Archive Result

Name of Transcript: 20050506GRNL3P12

Transcriber’s Name: Sally Boyer

Start Date: 11-10-2022

Finish Date: 01-03-2023

It’s always interesting all the time when you do the teaching you know wish there is all the time there, you can also always do good but always there is you know there’s a time crunch. It is just obvious because if you look at this it is just one page so you can do it in two hours or you can do it may be two months so but it always there is time crunch and I was thinking sort of today is Tuesday so did not realize today is Friday, right? May be I’m sleeping in jetlag. The other day we went to Chinese restaurant and I fell asleep on the chair and fast asleep, the city people came by and laughed and I didn’t even know, so that’s what happened. So may be I was sleeping on Tuesday and Monday so now things are you know have to be crunched because of the time. It’s not a question of crunch you know, Locho Rinpoche came up to Garrison and gave Guhysamaja’s teaching and just a few days and I thought, how is it going to go. So he said, “Whether you want to make it detail or short teaching it depends on whether you stretch your hand or you shorten your hand.” So it goes like that. So today we have to do that way. Now the point is and that doesn’t mean we deprive people opportunity, so we talk less and try to stick on the points. So now we have told you to choose. This is funny, we keep on telling you there’s no time and I’m telling long time there’s no time, it is so funny. So anyway we told you to choose not we told you to choose, we suggest, give you choices. It is true whether you want to do good things, as a human being you like to do good things no question, whether you want to do good things for the sake of good or whether you want to do good things to benefit yourself or whether you want to do the same thing for benefit of all beings including yourself. It is obvious you can choose for the benefit of all beings. Let us presume we choose that so we choose then to benefit all beings, to have love and compassion. The idea really comes to what is love, what is compassion and what is that ultimate love compassion what we call it bodhimind and how do I experience this? If we have time, we’ll keep on talking what is it, what is it, what is it and then we bring it to how we get it, how we get it, how we get it. But since we don’t let us do together and sort of point of meditation and how it leads to. So first, number one and then before I forget the detail about this we have tremendous amount of material available on bodhimind. You have them in Odyssey to Freedom, you have them in the Three Principles transcripts, you have them in the Lam Rim, the big thick Lam Rim, you have a lot of them there and you have completed the seventh or eighth chapters now, transcript available, even ninth is here, ninth comes before eighth, right? Or is it ninth after the eight, so that means after ninth chapter of the transcript of the Bodhisattvacharyatarra so there is no…five of them already available and others are in the process of completing or whatever and even the ninth one is ready, right? Not yet, all right. So you have tremendous amount of information and material available on this even ourselves. In addition to that, there is a variety of teachings and a variety of teachers and you know everywhere, so they are available. There is no shortage of information and what you really need here is building transmission, lineage transmission as well as a little bit of experience of meditative level here. So the steps actually…ok, so first step I’m going to give meditation points, I don’t know mean you meditate but meditation point, the first step here is equanimity. Equanimity here really we are not saying, so equanimity here I’m not saying you have to equal everybody and I and fight it out. It is not. Equanimity is not on the other side, it’s equanimity over here. That’s our mind. When you look in mind our mind will respond, react to the other people and what other people do is respond and react to other people and that is when we see somebody we dislike we have a different attitude here, when you see somebody you like, you have different attitude here. And you know no reason. Sometimes you just don’t like the person, just don’t like the person, so you get this feeling here. So when they say equalized, they don’t do that. This is our bad habit, our bad habit, change it. The question is how you change it? Change it by projecting, by projection you visualize the person how you don’t like your enemy, you hate, whatever, person who slapped you, person who insult you whatever, so whoever you dislike get that disliked person in front of you and you see the person is a little darker, a little heavier, a little you know even you try to be good but you still have to say it has a little problem you know, some of them of huge problem, many of them have little problem and actually the idea is to recognize your own feeling associated to a person that you dislike. And asking yourself why, why, why? So you have to come up with some excuse because you have said yourself dislike it. You know, I don’t like him because he’s a bad person, that’s my answer. That’s our own perception, that’s not answer. The answer goes on why he’s bad and then you have excuse. The bottom line, almost all the answer you have that person is bad because he was not good for me, this and that, that is the bottom line. Even let say there is a crazy guy who insult or molest a child or something and it is a bad person, no doubt but if