Archive Result

Soundfile 20020404GRNYOTF

Speaker Gelek Rimpoche

Location New York

Topic

Transcriber Lim Xin Yan

Date 02.12.2020

Recording starts at [0:00:03.7]

Urhmm Thank you. And those of you who are in New York, I have to apologize I am not there personally tonight. So I’m talking from Ann Arbor to you through this electronic media whatever it is. So I don’t know where I stopped last time but still we’re definitely talking at the body, mind level. And when I’m looking through, I’ve finished benefit of the Bodhimind part of it. But actually development of the Bodhimind in that level we’re talking about it. And the development of Bodhimind also actually there’s a true world known way of developing Bodhimind that is – one, though the seven stage of development. The other is exchange stage of development? [0:01:30.6] Seven stage of development is the method that from Buddha it went to Maitreya Buddha and Asanga and all this, and that is seven stage of development. And exchange stage of development is from Buddha to Manjushri and Shantideva and all these. And the development of the Bodhimind that you going to see in Bodhisattvacharyavatara, ? [0:02:14.9] is actually based on the exchange stage of development and normal in the Avalokiteshvara ???avesagkayaaryakanma level [0:02:27.4] (please recheck) That is transcendental teaching level is this seven stage of development. Now of course, Tsongkapa has very special way of combination of seven stage and exchange combine together making eleven stage. [0:02:52.9]

So for basically now 3 different way of developing a Bodhimind. Before we talk about developing Bodhimind, and I think it is very important for us to know that we are talking about Bodhimind. What do we mean by that? And I have been saying, I the individual person that me been saying it is uncondition, unlimited, ultimate compassion and ultimate love combine together is Bodhimind. That what I have been saying and I’ sure you all remember that. And that is what I thought best way to make sense with the people. That’s what I’ve been saying. But when you look at it, Maitreya Buddha say ‘work on the thousand dental?? teachings [0:04:21.1] aveisamayalagkara?? Avisamayaalnagkahara teaching [0:04:26.5] and that says ‘Sim Pi Ni …….’ (Rimpoche said a mantra) [0:04:30.4 to 0:04:36.7] So we directly try to translate as sort of ‘what is it? What is Bodhimind’ and then the reply ‘Bodhimind is for the sake of others seeking ultimate Buddha level’. ‘ Seng Qi pan……..’ (Rimpoche said a mantra?) [0:05:00.5 to 0:05:03.3] – for the sake of others, seeking Buddha level for yourself is Bodhimind. That’s what that sort of translates, meaning wise it goes that way. [0:05:18.6]

So when you thinking those lines - for the sake of others and developing Buddha level to ourself. So when you talking with these, sort of give true important points, the important points, point of others’ needs and point of your needs. Need of others what we call in Tibetan ‘Shander” ?? [0:05:56.6] and for others need of self ‘Rang de ‘ ?? [0:06:05.6]. So while Greg is here some I’m looking at him so….so when you’re looking at him so you need to say this ‘Rang de and Shan De is serving others purposes’ (pls recheck the Tibetan phrase Rimpoche used here) [0:06:20.6 to 0:06:25.9] and you find very often any Buddhist, especially Vajyarana practice they said its completing 2 purposes – like a light radiates from the seat and reach out and complete two purposes (please recheck this sentence) [0:06:25.9 to 0:06:44.5]. Things like that we see very often and when we see these two purposes means self-purpose and purpose of others. Self purpose is obtaining enlightenment for ourself and others purpose is liberating others for others purposes. So talking these, thinking that in mind and when you reach back, coming back to on the Bodhimind, so the Bodhimind is mind that has two important wishes that self purpose wishing for self benefit and wishing for the others benefit. So that’s why we say ‘de men yin…….’ (Rimpoche said a phrase in Tibetan) [0:07:42.2 to 0:07:43.9] which means two important wishes.

