Archive Result

Soundfile 19930821GRSRLRC2_03

Speaker Gelek Rimpoche

Location LRC

Topic Summer Retreat

Transcriber Glenn Powers

Date 2020-10-23

[Welcome] Everybody, I hope you people are having a good time. We had wonderful speakers who really spoke from the hear, sharing their person experience and difficulties they have encountered and what they have achieved, which really makes it easier, very valuable and important in their life and when you see that, it makes both of them important and valuable for ourself. Then, of course, we have great wisdom presentation by fantastic teacher and they are great. I have to thank you for everyone of you, once again. Really speaking from the heart. I have nothing else to say, but “Thank you!” 0:02:05.9

We also have to keep that experience in our life and I think that should make difference to each individual.

As far as I’m concerned, what I have to spoke to you tonight and also during this night, I’m supposed to continuously talking to you out of Three Principles. Equally important, the principle of love and compassion. As we have been going through, even we joke with each other, before we go anything else, we joke with each other, we say that. But, you have to understand, we have a very good relation and we always like to debate here and there. That doesn’t mean we are contradicting or criticizing or anything of that sort. Don’t misunderstand, okay? I really want make that clear. Okay? The point what I am supposed to talk to you continuously is where I left yesterday, going through the fountain of perfection. I was briefly explaining, but I left it near the bodhimind practice. I did say something, but not so much. 0:03:51.2 [..]

[Tibetan] [..] (page 17 bottom)

We have covered, before that, the difficulties we have faced and personal situation and all this we have mentioned already, before that. As myself, having that difficulty, [Tibetan] 0:04:49.3 when you are looking at it, all other people, people who are connected with us, people that I care and are related to me, I have a connection with, all of them, are having that difficulty. By seeing that [Tibetan] 0:05:11.8 one has to take the responsibility of liberating others. I’m not going to translate it, but I try to say it, whatever is on that. [Tibetan] 0:05:24.3 So, I may be able to develop bodhimind. That is the verse over there, right? So, now the question rises, why boddhimind? What is the need of that? I explained yesterday, what really briefly, what really bodhimind is. Like Maitreya says, [Tibetan] 0:05:53.8 It’s like two pronged mind. Mind which, really, totally dedicating for the benefit of others in one prong. The other prong is seeking the enlightenment. [Tibetan] 0:06:11.7 Seeking the enlightenment, bodhimind. I give you the reason yesterday. [..] [Tibetan] 0:06:30.7

Normally, we translate, we probably, most of you say, “What is our goal?” We have the same question last night, rises. Where do you bite, what do you do? Where do you start? The start, we normally tell you, your ultimate aim is to obtain enlightenment. Right? We tell you that all the time. You’re very nice people. You don’t argue with me. You simply buy it from me. [..] Maybe I be able to sell that to you. You just buy.

But, if you really raise the question, “Why do I have to obtain enlightenment? What is relevant to me? My problem is the pains and sufferings I experience, if I can relieve that, that’s good enough. Why should I have to bother to obtain enlightenment?” That question, if you really think, you should have raise within you. Nobody raise it, because you are very kind, you just buy it. I don’t know how you bought it. You maybe say, “That is Tibetan Buddhist way.” [..] Everybody just bought it. Just buying, probably, will not help. Buying will probably not help. You really need the reason why should be our aim to obtain enlightenment, as our goal. One reason, simply, because I want the best. “Don’t settle for less than best.” [..] That way, you may buy, that one way. But, that’s not good reason enough. Because, it is lot of hard work. [..] That’s not really a strong enough, because you really have to put a lot of efforts and a lot of hard work. That is definitely need more than that. [..] We shared that yesterday, little bit. I think I did say that, didn’t I? It become necessary, when you are taking, when there is is a possibility of helping all being, previous mothers. You really wanted, I need to help that person. You are really going out of the way, from the bottom of your heart, to commit yourself to help somebody. Normally, what do you do? When you are committed, you try to do your best, whatever you have to do, don’t we? We do that, right? Like this, bodhimind, when you have been committed, what we call it, taking responsibility. I do not know how do you translate, what I call “special mind.” [Tibetan] 0:09:55.4

That mind will commit yourself, I will do... Not only I have the compassion and love, but I will take responsibility of liberating all these people. So, when you want to do that, then you need the tool to be able to liberate. Because right now, we don’t have the capability to be able to help all others. Forget about all others, we don’t have really strong capability to help ourself, also. Right? So, then it becomes relevant. The benefits, relevant.You really have to have the best tool. (I remember, we talked with Governor Angler and all this. Bob Dole, all of them. Right? I barely want to repeat them.)