it’s our close friend and you won’t buy that, and you say,” I don’t believe that person do it,” you know, “it’s not him.” All these are there and that simply tells us how our mind works. So here we are not trying to make the right person wrong or the wrong person right but we are trying to make ourselves right. So the projection of the enemy, get the reason why you don’t like him, find out whether that is valid reason or not valid reason and you are going to find most of them are not valid reasons. And likewise, the other side, the person you admire tremendously, person you attached to, obsessed, think about that. You think nothing is wrong with that person, everything wrong whatever is there will have some excuse you’ve covered, you always have this funny joke in Jewel Heart: if you are obsessed and even you think you are windshield wiper is football. Anyway, so you know that joke so don’t let me repeat. So that’s what obsessions do, so talking to yourself, our idea of black and white, our idea of enemy and that beloved is not true, is my perception, it’s true for me but from the point of the individual person there is no difference. There are bad people, there are good people. The bad people are, since I’m crunching time, the bad people are actually due to the influence of their negative emotions. You are right, I don’t believe my friend does this, I couldn’t believe he is involved in that. True, you couldn’t but he is not he, his negative emotions. So totally the bottom line of the bad things and good things are boiled down to our negative emotions of theirs and ours. If you really want the enemy, that’s our negative emotion is the enemy. From the person’s point of view, both of them, friend and enemy want joy and happiness, want to solve their own problems and want to mind their own business, going about their life, it is the negative emotion that did it. I don’t have to deny what that person did wrong but it’s the negative emotion, separate from the individual person and his negative emotions. If you can, you will see these people have no fault, it is their negative emotions. That doesn’t mean you can let people go without consequences of their deeds but that is the reality. I always have a problem, people talk about justice, I do have a problem with that, I always have a problem with that. Justice is done, justice is not done, that is Mr. Bush, honestly. So the justice is…who, anyway, that is a different situation. So here, I love to see the prison as a correction center, I love to see prisons are there to protect themselves and protect others rather than a punishment. May be it is a romantic idea and however that idea tallies with this. So the bottom line, there’s time, the time is the one that really makes the difference. When we are fighting with somebody, fought with somebody and your anger is there, that’s there, no doubt about it. We are, you know, somebody says, “How can you do this? You are Buddhist “, and I said,” Sure, because we are Buddhist that’s why we did it. Otherwise we’d be Buddha we won’t be Buddhist.” So it’s true, we won’t be Buddhist, we would be Buddha. So we are not Buddha, therefore we have anger, we have all of those but time will tell us how well you know. Time will make a difference and when the time is making total difference what was really telling us a message behind that is actually there’s nothing that’s really wrong. It is the emotional thing which burst in between that makes you boil and scream and scream but in reality nothing really that much wrong in it. And patient person, person who is not so angry they can take it and smile and let it be. And you are not and you scream and I am one of those who like to shout and scream all the time. I always yell and I am learning now I sort of amazed at myself too. I’m learning now I’m keeping my mouth shut and especially the people who insist and I’m keeping my mouth shut completely and I, you know, I have a friend who living with me in America, Jamyang, Tibetan guy and he is such a stubborn guy you know but when he’s having mind you know he’ll do it and then he’ll just tell you this is how we do. And I said, “Okay.” After a little while I have to listen to him. Actually you can’t do and you argue and sometimes he won’t listen. I think Ling Rinpoche does the same thing. I have a funny system, and all books I put numbers and I don’t have titles on the books, I put numbers and then you know I put book in another book, write them down. Serves two purposes, easy to find it and you don’t lose it. And I’m doing it and he didn’t listen and he started writing all the titles on page and he’s done it and he’s done tremendous, like hundreds of volumes he had done it, written it and that’s how we do it. Okay. But I argue but no point. The other day there was a report on new Teflon grill thing he might have seen somewhere on hamburger cooking so he got a little flat thing and started scratching and I went there and he was scratching and I said,” What are you doing?” and he said, “That’s how you should do it.” You know that knife that I’ve told you, that flat knife. He got that knife down and started scratching everything. It’s coated you know, this Teflon coating. No point in arguing. Okay. So I mean that’s how people learn, after all there’s no point, so let it be, whatever. Not that it makes that much difference anyway. So time tells us there is not that much really to hate or to love, both. So which is really mean in reality there’s not so much. It is our emotions coloring, filtered, so let us go slow on that because if you