Archive Result

20070628 GRALSR11

Opens with chanting

Rimpoche: I did notice that this particular long life prayer that we didn’t say much when I’m looking at it it needs lot of corrections the Tibetan there is extra words that’s why you have this problem of keeping the (?) Together there is an extra verse and not extra verse extra syllable somewhere you know just got in there000049

(He speaks Tibetan) and I think there is one what page was it ninety

audience: (audience discusses page)

Rimpoche: where was it ninety six ninety seven ninety nine that’s right (he speaks Tibetan) so there is a J I extra (he speaks Tibetan) so there is J. I is extra there so I was wondering yesterday what’s going on so today I look at and notice there is a word extra there and there are a lot of other (he speaks Tibetan) it should be N G.I. rather than D. I. (He speaks Tibetan again) so I have to think a lot what it is don’t have the Tibetan here (he speaks Tibetan) try and figure out what is this (he speaks Tibetan) okay anyway so let’s do our work who is it you 00511

Best way to follow path of Lam Rim

okay oh what happened (silence on tape) okay now should be okay okay Brenda go-ahead

audience: in terms of Lam Rim we have sixty four targets but no bullets in our analytical meditation how do we know which bullet to focus on developing do we start with bullet one and then stay on it and then when we develop that bullet how do we know when we’ve hit the target is that when we move to the next bullet and what is the most productive method in other words how do you decide which bullet to work on and which target to shoot atRimpoche: sixty four steps sixty four steps each one of them you have to get a bullet each one of those bullet has it is each one of that step has its own target its own bullet you have to find and shoot one by one and not choose up here or down there or over here or over here that is the most important thing so I don’t know whether you have noticed or not in the teachings are they will say the sequences are maintained that is because how one individual mind been handled so that’s why the order of the arrangement of the order is not our choice it has done by so many great teachers in careful considerations they choose those orders so it is not for us to look at it say I am not going to be particularly like this very much let me do this and then nothing happens nothing happens it’s like it’s missing a step or anything somehow may be very boring but this the orders must be maintained and that is in one way it becomes quite conservative in that way but that’s an important point each one of those steps have its own target each one of those targets have its own bullet but today and yesterday this week what we are talking about it all these sixty four are we are combining almost like three or four points here000922

three or four points there three or four points up so even the sixty four is also combined in many different you know shorter version so that is okay but it’s all combine if you look at in what we did it look at back in the sixty four I don’t think you left anything out so you will be covered within that and that is the covering and maintaining order and it’s the very important point and this is particularly relevant and more important for the Jewel Heart teachers when they lead the classes we call them facilitators right now right right Hartmut:

Hartmut: facilitators sometimes instructors

Rimpoche: Dharma instructors and facilitators so for them especially pay attention because the order and what follows what and that is very important and that works with the individuals emotions and that has its own system and here there is another system so they have to match that so it is not just go up and downs today I think I’ll deal with this and that is very wrong if you do that so the orders and sequences must be followed because there’s the target there is the bullet that has to be what we provide is the basis the bullets is you going to find it yourself and the teachers will guide you teachings will guide you especially teaching like this getting together all of us and it is an extremely important for the individual although it is short although it is short but it is very important it organize your practice so it’s a good thing a very good thing and perhaps not only very good thing but one cannot do without one cannot do without actually so I think that is very important point to remember and so even the in my opinion I don’t tell because I don’t want to say you have to tell people that come and listen to my teachings I don’t want to say that but in my opinion I think the teachers in Jewel Heart I think should encourage their classes people to attend these retreats because it’s really important and I mean I don’t want to say it because it sounds like telling them say hey come and (?) my teachings so I don’t want to say that but I think it is very important because that’s I’m sure I mean you know you notice because yesterday Fredricka was telling me so this help me so much even Ben001340