So, if you settle to seek the enlightenment, what do you need to seek enlightenment? What do you have to have it? What makes you, what kind of cause, you know, we believe in the karmic system. You really have to by now. The level what we are talking, karmic is not a question. We’re already settled. So, what kind of cause deliver the enlightenment? What kind of cause deliver enlightenment? That question rises. Where does the bodhimind come from? The bodhimind mind comes from nothing but that of compassion. Right? Boddhimind comes from nothing but that of compassion. [Tibetan with audience] The root of the bodhimind, when you try to look [Tibetan] 0:12:17.6 The root of the bodhimind is nothing but that of compassion. Compassion and bodhimind. I told you want really boddhimind is a technicality, we talk all this.

But, actually, it is truly speaking, it is unlimited, uncontaminated, unconditioned love and compassion and total dedication. That’s what it is. Truly speaking, that might not be theoretically, that might not be right. There may be problem. But, when you really boil down to, in practical level, that will be. Now, the question rises, if you seek buddhahood, then the bodhimind is absolutely necessary. Like Nagajuna says... Nagajuna, if remember, the guy who are the most important those of the wisdom part of it. [Tibetan] 0:13:32.1 Self and others. If you want to seek buddha state, [Tibetan] root of all this, lies to the bodhimind. [Tibetan] You need an unshakable bodhimind, just like that of mountain. Unshakable mountain, you need it.

It is absolutely true, what Professor Thurman said this morning. It is only the wisdom, which can cut the root of ignorance. It is true. Dharmakitti said, [Tibetan] Love-compassion is not the direct opposite or direct antidote of ignorance. Therefore, they cannot cut the ignorance. That is definitely true. But, wisdom alone is incapable of delivering the enlightenment, also. Why? Again, Nagajuna discliple, Chandrakitti, has said, [Tibetan] 0:15:26.3. In order to cut cross, if the bird has to fly, the bird must have two wings. [Tibetan]. They must have two wings in order to cut cross. Just like that, if the practitioner want to reach to the buddha state, you do need the wisdom wing as well as you do need the compassion wing. Without which, we will not be able to fly. Not only that, Nagajuna himself had said, [Tibetan] 0:16:13.3 It is very common view, right? [Tibetan] To tell you the truth, really, what happens is, when you become enlightened there’s two points you obtained, two kayas they call it, rupakaya and dharmakaya. So, the dharma is the mental part of it and rupa is the physical part of it. The physical part of enlightenment is coming from the relativity, relative activities, such as bodhimind and so and forth. The dharmakaya part of it, it is from the wisdom point of view.

Therefore, even the bodhimind has two kind of bodhimind, relative bodhimind and absolute bodhimind. Two of them. That is why absolute bodhimind and relative bodhimind. That becomes two things. So, now the question rises, is there anybody who have a great wisdom, without having a bodhimind? Yes, you do. They are. They are. They have great intelligence persons, who have the wisdom pre-bodhimind, there is. But, without bodhimind, you’ll not become a bodhisattva, you don’t become bodhisattva, you will not become a buddha at all. [Tibetan] 0:18:23.4 Where are this, the Buddha’s followers? Arhats and all of them. Where they come from? [Tibetan] They are born out of buddha. Where does buddha come out of it? [Tibetan] Buddhas are born out of bodhisattvas. [Tibertan] 0:18:53.6 So, the mind of the compassion is the cause of the bodhisattvas. It is sort of, karmic wise, the cause and result way, to be able to reach enlightenment, it is absolutely necessary to have a bodhimind. [..] He said, really, the quotation what I was putting it, also emphasize the wisdom. I sort of try to hide. So, he’s picking it up. True. What I’m saying is, it is absolutely necessary to have a bodhimind. Without bodhimind, you can not hope to become total enlightenment. Total enlightenment only becomes relevant to us, when you are committed to help others. When we’re really having the bodhimind, then total enlightenment is relevant. I would like to also emphasize, out of the three principles, the second principle, principle of love-compassion, or the bodhimind, is equally, absolutely important to the individual practitioners. Without which, you really cannot hope to become enlightened at all. 0:20:42.0

Now, the question rises, how do you develop this mind? Where you get from? Professor Thurman did mention this morning. It is either you develop with the seven stage of development or, like Maitriya Buddha and Asanga and all this tradition, the seven stage of development or Shantideva and all this have exchange state of development. Whether you call it seven stage or exchange stage of development. It is really rooted to compassion. The compassion is absolutely so important. If you don’t have the compassion, you will never be able to make it. You will never be able to make it. Number of people will say, “Well, you can fight for the social injustice, etc. If you don’t have anger, you will not be able to fight for social injustice, etc.” To me, that is a wrong statement. Through anger, you cannot really fight for the social injustice. I think it is wrong way of fighting. [..] But, if you fight by compassion, then it makes through. Compassion is inspiration, too. When people complain all the time, there is no inspiration, I have this problem, that problem, there’s no inspiration. Sure, you don’t have compassion, you don’t have inspiration at all. Where you going to get inspiration from? The compassion is the inspiration. [TIbetan] 0:23:12.9

Even Chandrakitti, Nagajuna’s direct disciple, when’s he’s writing the root text of the wisdom, the first bowing down to, here choosing to homage to the compassion, rather than Buddha or Manjushri, or anybody else, to prostrate to compassion. The reasons he give, why he pay homage to the compassion, because compassion is the most important thing. At the beginning level, without the compassion, you will not get any inspiration at all. Compassion is important during the period of accumulation of merit. During the contemplation, compassion is important. Without compassion, you will not be able to make it. You get burned out. That is very common phrase we use. “I’m getting burned out.” [..] Surely, you get burned out because you don’t have compassion. Then, you become like coal. There’s no feeling left, so there’s no compassion. You get burned out. So, the inspiration, during the period, working toward compassion.

