Archive Result

20071101GRNyiwm_09.mp3

(Intro is prayer in Tibetan), I go for refuge to the guru I go for refuge to the Buddha I go for refuge to the Dharma I go for refuge to the Sangha I go for refuge to the guru I go for refuge to the Buddha I go for refuge to the Dharma I go for refuge to the Sangha I go for refuge to the guru I go for refuge to the Buddha I go for refuge to the Dharma I go for refuge to the Sangha you who destroy all evil forces and who know all things perfectly for the sake of all beings please come to me I bow down in I am sorry speech and mind I offer the best I have to give both real and imagined to fill the space between us I regret and purify all transgressions I rejoice in all virtues I request you to remain until total enlightenment I request wise and compassionate guidance I dedicate my merit for the sake of all beings om muni muni maha muniyeh soha om muni muni maha muniyeh soha om muni muni maha muniyeh soha om muni muni maha muniyeh soha om muni muni maha muniyeh soha om muni muni maha muniyeh soha om muni muni maha muniyeh soha (more chanting or prayer in Tibetan)

May all beings have happiness may they be free from suffering may they find the joy that has never known suffering may they be free attachment and hatred May all beings have happiness may they be free from suffering may they find the joy that has never known suffering may they be free attachment and hatred May all beings have happiness may they be free from suffering may they find the joy that has never known suffering may they be free from attachment and hatred

001710

Rimpoche: I try pull this one (?) I welcome everybody here tonight and in between our Thursday meetings a number of things had happened so it was very great to have his holiness been teaching here in New York we are all great fortunate and then our self also we have you people have giving me a nice say birthday dinner and then being in the Washington for His Holiness’s gold medal thing and then we had a my actual birthday celebration in Ann Arbor and they all lot of you came thank you but especially this year we’ve had this instructors conference and many of you have attended and so it was really nice and when you’re looking at it a number of people from New York alone came and I’m sorry you can’t make it sorry I heard you at the airport

Audience: We did not go to the airport.

Rimpoche: You didn’t go to the airport anyway and that happens between the New York and Michigan especially LaGuardia and Detroit always you know I do that almost every day and sometimes it goes sometimes it doesn’t go sometimes it postpones a couple of hours and then won’t go cancel it it happens but I came and Jonathan could not make it because you have to run the course that day right you you did teaching here so that’s good and so so number of people and when look at it we saw about sixty some people who are the teachers in Jewel Heart and it’s made me feel happy and great most of the teachers are good are great at least they knew the path through which where you begin through which you travel what are the paths and I don’t mean everybody’s expert but they’re very good and looking at them and saying well at least some contributions that I’ve been able to make it because at least there are sixty some strangers I’m sorry (Rimpoche laughs) some strangers who have been able to pick a strange thing and not a regular you know Western traditional anything but put efforts in that and learn a little bit and practice a little bit and try to experiment a little bit and they may be able to help few others others so when you’re looking at them it was very happy very happy thing very joyful thing rejoice-able wonderful thing normally I’m not emotional person but when there are sixty people sixty (some?) but then most of them not there even (?) not everybody is there either you know so which is very good so may be might have produced around about hundred people who can do something good for themselves as well as for the others so it is very good I thought about it and then programs are also very nice even New York I’m sorry I don’t mean even (audience laughs) yes even New York (Rimpoche laughs) normally considered can’t you know doesn’t get together and doesn’t organize and all that but has a lot of programs to report and (Maya?) did wonderful job in presenting New York programs and did great and so very happy and now truly even this Nebraska it is only about a handful of people and they also running courses and they’re doing great so we thought we thought it is very good and so normally we don’t say what we do you know say once a year this we have this conference comes up and during that period we shared ideas and (what we are running?)002325

and I think it’s good Elizabeth even remarked in the middle of it and she said I didn’t realize these people you people do this much work here and so

Audience : I didn’t say that! (Audience laughs)

Rimpoche: what did you say (Rimpoche laughs)

Audience: She said something much nicer than that

Audience: I did Rimpoche, I said that it was the first time I had been to that meeting and I was really really impressed with the programs and stuff that was going to come out as well as the stuff that had come out, I was very (?)