So when you’re talking about two important wishes, so what you understand is Bodhimind is like a two pronged mind. One point is seeking benefit and complete service for the other people, other than ourselves, other than myself. And the other prong, the other point is also completing my own needs, my own purposes, my aim, my ambition. So that’s why it doesn’t ??? (didn’t get the word Rimpoche said in Tibetan) [0:08:40.6] So fulfilling my mission and fulfilling needs of others. So when you’re looking at Bodhimind, so you’re having this two important points combined together in 1 mind. [0:09:05.3]

That’s why you noticed usual Tibetan teachings you say ‘For the benefit of all beings I may obtain enlightenment’ so that’s how it always comes in that because of this important point. Because 2 important points, 2 important wishes sort of joined together in 1 mind level. So that’s why 2 pronged minded – mind that seek 2 purposes and mind that totally dedicate for the benefit of all beings, yet you still seeking enlightenment for yourself because I would be responsible person through complete purpose of not only myself but for the others as well. So that’s why Bodhimind itself is not just as simply love, not just simply a compassion. It is the ultimate love, ultimate compassion, it is the total dedication yet it is also it is also including your own personal needs, all together which is such a..I don’t know, should I say wonderful collection of….mind. [0:10:54.4]

So it has tremendous dedication. Tremendous dedication for the benefit of all beings, yet you don’t completely discard yourself. Because you are the responsible, your self is the one who has to work, yourself is the one who have the responsibility of liberating all beings. And that’s why so you’re need yourself to become a Buddha is absolutely crucial and become a must – not only wish, but must! Because otherwise, I have limitations, I cannot fulfill my job, my purpose, my responsibilities. So that’s interesting and lot of people thinks love, compassion means you don’t have to think about yourself, but think about others, and ignore yourself completely. And that’s according to the Buddha’s teaching and according to Buddha it seems to be not right. But you don’t do these things for your own sake, but you have to have it, otherwise you have handicap. You’ll be handicapped, you have limitations. [0:12:49.6]

So the Bodhimind is something very interesting. And we like to claim ourself Bodhisattavas. Forget about being Bodhisattava, even describing what Bodhimind is become difficult for us. Anyway, roughly that’s according to the Maitreya – “Rum da jie……..’ (Rimpoche said a phrase in Tibetan) [0:13:24.2 to 0:13:28.0 ] – transcendental wisdom teachings and that just described the Bodhimind in that way. So when you have idea of what Bodhimind is all about, right now idea what we get is understanding that follows explanation or reading or something. And that is the very gross label of just rough idea thinking all that is what Bodhimind is all about it. Or when you say ‘Bodhimind – okay, there’s something like that’ so we really have very very gross level of understanding and that understanding is also simply followed by the explanations that you either have heard or read about it. So that is the earliest understanding we can get at. So we in Tibetan tradition, we call this ……. (Rimpoche said this term in Tibetan) [0:14:55.3 to 0:14:58.0] which means wisdom that had followed by what you heard about it. Or wisdom that follow through your knowledge. And that is the third class wisdom. [0:15:14.0]

So such wisdom if you contemplate on that, try to you know, try to concentrate, analyze, try to get it more. So then your understanding will be improved from the wisdom that followed through a knowledge, either you have heard or you read about. You know, it is information knowledge. And it is become better quality than the information wisdom that gained through information. And when you get that level, then that wisdom had now improved by a one stage, now tis understanding is called ‘sam jung ge she drop…’ (Rimpoche said a phrase in Tibetan, please recheck) [0:16:21.4 to 0:16:21.8] – means wisdom that follow through a contemplation or through analyzing, or through thinking. Sort of not only a knowledge, but knowledge that you try to go little more subtle and try to figure out , try to find out little more refined way, than that simple information knowledge. And then that wisdom becomes that little better than that earlier information level and this is the contemplation. Through contemplation you gain that wisdom. And that is also not enough. And than that has to be more refined by meditation. Then its become ‘gu zung kish shi dem….’ (Rimpoche said a phrase in Tibetan) [0:17:28.9 to 0:17:30.0] . Not only ‘tu jun’ or ‘sum jun’ (Rimpoche used Tibetan phrases here) [0:17:33.2 to 0:17:33.4] that means just information or even contemplation but through a meditative state. ‘Gu Jung Ke Shi Drup’ (Rimpoche said a Tibetan phrase) [0:17:41.9 to 0:17:43.5] That meditation is actually now you gaining the real taste of what Bodhimind is all about. And that is through meditation. [0:18:00.7]

