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19980730GRNY 2nd February 2022

Good evening everybody and welcome for , I don’t know, whatever we are doing here. Okay, so , what we are trying to do here, trying to do some . Trying to share some thoughts based on how one individual can help. The individual can help for ourself first. It is very true, the Tibetan traditional when you look, they talk to you love and compassion. (0.01:08.3) as the most important. And all these and it is very true. Everybody will agree with this. But the point really rises when you think very carefully . How do I generate love and compassion for others without having love and compassion for myself. I think it will be very difficult. Extremely difficult because in me, in my mind, I am the most important person and I care for me. I care most for me than you. It is true. Normal human beings. Though they may say differently. But in reality , they care themselves more than anybody else. So when you care the most, you are the most important person anyway. And with that, even you have a problem of generating compassion to yourself . Then try to be thinking of generating compassion for others. It is truly difficult. Practically , you see poor thing, you can feel how sad it is. But it is limited in there. That is the limit . You don’t go beyond that because you really don’t have the feeling for yourself. So when you looking at Buddha’s teachings. I don’t know why you call it teachings but you know, when the Buddha’s spiritual experience through the , through his , journey. So Buddha really taught a lot of these points. The point number one, it is impossible to develop compassion on somebody else without compassion on yourself. So does the caring. So does the love. And so, we , our love to ourself is very limited. Very limited. According to Buddha it is very limited. It is limited because we really not very clear what is going on within our life. And that’s why caring for that (0.04: 23.0) becomes limited. According to the Buddha , the spiritual path that you like to indulge it should be capable of delivering the freedom to the individual. That’s where the Buddha draws the line actually. If the practice or work what you are doing is capable for delivering freedom from our own neurosis or from our addiction to the attachment and anger. If that works and Buddha recognized that as a spiritual path. If that doesn’t affect and even sometimes grows more. And then, according to Buddha, it is not a spiritual path. The purpose of spiritual reality for Buddha is really to free yourself and others. For the first come first, ourselves. When you cannot to do that, that’s not right. So, 90% of we, meaning we, the Americans here, not necessarily here. But 90% of the people have interest of personal , not liberating, not getting freedom but somehow, whatever you call it, having a comfortable life. Having some kind of fame , become famous. Or somehow anyway, everybody wants to be the top of the line. That itself , is questionable. Whether that sort of the path you are taking to develop that. Whatever, you become top of the line, you know what I mean? Well, perhaps people not clear. You want to be whatever. If you are Administrator you want to be CEO. Or it you are a starving, no, hungry, starving artist , and then you want to be Leornado da Vincci. You know, you want to be top of the line. So, when you have that idea, and that is not really , well, if you want to better than Leornado da Vincci, you might not be bad idea, if you can make it. But basically you want to be somebody very high, CEO , or that type of ideas are not necessarily helping yourself to free from those attachment and hatred, and jealousy. Sometimes even contributes to the attachment, and hatred. So when that’s happening whatever you are doing , doesn’t matter but think what you really do is not that matter but why you are doing it, your motivation , that makes hell of difference. So the Buddha noticed, first and foremost for us to do is to check and to build your motivation correctly. When your motivation is correct then whatever you do, it will work our well. And so, even traditionally speaking. Even the first thing it said traditionally, they said , the first thing to do in dharma practice if you want to follow Buddha’s path. First thing you do is watch and observe your motivation. Whether that’s good one or it has a problem. And many of us , that including myself and you, everyone of us, will have problem on that. Problem on that we will definitely like to have, you know, some kind of, whether you want money or whether you want fame or whatever, something that , something that, I don’t know, showing off type of thing, which really doesn’t benefit ourselves . And but, it may give you a little bit of complication, little bit of to move a little faster, or work a little harder, maybe. But in reality it doesn’t really help. The work that you did might not necessarily be good spiritual path. And if you really look, the really good , intelligent and wonderful , even artist, I am quite sure , most of them really wanted to have nice art comes out. They don’t care your art is better than Mr A or B, or Z. So they really wanted to come out good art. And the day you begin to move from that competitive, driving or seeking fame or name or money, or whatever, moving one stage from there. I am using artist because ,? Is dead. That is just using as example. (0.11:36.6) So, then you are making the first movement on the true spiritual path. After that and then you may gain for the benefit of people. People may enjoy. Traditionally in your culture may become a ritual . All these sort of motivation to change from a monetary consideration and building name and all these. Building on the spiritual path. These goes to same thing. Even if you say Om Mani Padme Hum. Even you said, eyes close or open or whatever you do. And whatever you do, even you are saying mantra and Om Mani Padme Hum and all these . And if your motivation is not correct, then whatever the amount of Mani you said, Om Mani Padme Hum. I don’t mean money. Om Mani Padme Hum, you said, or whatever you do, ,might be a perfect spiritual path, according to Buddha. So the purpose of the spiritual path according to Buddha. So the purpose of the spiritual path is to free yourself. And then one and two, make all others free. So if you dealing with that you are on right track, according to Buddha. If you are not dealing with that, you are on the wrong track. So from the Buddha’s point of view, when you really look spiritual path, it is good or bad, right or wrong goes on the motivation side. I