Buddhism in the West

Rimpoche: Alright thank you see you said a great thing I’m trying to make it less sorry

so we are very happy with this looking back what the Jewel Heart been doing for the year year-round and that’s very good and so then and we are hoping to continue first and foremost to help ourselves and also then find a way to help others without helping our self you can not help others there is no way I mean whatever you do it will be from the Buddhist point of view it will be very superficial without helping yourself whatever you try to help others I mean you do wonderful jobs by doing research by putting things together by planning and all that is great no doubt about it but still to be truly helpful to the individuals to ease their pain temporarily and permanently to find a way out of samsara and ultimately lead to the enlightenment so that is only when you can help yourself you can help others so enlightenment freedom from samsara these are the goals right and a good future life next life and a happy joyful this life happy and joyful this life you can do research planning do all that good future life freedom from samsara enlightenment I don’t think you can do research you can do planning and you can make a programs and I don’t think you can do that so it is only when the individual experience sharing your experience with the others either very presentable way or just a simple couple of words or whatever way actually three ways by sharing experience talking or expressing your ideas developments through a writing through art through music through any of those and most important thing is be a role model for the others by having yourself a solid practice and making yourself as an example a role model for others and these are the ways how you can help others and that’s what Buddha recommended that’s what Buddha shared with us and that’s what the Tibetan practitioners teachers monks and nuns lay people lay practitioners they have done that for thousand years and I believe it is the now we in the West it’s sort of comes to our responsibility and actually actually showing and the way and the how we handle our when we encounter with the problems such as as (we?) a difficult situations and such as hatred anger jealousy level and showing example of how to handle that without hurting yourself without hurting others and be helpful getting out of the problem and this is the how we been serving our own doesn’t have to say it is Buddhist doesn’t have to say it is Buddhist meditation doesn’t have to be simple example of how you yourself handling and that is how you serve people that is how you serve your (step in?) spouse who doesn’t want to do have any thing to do with the any traditional religion or (especially?) alternative or anything or any other anybody and this is the exactly how I just remember a funny thing003007

Buddhism make a difference

I have a Thursday a gentleman in Ann Arbor it is a very what should I say very tough lawyer very very tough lawyer and who sort of doesn’t believe anything but very good always standing for Greenpeace or that sort of issue he stands for and so he’s a very tough lawyer and one day he told me I don’t buy religions at all he said whether it is east or west or Christian or Judaism or whatever he himself is Jewish and what he said you people you make some difference to a people I saw it with my own eyes he happens to be the Matthew’s stepfather so he said I saw the difference I saw the change may not be bad at all may not be bad all he said you know so when you see the difference to people and that makes difference and that is how you affect how you help people who made a difference of course but that is so by somebody else that means again big difference so I think in that is how we serve people and so just wanted to mention that and so it’s not bad so far maybe twenty years work about a hundred people to be able to help others it is great could have been more could’ve been better but that’s alright any way so then second thing is our own business what we supposed to do here and so what we been doing is talking about the mind and mental faculty mostly on the basis of (he speaks Tibetan’s) work003258