Bullets and targets

is telling me this this this and that is what effect is this so it is I think that is very important but not very much I mean we don’t emphasize so people pay no attention but then some areas even some you know people discourage people to go instead of encouraging saying well we have this classes here and may not be right for you you know I mean some sometimes they have that so that might not be very good and so I’m glad you raise this question but these are the points and discussions and individual conversations with the different people I mean even for you know today we’re sitting outside and we been talking we been talking politics and that is fun but interesting but a point like that if instead of taking talking a politics if we are talking a Dharma point will be very good discussion even during the meals or when you’re outside there or so it is sort of opportunity provided for you at least (two?) longer period in a year that a summer retreat and winter and then we have this two or three weekends here and there so if you could utilize those time discussing I mean sometimes you have to do our own business little bit here and there other than that if you utilize this time times for discussing such a point difficulty practice and a point whatever it is and there is a lot more people who had more experience and more learned and then you know everybody has a more learned than each individual including myself so it is opportunity for you people to talk to each other and strengthening and also inspire your practice and that’s what you have to utilize and it is you know so that’s how it goes so I thought this are very important points to utilize the time think about it and bullets are very important if you don’t have a bullet you don’t have punch if you have punch you make an impact if you don’t make an impact it becomes lukewarm the whole practice so this is what it is

audience: could you say some more about how long to stay on the point and when we know we have achieved the...

Signs of progress

Rimpoche: each one of those points have a sign of development if you read the Lam Rim transcripts as well as Liberation in Palm or Your Hand and any Lam Rim whenever you read they have a sign of attainment so that’s all there including Odyssey to Freedom will tell you those

audience: Next question Rimpoche, do Buddhas when they’re in human form have nearest and dearest or is everyone equal001808

Sandlewood oil, chisel and complete freedom from attachment

Rimpoche: Hah! interesting (he speaks Tibetan) this is very interesting (he speaks Tibetan) who is it Dharmakirti or Chandrakirti I don’t remember probably Dharmakirti (he speaks Tibetan) Buddhas called the word says paraphrasing but it says Buddha is called free of attachment what is that free of attachment free of attachment is this just word by word then I will come out (he speaks Tibetan) it is equal sandalwood oil or the clipping there is a carpenters you know wood chop clipping thing that you chisel yes and whoever has the equal to chisel and sandalwood oil and that is called free of attachment did you get it many heads are going rolling that way many heads are going this way meaning the Buddha has no different feeling to the person who’s giving you giving the Buddha the massage of sandalwood oil or somebody who try to chip the piece of flesh and bone out of the Buddha’s body so should not have a different feeling that is called free of attachment I don’t have to answer your question it’s already answered by Dharma kirti for me it is just to convey the message (he speaks Tibetan) so when the sandalwood and chisel is treated equally then that is called free of attachment wish Allen Ginsberg was here he will have there will be nice little poetry will come out then so anyway then what else

audience: so that was about Buddhas and this one is about Bodhisattva can bodhisattvas fall in love (audience laughs quietly)

Rimpoche I’m sure they do (audience laughs) I’m sure they do not only that but falling in love with the Bodhisattva falling in love and we are falling in love may be different and bodhisattvas002137

Bodhisattvas fall in love but pure love not sticky attachment

in one way it sounds funny but on the other hand these are extremely important questions extremely important questions it becomes the definition of love and falling in love and the feeling of an individual I don’t know I think it’s a very different honestly speaking I don’t know but I’m thinking it will be very different than Bodhisattva falling in love and you and me falling in love I think it’s a big difference (the microphone makes a loud electronic noise) I hope not mine I think I don’t even have it do I yes I do but hopefully it is not mine so is very different Bodhisattva falling in love and we are falling in love when we are in falling in love and we have a lot of we have a lot of baggage that comes in is we have more attachment I mean if I said baggage people don’t like it because just looking at you your face changes (audience laughs) so if you don’t call it baggage what should I say sticky stuff I think see people likes that see you like that you don’t like sticky stuff or you do like sticky stuff hey come on reveal your secret (audience laughs loudly) just joking I think we really have a lot of sticky stuff and perhaps we think without sticking stuff it is not strong enough or something maybe the bodhisattvas might not have any sticky stuff at all but they may have a very strong pure love and I don’t know I just mention that here because I think falling in love and love is one word one pronunciation one spelling may have a different definition and a different meaning completely002518

may have just for your consideration I just said that word so I should say bodhisattvas do fall in love for sure even Buddhas I think fall very much fall in love but way and how they fall in love and the way and how we think of falling in love may be big difference and that’s to be has to be understood

audience: so this is a follow-up that was bodhisattvas and Buddhas and now this is about us this morning you said that falling in love harms oneself and the person you fall in love with since attachment is the glue of samsara and at our level is impossible to fall in love without attachment should we avoid falling in love