thought I shared that with you because we have a lot of spiritual materialism . Tremendous amount and I sort of reminded people number of times to read , Chogyam Trunpa Rimpoche book, Spiritual Materialism. And if you read Trunpa Rimpoche’s Cutting through spiritual materialism , sometimes it is very helpful. Very helpful and everyone of us, everybody they tried to put our efforts , a lot. It is not easy to put time and energy and try to do something. It is very hard, very difficult. You have , everybody has responsibility , family, obligations, children or whatever, grand parents or , you know, so busy, jobs , because you have to pay the bills, right? All these and yet still you try to put in time , it is putting tremendous effort in there. So, whatever efforts you put in, it has to be useful for individual. My point is it really has to benefit individual. So, benefit , what we look is, we should not have any interest of name , or fame or money at all. And you should have motivation, that helping yourself and thereby , helping others. That should be the motivation. And Buddha goes on and said, think all sentient beings are your mother. You are here to help them. I don’t know whether you like your mother or not. All sentient beings mothers . So that’s right. So Buddha goes to that extent, right? But we may not be able to do that. We can say it. May all sentient beings be happy and joy. May all sentient beings be free from suffering. And all these, we say it. But when you watch your mind, how much you are getting, may all sentient beings. Where are you reaching? This is only you know , and nobody else knows, right? Whatever I am thinking , I know, you wont know. So, whatever you thinking, you know, I won’t know. This is the thing. So you say , you may say all sentient beings by mouth , but you may be thinking , I may be free from suffering and the cause of suffering. I may have all the joy that never knows suffering. I may remain. I don’t think you will say I will remain equanimity . You may say, I remain winning all the time. Win win situation. So, if you , you may , your head may go that way. That is an important point. That’s why , why you have to. The first step is to watch your motivation. Thought. I shared that because a number of people asked me , ya, it is wonderful, where do I begin? You begin there. (0.17: 01.0)

Watching your mind. It is not important whether you go into a temple or place like this or whatever it is. With nice traditional paintings so you feel a bit different. You know, it doesn’t have to be. It doesn’t have to be seat down, crossed leg and started meditating. It doesn’t have to be incense burning and having different aroma. It doesn’t have to be bells ringing , you know. Doesn’t have to be. You begin any where you want to including your own throne in your bathroom. But the way you begin is watch , how does your motivation. Every action that we do. And what motivated you to do this, to do that. If you see it, and you can come in and seat down. And you are motivated to do that, just because you want to win the others would like to lose. It is the wrong motivation. It doesn’t matter even if you say one zillion Om Mani Padme Hum. It is wasted. Time is wasted. Energy wasted. Everything wasted. Might as well enjoy to take a nap or watch the television or go to movie, you know. That is my , this person or persons feelings. I may be a little rough. So what. If you say Om Mani Padme Hum a zillion times, there is no benefit. Everybody will think what is wrong with this guy, right? Every Tibetan dharma people will think what is wrong with that guy. Would you think what is wrong with this guy? So, that’s where it begins. Dharma begins within our mind. Dharma does not depends on external appearance. It is really begins with our minds. Even if you don’t know anything. You just seat there like , you know , Om Namo Gurubya, Om Namo Buddhaya. It is a simple act. Like Ronald Regan. I am sorry. I shouldn’t joke that, he is sick. My apologies. I would have if he is not sick. I am sorry. Really. So, it becomes act rather than spiritual , really sincerely moment. So it is important to know a little bit. We do introduce you to this little piece of paper here, in front of you. Not that one, there, the prayers that you said. Can I borrow that, whatever you said.

And I like to talk to you a little bit. Because , you know, we said this here. And whenever you come, you read it. You said with the chant with everybody. It is very nice but if you don’t know anything about it, it is a little difficult. So I would like to talk to you a little bit because if you are going to meet every Thursday like this. That way you can also take it in home and do it yourself. As I am telling you, dharma practice does not depend on temple, doesn’t depend on anything. It is only your mind where it begins. Only mind. Doesn’t even depend on body. Doesn’t matter. Whether you seat naked or whether you seat, you know, whatever you do, doesn’t matter. (0.21:44.9) What does matter is the mind. It is the most important thing. I have to go through that TADYATHA GATE GATE PARAGATE PARASAMGATE BODHI SVAHA . The first line , you have the paper, you can read yourself, and you will know it here. GATE GATE PARAGATE PARASAMGATE BODHI SVAHA is the mantra for , what is it? Transcendental wisdom, Prajnaparamitta. It is the , in reality it is the nature of reality, emptiness. It is not emptiness mantra but , that’s what it is. Bottom line , we have a nice name, transcendental wisdom or Prajnaparamitta or what else? All the names are there but the reality, it is the nature of the truth, they are talking about.

Basically when you have TADYATHA GATE GATE PARAGATE PARASAMGATE BODHI SVAHA , there are five breaks. The five breaks tells you, five points on which you contemplate to become a Buddha. They normally call it five paths. Five stages. Path of accumulation, action, seeing, meditating , no more learning. So these five paths have been taught by the GATE GATE PARAGATE PARASAMGATE BODHI SVAHA. And if you really want to know detail, if I start talking detail in there, I will not going to do my own job, it is not going to help you much. At least you have an understanding we are talking about the truth here. We really calling on the truth or we are invoking truth. Or at least you are saying it is telling us how to become a Buddhahood. And that much idea and you want to know detail, and I did detailed teachings on this for about , probably 14 or 15 weeks. The tapes are available here, right? So you can watch them or read. And there are other things available, lots of those. That’s about that, first.