want to switch from extreme hatred to compassion it is impossible that’s why this is a bridge in between. So whatever takes you, try to make your mind softer and not to counter, that’s the idea. It’s not going to be happening looking everybody’s same. The idea or point the teaching tradition tells us and that’s not going to happen easily at all but make it softer. Then the second step thereafter, you know, you have to follow either seven point, not seven point mind training but seven steps or eleven steps or exchange step. One of them you have to do it because just simply saying I’m going to be nice, I’m going to be kind, I’m going to be gentle, I’m going to be developing bodhimind, not going to deliver the goods. That’s good but not good enough. Not good enough because there’s no systematic system that follows will lead you, there’s no systematic system that leads you or… in other words, the path is not enough. Just to be good and kind is great, much better than be mean and saying mantras but that’s not good enough. So you have to follow the steps. The simple reason is that make it easier because you being kind and nice and staying for eons have no achieved but follow this system and put in years of effort make a difference, you’ll see. So step number two is recognizing every being as mother being as you know. Actually it’s telling us everybody is your mother and that is the real message. Not necessarily telling you this life’s mother but it is not only Tibetan Buddhism it is Mahayana Buddhism tells you that. And that is because actually because everybody is mother who is not. We are not talking about, we are not limiting ourselves in this little narrow window of birth to death, we are looking beyond. If you read Good Life Good Death, I’m sure you all have and I told you there the panoramic viewpoint of our life and narrow limited view, that’s the difference there. Here we are looking at panoramic view, the panoramic view not limited to one segment of life, the segment of lives. So within that you have all kinds of changes, the change of the moms and pops you know all brothers and all of them they go on changing, changing all the time. How can it possible this life’s mother be mother all the time? This life’s enemy be enemy all the time, this life’s friend can be friend all the time, this life’s father be father all the time, this life’s brother be brother all the time, this life’s sister be sister all the time? It is not possible. This life’s daughter will not be daughter all the time, even in this life it changes. So it is the time factor. In actual reality it is the time factor and that’s what it is. It is change it time factor. So everybody comes in and everybody goes out. So in order to bring closeness to the people, to living being so the teachers recommended to look at them as mother beings because mother is the closest that we can see, who gives us birth and who protect us, help us, especially when we are helpless and hopeless situation, something tiny little thing, tiny little thing right when you were born it’s tiny little thing yet everything is there, right? Head and hands and everything is there, it is tiny little thing, extremely fragile. So what does a mother do? Try to keep as gentle as possible, as soft as possible, right? So even we pass our things that we pass from the other door and we just wipe up with our hand, right? And it’s almost they lick you because the baby cannot take anything else. When there’s nose drops come out, mother would not hesitate to lick it, right? We don’t want to think about that because we don’t like our mother, because she doesn’t listen to me, she wants to control me or I want to control her, that’s the problem we have but honestly and all these and how many days, times in a day to protect our life and save. And they like to call you sweet name and look at the face with all beautiful smiles and ourselves at that moment are helpless, hopeless, a little bit bigger than a little stuffed animal and that’s about it. And think about one mother doing these and then the other mothers do the same thing and who am I going to tell you hey, you are bad you are my enemy? And if you give up your pettiness, if you open your mind, you meditate, you appreciate, you’ll know it. So that covers both recognizing as mother beings and remembering the kindness. Kindness, protecting our lives and all of those, kindness. And when somebody’s kind to you, somebody has been so good to you and you don’t want to kick that person, you want to repay that kindness, it is the definition of being a good person, one of those. If you are a bad person, you don’t care whoever has been good to you or whoever is relying on you or whoever is dependent on you, you couldn’t care less and that is bad person and we are not bad person, I don’t want to be bad person, you want to be good person. Naturally you ask that question to yourself, you get the same answer, not a single person here tell yourself that I want to be bad person. Maybe some who just want to for the sake of fun or something you may just say it or you may be a little bit crazy you may say that otherwise normal common sense you won’t. So you want to be good person so you have to pay it, you have to repay the kindness, you go through after all kinds of, under all kinds of obligations and because that person has been kind to you before, that person has not only obligations but it is by nature it becomes right, so you all know that. So it is the repaying the kindness is the step. Why do we have to repay? So now the verses over here:

