Archive Result

Soundfile 19900707GRAALR1

Speaker Dagyab Rinpoche, with intro and some translation by Gelek Rimpoche

Location Ann Arbor

Topic Lam Rim

Transcriber Janet Bourgon

Date October 22, 2022

00:00.0.

Gelek Rimpoche:

Turning it around. Yeah, turning it around. So that itself, it shows a great [pointy ??] person. And also it shows the ability to be able to adapt. And from that extreme life into somebody, sort of having a supernatural being with untouchability. You know what untouchability is, in Indian tradition. [Laughs.] Don't take me literally. Okay? So I mean almost in that manner, it has it all advantage of course. But, it also carries a lot of tremendous disadvantage as well. Many of you have experienced yourself.

So we are very fortunate to have Rimpoche here today with us. And my request to Rimpoche was to continue with the teaching here, and particularly the combination of the seven stage of the development of the bodhimind which comes through again Maitreya to Asanga, which you people are aware of it. Then there's an exchange stage of the development of the bodhimind, which comes through the Manjushri to Shantideva, etc. in the Bodhisattvacharyavatara, which is normally emphasized on the exchange stage of the development of the bodhimind, and great Tsongkhapa tradition here.

03:02.0.

There's an especial of doing, that is the combination of both seven stage of development and the exchange stage of development. So I made a request to Rimpoche to give a teaching, short teaching, short and precise, and basis on the Rimpoche's own practice and experience, rather than the traditional way of looking in the books and things like that. Throwing information. So on that basis, and also formulated so that we as simple people can have it also. So very simple way of practice that and be benefited. So that was my short request to Rimpoche. And I sort of, as you all know, I sort of delayed and prolonged, use all sort of excuses for the last two retreats. Not going through that you know, sort of going round and doing any excuse available. Try to delay it for this purpose, what I did.

And so today we have the opportunity here for today, whole day. I mean with the usual breaks. There's no point of sitting all day. But, you know, the usual breaks. And a short time tomorrow. Maybe, maybe not. Or maybe you do a lama Chopa [04:30.4: toksun ??]. Whatever. So anyway, so that's what my request and I was very fortunate to have Rimpoche with us. And also, before I pass on the [04:46.9: bucket of mud ??], I like to [unfiliur ??] and you all have heard the name of Alfred. So here is the Alfred now. That's Alfred. He said hello but I don't know whether everybody had seen it or not.

Alfred: Hello.

Rimpoche: Everybody had seen his hand, but I don't know whether they've seen his face or not. Why don't we say, whoever didn't see you, get up. No, no, no! [Laughter.] Just joking! And so, Alfred's going to be here around for a while. And I guess that's it. So I don't have anything more to say.

(Gelek Rimpoche is speaking with Dagyab Rinpoche in Tibetan. Then Dagyab Rinpoche began quickly reciting prayers in Tibetan.)

Tsong-je.... (with audience.)

(Other prayers alone--very quick)

07:48.7

Dagyab Rinpoche:

If I have visit different centers, I can get many new ideas. Many good ideas. And this time I was [8:00.1: vramous, impressed ??] and appreciate the way of how you doing, how [you are reciting ??] and exchange about the, from theme to theme. These things are very important and very good. So I appreciate very much. And I find you have, and we have here, very good atmosphere, and very warm atmosphere. I think we're happy here. And all these possibilities and chances came from the kindness of Rimpoche's. So we must know it. We have to know it.

09:05.0.