When you care, somebody... Let’s take our daily, ordinary thing, if you are in love with somebody, let’s say when you fall in love at the beginning level, when it’s fresh. At that time, if you have to do something, you are not going to get tired, you go beyond your limits, break your back or whatever you have to do, you do it. Right? You have to do it. Because, you care. Not only you care, but you really have that strong thing, feelings. That’s what it is. That is example in our daily life. When you look in the bigger picture, caring for other beings, if not all beings, even other beings. So, then you can do it, that’s how the compassion gives you inspiration, if you look in our daily life. That’s what happen. 0:25:58.1

It’s also important at the end. Otherwise, all the buddhas will go for picnic, long, extended holiday. Why should they bother? They have totally gone beyond. Beyond the reach of any problem or suffering or anything. Why should they have to bother? Compassion will make them move. So, it is the inspiration, even for the enlightened beings. It is biggest inspiration we can really look is the compassion. It is important at the beginning. It is important at the contemplative period. So important at the end, even after you have obtained enlightenment. So, that’s why Chandrakitti choose to pay homage to the compassion over buddha or Manjushri or guru or whatever, all of this. So, the compassion is absolutely important. Really, the most essential. Without which, you cannot be Mahayana at all. Because, the practice what you do, will not be a Mahayana practice. Whatever you do. Even if it is out of Mahayana text. If you don’t have compassion, then it will not become Mahayana practice. [Tibetan] 0:28:14.6

One of the kadampa geshe called Potawa said, [Tibetan] the dharma what you do is, if it’s Mahayana dharma, that is not enough. The person who does that has to be Mahayana. That means the motivation. The mind. The precious mind. One has to have it. That’s why buddhas make it so important, those bodhisvattas are considered more important than the buddha themself. [Tibetan] 0:29:00.9 The rising moon has been praised by everybody. [..] The moon which is coming up, rising, everybody will praise that. Nobody is going to praise when the moon is going down. That’s why Buddha has given example how important to develop bodhimind. 0:29:27.6

So, I would just like to bring that up and say, the bodhimind, the love and compassion, is equally important as well as the wisdom that has to go together. Otherwise, bird without one wing. It is very important. So, when you raise the question, what practice should I do? One of them is love-compassion oriented practice. 0:30:05.5

How do I be able to do the love-compassion oriented practice? That is another question. Right? The answer was given [Tibetan] When you wanted that great compassion, the compassion when you develop that and when you think that on ourself, thinking on ourself. Try to develop compassion on ourself. Thinking how much problem and pain I am in, how much I’m lacked by the joy and happiness. When that doesn’t move you at all, when that’s happening, on ourself, then there is not possible to able to develop compassion on others.It is really true. In normal, American language, if you are incapable of loving yourself, you are also incapable of loving others. If you are incapable of taking care of yourself, you will not be able to take care of the others. Naturally, if you don’t know what to do for yourself, how can you expect to know what to do for the others? It is sort of natural. Therefore, the cause of developing that compassion is, again, again, goes back to the first principle. The principle of determining oneself to be free. [..] That’s very much linked up. The cause of developing compassion on others is having compassion on yourself, without which you will never be able to develop compassion on others. That is absolutely clear. Tsongkhapa made it absolutely clear, you cannot. So, the first and foremost, try to develop good compassion on ourself. That is very important. The practice begin here. Really, begins here. 0:33:35.9

I’ve been talking too long, go ahead.

Audience: The reason why we have compassion on others is that they have been our mothers, all beings have been our mothers. [..] How can you rationalize compassion on yourself? [..] You’ve never been your own mother. I don’t understand this compassion for oneself. I didn’t even realize it was a Buddhist teaching, Tsongkha’s teaching...

Rimpoche: Tsonkhapa says, [Tibetan] 0:34:28.0 When you think of how much you are deprived of joy, how ruled you are by misery and when you can’t move your hair, we can never develop compassion to others. He said point blank on that. But, the question what you really raise is... I don’t think compassion is totally depend on the mother beings.Though, recognizing every sentient being as mother being has been given the first step. However, the compassion is depended on that. You can definitely develop compassion without thinking it is my mother. So, I don’t think the compassion is depend on thinking of being a mother. “Mother” has been used to give the example of one of the closest relationship. As well as, the second step, when we think of remembering the kindness, which is easy to gain understanding, because mother have saved my life at least ten times a day, or something like that, to make it easier for the individual to be able to develop. Don’t think it depends on that. 0:36:10.8

Audience: Don’t you need to accept reincarnation to have this great compassion? [..]