So what you have to meditate is again two important meditation here. Analytical meditation and concentrated meditation – two of them putting together. First, analyze. Second, concentrate. So combine together, combination of these two together then you as a result of these 2, you get wisdom. That wisdom is called ‘kung jung ngi she rub….’ (Rimpoche said a phrase in Tibetan) [0:18:41.1 to 0:18:42.4] , that wisdom that followed through meditation. So now let me repeat again when you have understanding, when I explained or when you read about it, so you do have understanding, saying ‘Ah, this is Bodhimind is all about it.’ This is simple understanding followed by information. Because you got some information, you got some idea what is all about it. That is wisdom. That level. Such understanding is contemplated through mind, think about it, analyze about it, read more, collect more information, discard it the wrong information. These days we have a lot of book in English on Bodhimind, and many of them might not be really correct, even though every author is more well-known than others. Each and every one of them more well-known than others. But their presentation of Bodhimind may or may not be right. And so whether is it right or wrong, you have to figure out. Way you have to figure out is you have to read more, get more information. Like read His Holiness’ book and see if that explanation of that Bodhimind and this book what you reading, are they tallying or not tallying together. If they are not tallying together, there’s something wrong. So like that, or read it like these Liberation In The Palm of Your Hands and see if that and this one is tallying together or not together. If it’s not tallying, then whose wrong? Where you’re getting the wrong information. [0:21:18.2]

And so, otherwise every printed book, not necessarily have the correct information or the best information available. So earlier like a decade or 15 or 20 years ago, there’s tremendous lack of information in English, now there’s tremendous massive information in English and everything might not be correct just because it’s printed form, does not make it right. Just because it is translated, it’s not necessarily being a correct translation. And I can’t help it. Its popping up my head, it’s sort of knocking from inside my head on myself. I can’t help it but thinking of the translation of the Tsongkapa’s Hung Do Chen Mo?? [0:22:34.6] the second part of the Lam Rim chen mo by earlier Buddhalogy TIbetanlogist ? [0:22:42.7] and we do have quite interesting information. I’m sure many of remember the person’s name but I don’t want to repeat here, the name of the individual - Professor from Columbia University who had translated *Rimpoche laughs* So anyway, and there was ……… repetition of the translation and the rebuttal called rebuttal and then become personal attack (please check here) [0:23:30.6] That is also printed and published by reputable publishers but that doesn’t make the information 100 % correct, not necessarily 100% wrong but not necessarily 100% correct. And so you have incorrect information in printed form and you try to gain the first level of wisdom that follows the information, and your understanding is wrong and then when that is wrong, how can it be improved to the second level of contemplation and wisdom followed by that? It’s not going to be correct. [0:24:17.9]

And when that doesn’t have there, and then you try to make to the third level of wisdom that follows through meditation, its not going happen because basics structures down there has not being worked out. So anything and whatever you try to build up on top of that is going to collapse. So that’s why it is important to know these. Please get correct information. So once you have that correct information, correct or not correct, you know remember we used to say Buddha himself said ‘just don’t buy because I, Buddha said so.’ If you want buy gold, cut it, burn it, rub it, rub with other stones, that’s exactly what you do. See, whoever you going to trust, let’s say Dalai Lama’s books, if you’re going to trust that, take that and take the information whatever you’re getting from there see whether theses 2 are tallying or not tallying. So you have some basics of comparison to be done. Otherwise, you have no comparison to be done, you try to rub at your mind it make sense it doesn’t make sense and that means our own mind we don’t have much information and that probably may not be the right thing to be able to make sure all information is correct because based on which you’re basing is our common sense might not be enough. At least commonly accepted teachers, unquestionable teachers such as His Holiness. All these earlier great and now the Tsongkapa’s Lam Rim Che Mo translator and so all of them you can see. And then see how it works. And whether your information, because now everybody writes, gives its own explanation of Bodhimind. And so when you have incomplete, improper Bodhimind explanation and you try to make that as authentic information, because our teachers said so, like ‘if you enjoy life, whatever Gelek Rimpoche said so, it has to be right because Gelek Rimpoche is our teacher.’ So I could be wrong. [0:27:16.6]

So that’s same thing. You can’t say ‘whatever the Lama Zopa and Lama Yeshe said so, it has to be right because we’re following FPMT. That’s what Lama Yeshe said so, Lama Zopa said so.’ it can be wrong. Same as Trungpa Rimpoche. Because we are the members of the….. and Shambala and all that (could get what Rimpoche said) [0:27:35.4 to 0:27:44.1] and whatever Trungpa Rimpoche said so it has to be right. It has to be right but it may not. Or its not the only thing what Trungpa Rimpoche said so, but it may be the translator might make mistake, maybe the editor may have changed it or your know. Who knows what goes on! And all of those there so it is very important to find out, to figure out by ourself. Because this is the time for us to figure out. We make one mistake here, later we try to come back and correct, it becomes very difficult.