Then we have Namo Gurubya, Namo Buddhaya, Namo Dharmaya, Namo Sanghaya. It is taking refuge to Guru, Buddha, Dharma and the Sangha. The Guru is Vajrayana style. Normal Theravadianyana or Hinayana, whatever you call it, really doesn’t matter or Mahayana or whatever you call it, right? Doesn’t matter. They have the only Namo Buddhaya, Namo Dharmaya, Namo Sanghaya. In the Vajrayana comes in, are you familiar with the words like Hinayana, Vajrayana? Are you familiar with that? How many are not familiar with that. Would you raise your hands? Alright. Quite a lot of you. Okay. Let’s do this way and this will also helps others, those who knows. (0.25:31.3) also clearly. So, when Buddha gives, Buddha shared his experience and how did he become a Buddha. The transition that he has taking from ordinary human being just like ourselves and from there how did he took the transition. What made him to do right? First, he found , he has to obtain liberation or freedom before he shared that with anybody else. Isn’t that true? If you don’t know what you are saying , you cannot share with anybody else. If you try to share , it can be some kind of dry Professor, I am sorry. I mean, it is , even among professors , there are professors with the quality and professors who are truly profess out of books. That doesn’t work very well in spiritual path. Academic may work. Normally does anyway. So the spiritual path is so important , the person whoever is sharing the path should have, he have his or her own understanding and development and experience. So when the Buddha wanted to share , he doesn’t want to share at the beginning. Buddha really doesn’t want to share. Buddha found the problems . This poor little Indian prince , locked in, artificial palace they built (0.27:37.7) with the artificial life, always wondering what is out there. And finally when he becomes big enough to be able to go out and find out what is there, then he found suffering, only problems. And he found himself to be the subject of sufferings. He found his parents who are the rulers are also the subject of sufferings. So he looking for how do I get out of this? That was his first motivation. He never thought I would like to become , I would like to become a teacher. And I like to share, never thought about it. Only thing is how do I get out of this mess which I am in. That’s what it is. With that motivation he found a way, how you get out of these problems. All types of problems, mental , physical, emotion. All of them. Even spiritual problems. So, that’s what he gained first. That’ sort of his number one priority subject. So he shared with the people. So in that portion, the most important point and most important person is the self. Are you with me. So the self liberation is become very important point. So, without self liberating, you cannot have a great Mahayana thing, what you call, it love, compassion and liberating all sentient beings. And all these are impossible. Impossible. I have a very interesting story that comes out of my head right now. It's when I came out of Tibet, thanks to the Mao Tze Tung when he kicked me out of Tibet in 1959. And we are grateful to him. He kicked me out. And I am very proud of, not only me , all my peers. All of us are very proud of being Mahayana. You know, Mahayana, the big vehicle yana. Very proud. And then one day we had a seminar, somewhere, I think it was Drepung or Sera, one of those monastery in South, in Varanassi. And there was a wonderful Indian Sanskrit professor called Upaday. True Karsi Pandit who doesn’t eat anything without proper bath. Who doesn’t wear any dirty clothes. All crystal clean, crispy type of thing, really. Do you know over there . I think he passed twenty years now. So, we had a meeting and we are talking about Mahayana, blah, blah, blah, Mahayana, blah, blah, blah, blah. And over there said it is great that you are Mahayana. It is very great, wonderful. He said I know Mount Everest is a very high. Very high. But how do I know how high it is. I can measure from the ground zero level. Then I know how high it is. So your Mahayana has a great. But how great it is without measuring , self liberation, there is no Mahayana. That’s what he said. And that’s true. (0.31:50.6) We all looking at each other and doesn’t know what to say. Just keep my mouth shut. Is it true. Is it true. How big it is, how small it is , in one way it is dependent arise. But on the other hand, height is measured from the ground zero level, right? So the Mahayana, one is great about it, you have to compare with the ground where the other one is, right? That’s is , that’s why in Tibetan Buddhism , you cannot practice Mahayana practice without having the principles of the Theravadan essence of the Theravadan practice. Right from the beginning you would like to say mantras . Right from the beginning you would like to meditate on wisdom, develop wisdom and not going to get anywhere. I can guarantee you. Not going to get anywhere. You can say a lot of mantras and three years and four years you are too tired, and you will say, I failed , I failed, I failed miserably. But you did fail, you did not even begin. That’s what it is. You said a lot of mantras. But one thing I would also like to point that out. In my personal opinion, when you look as a Hina , as a small, Maha as a bigger, that’s the language point of view, it is correct. However in practice point of view, it is not correct. Hina, why is call it small, it is not focus to so many people or all sentient beings. It focus one on one single being, that happens to be the self. It is not Mahayana is great and Hina is narrow, selfish. People said that. It is not . It is focal point of that. Focal point of Theravadan is focus on one person, that happens to be the individual practitioner. In the Mahayana , it focus to all sentient beings. Not one is bigger than the other but focal point. Do you agree or disagree. That’s what I really think. It is not traditional teachings or books. But I really think that’s why it is great, small , big. But, sometimes when you call it Hinayana people get offended. A lot of people get offended. Though it is a traditional name. And then they call it Theravadan, self liberation, right? The Way of the Elders. That is Jack Cornfield’s .That’s a new one, right? Actually it is self liberation. Jack called me about a year ago. People are misusing that. Would you please call it Way of the Elders. I said yup. (0.35:27.4) So, anyway, I really don’t think you have to worry about that. So what it really is, one the focus to individual and the other is focus to a larger number of people. When you want to focus on a large number of people , if you do not know how to do the focal point with you yourself, try to do with a lot of others is almost difficult. Yet in the Tibetan tradition we also act a lot. We also act a lot. No wonder why the movies starts like Tibetan Buddhism. I am just joking, I am sorry. But we act a lot. We act a lot , because, hoping whatever you are acting, it will be materialize. That’s the reason why we act a lot. Even though you are not in that level yet. But we try to function that way so that it will become materialize one day. That’s why basically, none of us, none of us are really for Vajrayana. But many of us , including myself, many of us do practice Vajrayana all the time. But all energy, hoping it will materialize one day. That’s what it is.