Rimpoche: You do, you do. You do need. Absolutely, I’m not even sure. But, if the individual is capable of developing love and care, what we expect, is capable of developing that, to every single beings, to be able to see it’s closest and near and dear, for that person, theoretically speaking, it is possible to be able to develop love and compassion without accepting, convincing there is reincarnation. But, reincarnation is definitely important. I don’t think there has been any bodhisvatta who developed the bodhimind without knowing the reincarnation. I don’ think there has been at all. 0:37:26.7

Audience: You said some sort of different kind of compassion than ordinary Engligh usage of the word. The park ranger here could feel compassion that a deer has been shot and is wounded and is suffering, it could feel tremendous compassion. But, it’s not the same thing as you are talking about. 0:37:49.8

Rimpoche: No, I’m talking about greater compassion. The object of greater compassion is all sentient beings. That makes the difference. [..]

Audience (Thurman): This is a very valuable exchange. I have a special insight from which I learned from you and I used to use in my lecture and I realized I never thanked you for that. That is, Rimpoche is the only person, not even His Holiness or Tarap or any other lama that I know, ever used the renunciation type of theme, developing renunciation by the individual liberation wish and so forth. No one, but Rimpoche, did I ever hear use that as a synonym for developing compassion on yourelf. I first heard that some years from Rimpoche and it sounded right to me. I used to use it myself, because I think it works. Just now, as he was talking, I realized how much more strongly it works. And this, as well, can help your exchange.

I can’t remember the Tibetan quote, but the Sanskrit quotation, the definition of compassion, kona, is defined as [Sanskrit] 0:39:15.2 [Tibetan] is actually just as sort of a description of the emotion. Meaning, the raw description of compassion irrespective, for the moment, if it’s universal or small or big or whatever it is, is that it is the sensitivity to the suffering of another. Or, in that sense, it is the sensitivity to suffering. Okay? Now, then what you gave me insight just tonight, is that the Buddha, by beginning his teaching with the first noble truth is helping the individual become sensitive to their own suffering. Because, of course, the worldly individual is always pretending I’m happy, happy, happy, you know? “I’m so happy.” “Oh, how are you?” “I’m happy. I’m fine.” Actually, the are miserable, like their guts are falling out. But, we are all pretending to be happy. So, Buddha begins there, on the truth of suffering, helping individuals to become sensitive to their own suffering. So, in that sense, it even reinforces your point that the beginning of compassion is to contemplate and acknowledge, no more practice denial, about one’s own suffering. So as to develop compassion for the self and to want to renounce that suffering and then only secondly, can you develop compassion for others.

But, I never thanked you before for this expression of yours, which I haven’t heard from any other lama or seen written anywhere. That was very creative, in other words. That renunciation or facing suffering of samsara and impermanence is a method for developing compassion for oneself as the foundation for compassion for others.

0:41:01.8

Rimpoche: Thank you, but I can’t take the credit. Probably you’ll find it in Liberation in Palms. [..] Thank you for giving me the credit, which I don’t deserve. Credit goes to Tsongkhapa. Truly, really, Tsongkhapa.

I promised to be able to stop earlier. If you have questions, I think we can really talk. Any other question? Yes, John. 0:41:53.3

Audience: In response to Les’ comment about needing to have the mother sentient beings in order to develop compassion, if you include all sentient beings, and you consider yourself a sentient being, then you can develop compassion that way without needing to know that all beings were you mother. 0:42:16.3

Rimpoche: Thank you.

Audience: Just by including yourself with all other sentient beings.

Rimpoche: Thank you. Yes, Marilyn?

Audience: I’m confused with Professor Thurman’s last statement. I’m wondering if compassion for self is a step along the way to renunciation of self, or are they the same thing.

Rimpoche: If you care for yourself, you have to be the best for you. The best for me is to get out of suffering. It’s so simple. [..]

I use “determination to be free,” the point is sometimes people don’t like the “renunciation,” because the moment you say word “renunciation,” “I have to give up my family and everything, I have to go to the woods of Michigan.” Then, I have to explain, I said “renunciation,” but that doesn’t mean you have to leave everything, a hundred times more. They may not get that message very straight. Because, the first thing is, “Renounce, renounce, give up,” that may get it. That is simply what I did. As a matter of fact Alex Burgens 0:43:44.1 suggested that word, “determination to be free.” [..]

For me, my English is so weak, really, so weak. That good that I be able to say few things, you know? But, I really have a lot, tremendous amount of handicap, as you know. I’ve been able to say a few words here and there. But, it is really handicap, tremendous handicap. Really. 0:44:21.9

Audience (Thurman): It can also be an advantage, because when you do say something, you have a real strong sense of meaning in it. Whereas people who speak English can go blah, blah, blah. They don’t know what they are saying. 0:44:31.9

Rimpoche: Thank you. [..]