So right now, it’s the important point. And that’s how our wisdom level of understanding the subject being sort of improves in that way. Like the 3 different levels. First, rough understanding that gain out of knowledge or information. Second, better understanding that gain out of contemplation or working through. And third, through meditation. So when I say compare it, doing the comparison and try to see, it is you’re trying to move to the second level of wisdom. Then third level is the meditation. So when beginning of this when I say ‘either you develop through 7 steps or through the exchange way’ - means now we’re talking bout third level of understanding. Not only understanding, gaining experience in that. That followed through meditation. So we’re talking bout meditation. Either 7 stage or exchange. [0:30:10.4]

So if these steps are wrong, then it’s very difficult to gain the result. It has to be in proper order. Another words, if the order’s wrong, it may or may not affect but there is missing puzzle. When there’s missing puzzle you try to put jigsaw puzzle together, when there’s missing puzzle, it’s not going to fit. So it has to be perfectly fit. It may sit together but you may not reach to the one level to the other because there’s missing point. There’s missing piece. So the missing piece is incapable of delivering the individual from one stage to the second stage, because the step is missing. So you can’t jump, basically jumping upwards, unless you have this technique step that they apply in the Crouching Tiger, what is that called, hitting and flying. They have that technique where they can zoom go up to the trees and branches and top of the roof of building and all that. If you have that technique maybe you may be able to jump up there. Otherwise, missing steps difficult to follow, particularly old person like me, step missing is very difficult too.

So the order is necessary here. So the 7 stage, if you talk backwards, its very easy. Such dedicated mind of fulfilling serving other purpose, is only possible to fulfill the self purposes we don’t have to put too much efforts. We have that desire. Sort of you know, we have that. What normal American language we can say – human nature has that. We’re born with it. Maybe God gift we carry, to improve myself, to make me better and me me me is there. Whether God give it or we took it or whatever it is. It’s in our blood, so it’s not that difficult to gain. [0:33:12.8]

Yet, when you looking at Bodhimind point of my purposes, is the big different than ‘I want to be the best’, the ‘me, me, me’ and ‘I, I, I’ and to complete my purpose, I think that big difference there too. If you begin to look, there is big different. But if you don’t look carefully, that is not that different. In my purposes and my needs. But when you look very deeply, very refined way, the Bodhimind is my need is ‘I needed this in order this in order to help you’. For me, I’m fine but I need this because of my responsibility, which is acceptable to normal American life, even in the normal American corporation life, right? And that has come, and I need it for my job, I need extra car because for my job. It is acceptable to the CEOs and they will authorize you to buy it. Its commonly in the business world, it is accepted. And so it is very similar to this. And to this because my need to be become a Buddha is to fulfill my responsibility of liberating all living beings. So it is not really the ‘me, me, me, my’, it is different than my, though I’m the one who is going to get it. Though I’m the one going to have the extra car, but it is official car. So it is acceptable to everybody. No one will raise their eyebrow.

So that exactly how it is. So you see the difference even though I’m the one who is going to die with the car. But need makes the difference. So exactly even though in my purposes but it’s difference than normal common we talk about me and my needs. And this one is big difference. You have to see that in one way. [0:36:05.5]

On the other hand, the thought of dedication. Thought of dedication. That’s why they called it altruistic mind. All that type of thing. Anyway, dedication cannot be made you know I mean you know I mean, you can say the words, we all say ‘may all beings be happy’ we said that. ‘May all beings be free’ we said that. But do we really mean it? Probably not. Maybe we wished it may be true, maybe we praying it will be. But we’re not really there. So, what did we say? Say what you mean. Right? Wasn’t there song/sound? [please check 0:37:21.2] I forgot. Don’t say if you don’t mean. I forgot.

Rimpoche: Huh?

Audience: (Someone in the audience said something but inaudible in recording) [0:37:38.9]

Rimpoche: say what you mean?

Audience: (Someone in the audience said something but inaudible in recording) [0:37:41.8 to 0:37:44.0]

Rimpoche: say what you mean and mean what you say. Is that sound there? Say what you mean. Yeah. Say what you mean. Anyway, so but right now, we say but we may not really mean it because our minds are not capable of coming to that level. Why? Because we don’t have that much compassion. We don’t. we do have some compassion, we do care if I see a dog run by car in the street and didn’t die, the lower part of the body is smashed, upper part of body did not smash, try to drag his or her body out of the street. We feel it, we care but that because of very dramatic circumstances. So we do have compassion but our compassion is limited. It depends on the circumstances. [0:39:18.0]

No audio from [0:39:18.0 to 0:39:26.7]