Rimpoche: no definitely no you should definitely fall in love (audience laughs) what this morning I said is one type of meditation the type of meditation that try to smoothening try to smooth of you know this very gross level of distance and gross level of you know pull and push distance try to smoothening that and we give you that meditation and not only that way and how we fall in love and that more or less at our level as long as our mind is contaminated we do have this attachment oriented thing and that attachment oriented thing is samsara’s glue 002810

Rimpoche’s mission defined: to bring Dharma path to enlightenment to families

So Samsara’s glue is in reality it is harmful to not only ourselves but also the person that we I mean also the person that I fall in love with even to that person even to that particular person the attachment is harmful because it is samsaric glue and I emphasize that and I don’t know whether you have any noticed anything or not when I’m looking at this attachment is not only a harmful for me but even though it’s not good for the person the other person who you fall in love with it and gives me extra taste sort of extra understanding something much more to chew and think about it rather than straightaway like black and white saying yes that means it is not good and so should not fall in love and should not have a family and should not have this and that if you can live without yes sure why not the Buddha always recommend the disciples to become nuns and monks but it is not possible for everybody to be so so those who can we appreciate and we salute and we bow but those of us who cannot should also have the opportunity and we are not ruled out of it it is the Buddha himself said (he speaks Tibetan) one who remains home with what they call it this is a strange Buddhist language householders are eligible for the liberation and you can remain in home and have a family and obtain liberation example is like Marpa and earlier Indian Mahasiddhis as well as great kings and ministers that Buddha himself said so (he speaks Tibetan) so we do even you remain in the home we do have a liberation and this is important and especially for me it is important you know I always emphasize to bring you Buddha Dharma into the family I always emphasize to bring the Dharma within the family family I don’t emphasize there’s plenty of other people who teach who emphasize people to become monk and nun whether it is Eastern or the Western there are plenty of people who are doing it and they’re great rejoice and that’s not my job so my job is to bring Buddha Dharma into the family so I should not say don’t fall in love (Rimpoche laughs) I will be contradicting my principal (Rimpoche laughs again) my own mission so but we also have to understand the love that Buddhas and bodhisattvas develop I don’t mean big that greater compassion I mean just a simple love the love between the two individuals and even then bodhisattvas and Buddhas way the love that they fall and the love what we do is slightly different you will know when your mind becomes uncontaminated you’ll know you know love is an extremely important thing especially within the Vajrayana especially within the mother Tantra practice Heruka practice all this nothing but love we have (Tsoh?) sometimes we make a Tsoh as a commitment and we try to finish as soon as we can and we do all this but if you sit down and take your time and start doing the Tsoh like (?) Rimpoche used to do (?) Rimpoche who wrote this what is Children of a Buddhas or Child of a Buddhas or the Lojong so (?) Rimpoche has this system that Tsoh day means starting by ten or something finish it by seven or eight or even nine or ten at night and so (?) Rimpoche has very strong solid group not too many he doesn’t take too many students whatever he has is solid about forty fifty sixty group who are all all of them are what you call that house fathers foster home foster fathers huh