Mental faculties and the nature of the mind

normally we have done did they give you any translations or anything today for distribution anybody except these chart and we have some verses there too oh all right so that’s good so then you have the verses and I don’t have the verses that’s fine so what we have been doing here is talking about mind and mental faculty again I like to remind ourselves once again you know when we talk a long time like this right sometimes we are going quite a detail but then we forget overall you know this happens number of times so I like to remind you basically one important point when we are talking about the mind we’re talking about our own mind what we have right now with us we are not talking about capability capacity of future when you become Buddha you can do this and that we’re not talking about it we’re talking about it today today itself actually we are talking about yesterday we are talking about yesterday we are talking about today we are talking about tomorrow how what is our mind when the moment we say mind what sort of image do we get what do we think it is and what it has to do with me and how it functions and all this we are keeping that as a principal honestly because we’re talking about a very specific mental faculty then we will go our mind will totally go after that specific mental faculty we forget completely so the mind what we have our mind is the our best available whatever you say treasure tool or capability self whatever you may call it and that’s what we have and that’s what we’re talking about it we’re not talking about part of our brain we are not talking about part of what is inside our heart we are talking about our mind when we say mind remember I always say mind is something that is not tangible it doesn’t have a color it has no physical shape it is sort of pervasive everywhere within our body wherever I mean from as long as we have a feeling and a connections from the tip of the toe to the root of hair believe I don’t think you feel the hair right so the tip of the toe to the root of hair it is everywhere back front everywhere it is pervasive and I give an example usually so although mind has no shape no tangibility no color however I said give you example like clean clear crystal lampshade and then this mental faculties we call it the thoughts ideas emotions that pops up within us it is like light bulbs red green yellow blue whatever rusty milky whatever and the moment those light bulbs lighted and when you look from the outside you will see your clean clear crystal lampshade is a red lampshade green lampshade yellow because the influence of the color in the light bulb makes the lampshade clearly look like red look like blue green yellow so right? So that’s the one way of looking it yet the definition of the mind according to the Buddha’s teaching is called (sechin rigpa?) clear lucid clear lucid and then little people will come and say luminance and this and that bit actually it is clear lucid lucid because (somebody’s cell phone starts ringing and Rimpoche starts laughing) okay I didn’t hear okay lucid because it has tremendous almost unimaginable capacity and capability to be able to understand and clear the word clear means something clear you know in the dark room if you have light turns on the light clears the darkness is one way of looking the light comes from the sunshine or whatever solar light comes in and make it clear that is normally we look in clear that way or is it something over there no it’s clear right that’s what we say clean but this clear here is not in that at all it is nothing to do with external conditions the nature of the mind itself is a clear luminance it doesn’t need something to reflect from outside and make so it is clear clean so it is easy to influence easy to affect it is very easy if it’s color white it is much easier to get any stain light green blue yellow whatever it is easy on white rather than on black or blue or anything like that and the luminance in nature so anything that pops up within that it is sort of easy to influence easy to go and also itself is luminance no tangible no color pervasive within us but then when it’s disconnected with us and then where ever we are disconnected the pervasiveness is withdrawing actually when you’re sick and you’re dying and then this pervasiveness of the mind started going away from your toes to the head down or whatever up down where ever it goes it started going down so the pervasiveness is started withdrawing so as long as it is functioning it is pervasive it is in everywhere so there are it is capable of understanding and getting it and the way the mind understand is slightly different than when we normally say I understood mind somehow picks up some kind of almost look like a picture or photograph or something look like it picks up you know when we talk about memory talk about a memory we looks like we look at some individual and see that individual’s physical and physical and facial shape color look everything somehow we store that inside and when the next time when you see that person and it clicks and then say oh you are so and so their mind recognize right 004340