We sympathize the victims. And people play victims card very well to draw sympathy. That’s what we do. That’s what we do have it. Yet, we really don’t have a great, forget about greater compassion – we don’t even have good compassion. Without compassion, you cannot gain greater compassion. Without greater compassion, you will not have this sort of mind at all. Without compassion, we don’t have that type of mind at all. And such compassion cannot be developed if you don’t have love. Who is going to bother so much as Buddhism Boddhisattava do bother. We have circumstantial compassion. We have victim-sympathizing compassion. We do have some caring but we don’t have such good compassion because we don’t have love! And those who you have love, you care much more! Those you love, you care more! Isn’t that a common experience? It is! If you love someone and that person is in pain, you do everything, whatever you could to relieve the pain. And you see someone who you don’t love that much and you see the pain, you try to help but you don’t go out of your way. It is very commonly known to us. It is our experience. That’s no mystery to us. That’s why it shows you without love, there cannot be compassion! So the greater love follows by compassion, that follows by love. [0:42:16.4]

So love, compassion comes together. Because love brings the compassion. Compassion does not bring love, love brings compassion. So we cannot develop love, unless we know them. You not going to love to someone when you don’t know, do we? We may have attraction, physical attraction. Attraction is not love. Love is caring. So caring only comes if you appreciate the person. Not only appreciate, but you will feel close. Not only you will feel close, but you really felt that you’re sort of indeed you owe them and you know..things like that. So that’s why in order to develop that love, the 3 first three steps of recognition and remembering their kindness and committing, commitment from you to repay their kindness. Not only recognize, but recognize as someone who gives you a life. That’s why these 3 steps are the cause for love, the love causes compassion, compassion causes special commitment, special commitment brings Bodhimind. That’s how this 7 stage works. These are the points, each and every points like according to the Buddhist tradition, they called that ‘recognize all beings as Mother beings.’ And on that point, you have to gain 3 different layers of wisdom. Once you gained that third level of the wisdom, then you begin to move to the remembering, acknowledgement of their kindness. [0:45:31.8]

Also 3 level of wisdom. And that one moves to ‘yes, indeed I have to pay something, I owe them, I have to pay for it.’ Actually its for your own benefit. Although we called it for the benefit of others, but what really doing is your own benefit too. So then you be able to move to love, and that also you have to know what really pure love is all about it. What is the difference between pure love and attachment or obsession. What is the difference between this 2? What do I have? Pure love or obsession? If you have obsession, you’re in trouble. If you have pure love, you’re lucky. So that’s what you have to see. In order to know that, even you have to have understanding of what is the difference between these 2. That beautiful spot which we enjoy lots, mostly is obsession rather than a pure love. What we enjoy the most, what we fight most, what we called attachment. Well, the attachment might not be right word for use for that Tibetan called “De Cha”?? (please verify this Tibetan word Rimpoche said) [0:47:53.2] “De Cha” means desire plus wanted to hold that, will not let it go, more obsession than simple attachment. If you make it “De Cha” into attachment and then the detachment comes in and created more problem here. [0:48:22.1]

It is really difference between obsession and love. A lot of people think ‘I know that’. Think about it. We think but we’re getting into it, we don’t know about it. We presume our obsession is pure love, we project that into pure love and we think it is good. And we presume that it is correct. Sometimes even we pretend it is a spiritual. And then we hide between words like ‘sexuality’ and ‘spirituality connection’ and all of those. It is basically we are cheating ourself. It is the one ‘I, I’m blessing myself, my foot is giving me blessing on my crown’. These are what’s happening. You know ‘rang ge rang da ching ge lup, kang ge wan a ching ge lup’ ?? (Rimpoche said a phrase in Tibetan, please recheck) [0:49:37.2 to 0:49:40.4] so I’m blessing myself and my foot is giving me blessing on my head. I receiving great ??? from my foot (didn’t catch the word before FROM MY FOOT) [0:49:48.7 to 0:49:50.0] that’s what it is.