Audience: foster parents

Rimpoche: foster parents yes003440

all foster parents and Rimpoche himself is also foster parents home number fifteen so all this foster parents get together from ten in the morning till ten at night and so that’s what they do they Tsoh and if you look in that detail it is so much emphasize on the love and all that I mean each and every one of them look at the Dakini Tsoh you don’t say no reason why Ah la la la la hoh (he speaks Tibetan) you don’t do that you don’t do the mudra of you know (he speak Tibetan) you don’t do this for no reason you know all your hugging for what on empty air so it is not it is not certainly not

there is so much in there but fortunately or unfortunately and we do we do have fortunately or unfortunately we do have we don’t have time to think about it because everybody is so busy and then it is Tsoh is we even call it compulsory which means like worse than paying a tax (audience laughs) I mean when you pay a tax at least you have to file in tax once a year but here we have to file tax twice a month so when you become that way you disappear all its value so just wanted to mention that to you so so don’t think of not falling in love but think of making that love in pure love and see how great it is honestly but then okay I better shut my mouth okay (Rimpoche laughs)

Do Bodhisattvas experience suffering - Bodhisattva covers many stages of development

audience: so another question Rimpoche if a person has developed full compassion but has not yet realized wisdom does that person experience other people’s suffering in other words do you need the wisdom component to be able to not (a load electronic noise drowns out the sound)

Rimpoche:(?) hopefully not doesn’t make any noise here at all

Audience: It could be any phone

Rimpoche: oh anybody who have a phone oh so that means that means we have to say to everybody turn your phone off hey my refuse to go off I don’t know what’s wrong with it Amy would you mind please take this and hopefully it is not mine but it refused to go off saying have an urgent message or something keep on saying it yes it is saying that I don’t know if you go outside and (?) so (?) it didn’t ring anyway

audience: so I’ll start this one again if you have full compassion but have not realized wisdom

Rimpoche: I heard (?)

audience yes and then the second part that I was when the phone rang

Rimpoche: I heard

Audience: No I did not finish this

Rimpoche: Okay

audience: do you need the wisdom component not to experience the suffering of other people

Rimpoche: I heard that too

audience: okay

Rimpoche: thank you (audience and Rimpoche laugh) I heard that too already yes but what do you mean by experiencing suffering does bodhisattvas experiencing suffering they do I think they do they do experiencing sufferings I mean the word Bodhisattva is it is big I mean it covers the Bodhisattva who are not entered in the path to the Bodhisattva who are next minute becoming Buddha so it not only covers the ten bhumis

ten stages but also more than that those so it is very huge huge thing so if you’re talking about ordinary Bodhisattva Bodhisattva who had not obtained the path of seeing yes they do experience suffering Bodhisattva who had obtained path of seeing path of seeing still they obtain they experience suffering they do experience suffering I don’t know whether its eighth Bhumi level or somewhere around there they may not be experiencing suffering I don’t remember but when you ask the question very general way bodhisattvas does bodhisattvas experience suffering yes they do but then Bodhisattva with wisdom does he or she experience suffering or with the wisdom will not experience suffering but without wisdom experience suffering if you are thinking in those lines maybe you’re wrong so I don’t know whatever the question asked mind what you have it which group that coming from

audience: group ten

Rimpoche: group ten who is group ten leader today you are Vivian you are okay well how is this question intended

audience: I think the person was (inaudible) (?) Oh sorry Rimpoche I think the question was does a Bodhisattva who has achieved great compassion experience suffering and also do they experience the suffering of others004318.

Rimpoche: greater compassion greater compassion was obtained by the individual before the individual become Bodhisattva right the root of Bodhimind is greater compassion when you look at the seven stages after the equanimity we did this morning even you looking in seven or eleven whatever and recognizing as mother beings remembering their kindness repaying and then love and then comes compassion that compassion is greater compassion and then comes the special mind and then comes Bodhimind so at the cause and result level when you’re looking at it so the greater compassion comes even before special mind which is the direct cause of develop a Bodhimind so thereby I guess what we are talking about it every bodhisattvas does have a greater compassion so not only does have a greater compassion I think greater compassion is prerequisite to become bodhisattvas then the wisdom was brought in picture I didn’t get it quite clearly can you figure out that

audience: if you’re a Bodhisattva and then you realize emptiness you get wisdom you have developed wisdom does that is that the thing that makes you not experience the suffering

Rimpoche: what you think Anne

audience: I thought you answered that already

Rimpoche: yes I thought I did

audience: I think they’re also asking about the suffering that we often feel when we observe somebody else in pain we also feel anguish if we see somebody else suffering and do bodhisattvas who have expanded the number of beings that they are related to feel anguish when they see those beings suffering