Audience (Thurman): In the first noble truth, I just had an insight. I had a feeling of insight about what Rimpoche was saying. The first noble truth is noble truth, that means it is true for someone with a higher consciousness, the causes of a noble one, arya, the noble one. So, what that means is that the normal person, they have a saying, don’t they Rimpoche, that the worldly experience is like a hair on the palm of the hand for a normal person. It is not a pain. But, for a noble person, worldly experience is like a hair in the eye. It’s a real pain. Because, the sensitivity has become much greater. [..]

I don’t feel compassion for Claire. She looks cheerful and she’s had three squares and she’s healthy and she’s learning the dharma, so why should I? If I was an arya or an arhat or boddhisattva or buddha, I would see her existential suffering of just being, existing as a being who has self habit. So, there’s a deeper level of sensitivity, which you first have to develop on yourself, to feel sorry for another. Normally, we don’t think we’re trapped in samsara. As long as we are healthy, we think we are okay. An okay guy, an okay gal. But, once you see the cosmic situation is samsara is imprisonment, then you really feel sorry for another person, who thinks they are really here, in a trapped way.

That’s what Rimpoche ment, I think, about developing compassion for yourself. These things which, he said, people are sort of afraid of, have to give up this, have to go to the forest, I have to go to Michigan, in the woods. But, really, that’s feeling sorry for yourself. Worrying about your family, worrying about your job, worrying about your body, worrying about your old age... 0:46:38.0 [break in audio]

Audience: Do bodhisattvas suffer?

Rimpoche: That is good question. The moment you say, “bodhisattva,” there are two, arya boddhisattva and non-arya boddhisattva. [Tibetan] 0:47:04.7 So, the boddhisattva who had seen the emptiness, now, with the absolute bodhimind has no suffering. [Tibetan] 0:47:18.7 Like the suffering of aging, sickness and dying and all this are there. Because, [Tibetan] 0:47:27.1 They don’t have those karmic cause of suffering. [Tibetan] Delusion cause of sufferings are not there. However, they still have imprint of delusions are still left, until you become fully enlightened. You are not absolutely free. Normally, we should say, arya buddhisattvas should not have sufferings. Should say that. Should say that. It is an very important point. So, some boddhisattvas do have suffering, even sometimes, bodhisattvas fall into lower realms, not by choice, even by force. [Tibetan] 0:48:35.3 [..]

Some of the bodhisattvas are still can born in the lower realms. [..] Aryas don’t. But, other bodhisattvas, they do have that problem, ‘til they reach the third path, the path of seeing, ‘til they reach there, they still have the problem. When you reach the path of seeing.. There are five paths: the path of accumulation, action, seeing, meditation, no more leaning. That’s five paths. [..] As the path of seeing, then they have no more sufferings. [..] There are boddhisvattas who can fall into the lower realms, yes. Before the seeing path, yes.

Audience: Do they choose to fall into those lower realms? 0:50:20.5

Rimpoche: They do choose. But, choosing and unchoosing by the force of karma, born in the lower realm, are two different things. After the third level, there is nothing by force. [Tibetan] 0:50:42.6 They don’t have that by force of karma and delusion, both. They cannot be forced to born in lower realm. But, they do take rebirth through compassion, which is choosing where they go. That is the arya boddhisattvas. Below that, there is falling there. 0:51:13.8

Audience: If there were no sentient beings, there would be no bodhisattvas.

Rimpoche: If there is no sentient beings, there will be no bodhisattvas.

Audience: Bodhisattvas, in a way, they look at beings as their mothers.

Rimpoche: Bodhisattvas look all sentient as... very grateful to have those. So, there is object of compassion, you can develop compassion. If there is no suffering, they cannot develop compassion. Therefore, bodhisattvas are very grateful to all sentient beings, just because they are there. Really, just because they are there.

Audience: We don’t have to think in terms of this mosquito was my mother millions, billions of lifetimes ago. The mosquito is your mother now. Because, we came forth from sentient beings. People who are in the bodhisattva way, came forth from all these sentient beings. “All beings as being one’s mother,” is not in the distant past. It’s in the very present moment, that you can look upon them that way. 0:52:34.0

Rimopoche: Theoretically speaking, it will be a little difficulty. Yes, is that mosquito been mother? Yes. At the part of the mother sentient being, it is mother. Is this my mother, now? Probably not. Otherwise, I have to be little baby mosquito. [..]

Audience: Sentient beings, as a whole, are our mother.

Rimpoche: Without exception of individual, all sentient being has been mother. Yes.

Audience: Is our mother, now.