so what does it’s almost look like taking a photograph type but then everything to be known doesn’t have photograph to take face and physical body we can talk about the photograph it can understand but other things there’s nothing photograph or anything somehow mind get some kind of picture image and it observes observing here again it is is not they don’t have storage where they put in is not there is no storeroom behind there’s no storeroom behind somehow it’s sort of becoming part of it it is becoming part of it and it sort of its stores we call it stores right in our language we call it it stores the information but not necessarily has to be even in the computer you have to save it within the certain categories but here we don’t it is just sort of a picture like information it preserves inside I mean the sometimes what we call it another mental faculty call it forgetting forgetting and that comes over and takes and then erased out and then it takes time to pick up sometimes it comes back easier always comes back easier than never not like learning but if everything is so quick and you I don’t know but it is easier to pick up the old knowing rather than new knowing (once?) anyway so this is how the mind does so what affecting us our self our self our mood our feeling our everything is the mental faculties that picking up that these mental faculties made the mind changes like for example if you have a mental faculty called anger or hatred and immediately it throws some kind of red light and (warning?) and all kinds of things mind becomes agitated and difficult to settle and all that and so like a good mental faculties like that of faith or something comes up a few little calmness quietness and all this and not only the mind itself because of the mind its affect to the physically too and all of those this is how the mind and mental faculty function and what we have already done I’m not going to repeat but I would like to remind you we have a first five mental faculties called five omnipresence first five of them these are extremely important for us extremely each and every one of them is extremely important that we keep intact within our mind because if any one of them is either not functioning properly or missing means huge mental trouble for us mental trouble the mind get into tremendous trouble because one of those five omnipresence is missing so you probably mind does not know what to do doesn’t know what to do really have a very difficult and it is always helpful to recognize each and every one of those fives and look in your self and see whether my five omnipresence are are they there are they functioning are they okay so that’s what you should always do and that is helpful because if any one of them is missing we have a tremendous difficulty will be handling then the next five is object ascertaining right ascertaining mental faculties so these five doesn’t have to be present all the time but should be ready ready whenever it is called for whenever is needed should be ready to pop up and when you have a problem with that then you have a problem of knowing a problem of you know a problem of ascertaining problem of mind functioning is because of this second five (segment?) is you know it doesn’t really become you crazy however you may not be able to function very well you know problem like this these are the five these also all these ten I really think is extremely important for us to see to recognize and to check within ourselves all the time whenever we can are they working okay are they functioning okay that’s how you can help yourself mentally by you psychologist and psychotherapist when they try to do that but I don’t know what method they use I have no idea however but what they do is they try to observe you as a third or second or third second person and they as observer so try to observe your functioning by using what by using probably three key my guessing honestly simple guess three key factors what they use they use what do you say your facial expressions and your physical movement that is how they analyze probably that is how they analyze and they try to figure out what you’re doing what is your problem where they are probably we use that to develop clairvoyant of reading others mind by using the facial expression and words they say and how the physical movement honestly so this is clairvoyant learning how does what does that people thinking reading other mind that is how we use there are five of those anyway and I don’t see any psychologist or psychotherapist using five of them they are using three I think I did not talk to anyone I’m simply looking at them and guessing and I could be wrong and I hope I am wrong so anyway 005227

so that’s my expression but anyway whatever it is psychologist and psychotherapist what do they do they use you as a second object not as a person as an object observing you know I mean you become the guinea pig or whatever whatever it is but when you are observing your self and not only you don’t have to use the facial expression you don’t have to use what you say you have to use you don’t have to say how your movement will make what you’re thinking you don’t have to do that you know what you’re thinking yourself you can see it you understand your mind your thoughts are not secret for you you know it so knowing that taking that in and then seeing looking at these mental faculties and their functioning putting them together and then you can help yourself you can help yourself honestly I don’t mean don’t go to the psychologist and psychotherapist I don’t mean that all they be helpful occasionally very good and wonderful and so you can give them eighty five dollars an hour or whatever it is and also you can do that and that’s fine nothing wrong with that honestly but also you can do yourself and you can see and that is that is how you help yourself okay so I don’t want go back and see what are these five what are these five I’m sure some of you who have not been here before may be really wondering but I share that already and it is available even you can download with the Jewel Heart if you are a member you can download that it is available all the time on the website I do nor know where it is but do you know where it is

audience: (?) The members page where we have the transcripts and the weekly (?)

Rimpoche: so it on there you can read it and you can read it and don’t think there’s any I think you can download it you can read it and if it is useful read more and make it clear to yourself and help yourself that way and if you find it is useful then it is throw that in the garbage but then I’m sorry you wasted your time a little bit

Eleven positive virtues non-violence

the next on this are the eleven positive virtues which we already did eleven positive virtues and each one of them we went through the definition introduced them what the definition of this function of this (thoughts?) of this however how do identify these faculties within ourselves by giving definition by talking to you’re their functioning and then we talk about effect and all of those I think all eleven was completed except the last one the last one yes the last one last one is (he speaks Tibetan) non-harmful non-harmful almost like nonviolence we call it (he speaks Tibetan) (sawa?) Is the word Tibetan word (sawa?) Is harm me by using me in there becomes negative (missawa?)005701

sort of not harmful non-harmful which in other words is non-violence so I mean it is a traditional text so when you read the traditional text you get these funny languages but it is nonviolence the definition of nonviolence according to this is this one who does not have mind of harming to anyone any living being one who does not have mind of harming harm mind of getting harm or hurt anyone plus patience and compassion oriented faculty all right so negative aspects in this definition is any thought of hurting or harming or catch you caught you you know sort of thing and I catch you here and so you know pay you back here but any kind of that thought comes and according to this it becomes violence it is not nonviolence to anyone that does not when you say anyone means to everyone which is including yourself including yourself and everybody else so nonviolence is a beautiful word but it is not simple not so easy not so easy basic principle here is really there is not even a smell of hurting anyone should not be at all plus it is compassion and patience oriented mind005947