Rimpoche: I think we talked this morning did not we I thought we did didn’t I yes I thought anger is no good

audience: anguish anguish anguish or pain I feel pain when I see someone else suffering

Rimpoche: oh yes yes do you feel pain yes oh anguish okay it’s a good question, I don’t know how to answer bodhisattvas definitely have a discomfort when they see somebody suffering not only they have not only they have a discomfort and they feel so anxious but whether they experience that pain probably not they have knowledge the knowing how much the individuals feel and not only they have sympathy what is empathy?

audience: sharing feelings

Rimpoche: Yes I think they have empathy but whether they really experience pain probably not and it draws a huge attention and gets a huge commitment yet do they experience pain probably no I can’t say clearly but I think probably no is that clear (?) thank you

Wrath and Anger

audience: Rimpoche this morning you were talking about differences between wrath and anger and you told a story about two kinds of beatings that you received beatings with laughter and beatings with that were not with laughter and being hung upside down and it caused confusion in one group and they wondered if you could more help us with our understanding of the difference between the two

Rimpoche: the teachers are sometimes I mean from our point of view from our point of view the spiritual teachers we look them as Buddha in reality whether every teacher is a Buddha or not even if it is a Buddha Buddha try to appear as a human being so has to have every human beings criteria or characteristics of the human beings so they carry anger too so this morning the question the gentleman who asked the question is just now left for bathroom and so so I hope we went to the bathroom or maybe he went downstairs to get a glass of beer I’m just joking so anyway I’m try to give you give the image image a wrathful the wrathful I don’t know whether the English language what does wrathful mean I have no idea my understanding when we use wrathful wrathful deity this and that it is just like this you know HAAH this show biz HAAH type of thing and however and then when you go deeply in there it is been like soft and sweet even softer than cream but when you look at it HAAH you have that

I mean that is my definition of wrathfulness the anger my definition of the anger when the person really gets angry and it is no longer the manifestation of HAAH and it really get you (Rimpoche laughs) that’s my I’m trying to demonstrate and try to show you in one picture and this is not this morning I think it is last night isn’t it so and so and then one thing it’s not recorded remember I don’t have a recording so that makes another difference (Rimpoche laughs) and so every word what you say is not returned somewhere and then they don’t get you haunted later

audience: this is the last question Rimpoche this morning you ended by talking about equanimity and perhaps this anticipates what you are going say next but the question is how do we develop it and what are the steps for doing that005308

Rimpoche: of equanimity? I thought I talked this morning I really thought I did project one close and project one distance and then giving reasons so I think I did this morning and then at the end they will all come back together but I really thought I did this one didn’t I yes I did thank you that is it right okay so now I forgot exactly this goes till when?005352

audience: if we do an analytical summary you go to nine and if you talk (late?) You go to nine thirty

Rimpoche okay we start with the seven right and then we need to take a break otherwise it doesn’t work very well so I noticed this morning and so it is good to take a break now just finish the questions and so take a break ten fifteen minutes she will be the (gong?) To start but nicely slowly gently and a dignified way (audience laughs)

Equanimity and Impermanence

Rimpoche: thank you for coming back okay though I did this morning what we have is simply as myself as an individual I should not have very strong hatred and very strong near and distance roughness should not have on certain people human beings living beings and so certain living beings very closeness certain living beings distance but as a Buddha we said earlier Buddha you know for Buddha the sandalwood and the chisel are equal so that is that might not be possible for me or for us to be able to to get to the feeling to that level but should not be so distance and so close and from the point of individual that of who I feel distance or from the point of individual who I feel close from their point of view they both want happiness where is the (?) happiness reminded me (?) (audience laughs) I think Hartmut are you aware of the story oh I see I know but you are asking him but so I’m not sure whether he is aware of it anyway so from the point of the individual they both want happiness they both want to be happy okay (Rimpoche appears be laughing at an inside joke) and also they both don’t want any pain misery suffering trouble they don’t want trouble at all from the both so what they wanted from that angle I should not have so much strong feeling and from my own personal point of view even though person who I feel so strongly hated (right?) at this moment is simply a matter of action that one person has taken that I think the biggest reason what I give you this morning is impermanent and changing impermanent and changing changes very very important reason so many places our normal perception what we get and they said a lot because they’re all proved to be very unreliable because of the impermanent because of impermanent there’s a lot of you know proved very unreliable impermanent is such that it changes everything enemies change into friend friend change into enemy even children turn out to be against parents and normally parents normally don’t turn out to be children very rare cases but mostly but children normally turn out to be be against parents and vice versa parents also do change and against children and all this because of this impermanent thing