Rimpoche: Well, if you become theoretical, no. If they been mother before, yes. There is no difference between mother been now and mother been before. There is no difference. But, is that mosquito is my mother now, no. Then, I would have to be a little puppy as well as the little mosquito, both together, might not be possible. I think we have to call it discriminating wisdom. [..] From the compassion point of view, yes, equally. But, from the theoretical point of view, probably no. 0:54:18.8

Audience: I’m trying to give a deep content to the idea of mother beings, instead of an abstract thing. Where we think, “well, I really can’t get interested in that mosquito, because that mosquito was my mother so many billions lifetimes ago.” I could practically, almost forget that and slap the mosquito. 0:54:38.2

Rimpoche: No, not necessarily billions go. That mosquito could be my last life’s mother. Who can say? Unless you are fully enlightened being, who can say no? So, they really don’t have to go...

Audience: One is making prayers for one’s mother. It’s unlikely she would become a mosquito.

Rimpoche: Unlikely. But, there is a possibility, too. Unlikely. But, there is possibility, as well.

Audience: If all sentient beings have been our mother, is it equally valid to say that we have been the mother of all sentient beings? How can you use that knowledge to generate compassion for self?

Rimpoche: Interesting question you raise. I can definitely say you have been my mother. Though, I am much older than you are. I have no problem to accept that. The idea what you use the mother is the mother has been picked up as an example to show one has been most close. Not only has one been most close to that person, one’s total survival had be dependent on that being for a number of times. If we can use this idea carefully, somebody saved your life, what are you going to do for that person? You will do anything. Right? When somebody saved your life, we do that right? Unless you are an ungrateful person. So, there will be no single person we cannot show, “This person has not saved my life, ten times a day.” Mother has been used as just an example to show the closeness. 0:56:48.5

If you are falling in love with your girlfriend, you can use that. I don’t think there is any objection to that. The whole idea is to bring a closeness to beings, to show the relationship between me, the individual here, and those people over there. Try to show that. That also not as people, as a big sea of beings, but each and every individual. Sort of interconnecting, that is the most important point here.

Auidence: I’m asking, Rimpoche, if we can get any similar result from seeing the other side of that equation. [..] At some point, we have been everyone’s mother. Can that be used?

Ripoche: Yes. There is nothing wrong by using that. Well, if you have a baby, if you have children, how much would you care for that children? Doctor can give you the example. How much you care for? You are unable to sleep at night. You be worry about the children. You be unable to concentrate during the daytime, whether it is practice or work or whatever it is, your half mind is actually put on the child. Right? So, that is an example. If you care that much, you are willing to jump out for anything. Whatever it may be. You can forget, if you jump from a story high, you break your leg, if you see your own children suffering over there and to be able to pick up, you will not hesitate to jump from a story, even if you know you are going to break your leg. We will not hesitate. That much care, the mothers will give to their children. I was told, if you been mother, you know that. Because, I have not been mother, probably I don’t know. But, that much love and care you give to your children. Yesterday’s children, is that difference to you? Maybe there is. Yesterday’s a little distant than today. But, it is your own child. You can use that. I don’t think there’s anything wrong with that, if it helps you.

The whole idea is to help. The whole idea is to soften the individual’s mind, bringing closer. So, whatever method you use, you can use it. Like wisdom, you can use. Like this morning, you caught it, [Tibetan] 0:59:53.9 like using a hundred thousand different reasoning. So, you use a similar thing to develop the bodhimind, same thing. Though it was put on the compassion, but you can use the same thing. The whole idea is to make the mind soft and connect and to feel the connection with the sentient being and that is the real thing. The real compassion means you really feel the connection intact. That is the basis of compassion. That’s not compassion yet. 1:00:27.8

Audience (Thurman): There is statement in the sutra that boddhisattvas consider every being as their only child. There are many such statements in Mahayana sutra. For generating the bodhisattva mind, it’s better to focus on being the baby. That gives you a strong force of gratitude. You’re not focusing on what you did for them, you’re focusing on what they’ve done for you.

Rimpoche: That’s right. That’s also absolutely true. But, if you can develop love-compassion by that way, then definitely, you can use that. Because the mental attitude of the individual is to vast and some are different. I don’t think one should make blanket statement of that. Because, mind works different to different person. I’m quite sure you can do that. Alan, I’m sorry... 1:01:22.0

Audience: This is an old question that I’ve heard asked before and answered. But, I still haven’t figured out. What do we do about killing mosquitos, cockroaches, even bacteria, if they are our mothers. What is the karma of that? Or, what action should we take when plagued by mosquitos, live and bacteria?

Rimpoche: I have answer for that. You just have to tell the mosquito, “you’re not ‘all sentient beings,’ get out of my way.” (Laughter.) I’m just joking, Alan.

Audience: It is a practical problem that we face.

Rimpoche: This is not only an old question and answered and unanswered, whatever it is. I think it is very, very practical question, relevant to everybody. So, what do you do? I have to give up all the theoretical viewpoints. From that of point of view, practically, what do you do? If you can avoid killing, that absolutely we should avoid. However, during the lunchtime, I’ve been telling Professor Thurman, [Tibetan name], the founder of the drukpa-kaygu tradition, say [Tibetan] 1:03:14.0 You know, we look the books, the dharma books as representing dharma, so it object of refuge. So, the [Tibetan name], when he was traveling in Lhasa, carrying Prajanaparamita books or whatever it is, there is some kind of book he is carrying, as object of refuge to worship and all this, suddenly the dog came and tried to bite him from the behind. What he had in mind is the book. So, he hit the book on the dog’s head and said, [Tibetan] 1:03:56.4

Audience (Thurman): “Although the negatives are great, the need is greater. May this dog hitting book bring good luck to everyone.”