Violence by doing nothing and violence of suicide

So that is basically nonviolence and as you know the violence does not have to be physical violence alone there is a lot of the (?) The sound by talk right as well as by thought so the violence comes from the body speech and the mind all three all three I mean many times we are very hard to recognize violence we say well I did not do anything I didn’t do anything yes didn’t do anything so I did not hurt anyone sometimes we don’t know we hurt people by by doing nothing! one advantage for spiritual conversation like this is without addressing any individual not addressing personally but truly speaking you know some people we do we do well I don’t have to deal with this and don’t talk to me I do that myself 010200

By not dealing by not talking by not doing anything sometimes you get hurt people badly and that is again violence of doing nothing it is violence action some people are so positive insisting right right right even you’re wrong keep on saying right right I was talking that on last Tuesday and then I look up somebody we all know so I couldn’t help but laughing but I don’t mean addressing to that person at all but you know insisting insisting right right right is also violence and things like that and they which is violence which is not violence is very difficult to make the judgment it all depends on your thoughts your actions and the other person thoughts actions and receiving all together and it differs from person to person so in that way nonviolence is not easy at all it is very very hard so when you look back back when the whole idea that the Buddha give nonviolence followed by many great Eastern and Western great beings follow that including Gandhi and all of those when you’re looking at it it’s not any easy not any easy not an easy even you know self-sacrifice like the question in the Gandhi’s movement the self-sacrificing is also whether it is violence or nonviolence it is difficult to say it is question that one has to raise and you don’t have to make a general answer one individual has to make answer by yourself for your own satisfaction because self-sacrifice is not necessarily nonviolence because it hurts it hurts the the individual I always have a reservation when the Buddhist monks during the Vietnam war burning themselves and all those I don’t think they’re nonviolence but you don’t have to answer we don’t have to make a decision but the idea we have to think about it (entertain?) and you can analyze you can answer yourself physically some people go to the extreme I do nothing I don’t hurt anybody else I kill myself I take my own life what you call it committing suicide all these type in my opinion they’re part of violence although you may think it is not you have a right to think what you want to think but it is hurting it hurts it not only hurt yourself it hurts your family if you commit suicide let’s say if someone decided to jump from the Empire State building or something so one may think well I’m just taking my own life but not only you hurt yourself you hurting all your family too and to all the people in the city too010728

so this is easy two sentence here give you the definition and basis on which this mind functions but if you leave it easy in there that is easy but when you really go in detail and a lot to think about it a lot to think about it nonviolence is nonviolence any violence is not right violence against self violence against anyone is not nonviolence nor it is compassion oriented some people think well I have a lot of sufferings going to give a lot of difficulties to the family so I better end it up here you think it is compassion no it is not compassion again it is violence it is not compassion although interpreted in the form of compassion saying less trouble for family but less physical trouble may be but more mental emotional trouble for the family so it is not so simple as one thinks and no compassion in there is no compassion for self there is no compassion for others there is no compassion for the family and near and dear ones it is selfish thought it is very selfish because I can’t bear it anymore anymore so (I?) end it010943