So anyway, that the self, first focusing on the individual liberation is called Theravadan or Way of the Elders, or Elder’ s Way. Which way is it? Or Hinayana. Taking one step , out beyond that, okay. That’s what with me. I know how I can help myself. Now , what about the person that I love? I care. What about that? And bringing consideration of other person in that same consideration and bringing in together. And then becoming moving towards that direction of Mahayana. (0.37:55.3) Actually, true Mahayana really is equal concern to all. That’s ALL. Underline 3 times. All sentient beings. And then become true Mahayana. So it is not possible for us right now, right? I am not going to have equal feelings between my enemy and my friend. It is not going to happen. It may happen sometimes. It is not happening now. So, the equal sentient beings and all these are only for pray form. We can pray. That’s what we do too. So that is the Mahayana. So the , even the Mahayana is divided into two. Mahayana Mahayana and Vajrayana. Truly Vajrayana is a part of Mahayana. Traditionally they will say, Hinayana and Mahayana . Mahayana has Vajrayana and Mahayana Mahayana. Normally said Sutrayana but Mahayana Mahayana and Vajrayana. But then in America now, it is so much world known by everybody saying that Hinayana, Mahayana, Vajrayana. It goes like three Yanas. Nothing wrong with that. From the point of individual development. Yes, that is the division so you can go that way. But normally people do. Technically , Theologically, it is wrong. But practically it is right. I won’t argue with that. It is okay if you want divide three in that way, okay. If you divide into two and the last one into two, it is okay. Even if you don’t want to divide, that’s also okay, if you u understand what you are doing. That’s the point where we are stuck. So, anyway, Mahayana, Vajrayana would like to put the Guru in there. Take refuge to Guru. Take refuge to Buddha. Take refuge to Dharma. Take refuge in, should be, right, take refuge in Sangha. And that is the Vajrayana. That’s why you have Guru, Buddha, Dharma, Sangha. Okay, Guru is Guru. Big G word. Truly , those of you who understand the word Guru and who really, what does that mean for that people, you have a different understanding of Guru. And those of you, may people who simply knows a lot about, heard or read about Guru scandals and really do not , or Guru abuses, or not really knowing exactly what benefit it is and all these. It is another issue here. It is another issue. So, it is big question and big problem. Yes, it is absolutely true. There has a lot of Guru abuses. No question. And people use excuse as a skillful means of handling, right? Skillful means of handling. That is total excuse. On the other hand, there had been and there is great number of really, true , genuine Gurus are there too. Let me speak to you frankly. From straight from my heart, goes through. The question really rises. Is Guru necessary? Just like that, is Guru necessary on spiritual path. To me, it is. To me, it is because without which I cannot get anywhere. This particular path that shared by Buddha and developed and handled by great many Indian and Tibetan teachers or saints and scholars. It is a living tradition. It is alive . It is nothing something happened in the fourteen century or third, eleven century. It is a living tradition. It is not only Tibetan tradition. Even if you look in Hindu tradition. There is quite a number of them are living tradition. It is a living tradition. The door is opened for each and every individual, everyone of us. We can become the same thing. That is why it is called living tradition. In this living tradition, without Guru, it is not become a living tradition. The living , continuation cuts out. Number one. Number two, the Guru is also a distant, what you call it, example, role model. There you got it, role model. How do I handle with my life? (0.44:28.1) How do I deal with my delusions? How do I deal with my pride? How do deal with these? So, that is the Guru becomes the role model to show how to function. If you showing the wrong example, then you are doing disservice to the people. If you are showing the right example, then you did your job okay. That’s exactly Guru has the responsibility. Let us forget about this , what you call it, crazy wisdom and skillful means and all these. I very, very, very exceptional , one in zillions , maybe. Don t think about that all the time. But really it is the Guru, it is a guide. Guru is the teacher. Guru is the role model. And more than that. It is the bridge. The bridge between enlightenment and yourself. It is a bridge. Do you know why? All the connections to the enlightenment level has been built with and through Guru. Let me say this to you. I don’t know whether it is right for you people, for this group to say it or not. But anyway, I am just going to say it. Let’s say one day, we become, let’s say I become enlightened. My mind, you become a very pure and perfect , almost beyond the primordial I , going beyond that level and then within that I will have the wisdom , pleasure, joy, bliss, whatever you may call it. All remain permanently within me. And I will become, my mind will become oneness that of my Guru’s mind. And that become oneness with all enlightened beings mind. That’s why it is really key. That’s why I said it is necessary. I do not that statement what I told you here is service or disservice to you. I don’t know. But I did throw it away. It may help you people. That’s why it is necessary. In Vajrayana. In Sutrayana, no. It is necessary because you go a couple of eons and ultimately you become a Buddha. So it is not necessary. In Vajrayana, with the quickness, sharpness , it is a necessity. That’s why in Vajrayana we take refuge to Guru. The quality of the Guru has to be perfect, otherwise you get into trouble. If the guide is wrong , whatever