Rimpoche: There you go. (Laughter.) Thank you. [..] Yes, Lars...

Audience: To try to understand great compassion in the Buddhist sense, is it possible to feel compassion for Claire? (Laughter.) Is it possible to feel compassion on her without feeling compassion for every single person in the room at the same time? Does a boddhisttva single out a single person to special compassion for or is it always undifferentiated compassion? 1:05:03.3

Rimpoche: Alex, this is very important question. To tell you the truth, I don’t know. My thing is, I think the boddhisattvas basically, definitely, have the compassion to all beings, equal. However, in special cases, special point, though object of that compassion is all sentient beings, but they are definitely, single-pointedly focused on single individual. That is there. Whether that compassion itself is great compassion, that’s different question. But, there is that thing for sure. 1:05:50.8

Audience: It’s very important...

Rimpoche: It is.

Audience: it becomes a generality

Rimpoche: and then becomes luke warm. That is definitely there.

There are a lot of questions there unanswered. There’s lot of those things. Like question between that love-compassion and attachment. All of these are big questions are there and one individual has to think carefully and make the distinction. It’s very difficult to make distinct on there. That’s definitely there. Difficult to make the distinctions are there. Also, one has to personally experience and see it. Rather than say this is this, we cannot really make four square box and put in. 1:06:45.8

Audience: In this case, let’s say she is my vajra sister. There might be some special feeling there.

Rimpoche: That’s right.

Audience: Whereas, if I just saw someone in a store, buying something, I may not have that much...

Rimpoche: Though we try to do, no distance, nearest and dearest and equanimity and all of them there, but as point of special cases and special point of focus, I think it is there. Maybe, truly speaking, the boddhisattvas, when it is directly connected have much easier to develop that strong compassion to everybody more easier than those people who does not have the experience of the bodhimind. I think that’s practical level, when you really boil down to it. Theoretically what I’m saying is wrong. I know that. But, I think it is like that. There much easier to develop, much easier to conclude, no matter whoever the person is, it been easier. Because, I don’t think you have that much strong hold of tide if you have that distance. I’m not claiming I’m boddhisattva. [..] 1:08:14.7

Audience: A buddha does not feel that special connection with one person that he doesn’t feel for everybody.

Rimpoche: Well, I can’t comment on that. Because, I do not know how he feels.

Audience: Theoretically speaking...

Rimpoche: Theoretically, all should be the same. You know, there was, during the 13th Dali Lama’s peoriod, there are a couple of people called, “favorite of the 13th Dali Lama.” Whatever the reason may be. “favorite of the 13th Dali Lama.” So, one of them, somehow they picked it up, the name, the special person to his eye. [..] 1:08:58.9

Lord Chamberlain said, “How can you call that? Is there any sentient beings who does not go clearly to the eyes of Avalokiteshvara? What are you talking?” So, that’s what it is. Meaning, there is no difference to all the sentient beings. So, you cannot call it “favorite,” but you should call them “who are closely living with him.” He changed the terminology. So, it is like that.

[Tibetan] 1:09:43.1

[..] We have to call it a day now. [..] So, I would like to thank you everybody. It’s been a great day. We look forward for tomorrow for more. I’m looking forward for tomorrow. Thank you.

1:10:33.1 [break in audio]

Good evening, everybody. Well, I should pick up where I left the other day. Where I left the other day was... Actually, I should pick up where I left this morning. This morning what we have mention, what we are really talking about Prajnaparamita and we are really dealing with Prajnaparamita. So, I started yesterday in the form of question and answer. Asking Rimpoche, what is the, the word what Professor Thurman used is the meaning, he used some different word, which I don’t know. (Audience: direct meaning) Direct meaning and indirect meaning. He didn’t use use the word “meaning,” but he used some terminology.

Prajnaparamita has a direct expression and meaning and indirect teaching, both of them. So, we been raising the question and saying the direct meaning is the emptiness, understanding of emptiness, which is called wisdom part of it. But, indirect meaning, equally important, the hidden meaning of the Prajnaparamita. So, actually if yo look it back, in the old Tibet and when you look back to those three great monasteries and where the monks who study for a number of years, five important textbooks or treatises and what you study, if you look in that, two of them, out of five, two of them are Prajnaparamitas. As far as my background concerned on Loseling, in Drepung, more than 10,000 monks and most of them in the Loseling, if you look in that background in that, we spend almost [..] 1:13:58.4 six years to study the hidden meaning of the Prajnamaramita and that’s for six years. Direct meaning of the Prajnaparamita for two years. Rimpoche is telling me, in India now, instead of doing six, now they are doing seven years. 1:14:24.2