Need for intelligent faith based on solid reasoning as opposed to blind faith

so it is harmful to the self I’m not talking to anyone okay anyone of us I’m talking about generally in here and the question is how do you know what the next going to be are you sure the next going to be more better happier than today’s if so go ahead for your own sake but you have no idea it could be worse it could be more painful more difficult and it is negative negativity you may say I take my own life if I take my own life it is not negativity is it is a negativity no one can take any life at all we have no right to take any life of anybody so it is negativity but it happens again if it happens if it happens it is unfortunate it happened so what do you do dedicate our positive virtues to fulfill the wishes of the person if it is a family somebody know friend knowing friend whatever it is dedicate it that is all we can do we can create more positive virtues it be like giving a pocket money to that person whatever their life is wherever they are so creating more positive karma dedicating and whatever you have it dedicate it by dedicating you don’t get become a poor it doesn’t get exhaust because it is the (common functioning?) itself is totally different so that’s why one should dedicate anyway so nonviolence is the last one the eleventh positive thing so mind the mental faculty of a nonviolence is compassion patience oriented and (deadly?) against thought of hurting anyone any single being that is nonviolence and then there are more emphasized in this particular one those verses what you have hopefully it is they make a few more emphasize important points on few mental faculties out of eleven this is additional point they raised here that is looking at the faith they call this (author?) this person calls what is name (kashieeshka?) sorry (kashieeshka?) called faith as a basis of quality basis of quality and the reasons why he called basis of quality the next verse makes statement one who doesn’t have I’m reading in Tibetan paraphrase whatever you have it may be slightly different than that but you know it is the one who doesn’t have a faith doesn’t have any virtues developed and the reasons why the Buddha said that Buddha give example this is interesting example example is this if the seed has been burned if the seed has been burned and then you hope to grow again and that’s not going to grow because seed has been burned so when you don’t have a faith that loses almost every foundation of anything any good virtuous development in other words faithless person don’t have good quality again remember the faith some of you may be new here because we spent a lot of time talking about faith we are not talking about blind faith we talk three different faiths here anyway three different faiths here but each one this is what we call it intelligence faith faith with the reasoning the reasoning should not be the charismatic talk of whatever leader or whatever it is not or nor it is threatened or nothing it is true valid reasoning true valid reasoning will develop three different faiths within one individual actually one individual will develops a desire to obtain that

desire to obtain particular quality because you see the benefit of the qualities so you go for it so that is number one (he speaks Tibetan) they like a temporary benefit for example having a good life or good future lives or ultimate liberation whatever you would like to do and all of those all of them the vehicle which delivered individual to that level is faith this is what,(he speaks Tibetan) so the faith intelligence faith is extremely important the faith is important but it should be intelligence faith not blind faith blind faith creates difficulty does not give you much benefit at all unless one individual you yourself the self person who seeking that is totally incapable of thinking or sort of you know uneducated illiterate incapable of thinking mind never used it before will not be able to use the mind so then has to have simple good guidance simple good guidance right guidance will say have faith and have faith and that may help that is only for that person people like you educated intelligence great thinkers like you never utilize blind faith it has to be intelligent faith intelligent faith means faith that developed you to within you by reasoning you use self convinced with the reliable reasoning bring and statement that you make out of that can stand on any challenge can stand on any challenge you don’t stumble off you know like a driver lessons so you don’t got to get any stumbles but really solidly be able to stand on the reasoning so that is called intelligence faith because you came to that decision with the solid reasoning you did not came to that decision because so-and-so said so because somebody said so because somebody has (return it?) that is invalid reason valid reason is because you are convinced you have a solid number of reasons ABCDEF whatever you know over there to be able to stand behind your statement that is called intelligence faith okay just remember it is not blind faith second and third more emphasizes made is knowing how to be ashamed and have I forgot the name of this mental faculty in English embarrassment thank you and in a normally in our society our culture we don’t talk about shame at all so because you know why should be ashamed why should I be all that but here Buddha utilized these two mental faculty012050

Mental faculties of being ashamed or embarrassed protecting you from wrong doing

to know how to get embarrassed and to know how to be ashamed of yourself Buddha considered this is good quality of a human being shameless person and person doesn’t know how to be embarrassed is considered bad person that person person has no sense for whatsoever but you know the politicians here has to be pretending not to be ashamed and not to be embarrassed whatever the circumstances may be you know012138