person guiding, guidance is wrong. If that is wrong, it mislead people. Instead of serving, it becomes disservice. Instead of helping, it becomes harmful. So whose job is it? To check, to find out, is the individual’s job. Individual person really have to observe carefully. Traditionally they observe very carefully. One of the Tibetan teacher Sakya Pandita? very famous early, eleven hundred? Sakya Pandita was invited by one of the Chinese emperor, to become , to be his , quote, Guru. To becomes his Guru to receive Vajrayana initiation, teachings and all these. So the emperor brought him to China, built a palace and all these and treated him well, but never took initiation or anything . He was observing that guy for 12 years. Twelve years. So after observation for 12 years , then the Chinese decided that he was fit to become Guru for the emperor. And then emperor ask to give initiation and all these. Then the Guru came out and said “ Look, you observed me for 12 years, I must observe you for 12 years” And within the 12 years he passed away. So, nothing happened. So, his nephew,. Pakpa, who was there, know name was Pakpa. So , was there , those who are familiar with the Tibetan history or Buddhist history will know. Pakpa who was there , immediately, instantly becomes the Chinese emperor’s Guru. Because of this 24 year business, problem. So anyway, the observation is the traditional way. It is a wise way because every Guru that you see round. It is normal human being. If you are not a normal human being , you will not become Guru. The purpose is you share the same difficulties. You share the same problems. You may have a little bit of experience or a little bit of better suggestion may came up, out of your head , within normal circumstances. So, that’s why it has to be very normal human being, having the same problems that I am having. A little bit better than me. Little compassionate. Little caring. At least considered other people are more important than yourself. Like the 10 qualities, 10 plus, so many qualities are there. In another words they are the correct ? to become a Guru. Just simply, somebody has some hallucination , somewhere and declare I am the Guru. That’s not right. That’s wrong. And also nobody chooses you , own Guru, than yourself. No one, no organization, no individual person, no agent, no one can impose Guru on anybody else. My normal suggestion is ,m if someone , you know, I had a couple of people in Jewel Heart , started to calling other people, saying I am your Guru. And then they came up to me and said, so and so called me and said I am your Guru. Is that right? I said, run away 500 miles without looking back. Really true, no. (0.52:47.7) Nobody else can impose any Guruship on anybody accept yourself. That’s true. In my case I have 39, 40 or 41 Gurus. And among them , accept two, each and everybody I chose. Each and everybody. Two, because when I was very young , when I was four or five, when I was put in a monastery , three and a half, four, there was one teacher who was teaching, I have no idea, right? So, that was one and the second was His Holiness Dalai Lama, being a Dalai Lama giving teaching we all have to go, that’s what it is. The rest , all are selected by me, chosen by me. People recommends and whether you accept that recommendation or don’t accept the recommendation is entirely up to you. And that’s how we choose the Guru, not somebody else. The organization will tell you, hey you have to take refuge from this Lama , so you are the , he is your Guru. Or you have attended this teaching so he is Guru or she is your Guru. You have attended that initiation, so he is your Guru. Maybe true. But you don’t choose, nobody else choose except you. You choose. You can go study with the person purely from the studying point of view, becoming Guru. Not building Guru Chala relationship, whatever you have. Guru Chala,disciple. Chala is Indian right? Guru Chala Chamcha relationship, whatever you have. So don’t want to do that. So, you have to do it. You have to select. And you do it. It is not up to any organization , it is not up to any individual. Not up any agent. It is not true. That’s what’s happening in United States today. The organizations try to claim on the individual person, saying that so and so suits you , Guru because blah blah blah. It is only you can choose, nobody else. (0.55:27.4)

And the way and how you observe the Guru is also, I suggest you read, read a little bit. Read any Lamrim book you have , including the thick one, of mine there, somewhere. Do you have them available nowadays? When we set up, they will be available. So there are quite a lot of, I mentioned quite a lot of qualities and how it is and why it is and all these and also for questions you have to take, not to be abused by Guru is also necessary. You know the traditional Tibetan traditions talk abut it. So you know, sometimes Guru demands, everything whatever they say, you have to do it. So the people will say, if I have to follow whatever you say then say the right thing, don’t say the wrong thing , don’t say funny things. If I have to think every action you says is pure , so act pure, don’t act impure. So these things , sort of questions are there, right? And most important you have to judge yourself because we are all intelligent person. Just don’t have to follow exactly what they tell you and people love to, particularly in America , it is a strange , remember when Clinton and Jiang Zemin together in Beijing on the press interview, remember? Jiang Zemin said, asked Clinton, “ Forgive me, I am groundless, I am Communist , Atheist, I do not understand why the educated , well developed scientist in the west has too much interest in the Lamaism whether it is Europe or United States. Remember? He asked that. I did not hear what Clinton said. Maybe I missed it or he did not say anything. So that’s the , I forgot my point.