Swept away by the four raging rivers,

Tightly bound karmic chains, so hard to escape,

Hiding in the cage of self grasping,

Shrouded by the pitch-black ignorance,

Born again and again in the endless cycles of life,

Constantly tortured by the three sufferings,

All our mothers are in plight.

Please generate ultimate compassion and love.

So that is the verse here. Why it is necessary for us to pay try to pay the kindness? That is number one is the common expected of good people. Not only that, persons you need to help and pay the kindness are in the situation like this: have been carried away, swept away by the four raging rivers. Two types of raging rivers: causal type of four rivers and result type of four rivers. The result rivers are birth, death, illnesses and aging you know those. Causal rivers are the obsession, desire, ignorance and wrong view or wrongly knowing the situation these are the causal rivers. Causal rivers bring the result rivers and you are carried away from the lowest of samsara to the highest of the samsara up and down, everywhere that’s what carried away by four raging rivers. So, and you not only carried away, sweeping away up and down from the lowest level to the highest level but also that the tightly bound karmic chain so hard to escape. No one can untie it, even Buddha cannot untie it, even total enlightenment cannot untie. So tied by the ropes by those ropes of the positive karma, the negative karma, the unshakable karma. All these different karma tie you completely, tied for rebirth of whether you become you know all six realms. So wherever you take rebirth you are tied to this continuation of contaminated form which is earlier at the third principle we said bull’s eye. So it is tied to that and no one can untie it even Buddha cannot, such is tied there. And also you are put in the cage, the cage of two or you know there are the two wisdoms, wisdom of the selfless of the person and selfless of phenomena and opposite of that is the ego grasping and the grasping existence. So you are put in this cage of iron knitted by self-grasping and phenomena grasping, so these two are blocking you everything. So you are sort of caught in that cage, truly it is cage we are all caught in this, honestly. And not only we are caught in that cage but it is darkness. This darkness is referred to not knowing, wrong knowing, confusion. Number one, we misunderstand, we don’t know, we don’t know clearly what is right and wrong, we have a difficult to figure out what is positive and what is negative. That is our darkness. Number two, on top of that not knowing the reality the true nature, what is the truth of all these, we don’t know that and that’s why we’re really caught in this darkness of mystery of our life, our existence. So there are two, not only one but two darkness of not knowing the right and wrong and not knowing the reality, misinformation, misunderstanding, confusion, all of them there. Believe me we have confusion, you may think we don’t but we do, we do have tremendous confusion and miscommunication and everything. You know it, so this is what they are referring to this darkness. Not only in that situation but also constant continuous suffering of three types both, all three types: suffering suffering, changing suffering, especially that dangerous one, the pervasive suffering. Actually, that was my situation earlier, that was my situation. Within that situation I seek liberation, this is what I renounced it, that is the point of renunciation, this is what I want to renounce. And now, second step I see this in my loved ones, my family, my mother, so this is the situation. By chance I happen to be out there and looking too because I renounced it so am I going to walk away and let that person be who happened to be my moms or do I do something? That is the repaying the kindness, actually the whole verse of the second principle goes into this out of those seven steps of repaying the kindness. So now love, next is love. Focusing on the living beings and that I know and that situation and they are lacking, forget about uncontaminated joy, they don’t even have contaminated joy at all. Some of them are confused to some sufferings they think ah it’s wonderful because it buzzes you. If you look from the higher level or maybe the higher level is the wrong word, if you look from a distance, if you really look it is almost the same as somebody who’s been doing drugs and think that state is so wonderful and when you looking from a distance and you know it is wrong, you know it is terrible. So when you are looking that desire of ours or obsession of ours, driving ourselves into samsara some kind of buzz state all the time it’s no difference than that of a person really looking, a person hooked into drugs. Only the drugs you’ll see within a couple of years and the consequences, this one you will see the consequences a little longer otherwise it’s the same. So I wish I really wish they will have true joy. How wonderful if I can bring true joy to them or bring them to joy? That’s what I wish. I don’t wish like George Bush who said, “I will bring justice to them or bring them to justice or justice to them.” No, I wish to bring the joy to them or bring them to joy. How wonderful it will be if all