and especially changing of a mind the changing of the mind makes you know definitely yesterday definitely not tomorrow and so these things happens all the time so it’s a reality but when that happens we give reasons of blaming for the other person but in reality it is the nature of the life nature of a people nature of a human being nature of a living being is such that they do that all the time that’s what they do all the time so that’s why it is very important not to have so much solid black-and-white and stand behind strongly and creating misery and difficulty toward the individual persons themself but even to those who are concerned and connected people and create thereby creating a problem so much so that’s the reason why from my point of view from the point of those individuals so I should not be indulging in so much in this rough treatment that what I’m giving so that was wrong and it is (solitary?) reason and somebody who give you a nice gift who giving you a nice gift last year is the same person who been kind and nice to you same thing this year but then the time loses the I don’t know gratitude or whatever a little bit here and there even though we all wanted to be good person and nice and grateful even then the time goes by and thereby lose the appreciation not completely but you know it grows weaker and that is our own experience as we do easily lose the gratitude and we can easily lose the hatred too but we won’t to some people you won’t because you know because we would like to hold the hatred and because invalid reason and didn’t realize the time is changing impermanent is changing you know impermanence not changing but impermanence becomes reality so as we lose gratitude as we see clearly and that much hatred also we should lose and why not because hatred is such a thing a strong negative negativity so we have this I don’t know we have this inclination of holding the negativities much more stronger than positive karma010447

and that’s why we’re not losing the hatred as easily as we are losing gratitude and that tells you how a good person we are these are the good little tips that one can observe oneself so anyway that is the reasons why we shouldn’t been entertaining so much (?) so we should have equanimity (it?) can’t be equal I mean it is not possible for us to make equal just like Buddha the sandalwood oil and the chisel doesn’t become the same and very very difficult for us I remember I talked that one time in New York at least I’m sure I did (?) and then this what is name at that time the guy who’s making the film Mickey yes Mickey got big shock and keep on questioning me so that is the how Buddha measured the Buddha’s feeling towards people whatever the level of treatment from the people’s point of view whether you are bringing chisel or sandalwood oil and for Buddha is no difference that does not mean Buddha is stupid so that is the true equanimity but we’re nowhere near but hopefully we are not so strong like what we do and how much strong we do have of our feelings it is interesting when you observe your own life you begin to see so many of those and as I’ve been telling you easier to lose gratitude and difficult to lose the hatred really tells the quality of the individual so that means we there is a definitely room for improvement not only a definitely room for improvement needs to be improved so so way and how you’re improving is the idea of such a black-and-white is wrong because it’s impermanent and you have to drill on that and then also combined together along with the purification and accumulation of merit and then see how it goes and one of the questions that I got in the evening and say how long I think that is been the (area?) Of that question how long do I have to go and or is it return but whatever it is (?) whatever I somehow said it it is giving there it is true it is giving there and however we’re learning how to meditate sort of all of them together before we anything individually focused steps but we try to do overall view of whole steps together and that was step number one we try to do overall view of the steps together which will make a big impact on us and then the second time when you are going around and then you may be emphasizing some more on that (Rimpoche starts laughing) what’s that for anyway don’t have to feel bad don’t worry don’t worry don’t feel bad

audience: (?) (Audience laughs)