So, it is one way, in one way, what Jiang Zemin, makes me think. And when you begin to think , right now the Americans are in love with spiritual development or spiritual path. And also , mostly, they like Tibetan Buddhism because it is a little more scientific, little more grounded. Also , so it is presented , presented, a person like me, I try to present that in such a way that is relevant to each and every individual who is in there. How it is helpful to each and every individual over there. How is the best way it can be help. Rather than, traditional sort of thing goes on . This is way of presenting. It makes the individual , after all , everybody is intelligent. They are looking, they are thinking and they observing, they are practicing , they are testing , so you know it. It makes difference to your life and that’s why you fall in love with the spiritual path in general , particularly Buddhism and that of Tibetan Buddhism. (0.59:56.2) And sometimes amongst the intelligent people or little lesser intelligent people , they love to have somebody to tell you what to do. I am really sorry. It is. You really like to say, have somebody else to tell you what to do. Further you don’t have to think, fight and confronted within yourself. You just like to be told. So all these Gurus came and they tell you do everything and you just , without thinking, yes sir. So everybody followed and every consequences of that. Like the Jim Jones case and all of them are just because you give your freedom to a somebody else , whoever it might be. Maybe actual Buddha, maybe it is a living devil. Whoever it may be, you just given your own freedom to the hand of somebody else. And that is a problem. It is a problem in spiritual path, it is a problem in everyday life. It is a problem for yourself, it is a problem for your family , it is a problem for your children, it is a problem for your parents. It is a problem. If you are lucky enough it can be good. The chances are 99.9% . The chances are going to be bad. So why you give your freedom. What for? Why cant you think? Are you crazy or are you mentally challenged? Ya. So no. So you think. You have Guru, fine. And ya Guru may talk to you, guide you. You keep on thinking . Unless you are handicapped , mentally. I am sorry. Mentally challenged. Then otherwise , you think about it. Does that make sense. Will that help me. Alright, I will do it , three weeks and see what happens. I will do it three months. I will extend to three months and see what happens. I will extend three months. Maybe years. What happening. It is time for you to acknowledge. Nothing’s happening. Something wrong or bad. Otherwise , we waste our life, on the spiritual path. That is the truth. We have a very limited short life and if you are going to spend the life try to find out, try to follow something not necessarily a great thing. It is wasted life. That’s how we waste life. A lot of people think, I am not doing the right thing and I am wasting, I have been working so hard, I have so many jobs, I have four jobs. I worked , what is it, 24 hours a day. Can anybody does that? Or 16 hours a day, 18 hours a day but I am wasting my life. You are not. You are doing something . You are building something . But if you are following the spiritual path which cannot lead properly, it is truly wasting . And wasting. So one shouldn’t do that. So almost always be alert. Always try to understand what you are doing. Do not do anything which you do not understand what you are doing about mind. That’s what it is. You can learn, you can check it, right? I was shocked when I first came to America about ten or eleven, or twelve years ago. The moment you talk about meditation , everybody like. Really true. I am beginning to wonder, what the hell this people are doing. And what are they thinking about it? Who knows? I can only see what they are doing but I cannot see beyond that. So I am limited, right? So it is main thing. So people are opened and they wanted to meditate. So you have no idea. I am talking about 15 years ago. 15 , 20 years ago. You have no idea. Most people have no idea. Simply they have to seat down like this or like that. Whatever the reason is, that’s all. They have been doing that. And now, many of you, following the Tibetan Buddhism., saying mantras , doing this and doing that. And I am sure many of you have no idea what you are doing. Many people tells me I received this initiation. I said, from whom? Oh there is a Lama who is from India. There are hundreds of Lama from India. Which yidam, which deity? Or the laughing one, or the wrath one. You know? Which really tells you exactly you don’t know what you are doing . Better not do what you don’t know what you are doing. Do something that you know is right. So, Buddha is right. First and foremost, your own mind. All these, you know, meditation, initiation , sadhana . All of them are tools. They are not the main thing. The real thing is working with your mind. And making your mind to the level of enlightened beings. And that is the goal. And bringing it up, that is the purpose and that is the point. All other things , initiations, vows, what else, rituals, meditation , retreats, what else there. What else we do in Jewel Heart? What we do. What else we do? Chanting. And then what else? And all of them are tools. Do not hang on , on the tools. Do not lose the main point. It is making the individual better, kinder, gentler and bringing to the level of the Buddha. It is only mind who is going to get up there. Not the body. So that’s why, this is where I came out of Hinayana, Mahayana . That’s what it is. Number of people raised their hands. Vajrayana. (1.07:22.4)