But the Buddha considered these two are the most important for a human being good human being shame here is if I did something wrong like anything whatever anything if I steal something or if I act violence or something or if I do any of those you know anything if anyone even anyone does not know how can I live myself with myself how can I live with myself this is a very important mental faculty and that protects you from almost every wrongdoing that protects you from a lot of hesitations of doing the wrong thing wrong thing so these two more emphasized way and how they emphasized is these two are the best method to avoid what they call it afflictive emotions or we call it negative emotions emotions because anything even you get angry you get angry you become control less or something certainly if you think how can I face myself and then that anger which is hitting the ceiling will be shocked for a minute and there’ll be a minute of confusion and when you wake up from that confusion you’ll begin to think oh was that me no that was not me it is somebody else you know you really becoming sort of very small and you shrink yourself you don’t have that me that huge ego when they saw your misbehaving in that manner especially within the other people and then so embarrassed so ashamed and you become small like this and that is what you don’t want it to society doesn’t want it you don’t want it to however that will be learned the best lesson not to repeat the best lesson no harm done but a good lesson very good lesson no harm done very good lesson and when the next time when that comes up your mind will remember that embarrassment your mind will remember that shame and you don’t want to go near by that is how your this mental faculty protect you from doing the wrong yes we don’t want that in our society we don’t really want it that’s true we don’t want it to but that is how they protect us so not only that and this one says (he speaks Tibetan) but really a sort of big statement if you don’t know how to be ashamed and if you don’t have embarrassment there’s no way you can get rid of your negative emotions at all (he speaks Tibetan) to get root of three poisons afflictive emotions in general and particularly these three poisons is the essence of the Buddha’s scriptures as well as it is the essence of Buddhist’s practice did you hear me essence of Buddhist practice is to try to get rid of three poisons that is the real essence of a practice real essence of a practice is not meditation real essence of a practice is not visualization real essence of a practice is try to get rid of three poisons within ourselves gives you reasons (he speaks Tibetan) so Buddha’s teachings they sort of there is an old Indian system of measurement they call it eighty four thousand heaps of Buddha’s teaching heaps some collections so eighty four thousand heaps of all Buddha’s teachings are nothing but antidote of three poisons therefore getting rid of the three poison within our individual is essence of our practice it is the essence of Buddha’s teachings so in order to do that these two mental faculties shame and embarrassment knowing how to be ashamed knowing how to know to embarrass these will help you protect you so this is more important so out of eleven they picking up now we got one the faith two these two and three these are the picked up third one enthusiasm again this author has a same language (he speaks Tibetan) again just like a faith is basis of all quality here it says enthusiasm is basis of all good qualities here same very word just change the name only (he speaks Tibetan) he gives reasons (he speaks Tibetan) so the person who has enthusiasm their qualities will develop just like a waxing moon from third to fifteen waxing moon (he speaks Tibetan) it is interesting one who do nothing and the lazy people there are no development of virtue said by Buddha that this one says so Buddha says if you do nothing person and if you are a lazy person there is no development at all saying that according to this this is sort of this is (synopsis?) like little rhymes that kids can say so made into this form the next emphasized is conscientiousness the mental faculty called conscientiousness (he speaks Tibetan) so one who has the conscientiousness is having a nectar one who doesn’t have conscientiousness normally goes to the hell realm one who don’t have the conscientiousness they have been defeated by the enemy of afflictive emotions one who has the conscientiousness have essence of Dharma that is it so like four lines here so conscientiousness conscientiousness is awareness actually there’s a chapter on conscientiousness in Bodhisattva(?) I think I did two years ago or three years ago I think we do have transcripts on that chapter right you don’t think so you do say you don’t think so I think we do have a transcripts available for that chapter of conscientiousness too anyway so these are the important but then not only this this this is interesting thing here (he speaks Tibetan) the equanimity it is sort of this is interesting013134