Rimpoche: but you did not practice (very?) you did your went outside and taking pictures of making all of us making fool of ourselves (audience laughs) you been the wise guy remember anyway anyway the overall view of you know going through if you can from the guru devotional to wisdom and if not at least from the embracing human life impermanent and suffering and refuge and then general suffering of the samsara and then looking at the Nirvana and seeing the fault of samsara and the quality of Nirvana and then three most three higher training of a mind or three basket teachings of the Buddha the essence of three basket teachings of the Buddha is the three higher training of the mind and then emphasize on love and compassion I mean we didn’t go anywhere today except equanimity and either you do seven stage of development with Bodhimind or exchange or combined combined is exchange actually the equanimity is slightly different equanimity and if you look in the one of those Lojong teachings that I did in New York and we have even that equanimity you also have layers and layers of equanimity and then all of those are you know they are going in detail but as sort of in a general what we talk about it today and when you really raise yourself question how am I going to make a dent in this then you have to refer to those011255

that Lojong teaching and the layers of equanimity and that is how you make impact first sort of overall up to wisdom at least from the Sutra point of view from the Tantra point of view and then you add up on top of that two stages and those and the divisions within those stages and that’s what we do there are just like a Lam Rim look like Vajrayana too just like that in Vajrayana as matter of fact we planned to do that this year where

audience: October fifth through eighth I think in Garrison

Rimpoche: oh this is going to be in Garrison

the audience: (?) Are you changing it

Rimpoche: I’m not changing but only the okay but similarly we repeat it is somewhere here you know here or wherever you know anyway okay I better shut my mouth so so that is sort of overall view what you do and even you don’t make such a huge thing game of point .but this constant constant overall thing will make a huge impact on the individual and at the time when we’re going we have a solid arrangement to carry with us a really solid and don’t have to beg anybody it’s really solid strongly one can carry so that’s the and that is my point here tonight this goes to what time

Audience: nine or nine thirty

Rimpoche: nine okay so then briefly speaking if we are continuously doing let’s say seven stage seven stage then the first stage will be recognizing looking you know this is training of the mind mind not like Silva Mind Training or something but really making the individual better person individual who had much less hatred and obsession but very open mind and very wise and very open and wise and also you know be able to adapt and any conditions and able to stand any point and so becoming the individual so look to other towards let’s say people let’s say people looking the attitude towards other people improving011651

Cannot rule out any one as a past mother

I mean the good qualities that Buddha recommended are bringing to that level so the Buddha twenty six hundred years ago recommended look I mean saying look everybody as your own mother being just like your own mother beings those days the good old mothers may not be so difficult mothers we see these days sometimes because these are good old times but the funny thing is when we as individuals are looking towards our mother the other person and we see all kinds of faults and difficulties the mother is stubborn she doesn’t listen and she wants me becomes like herself and probably this is what she thought is the best so she try to make you the best what she thought it is maybe whatever but we get all these pictures but then you look the same thing when you are mother and you are looking at your own children you will never think that way right (audience laughs) it is the such a wonderful thing, this is the my own little baby even though you are forty years or fifty years or sixty years you are still the baby one and this sweet cute baby and you know this attitude is totally different when you are looking from one window to another so that is the when the Buddha is talking about it is mother and Buddha is talking that attitude maybe Buddha was not easy to say look from the mothers window rather than so keep on saying look everybody as mother beings because the kindness and the compassion and care that the mother has given it is so much I mean honestly when we are this level we can see the faults easily but when we are not in that level when we are locked inside her own womb and she carried you around everywhere I don’t know how many extra pounds there you know but it is carried everywhere you know those days there may not be much elevators so they are probably climbing all the mountains and steps and everywhere the mother goes out to pick the water from the well yes and using those little things putting through the big well and pulling it up all this and while carrying you 012022

and then carry the water on top of that and you know just to have comfort for the baby inside and always were worrying about the right food to eat and because that’s going to hurt the baby inside if it’s too hot it is going to be uncomfortable for the baby if it’s too cold it is uncomfortable today mothers don’t worry about it even the narcotics they will take without difficulty but those days they don’t I believe so anyway so with that difficulty for nine months right and then of course you know the labor they go through is not very who am I talking here many of you (audience laughs) many of you who had experience right but the pain and the agony and the difficulties they happily going through happily looking forward it becomes excitement and then giving birth and then it is the precious jewel that you found it is not just a baby the precious jewel and of course of course anything anything whatever the baby has what you call those

audience: snot(?)