So this is what’s happening. So it is one advantage I have because teachings like this where you have 2 different group of people are listening and we’re talking bout it, and can see it. But if I’m talking to individual one to one, I can never say that – ‘What you have is obsession, don’t give yourself a self-initiation! Don’t take your own dirty shoe put on your head.’ So that’s how we misguide ourself quite a lot. We like it! Because we like it to make it what I do is spiritual, even it is obsession we want to make that into a sexuality in the spiritual practice. It doesn’t work for us. It only work to a person who has great level. Remember I used to keep on saying it. It is easy for anyone to drop the fruit out of the tree, but its very difficult for anybody to put it back. [0:51:19.9]

So if you can put the fruit back, put back on the tree, then you have the power to use the sexuality as the spiritual. But then you don’t. no matter whatever you try to do in between, funny thing, you cheating yourself. We’re cheating ourself. My foot is giving me initiation on my head. You know why we say that? Foot is the lowest part of our body, and the crown is the highest part of our body because we stand vertically up, right? So that’s why the lowest part we taking and put on the highest part is sort of give you funny understanding in my culture, the culture where I was belonged. We have that understanding. Make not make much sense in American culture because there’s no way you can put your foot anywhere up there. *audience laughs* I was watching a commercial in India on television, on CNN in India and there’s a guy meditating with his dirty foot on the table, and some oriental lady goes by and she sees and she put her hands across and say ‘heyyy’ sort of dirty expression she gives. She put sort of her hands up like that, both hands up like that *Rimpoche gesturing*, sort of denouncing it. So that is the culture because Asian culture, foot is considered dirty and in the Western culture, foot is great, you may like lick it. So you never know, so that’s what it is. Its difference culture. So Jon ?? is not here is it? (Rimpoche mentioned the name of one of the sangha which his last name I did not catch) *Audience laughs* Anne used to say Jon has a chocolate toe?? (please recheck this sentence) [0:53:39.7 to 0:53:44.7] *Rimpoche laughs* [0:53:54.6]

Anyway, so that is the difference between the pure love and obsession. Which is very difficult for us. When you talk about it, we think we can understand. When it becomes our personal experience, then we’re gone again. We would love to project our projection in the kind of spiritual reality. That’s our nature. That’s how we let ourself down. Anyway, that’s good enough for this love business. Love biz?? (Rimpoche said this term but I’m unsure if this is what he meant. Pls check) [0:54:48.7] And that love biz should be able to bring the compassion business now. Because that love really brings the caring, the caring brings the compassion. If you don’t care, you wont have compassion for sure. Particularly those of us who don’t care about ourself, you cannot expect compassion on ourself. If you don’t have compassion on ourself, you cannot expect to have compassion on others. It never works. Those of us who cannot help ourself, cannot help others. Pre-requisite of helping others, is to be able to help ourself. Pre-requisite of the loving compassion for others is to have compassion for ourself. [0:56:06.8] I think its Atisha who says ‘Ram de re’, no, Tsongkhapa who says ‘Ram de re nun shi ma re, ram de re fu shi du ngi…..’ (Rimpoche said a phrase in Tibetan) [0:56:16.0 to 0:56:43.4] When you think about yourself, deprived of joy, end up suffering, you don’t feel it. You are help on all mvoes?? (unsure) [0:56:59.9] In other words there is no emotional investment at all? So how can you expect to have compassion for others? It is impossible. That’s what Tsongkapa says. [0:57:17.1]

Again, whatever I’m talking to you here, including blessing ourself, is I’m giving you a material for you to meditate – to be able to uplift your wisdom from the contemplation to meditative stage. At end of those meditations, not doing it once, not doing twice, not doing ten times, not doing thirty times, not doing fifty times, not doing hundred times. Doing thousands and thousands and thousands of times by meditating, then you get the result. And these are the materials I’m trying to offer you, including the jokes and everything. Hmm.. The song what I’m trying to remember is ‘love must be true, mean what you say, unless you do that’ these are the words, right? *Rimpoche laughs* Its an old song in the sixties….

Anyway, that just popped up on my head. That’s what it is. So that is the compassion. And that compassion makes you when you develop the right compassion, then it makes you to give a special commitment. Not only it give you, but gained mind of special. That mind of special will give special commitment, that special commitment brings Bodhimind. That is how cause and effect way of developing Bodhimind. [0:59:45.1]

So I guess that is the Bodhimind and because unless you really understand some, good understanding of what we’re talking about Bodhimind, then its difficult. When you have that understanding, you beginning to get some idea what is all about. I guess that’s about it and I’m going to stop here tonight. Unless some of you have some questions, particularly focusing into New York because I’m supposed to be there tonight but I wasn’t there. So maybe no one has any question. Do you? I’m talking about New Yorkers…Are there anybody in New York?

Audience: *Laughs*

Rimpoche: they do have. I can hear people laughing. Maybe no question right?

Audience: Hello Rimpoche. I don’t think anyone have any question.

Rimpoche: alright then. Nobody have question there nobody have question here. Then we call it a day. Thank you. we have dedication. Don’t go away. [1:01:43.4]

[1:01:43.4] Start of a mantra? Dedication?