(Loud truck or airplane noise is drowning out speaker.) Please don't misunderstand me. And I don't want to criticize to anybody. Of course not to other Buddhist scholars, such as [9:38.3: ulma ??] Kagyu, or [Sakya ??], even [tran ??] traditions. But, according to Atisha's practice and [9:52.8: ??], we in the Gelug tradition emphasize very much to the pure practice and pray from basic, practice from the basic. So, we're not that much, we don't want to put too much accent on tantra practice. Just try to beginning stuff, or giving give to them many initiations, [10: 26.5: this and that there ??]. And many culture decorations, all these things there, not so important. And we're really not very happy to see many Tibetan lamas, including some Gelug lamas, too, to visit in Western countries. And right at beginning give many initiations, with half knowing each other. [11:06.7]. All we so hard there waiting all with drop all the pharmacies going to call you when you go good is how it works oh I also will will so how are you and you are are you doing better letting last time I spoke with you that coffin fatigue are you doing no better all school no you will once you school a lot I don't think I will call you well I hope I it's not because of you know like you That means disciples and teacher. Since I met many students from this lama, that lama, and I ask them, where and what and who. And they says, yes, they are one lama, but I forget his name. I don't know his name. And I ask, what does he give? What kind of initiations? So I think that was, I mean [11:42.4: Tavo ??], Manjushri, or something like that. They don't know even the name of the deities, the name of the Buddhas. So, it's significant there's no sign of connection, to get connection between the lama and between Buddha and meditational deities.

12:06.7.

So, of course I can't say it's useless because there might be, there might be, and they can get some blessings or something like that. But, [12:23.6: hypota ??] big questions. Because you must know how can get the blessing, blessings. Blessings can't get, we can't get blessings just through the generosity of the lama or Buddha or something like that. You must put so much energy, that you must open to get, to receive, energy or blessings. If you are not really deeply interested to this subject, that means this practice, I really don't know whether you could get some blessings in that case, or not. It's quite difficult to say.

So therefore, we must study thoroughly from point to point. What does mean blessings? What does mean initiations? What does mean take refuge? And all these things. So this knowledge can get only, can get through the really basic study, thoroughly studies. Just as you did today. And you have been through the Lam Rim. It is not only, I presume, not only recitations, but your own word. You must make it [14:13.6: suteen sutorce ??] formulate. Can you say, I don't know the words general English. Can you say 'formulate'? And Rimpoche ask to you just on certain person. That means not one [14:40.2: teeshutee ??] [Asking Gelek Rimpoche something in Tibetan.] Random! Yes! Random. So this also very good. Because one never knows who will be next. [Laughter.] So, everybody has chance.

15:02.8.

Or, everybody in danger. [Laughter.] So therefore one must be ready always. So therefore one must be study. Not only study, but think on it, think of it. So we listen, or listened and understanding, understood, these are different. [15:53.4: ??] Trijang Rinpoche says, "I read more than 100 times Lamrim Chenmo, great Lamrim of Tsongkhapa's, but every time I can find many understanding on it." In our generation, Lamrim [16:26.8: tempe dowl ??], how can I say, is main teacher of Lamrim, was main teacher of Lamrim. Even him, he can get, he could find many new ideas. But of course, in actually, he does mean that we have to do like this. We shouldn't understand that, oh, he can learn so much even in this age, in that age. [17:27.8: speaking in an aside in Tibetan, to Gelek Rimpoche].

Gelek Rimpoche: Rinpoche's saying knowing dharma enough is not going to deliver enlightenment to you. So, do not satisfy with knowledge alone, but have practice it.

18:00.2

Gelek Rimpoche, continued: So the essence of practice here is actually the dharma should really, the word what we use is dharma should become a oneness with mind. In other words, our mental attitude should be totally influenced by the dharma. If we have that, then that means we have dharma way. You know, the way the Buddha's way, the dharma's way, we talk about it. There's no another way, but except engaging, your mind's been engaged, or influenced, the attitudes, whatever we take our mental way of functioning has been influenced by the dharma. That means there's no separation between dharma and your mind. So, which is really called the practice. Try to become towards that side as much as possible.

19:06.0: Dagyab Rinpoche speaking in Tibetan to Gelek Rinpoche.