So now when you talk about Namo Gurubya , Namo Buddhaya. Who is Buddha? Who are you referring to? Some people may think this is Buddha. To me, it is the painting of Buddha. It is not of Buddha. Then there is the historical Buddha. People refer to the historical Buddha mostly, right? The guy who was a Indian Prince becomes a Buddha. And who shared this. That historical Buddha. What is relevant between that guy who was in India , 2500 years ago and me? Here year 2000, Manhantan, New York. What is relevant in there? What I am trying to do, where I said I take refuge in Buddha, referring to the Indian guy 2500 years ago, what am I doing? I don’t what goes on your head, when I said that. And when, I don’t have much time, so let me talk in a short way. So, what do I think when I said Namo Gurubya, Namo Buddhaya. I think of the historical Buddha too. That is representing , representing the Enlightened Beings. But , my main concern here is my own Buddha. My Buddha, Buddha within me. Buddha who are , who become oneness with my mind. And that’s my main concern. I would like to link up with the historical Buddha who representing enlightened beings and my own, immature, infant Buddha within me. How do I help to nurture the Buddha within me. How do I bring quality of that historical Buddha who representing , that quality within this , my own Buddha. So, truly speaking , the deeper, theoretically I am wrong, what am I saying is wrong. But practically it is right. What you really taking refuge , taking within your own mind, with your own Buddha within (yourself . That is the true Buddha relevant to each and everyone of us. Historical Buddha is only representing. And picture Buddha is picture Buddha. That’s about it. It reminds us or it is the holy object or sacred drawing. All of them, sure. That much. (1.11:16.0) So the Buddha within me is the most important. Whatever going to make a difference , me, is not historical Buddha. He has shared his path. I am the one who follow it. The path and make a difference to me and that is going to be within me. That is the Buddha within me, is my main concern. Same as Dharma. Dharma really means knowledge for me to follow and spiritual development. The true dharma is the spiritual development. Spiritual development here is also nothing than that of cutting down negativity. Like if you cut your anger completely , if you eradicate anger, then you gain positivity by eradicating anger. That is your true spiritual development. If you eradicate completely, even if you don’t eradicate, if you cut down attachment and by cutting down, you gain certain amount of positivity. And that’s you true spiritual development. Big or small , it depends how much negativity you cut down. That’s what it is . And that is true dharma. Don’t look for the books. Don’t look for teachings. Don’t look for things. But dharma within yourself. Your own spiritual development which is cutting those , your own neurosis down, cutting that. And when you cut down, you gain positivity within you. That is the one. That’s what you build up. You build up day by day. And you have a big surprise, how quickly they come up. Really . When you don’t have it, you don’t have it. Once you begin to build up, big surprise. It comes very quickly. So that’s your true spiritual development according to Buddha. And that’s your dharma. Nothing else. Again , you taking refuge is of course the historical , spiritual development within enlightened beings and linking up your own , how small, how weak, how fragile it might be. But linking up with that one and building it up. Is taking refuge in dharma. So does is taking refuge in Sangha. Traditional Buddhist way is more than four Buddhist monks are called Sangha. Nun is called ? But people would like to say today, monks and nuns. But traditionally extreme, truly speaking Buddhism is a very sexist religion. No doubt, it is true. It came through India. 2500 years ago, the culture of India is such. And so, Buddhism is mainly a male chauvinist religion and I like to say that all the time. Of course, Thurman not going to like that. He will say, we have Tara here, we have Vajrayogini here and a lot of people say that, not only Thurman. But to me , it is sort of adding salt on wound. Why we can’t we admit it. That’s what it is. Doesn’t have to be continue in that way because it is a living tradition. Nobody says you have to be male to be a teacher or Vajra master. Nobody. Not a single word, anywhere. So anybody can become if you are capable. It is open ended. (1.15:57.3) Right, open ended. Nobody has close the door. So any man, woman, who ca develop yourself , who began teach with it, you can come to the lineage. And there is no such a thing, saying, lady cannot come , there is no such a thing saying woman cannot come. No, not any where . So it is the traditionally it has been like that. There are a number of people who say , oh there is not so many woman reincarnate lamas. Why? Why? It is a male chauvinistic society, that’s why. It is true. But there are some. That doesn’t mean it is not a male chauvinist. It is . That because the teachings of the Buddha and Buddhism itself has no fault. But the culture baggage, comes together. It carries . If you don’t, you are not right at that time. You are wrong. You would not be right. Buddha will not be helpful for the people because everybody will say he is wrong. He is after woman. Or something, that’s what they will say. So that is why. It is. But as I said , it is a living tradition. There is nothing wrong. That’s what I feel. I don’t want to say ,try to justify , it is not a male chauvinist , because there is Tara. So what. Because there is Vajrayogini . So what. Ya, Vajrayogini is there. So, why don’t they have three thousand , the other woman are there. So, anyway, it is a male chauvinist , no doubt about it. Especially the cultural part. We still continually debate. A little bit. Anyway.

