering is there because we’’re in Samsara so the Bodhimind 11329

Bodhimind

So the Bodhimind it is the real practice it carries the weight of freeing them that’’s what you need alright so love and compassion is really most important but today is the last meeting of this period so I’’m just going to introduce you to love and compassion I’’m not going to talk much I keep on telling you don’’t talk listen and here I’’m talking that might not be right but maybe I’’m supposed to talk so that might be slightly different right? Okay so that’’s about it, on the compassion I don’’t have to talk to you to tell you the quality of love and compassion you all know but that love and compassion you have to have within yourself within yourself we all have some kind of love and some kind of compassion but what they’’re talking here is great love and great compassion which is we have to develop our love compassion is one of the ways to come to get ourselves totally liberated here I’’m telling you earlier to change yourself from the negative addictions when you make that negative addiction and (change?) within your system what do you fill in? you fill with the addiction of love and compassion and that becomes the principle of your life, how you function, how you deal with other people, and once you have that you’’re no longer giving your cold shoulder to your friends you’’ll be touching what the Dalai Lama calls ““warm heart”” I guess that’’s it I’’m finished talking I have nothing more to tell you to talk to.