19:43.3: Gelek Rimpoche's translation: So now, when you talk about the dharma, there's a lot of different way of counting it and putting in [19:49.7: the time ??] different things, and things like that. But actual way the dharma, dharma as religion here, practice, Buddha dharma. And when you're talking about mixing mind with the dharma, what you really meaning, and our normal activities and, well I am use the word here normal habitual pattern of our mental attitude. Whether that is going in accordance to the advice of the Buddha, or is going away from the advice of the Buddha. So that is, a person has to be very much aware of it. When you talk about awareness, awareness here, aware how your mind functioning. Is it functioning in accordance to the advice of the Buddha and dharma? Or is it going other way around? So, when you're seeing yourself forming an habitual pattern of mental functioning in accordance to the Buddha's teaching, then you probably can say we are doing okay with the dharma practice.

21:12.4.

Gelek Rimpoche translation, continued: We are moving in the right direction.

Dagyab Rinpoche: According to generally understanding, or common understanding? If we meditate, or if we recite something or say mantras, something like that. Or make offerings. These are dharma practice. But more or less there's no way to dharma practice in daily life, such as during the, or in offices, or schools, something like on shops, or something like that. But the main thing dharma practice, of course these are the, all these make offerings and so on, these are the one of the method to dharma practice, but not mainly. If I recite whole day, something mantra or prayers, whether it's really dharma practice or not, that's big question. If I recite something in combination with wrong conceptions, or wrong attitude, or wrong motivation, then there's no way to be dharma practice. These are the [23:04.7: utterfield ??] dharma practice.

23:11.1: Dagyab Rinpoche speaking in Tibetan to Gelek Rinpoche.

23:50.4: Gelek Rimpoche's translation: If we look back, it's Drom Rinpoche, I think most of you know who he is. And Drom Rinpoche has been going around with the colleagues that been practicing round

24:11.0.

Gelek Rimpoche's translation, continued: So, found somebody has been offering a mandala. Mandala offering, mandala offering. So, the Drom Rinpoche look at, say, what are you doing? I'm making mandala offering. Well, that's very good, but I wish you could do a good dharma practice. Then, when somebody else is reading. And Drom Rinpoche say, what you are doing? I'm reading a dharma book. That's good. I wish you could do a, that's good, but I wish you could do a better dharma practice. And there a number of those sort of incidents. And finally [24:50.8: came ??] say, what should we, what that mean? What really should mean dharma practice? Dharma practice means mix with your mind. Mix with your mind. [25:04.0: too faint to hear. That's what ?? Drom Rimpoche ??]Dharma mix with the mind. So the mixing mind here, I made it clear from the beginning, change the normal habitual pattern from the non-dharma way to a dharma way. So then you don't have to put any efforts, automatically comes in.

25:28.0: Dagyab Rinpoche speaking to Gelek Rinpoche in Tibetan.

26:09.5: Gelek Rimpoche's translation: So, that when you try to make the change of the mental attitude, from the beginning it's very hard. But still, if you keep on thinking on that, and keep on thinking, one, two, three, you know, every time you keep on thinking on it. So then, after some time, you'll be able to find that one be able to look back, what's it, what happened your motivation? And what is going on? So you can, in other words, you can improve it. You can develop it if you keep on trying it. One time, second time, next keep on trying it. And then it's becomes easy. And it becomes part of it. You can form your habitual pattern in that way.

27:03.6.

Dagyab Rinpoche speaking to Gelek Rinpoche in Tibetan.

Prayers in Tibetan, recited by the whole group.

27:19.3: Dagyab Rinpoche: thing I am talking about, but motivations. So I'll continue it a little bit. For instance, I give a, my habits as example. I just, I always try to remember, or remind me, why I am doing this and that things, before I meet someone, or before I'm doing something. Because of my bad habit, there are many tendencies to do bad things and maybe to hurt to other people, maybe two [28:45.6: speaking in Tibetan to Gelek Rimpoche.]

Gelek Rimpoche: Our bad thoughts and habitual thought patterns to develop in bad way.