Rimpoche: what did they say

Audience: S N O T

Rimpoche: what is that

Audience: Runs out of your nose

Rimpoche: right S N O P

Audience: SNOT

Rimpoche: T SNOT oh, okay I’m learning that first snot okay and what will the mother do with this snot (audience laughs)

Audience: (wipe?)

Rimpoche:no they lick it (audience laughs) the babies they don’t want get baby to hurt you don’t do that anymore right and I don’t think mother will hesitate to lick it honestly you don’t what kind of mothers these are (audience laughs very loudly) and any other thing that comes out of the body without any hesitation they wipe with hand or anything so see and it assures you how much and then you know carry taking care of and nurturing is not a simple job day in day out and daytime nighttime while everybody will be fast asleep and then baby will go WAAA the mother will jump out of the bed right without any question how many times a night we don’t think about that anymore all right anymore today but that’s the reality day after day year after year for years (Rimpoche laughs) so that’s why but even today even today if you look at the mother about the kid no matter whatever whether the kid is twenty years old or thirty years old or fifteen years old fifteen years old of course but twenty thirty forty middle of the night whatever it may be mother will have no hesitation to jump out of the bed and run wherever you have to go thirty forty miles or whatever without hesitation it is not only that period alone but whole life whole life almost that kindness that care we received and as a mother you all are willing to give it without (hesitation?) it is a pleasure to do it rather than burden that shows the why mothers love Buddha making big deal and then you think about it and then Buddha is telling even your own enemy had been your mother some time or another so who to whom we going to hate it so these are the main points that we have to think about it when we talking about compassion word compassion is easy to say sweet fancy exciting and when you’re thinking about the real compassion that’s what it is and then you look at the right and look at the left we cannot say this one has not done that to me we can never say for sure we can never say because they did it and they will do it continuously and that is the changing all about I’m talking anyway snot all right so we don’t want to end at the snot but we will end at the Lama inseparable that of Buddha Shakymuni in front of you and looking at my own mind and I have that roughness of my mind and looking at a few individuals and looking so close and as a friend looking at the few individuals so distant as an enemy

simply unreliable reasons in reality it is totally impermanent each and every one of these enemies have been my dear and closest friend number of times each and every one of those my dear closest friend been the most powerful enemy number of times so today that for me to try to make such a big difference is uncalled for not only uncalled for it’s not even true so therefore the rough mind of my may completely pacify it I may develop not only equanimity but looking kindly if not as closest friend to all but kindly to all such a stage may be developed within me I pray to Lama Buddha Shakymuni for that and then seven (lamp?) along with the (he speaks Tibetan) object of all refuge the Buddha the (Dozechen?) I supplicate and light and liquid coming from the body of a Buddha purifying negativity in general and particularly hatred and obsession especially making a judgment on poor living beings calling someone enemy someone dear and all those may be purified and looking to all as a dear friend kindly bringing closer I may develop such a capabilities Lama Buddha Shakymuni may bless me to be able to do this at the end of the light and the liquid all negativities washed away and I become a pure clean clear like a crystal my body my mind my emotions all become pure my body also clean clear radiating light nature my luck fortune life all increases especially spiritual development from the knowledge point as well as development point both and especially the blessings of a compassion of the Buddhas grow within me and mother sentient beings and the duplicate Lama Buddha Shakymuni dissolved to me and I’ve become oneness with Lama Buddha Shakymuni and remain and function in normal function also I dedicate all my virtues in general and particularly today for not only just to benefitting for all beings to become fully enlightened to serve to all living beings I may become fully enlightened as quickly quickly as possible thereby I will serve all living beings as they needed urgently that is it and good night and have a good sleep we may not have to say Migsema we dedicated already and we go to bed or whatever you want to do (audience laughs) oh I’m sorry Kathy okay