meet with the joy and I‘d like to do it, I’d like to devote myself and all my energy to bring that joy to those loved ones, my loved ones. And that will be really love. The true love is well wishing. Not only well wishing, a joy wishing. Not only joy wishing and that of ultimate joy, uncontaminated joy, permanent joy you wish them sincerely from the bottom of our heart. And that is true love, no matter whatever the conditions may be. When the person is in such a sad condition there’s no chance of thinking if I do this I get this and that, there is no business dealing there at all. Because you see the person is helpless and hopeless condition, you really want to truly wish him well. And well wishing, that well wishing while well wishing and that compassion brings in, how can I help, how wonderful if I could separate them from the cause of suffering, the second Noble Truth and actual suffering, the first Nobel Truth, how wonderful if I could separate them from first two Truths? I wish I could, I would like to do it, I will do it, I take total responsibility of doing it. And that will become actual compassion. While looking in the situation and while my thoughts are going that way, while my commitments are going that way, I would like to take the responsibility of bringing that joy to them or separating them from the cause or the result of suffering, I would like to do it, I’m going to do it, I’m going to do it right now. Sort of generating that pure strong idea is called special mind. So in order to do this how can I do it? What do I have? Am I capable of doing it? What do I need? Well, I need to become enlightened, that is the best capacity I can get it as a living being, as a human being. So therefore the best tool of helping and bringing joy and removing suffering of all beings. Now, mark my word here we have a bad habit even I here used it, this helping. It’s not helping, doing it, taking responsibility of bringing the joy and separating the pain, I want to do it. Not only I help them to do it, I want them to do it and I can’t because I don’t the capacity, I need the capacity, I need to become enlightened so that I know not only what to do, I have the capacity to do it instantaneously and that’s what I need and that’s what I seek and that’s why I need to become a Buddha and then become a bodhimind. So this is what we called prayer form bodhimind, we are praying, we are wishing, we are hoping. Two types of bodhimind, prayer and action. Prayer form, the prayer form of bodhimind alone is not enough. I see the images, I see the urgency, I give all my commitment but I just can’t sit there and wish them, I’ve got to do something. You know this is new age and you can sit there and send your good thoughts and I think the Buddhist does too, you know, meditate everything and everything through meditation, do nothing business which is not really right. So you need to do, you need action. You’ve got to take action, the action what you take is immediately to get the goal what you wanted to get for serving them. You know I generate bodhimind, I wanted to become Buddha in order to serve them, you said that, right? Now I understand what it meant because I want the capability and capacity because this is so urgent here, I’ve got to do it. So I have to put my efforts to get that. What do I do? Six paramitas and four other paramitas,, so ten paramitas. I’d like to do it and putting the action in it. Committed to putting action and not only committed, following and that becomes action bodhimind . I did not that joke, whatever. The action what you take is you know I said six paramitas, generosity etc., but the foundation out of all these, the basic foundation is the morality, morality. If you think the morality from the three angles, again you know what do we say…(Tibetan) if you look at morality from the three angles protecting yourself from downfalls, accumulating the positive merits as much as possible and committing yourself to helping living beings and if you do these three morality perfectly I think actually all other paramitas are included in this. All other paramitas are, I mean except generosity, all other paramitas are like tools you know. Patience, enthusiasm, concentration, wisdom, all are really like a tool that you apply, the base found is these three moralities. So now also you say two purposes, purpose of helping sentient beings and its purpose for others and the purpose of self is obtaining enlightenment. And I think it is quite easy step for the second principle. You know, I rest, it’s done (laughs). Okay, so the next verse. Now we are shifting from the fifth to sixth, right? The reasons why you need the wisdom, if you don’t know the right and wrong, honestly if you couldn’t break through the mystery of what’s happening and why it’s happening and no matter how much strong renunciation and compassion you may have you are not going to hurt the bull’s eye, you are not going to hurt at all. You are not going to shoot arrow on the right, you are going to hit it here and there, up and down and all that as we do all the time. So therefore it is necessary for us to know interdependence system. It says here,

Without opening wisdom eye,

Seeking freedom and generating bodhimind

Cannot cut the root of samsara.