Dagyab Rinpoche: So, very often I use my mala, and I wear it just like this. But I just thinking, when I use this, why use it? Why I put this mala on my hand? Do I want to show other people that I am religious person, or just my own benefit, my own practice? So sometimes I'm thinking that, oh there I meet some strangers and I must show some as a religious person. Then I think, that's rubbish! That's wrong way. So I mustn't put the, then I just take off, put in my pocket. But if I didn't think about that, or consider it about that, then it's okay, because somehow it belongs to person, religious practitioner. But in connection with bad motivation, then you must avoid, I think.

30:06.8.

Dagyab Rinpoche, continued: Sometimes I'm talking rubbish things to other people. Extremely respectful, extremely as if I very honest. But, at the same time, I could think, is really honest, genuine honest or fabricated? Can you say fabricated? [30:38.7: Contuleekeh, contaleeks ??] fabricate, thank you much. So, sometimes it's likely or by chance, it's genuine. But very often it wasn't. So then I must try to change such a way of dealing to other people. Dealing with other people.

So, it shows mental attitude is very unequal, very rough. We are, or I'm just like servant to the, to my mind. I am running always after my, after my egos, after my wishes, after my demands. These demands and wishes are due to my ego. Because of I couldn't, I'm not in the position to, can you say utilize? [32:21.0: an aside to Rimpoche in Tibetan] I think we can say utilize, is equally. So I'm not under control. My wishes, my demands, my egos, always winner. I am always loser.

These wishes, in these wishes there are many, many attitude, very rough, very rough attitude, and a very smooth attitude.

33:12.1.

Sometimes extremely. If I meet someone, just at the first automatically I find he's or she's extremely nice. So therefore, arise attachment or very [come ??] get together very well, special well. There's no further reason. But of course there are reasons, ignorance and so on, but there's no reason, without reason we can say. But sometimes, if I meet someone, I don't want to do with this and that people. So I, the tendency's to distance with such people. Toward somebody there's no feeling.

So generally speaking, through this, through such a three kind of way of thinking, we spend our life. On top of that we exaggerate, or I, better to say I exaggerate very much, and too much. So through my exaggeration, increased that attitude, that mental attitude. That means I find he or she's very nice, and then I'm thinking too much on that, on these person. So I increased very much toward attachment. So therefore I'm thinking he's extremely, or she's extremely, nice person, so I can't, I find very difficult to separate with these people, with this person. I would prefer [35:43.4: speaking with Rimpoche in Tibetan.]

36:03.8.

36:12.4. Gelek Rimpoche, translating: If you are sort of care for somebody, very strongly, so want be able to sacrifice one's self for the sake of the other person. Are you clear? Do I have problem trying to understand [36:31.7: nicklick ??]. Is it some problem? Can you understand? You didn't get it, right? [Audience voice answers no.]

Audience: I think where I'm not clear is that, are you forming an attachment with that person, and that therefore keeps you from doing other things because you want to be with that person?

Gelek Rimpoche: No. I mean some time the attachment is so powerful that one will be willing to sacrifice one's self for the pleasure and harmony of the other beings. That's what I meant. Everything's clear? If you have a problem, we can switch back and forth.

Dagyab Rimpoche: Yes. Please.

Gelek Rimpoche: Doesn't matter, you know. You don't have to feel bad, if you don't follow. Okay?

Dagyab Rimpoche: Okay. So [37:34.5: ??] attitute, to mental attitude, we couldn't find no more peaceful. So without peaceful, there's no way to meditate something or to think of some Buddhist Buddha-dharma. There's no way to achieve Buddhism bodhicitta. There's no way to achieve, of course, Buddhahood. So the basic Buddhist practice is equanimity. So equanimity toward everybody, toward to all sentient beings. Sometimes it appears very difficult to achieve this position. And sometimes we talking about it's too much, beyond our comprehend? That's right? But it's not that, it is difficult of course.

39:03.3.

But it's not that difficult. The difficulty is, I find, really we don't want to do so. That's the trigger. If we agree, if I agreed to do really from heart, then it's not that difficult. To put first step, it is difficult. Maybe it's the difficulty than to really achieve equanimity. Because you must give up certain things. You must take on you certain things. Do you understand? If there is a language problem, please, let me know. Because I always difficult from sometimes, from Tibet to German, Tibet to English. Because my all Western language, what does means all? Two Western language. [Laughter.] Not all perfect. I'm just trying to speak some Western language, but matter-of-fact no success up to now.