So traditionally, Sangha is more than four Buddhist monks. Fully ordained Buddhist monks. Not novices. But full Bikshus. More than four. Not. That’s why you said, highest assembly , in certain translations you say more than four. That’s what it is. But in the West , I don’t know where it started, from Trungpa Rimpoche or wherever , in America, we all are qualify to this Sangha. So we all called Sangha because we are interested on the path of the Buddha and somehow or another we took refuge. So we call ourselves Sangha. That is fine, nothing wrong. It is today’s Sangha. It is great, male , woman and children. All together. We are on the path of Buddha’s way of overcoming our negativities. And it’s cause, neurosis and negative emotions. So we are in Sangha. It is sort of community. It is a club that you belong, you are a member, right? But your membership is not transferable. Just like American Express . Because it is meant for each and every individual, for yourself. So you become a Sangha. Again the quality of the Sangha , you have to know. Is the meaning of Sangha. The Sangha really means who can understand the difficulties of people, including yourself too. Who is also capable and helpful for helping and solving those problems, who are also committed in the principles of loving and caring. There are eight of them. I don’t even remember know. Anyway, basically idea is this. You have interest on pursuing what the Buddha has pursued. Actually interest and your friends, your circle. And caring, loving and also can become a role model for others. That’s what it is. Even a Sangha member who in those is a terrible act. And then you are again creating a disservice to others. Are you with me? So anyway, taking refuge to Sangha. That much will do.

Then oh Protector , these four lines is invocation. There is a lot of stories there, but. Alright, I share that. There is a benefactor for Buddha called the King of Mangata. The King of Mangata has a nice , beautiful, wonderful daughter who is dedicated to Buddha , was sent to marry another King, very far away, somewhere. And she was so upset and miserable , living there. Because she has no connection with the Buddha and Buddhist order and path at all. She is so miserable. So ,husband asked her. Why you feel so miserable. What is the problem. And she said, when I was in Mangata, I was always with the Buddha and their thing going on, teaching going on , this thing going on. I was so fortunate. Now I am in such a dark place where there is no such a thing going on. That’s why I am miserable. Then he said, can you invite that Buddha of yours , your Buddha here. She said, well if you allow me , I will try. I am sure they are there, they will come. (1.23:21.8) So what happened is, he said, “ alright I will make all arrangements and then you go and invite them” What she did , this is thousand of miles away. There is no telephone , no email, no fax , or cordless phone, right? And really true, there is not even a plane , there is not even a , maybe there is a bull cart. Not even a , you know, not even a motorbike or bicycle also. Forget about tricycle. Not even a bicycle. But, what she did, she is very sincere , prayed and fate , she went roof of the palace and started burning incense and looking towards the direction of Mangata , where Buddha is , said these verses “ O Protector, all beings, divine conqueror who knows all, great Buddha, with your retinue, please come forth form your divine abode” And she said that. Nd day before that, Buddha was giving teachings in Mangata and Buddha told everybody “ Tomorrow, we have to go this girls place” And so , those of you who have magical power can only go. And those of you who do not have magical power, you cannot go. So, who is going , pick up your, they used to have little sticks they carried around and people whoever would like to go, they picked up the stick. And those who cannot go , they cannot pick up. Those who cannot fly, they cannot pick sticks. That’s what it is. Bottom line. (1.25:21.1)

So the moment when you started saying that three times from there and Buddha and a lot of those the retinues also close to five hundred, flew and went over there and land. That’s why it is considered important. You know, when I was a kid, I had a nice little cave. It is in the rock, rocky mountain and it’s there. And I have a cave which has a room, a servant’s quarter which has a store room, which has a kitchen, which has a dining room , which has a living room. That is a cave. And all glass frame and running water. And there is no running water in Tibet. But my cave has running water. So, and in that living room there is a drawing . Drawing of this story. They draw on the wall painting. Not a huge one, what you call here . It is not small, painted on the wall. Sort of like this on that painting. There is a Buddha flying and a number of different, great beings , flying. Some of them are like , upper part is fire, lower part is body and flying and going over and always used to be wondering what is that, sort of , that is good excuse for me not to study , just looking at that, as fun to watch that. Later I read the story and whenever I came to know that is beginning of that particular story. So, that’s why we use this particular invocation word rather than anything else, because of that reason. It has a historical thing, it has a spiritual value. It has sacredness , it has happened before. So that’s why we are doing this invocation. Invocation is not actually necessary . Basically anywhere. Even in normal American, am I talking too long? Oh ya. Sorry. Even in normal American culture, we normally say God is everywhere. Anybody ask where is God . You will say God is everywhere, don’t they? Mostly they say anyway. The simple reason why God is everywhere because God knows everything. And for them , their body and their mind functions oneness. Same frequency. When you know it, you are there. That’s the reason. That is the extraordinary quality of enlightened beings. And that way you can say God is everywhere because God knows everything . Whether it is multiple God or monopolistic God or I don’t get. Whoever you refer, but really that’s what it is. That is the reason why they are everywhere. But again our rational mind is so powerful. So powerful, we simply say nobody came. What do you mean by anybody? Just to satisfy yourself with that historical reason and sacred value, you can say that word and you better believe that somebody came. That joking. Better believe somebody came. I mean that is the reason why we said invocation. Otherwise it is not necessary . It is there. But to satisfy our rational mind, we do that. I guess I have to stop because it is 9.30. And I am sure arrangements within families , looking after kids and all these. So, better stop here. I was hoping I was 47 lines. I do next Wednesday. 13? 13 August we do that. Anybody has any questions. Maybe limit to 2 or 3. Anybody wants to say anything. Well, no hands around that means close the door. So, let us close shop. And we do dedication. Normally dedication we do Mig si ma . (1.30: 59.5)