Strive to see interdependence.

Doesn’t say stop to see emptiness, there’s an important reason for that. The essence of the emptiness is interdependence and interdependence should help to see the emptiness. Emptiness should help to see how interdependent we are. The interdependence within the interdependence system we see both renunciation and the bodhimind or the compassion or bodhimind. So the emptiness in essence compassion, compassion in essence is wisdom. That’s tomorrow’s subject. Maybe a little too short, I am almost half an hour earlier without realizing it’s Friday . Ok, there’s a question, right?

Audience: There was a question from one of people here. If you can explain something about the mantra of Manjushri?

Rinpoche: Oh my God, I forgot. You know that I know somebody was bad luck she didn’t come to my house, she telephoned me and saying, “I’m coming to Holland to have the Three Principles teaching, would give White Manjushri initiation?” Telephoned me. I normally don’t entertain such a funny request on telephone but however I thought it’s a good idea, ok. So we are going to do that White Manjushri on Sunday but White Manjushri mantra is not OM ARAPATSANA DHIH, it’s OM WAKEY DHA NE MA. So I have to remember both of them. If I remember, I tell you, if I don’t remember I won’t tell. I’m sorry. You know I have to right to say I don’t know. Actually requesting initiation through a telephone call is very inappropriate.

Audience: Is email ok?

Rinpoche: If she is taking advantage of being a friend of Colleen’s. You know she deprived Hartmut’s job, she took Hartmut’s job away. Anyway, what’s the second question?

Audience: You said something earlier today that reincarnation can be seen everywhere this morning, also in the West or Western relation. How should we see this in the West?

Rinpoche: You know on the musical, sometimes in the concert they give you some different glasses to wear, they have two dimensional, three dimensional glasses so you need that and you look through chest of everybody (laughs), I’m sorry. Actually, if you pay notice it pops up everywhere. People talk to you their memories, people talk to you their experience, people talk to you all of them here and there I’ve seen this, I’ve heard this, I’ve got this, da, da, da, da, da and I used to think they are all crazy, they are all just lying. And neither they are crazy nor lying, they are recounting their memories and you sort of glimpse if their lives and they popped up some incidents in their memory bank. Actually their memory banks try to sort of try to erase by the time gap as well as the death and the shock, all of them try to erase and many of them not even erased, sometimes the bar between things go low. You know that really happens, the bar between the life before and life after and life this and life future sometimes goes down and when it goes down you can see over the walls, it does happen. It does happen and it happens to the great beings and it happens to ordinary people and some of them we call crazy, some of them we call hallucinated. And there are some true hallucination, true crazy there too but none of them are really lying to you. People don’t lie for that much in the West. In East they pretend to be somebody, they try to be superior and all kinds of reasons but in the West they don’t lie that much. And actually it’s true. So that’s what you see everywhere, you see and you see among the kids repeating their memories, redescribing their previous lives, talking about their parents, sometimes refuse to accept actual father as father, mother as mother, kids saying, “No, no,no.” Why not? Because the boundary between what had happened in their previous life and what’s happening now either hasn’t come up yet or going down or whatever and that’s what’s happening and they are like that, many things. Go to those psychics, they tell all kinds of stories, they may say all kinds of stories but they are also true whether they are collecting information from a third source or seeing or whatever, not necessarily immediate life before somewhere within your life they recall, somewhere here and there. And some are easier to see them I was told the earlier one and more difficult to see the future ones and many psychics especially the good ones will tell you exactly what had happened when you know what had happened and when they tell you what’s going to happen, not necessarily correct. So these are the things that what I mean you see them around. Perhaps you don’t need that little glass thing you wear, 3D glasses or whatever. You know some of those shows and concerts they supply you that.

Audience: Somebody was asking the bodhisattva commitment is also to decide not to become a Buddha before every other living being has attained enlightenment. How can this commitment more development than becoming a Buddha immediately, directly?