So, there must therefore, we must have [aside with Rimpoche-- brave, courageous open heart, big mind 40:56.1]. Yes, yes. We must try to put first step. This is very important.

Gelek Rimpoche: I think the expression's 'have big heart'.

Dagyab Rinpoche: Forget about all the sentient beings, at first. We are sitting in a very comfortable flat or apartment, or somewhere, and just talking about sentient beings or human beings, it's not that effective I think. Because the sentient being or human beings is at that moment, at first, too wide. So we must start from a small, from small area.

42:03.4.

There are lots of problem within the family, between neighbors, and between colleagues and so on. If we couldn't get, if we are not get on well, there's no way to achieve equanimity. Therefore equanimity is most important and first basis, very basical attitude of the bodhicitta.

I think there are a few different way how you practice the equanimity. For instance, you imagine in front of you the, your friends or relatives, and neutral person and find an enemy, enemy, I think that's right. Find a neutral person, yes, enemies. Each three groups. Three groups or even three person. And one by one, first you start with the neutral person, or I mean relatives and friends, and then neutral person, and enemy. Or you can start with neutral person, then the friend, and enemy. That's also a possibility. Or sometimes altogether, all three groups or three person together, just watching. What about your mental attitude? How do you feel toward to this three persons?

Generally speaking, according to our tradition or many our lamas, emphasize that second, second one is more effective to think.

45:13.6.

That means to imagine all these three person at once, and watching in your mind, on your mind about your attitude. Because you can see very, very obviously the different reaction. You feel at once very close, very dear and so forth. But toward the neutral person no feeling, makes no difference. But if you see some fine, some enemy, you can, you don't want to see, and you seeing him or her like black shadow. [46:13.7: so there, baseridge ??] generally speaking.

But of course it depends on to the different person individually. You can choose. If you would prefer your start with the enemy, you're welcome. Because sometimes you need it from the dynamic, dynamically method, so therefore you have to give a shock treatment. That's also good method I think. But be careful, because many Western people not so strong. That means you're very sensitive. You're very intelligent, but sensitive. So we are Tibetans are so weak, I can't say we have no feeling. Of course we have feeling, but our feelings so lukewarm I think. For instance, the Western people, if you see some good things, you show very much your appreciation. Wow, that's great! That's wonderful! If you feel bad things, or if you saw some bad, if you get into problem, then just down.

48:03.3.

This also very much unbalanced. Of course we Tibetan, we don't want to get into trouble and problem, but depression and such as the mental problem we have really, really very, very seldom. But if there's no, please correct me, [loud background laughter]. Not necessary to be so [48:59.4: redadit ??]. So therefore what I'm talking, if you can, you can use such a dynamical method. But it can be too much for you. So therefore, if you try to start with the three together, it may easier and safer.

So now you have three person as object. You're looking and you're watching. You look into these three persons. And you're watching on your mind. In your mind. And if you feel toward your friend or relatives very, very close, then you must search about the reason. Why I feel so warm and close to even that person? So first answer could be, because he's or she's my this and that relatives or my very [50:59.7: ??] schoolmate, or long friend, good friends, or we are living together, we get on so well, and so on.

51:04.9.

But that's not efficient. You must think furthermore, why? I don't want to put right answer in your mouth, but just give an idea. At the end your answer will be because he or she was, is very kind to me. For instance, she's or he's my relative. That means is connected to me, on me. Always every reason start or rest from you yourself. You are the center point. The other persons are secondary, second class. You are the center point. Because of me, then this and that. But this is not such a reliable answer because today you are thinking like this, but one never knows whether you will think just hundred percent same tomorrow, or next week, next month, next year. You can't [53:01.7: sign it ??]. Did you have same attitude last month, last year, or past 10 years or [some time ??]? Mostly no. What you think [??] at the moment, the position, moment position, can you say like this? I'm not talking about the [53:42.1: talking in Tibetan to Rimpoche] impermanent. I'm not talking about impermanent, [53:51.7: that direction ??]. But just the way of just nature of or maybe way of thinking.