equanimity

equanimity (dash?) to this meditative equal (?) level sort of dash so said this is the quickest way of all three Yanas the quickest way of all three Yanas are the equanimity to (?) means total meditation meditation of even developing compassion or anything equanimity to equal (poll?) the reasons why he says the reason is anything you want to achieve it has to be achieved either by both Shamatha and (vivashana?) concentrated meditation and analytical meditation has to achieve that and that’s why this is important I like to emphasize a little more for the equanimity equanimity is always comes up everywhere whenever we talk about compassion Bodhimind love everything equanimity so equanimity when you say equanimity it is sort of equality and don’t really get it whatever but what you thinking is this equanimity here you have to think from two ways from the point of yourself to looking at other people and the point of other people to looking at you point of the other people to looking at you is not that important but the point of yourself to looking at the other people your feeling to different people people you love people you hate people you don’t care people you love people you hate people you don’t care and when you’re looking from your angle you will see huge difference the moment you see one you love one you love and then your mind the moment you think about that your mind is happy open smile nice the moment you hate person think about it hmmm don’t want to talk about it don’t want see it don’t want to think about it so this is the problem equality equanimity our American equality is as long as you have a human life you are equal to as long as you’re now you are a citizen of United States you are equal to right that is how we think about it but here you are thinking about it how do I perceive other people by me how do I look at them how do I perceive them so I see huge differences people that you like people that you don’t like people good people bad people we tell them right sometimes the reasons are pathetic good and bad people pathetic you know really sometimes you know people say oh yes he is a good guy because he’s a Democrat or he’s a bad guy because he’s a Republican or he’s a good guy because he’s a Republican he’s a bad guy because he’s a Democrat absolutely ridiculous reason pathetic reason that is not the point right? So if our mind been influenced by that sort of pathetic reasons and looking at the people black and white difference and how bad we become we become very bad honestly so when we look at people from my perspective from my point of view I should developed equal respect to all people equanimity begins here equal respect don’t make judgments equal respect and pathetic reasons and then if you begin to level good and bad will be really terrible we will be worse than George Bush so remember equanimity begins here my perspective of looking at the people no judgment respect to all we do have that we say innocent until proven to be guilty we do say that don’t we so I was just beginning casual talk when you talk about the Lam Rim you normally talk about three different people watch how do you see and correct yourself the point really is my perspective of looking at the people equanimity should bring us the respect to the people don’t make judgments I think it begins there because the moment we have judgment or sometimes even very (?) idea of judgment on the people so then your mind will have all this so equanimity equanimity is the individual perspective of looking at the others not saying whether everybody it is equal or not okay013912

The result of the meditation gives the individual the power over mind because you enjoy it doing it there is a physical comfort there is a mental comfort that gives you the power over your mind

where did we go he gives you a little more emphasize on the Shamatha and the Vipasyana (he speaks Tibetan) the mind not be disturbed by the wandering and sinking or not focusing mind remain calm and quiet and (he speaks Tibetan) so one has to gain a little control over one’s mind because mind is wonderful thing mind is capable immeasurable wild crazy sky is the limit if you don’t have a little control over mind and then it is the it is becomes difficult so gain little your individual power over your mind the (shingja?) Or the joy physical and mental the joy and the result of the meditation gives the individual the power over mind because you enjoy it doing it there is a physical comfort there is a mental comfort that gives you the power over your mind your power over your mind is key oh I didn’t realize it’s going on nine thirty I should stop and shut up okay?)

audience: Well finish at least get that point 014124

Rimpoche:(Rimpoche laughs) yes honestly yes on that should give you you know that gives you a power your power over your mind are the result of this mental equal (poll?) or whatever we call it: the joy which we develop at the ninth level of meditative level therefore what we talk I talked here this Shinay whole year so you have a little transcript called (?) Gom Gom so you know I mean you know that so at the ninth level there they give you give you the joy that will hand over to you the power the power that manage your mind so the your best tool your best capable quality capable all within the your control under your management it will come and that is the key for individual to get rid of negative emotions

and did not finish this but then I’ll come back on next Thursday and finish this and maybe we talk about briefly about the six root negative emotions anger attachment and all this we are expert on that that is no problem because we are all experts so we can talk about it without difficulty and I believe the next Thursday is the only Thursday that I get in right for this year actually November and December it is sort of very funny I have to go to Holland and all that so that’s sort of set up hopefully I’ll be change that because looks like people who don’t work in August that I’m here constantly and when November people works out begin to well after the Thanksgiving I don’t think anybody will work anyway but in between that I sort of lose a few weeks going to Holland but so next time I try to correct that and I guess that is it so so will be I think you know we’re very fortunate to say that His Holiness going to visit although I’m not supposed say okay because University of Michigan has not released but going to visit Jewel Heart next year April nineteenth and twentieth going to be we settled to Ann Arbor so everybody please save the date and we are also looking for some kind of discounted hotel I think nothing had come out yet but I think Fran is working on that she is a Michigan (?) so you people getting back next week too right you are coming on the twelfth Fran probably coming in Monday or Tuesday or something anyway so so we will have things available there so just save the date thank you anything else? I didn’t realize the time is going so I saw one getting up two getting up then I look at watch sorry

audience:(they discuss Jewel Heart business)