Rinpoche: The talk what you raised is you know is shepherd like bodhimind. Bodhimind has been 21 or something , 22, out of which there is one called shepherd like. Example is given like Buddha Avalokiteshrava, we call Buddha of Love, anyway, he’s already Buddha but he is showing us saying that hey my job is to let everybody in. I’m staying here opening the door and waiting everybody to get in and when everybody’s in I’ll go in. I’m not going to go until then. And that is trying to show the greatness and the depth of their commitment. I don’t know whether bodhisattvas can really wait till everybody gets in or not, I have no idea even though Avalokiteshrava supposed to be bodhisattva, in reality is Buddha. So that’s that.

Audience: There’s another question about the tsunami disaster? The karma related of it, why is it so much suffering in one place and in one moment?

Rinpoche: You know why? Honestly you wanted to know? We’ve been beating the earth too much, testing nuclear weapons here and there, bombarding here and there and yes of course earth is so big, you keeping on beating it in one place and some place they have to give up. Honestly, the bottom line and that is responsible. It is politically incorrect answer I know but that’s the reality. Keep on beating them up all the time, I mean nuclear test here, nuclear test there you know somehow, some place got to shift and move, it happens to be there. It is time and condition, interdependent nature and did ‘t I say we all have that karma so we all suffer in the big way or small way. We all have the karma, it happens to be time whatever happens to be play in shift and all of those. You know remember this American nuclear carrying ship, after that came through and bang against the big mountain which was there before and they denied. They said,” That did not show in the map.” They said that already and after that they said, “Oh yeah, the map is sixteen years old or something.” Actually, they blamed the ship, somewhere it gives up, somewhere it loses, somewhere it grinds up, somewhere it stands up and you know how the world functions. No one wants to tell truths to anybody so that’s what it is. Honest, straight forward answer, politically incorrect.

Now, last meditation. I’m trying to fit in. Remember Lama Manjushri whether it is in front of you or on your crown or in your hand and now the first step is equanimity. And when you are looking at living beings I see them some close, some distant, some couldn’t care less and all of them because of I did not understand correctly, otherwise one time or another they have been most closest, dearest of mine. And today’s idea of being enemy and friend is tainted, color vision I have because time tells the truth, it changes. It changed before, it is changing now, it will change in future so therefore very rigid view of enemy and friend so black so white is wrong of me. I will like to look at them equal because what they want from their point, what they are working for, all equal. And also all these people although I see them as distant but at one time or another they have been my closest, dearest and depend my life, my mother one time or another, they have been. There is no difference. While they have been mother, they have protected, helped me, saved my life, they chose to lose their life in order to save mine. They are kind, I must remember their kindness and today if I did not help them, try to do something to help themselves, what kind of person I am? I’d like to help them, I’d to help them because they don’t see what’s right and wrong. They all suffering in all different types of suffering, in samsara, internal and some are in particularly in lower realms. If I do not liberate them who else will? If I don’t help them, who else will? I must repay their kindness, I owe them, and I’d like to bring them to the level of joy, complete joy, ever lasting joy. These mothers of mine did not have happiness, did not have the joy, some of them have a little happiness but they are not true, it is in reality suffering, it changes. So I wish how wonderful if they could remain with joy, I would like to bring joy to them, I may be blessed to be able to bring joy to them. And when I look at their sufferings and cause the suffering what they have, when I see them seeking the joy yet creating suffering, how wrong it is, how wonderful if I could separate them from the suffering and the cause of suffering? I would like to and I am going to do it. I will bring the joy, I’m going to separate them from suffering and the cause of suffering now. I may be able to do that, I may be blessed to be able to do that, I’m committed to do it, I want to do it but I don’t know how so I’d like to become enlightened so that not only I have the know how on how to help them but also have the capacity and capability to help them immediately so I would like to seek enlightenment for the serving those mother beings. Just a simple wish is a simple wish, it’s not enough, I would like to act, I like to function so I am going to bring the enlightenment to me by practicing the bodhisattva path, I may be blessed to be able to do that. Okay, that brings us to the action bodhimind as well and when you wake up from the meditation then what happens that brings us back to do ray me.