54:16.6.

And if you think about, if you watch about the, toward the neutral person, there is no feeling. Why? Because you don't have a, or I don't have a relationship with these people. I never seen him or her until now. Or I never had any business with him or with her. So therefore it makes no difference, make me no different. [54:59.4] This also start from my side.

And then you're watching to the enemy side. This is most strong, most powerful. It will give most strong feeling, and negative feeling. You don't want to see him or see her anymore, and you wish that he or she get into trouble. There are many, many reasons, many one can talk about weeks and months about this position.

So these three attitudes are all the time for today to speak about these things, therefore I must make short. Otherwise this [56:20.6: are be biography ??], our way of life. The different this basic pattern of our life. The question is only, only question is whether, which part of these three stronger? This the only question. Do you understand what I mean? So he or she is my enemy because she hurt me, he hurt me.

57:04.2.

Or because he hurt my friends. Because his reaction or her reaction to me is so unacceptable, unpleasant. Therefore I can't accept. Therefore I find he or she's very bad person. So really reason was or is just because I can't accept and it's not suit with me. That's the main reason.

Let me give an example. Generally speaking, one marries by love. Can you say like this? For love. I see. That means not arranged. What I'm going to say yes. Because we have in Tibet, we had very much arranged married. So there's no choice no chance to see each other before getting married and fall in love and so on. But in the West getting married for love. Can you say? Yes, for love. At that moment many of us married, so we had experience. Maybe some of you have [59:11.0: direct ??] experience. And you don't want separate with these and that person. And day and night you want be together. It will be very difficult if you have to separate one hour. For such a very strong feeling we had, or you had. This the reality at the moment. So you write down all your feeling toward her or him.

59:59.3.

So, after 10 years, after 20 years, even seven years or something [laughter], so anyway, so, many people getting divorce. So please, then if you read what you have written some time ago, so you can find absurd. Maybe you can say, this I have never written, never written like this. So I never had such a feeling toward, to this person. Because he or she is so, there are many excuses. She or he always opposite, always opposite to me. We never, we couldn't discuss even single minute. We never had the same way of thinking, always different. Is it really, was it always different way of thinking? No. No way. At the moment, yes. But in the past time, no. So your most dear, dearest person become the worst enemy. So it's shifted from one point to another one point. One position to other position. But on the other hand, all these reasons are, as far as you can say, reliable. It is reality. Do you understand what I mean? Because there is a discrepancy, discrepancies, there are problem between you and me. That's true. But this is a difference business. You can't put all together in one pot.

1:03.00.0.

So, we must training, we must learning many months, many years on this equanimity. It's not that we can achieve within a few weeks or something like that. Without equanimity, or smooth basis in your mind, there's no chance to build up further mental development. This like as if you want polish a table. Let's say old table. That old table has a black color. Now you want to put a beige on, yellow or something like that. And you must rob, you must take off all these black colors. And you must use sandpaper to make very smooth and without dust, and without fattening, without wet. There are many, many reasons, many [1:04:59.4: speaking to Rimpoche in Tibetan. Gelek Rimpoche answers 'quality'. More conversation, 'conditions'] yeah, conditions must be there. Okay. So if you fulfilled all these conditions, then you can polish on it. But you're not, generally speaking, it's not possible to put just the black, you must need some special, basically polishing it or something like that.

1:06:00.0.

Then after that you can put right color which you really want. So one need a very smooth base. Or if you want to drawing or paint on a wall, the wall must be very equal, very, very smooth. Otherwise it's a very difficult to paint on it.

Without example, if you think on your mind [1:06:42.4], if you're in a very, very unstable position, you can't think about it. Because you are very, very [speaking Tibetan] not calm, you are not calm. Yeah. I think all of you knowing about breathing meditation. The attaining of breathing meditation is to remove all such [1:07:41.7 in Tibetan: simbyamba. Tibetan conversation with Rimpoche who says 'un-smooth, when mind's rough. To smoothening it.]

Gelek Rimpoche: So you do breathing meditation just to keep your mind level, smoothing your mind.

Dagyab Rinpoche: So therefore it's necessary to have a very smooth mind and very, as far as possible, stable mind. Then you can think about, then you can judge about on your mind, just you can judge on your mind, whether it's right or not.

1:09:00.0.

Let's say about something attitude of meditation. Sometimes you can meditate very clear. Sometimes you can't meditate very clear. But you feel very, let's say sometimes nervous, sometimes you can't thinking, anything. Or sometimes you are not in position to sit, sit down in a while, for a while, even five minutes or something like that. Because you feel so much, you feel so tired without reason. That means if you worked whole day, or you drove whole day, then after that, sit down to meditate, that's of course logically, let's say it's not possible. It's not that easy. That's quite true. So that means it's reasonable. But without reason, you're relaxed, then no. Such a difficult job which you have done. But even if you are so tired of course it can be due to the weather or something like that. That's possible. But generally speaking, sometimes you feel like this. [1:10:27.6: I think he is showing tiredness with voice and body.] Then different. So many conditions, such difficulties due to the, your [1:10:45.7: inconnomity ??] mind. What's that? Unequal. Unequal mental attitude. So therefore it's often very useful to do in this time, at that moment, a breathing meditation. But of course if you are continuing Lamrim meditation, then it's not necessary. Because maybe you have done already tried at the beginning. But if you feel, or if you need for you, then you can do it at this moment. I don't think there is really very, so to say, fixed time when should, when you are allowed to do breathing meditation. I don't think. You can do anytime.

1:12:00.6.

So I don't want to go further anymore, maybe Rimpoche's already explained about breathing meditation. So, through the breathing meditation you'd, yes you'd find much more easier, much more relaxed, flexible. Then just start again. And it's always or very often useful to do many times in a day, but short time. Most important thing is continuity. For instance, if you do one week very, very strong, then make break one week or few months or, there's no effect. You can't get any result. Even 10 minutes per day you must sit down, or you must think or meditate. I think meditate is too big word for us. Just think on it. On a chair, or just on the floor, is make no different. So maybe during this 10 minutes you must concentrate on the subject, to the point. Through the continuously thinking on the subject, think on the subject, you will achieve day to day, day by day, week by week, really effective result. You can feel it after some months. Even after some months. But I don't want to say, I'm not saying that you will achieve that real attitude, but you feel, you can taste, how this equanimity like.

1:15:00.1.

If you feel slightly about this mental, this mental attitude, you'll get great enjoyment because you have, you've obtained a great capacity in your mind. Because at the beginning there's no much room for many things. Isn't it? That means amount [1:15:49.7: less ??] people, either your friend or your [fine ??] your enemy or neutral person. So divided, clarified too much. But after some time it makes not that big different. Although you're seeing very clearly who is the [fine ??] enemy, who is your relative or your dear person. That's all right! You must accept. After all, we are in samsara. So we must 1:16:38.3: ??] gradually.

So, after some months you will feel a great enjoyment, and very relaxed. You can adjust to, with or [1:17:05.6: react ??] many other people. And you can bear many circumstance. So then really start to get into the equanimity atmosphere. So there is one [speaking softly in an aside to someone in the audience about a Tibetan saying]. As long as I am hot, you must hit on it. [Audience: strike the iron when it's hot.] Yes. Do you say like this also? Yes.

1:18:12.5.

So, as long as you are. So you find some right channel. You must stay on. And you must do it continuously. So if you interrupt it, this continuity, then you will lose your way. Then you must start again right at the beginning, and to find the right channel. It's like radio, isn't it? If you want to listen some particular thing, and you find this, then you must put on. You're not allowed to touch the continuous listen. If you're shifted, or switch to other, then you must find again. So I think maybe this enough about equanimity. This the very first. And if you obtained this more or less, good enough. Then you have to start next stage.

Next stage means there are so-called six causes, plus what is six causes of bodhicitta, plus bodhicittta itself. These are known as [speaking softly with Rimpoche in Tibetan.] Seven stages of development. Bodhimind. Yes. So this six causes, plus bodhicitta's result, to give the seven, this method is, as Rimpoche mentioned already I heard.

1:21:11.1.

Through the Maitreya, of course from the Buddhas, but through the Maitreya and put altogether by the Chandrakirti and other very well known Indian pundits. And further Lama Serlingpa, the one of main teacher of Atisha. And from the Atisha through the Tsongkhapa [1:22:34.1: ??] this lineage up to now. Oh we have.

So all these so-called six causes are very important method how you, or to get the, to develop the bodhicitta. Bodhicitta is sometimes I feel that's a very big term. Or maybe sometimes it's only a big term. We say Buddha dharma and the bodhicitta and the Buddha and so many things are very much separate from my heart. So if you think very carefully, you must be careful that you're not involved such a [1:24:08.1: present ??] disposition.

1:24:08.2.

If you feel all these things very much just keep a distance from yourself, then something wrong. So bodhicitta is, I think, very much developed, or kind of a mental shoot which is very much developed. Your own good mental attitude. Everybody has have a good nature. The question is percentage. Does that make sense? Somebody have ninety percent, eighty percent, or seventy percent good nature and a very warm, what do you say? Warm mind? I don't know. According to Indian English, warm heart, I think. Maybe you can say here. I don't know.

But I think the British English, they don't want to pronounce [1:25:41.3: x ??] like this. Warmhearted. The English people feeling quite... Yes. Oh, they say this warmhearted ha ha ha ha. [Laughter]. So at least you must avoid in England. Yes. Once his holiness give a talk several times, of course, in England and he used this word. Warm heart. And some English teacher says, so, Dalai Lama speaks quite [1:26:22.1: real??] English, but he say sometime very funny things, such as warm heart. So anyway, not off point.

Yes, everybody has more or less, a question percentage. Maybe one, somebody have just one percent or two percent. But still he or she have some good nature, warm heart. So this the more or less a continuity, [speaking in an aside in Tibetan].

1:27:07.7.

Gelek Rimpoche: This is base on which you develop bodhimind, or it is the seed which will become bodhimind. Or in its [1:27:25.9: stage ??], this mind will further develop, it becomes bodhimind.

Dagyab Rinpoche: So on top of that you must put many factors or many [speaking in Tibetan].

Gelek Rimpoche: The good, kind kindness, which is [1:28:16.1: process?? possess??] with the every human being, the sort of seed which will become the bodhimind and the [??] nature, this good kind heart, by practicing, by meditating, by doing things, and then they gradually develops. Is it clear to you or is it problem with it? Yeah? You hearing? So, you know what I'm saying. What Rinpoche's saying is that the kindness, which everybody has some or another, whatever it might be. Whether it's one percent or two percent, or ninety percent, whatever it is. That very kindness within the individual is the seed of which will become bodhimind. And which you further develop by practicing, or by [1:29:26.8: ??]. And it becomes better and better and become a more kinder and kinder. I don't think that you use the word 'kinder'. More kind, and kind. And so, and then finally it becomes the bodhimind. That's even before the equanimity. Even before the equanimity. Everybody has kind mind. Kindness in their heart. So that very [1:29:56.7: what ??] is the seed which you develop further. I hope it's clear now.

Dagyab Rinpoche: So through the training your mind let's say you achieved equanimity. But which way? Equanimity? If you put wrong way, that's very bad. That's everybody is unreliable. I can't believe nobody. No.

Audience: You think maybe everyone is equally rotten?

Dagyab Rinpoche: That's right! That's right! That's also possible. [Many voices talking over each other. Rinpoche indistinguishable]. So if you think like this, then there's no chance

1:31:14.1 END