These are the hidden meanings of the Prajnaparamita. When you go that back, essence of that, essence of that Prajnaparamita and the Prajnaparamita’s hidden meaning, except last paramita of whole lamrim. From the beginning to the fifth paramita, all of them, are covering the hidden meaning of the Prajnaparamita. So, when you’re really talking about the Prajnaparamita, I really want you to sort of know, it’s not a separate book, which we just called, “Mother of Buddha,” It is not something simple like that. It is much more. There is no other practice, as far as I know, out of Tibetan Buddhism at least, which is not based on the Prajnaparamita. 1:15:31.6

Somebody raised a question yesterday, or this morning, how are you going to include Vajrayogini in the Prajnaparamita? That is an interesting question, question which really shows the individual viewpoint. [..] Any Vajrayana practice, wherever you look, where do you rise from what? Beginning of every practice, we say “OM SVABHAVA SHUDDHA SARVA DHARMA SVABHAVA SHUDDA HAM.” “All is empty. From the sphere of emptiness, blah, blah, blah, blah.” That is number one. If you look in that manner, almost everything is coming out of that. That is one of the reason why it is called, “Mother of Buddha.” Another thing is, even you look at the compassion, [..] both wisdom and compassion are, actually, out of Prajnaparamita. Prajnaparamita really carries the total wisdom, which has the essence of love-compassion combined. [Tibetan]

The essence of the love-compassion carried wisdom. If you only have the wisdom part of it, if you do not have the love-compassion oriented, no matter whatever practice you do, it is not going to be direct cause for enlightenment at all. So, when it’s not direct cause of enlightenment, it could be cause for liberating yourself from samsara. Or, it can even turn out to be what we call it, lucky karma. One of those good works that you do, you created good karma, as a result of the good karma, you will probably take rebirth as a very comfortable life. Very comfortable life, which is joy and pleasure of a human life. It is very comfortable life, rebirth, you can take it. If you do that, all this good virtues that you have you probably get exhausted on that life itself. So, the effort what you put in. Let’s say, when you say, “OM MANI PADME HUNG” one hundred or two hundred times, we have said today. When you say two hundred times, when you have that mind of the bodhimind influence, even you say on single, “OM MANI PADME HUNG,” whether you are understanding or not understanding what “OM MANI PADME HUNG” means, just by the benefit of saying “OM MANI PADME HUNG,” alone, that virtue will become the direct cause for you to become enlightenment. That’s why, if you read “Liberation in Palm,” I’m sure it’s in there.

When Buddha was traveling once, in one of this usual begging, during the morning, they go begging for food, in the Buddha’s lifetime, and when he was going one of those begging tour, a couple came up and one woman is eating some kind of fried peas, what they call it India, chana. So, she throw a handful of chana to Buddha and five of them run into the Buddha’s begging bowl and Buddha was very happy with that. He said, “by the virtue of this, you will obtain enlightenment, ultimate buddha state.” He has just confirmed her to become a buddha. Her companion, I don’t know whether he’s jealous or whatever it is, and started telling Buddha, “Hey, you are great Buddha, but don’t tell lie for sake of handful of peas you got it. Don’t tell such a big lie.” Buddha said, “No, I am not. Look at that tree over there. If you think the seed of that tree, it is a tiny little one. But, if it’s grown this much, you can park five horse cart under the shade of that tree.” This is external, the internal will be tremendously grow. That was Buddha’s reason. 1:21:26.1

So, even offering five peas in there could obtain her enlightenment. That virtue can go for direct cause of enlightenment. But, on the other hand, if we keep on doing a lot of things, there are a number of people who meditates day and night, almost, there a number of people who does lot of work and does lot of things, says mantra day and night, every minute, when you get poke, you get very upset. [..] You will loose all of them, you will do all this. Those merit, maybe day and night, they may be meditating and doing a lot of things. But, if there is no influence of the bodhimind, or ultimate love and compassion, unlimited, unconditioned love and compassion influence of that, if you don’t have that, it’s not going to go for the direct cause of enlightenment at all. By this virtue, you may be born as next son of Rockefeller or something, children of Rockefeller or something. If you are lucky, they will still have some money left for the family. If you are not lucky, they probably finish by that time. Anyway, that is what I call lucky karma. Even you do tremendous hard work, and you do it and you get some kind of joy, joyful rebirth. Then that’s going to end it there. Then, you go again. It is the trouble. Everything is repeated again. So that’s why, to help that bodhimind influence within the individual for whatever you do.

The first night, when we meet here, I told you, we all depend on our motivation. So, I reminded you the motivation. That’s what we have to do. For the bodhimind, love-compassion oriented, is absolutely important. It is the essence of even the understanding of wisdom. Without that, you can become arhat, but that’s about it. Your ultimate, up to the arhat level without love-compassion oriented. Now, I’m not saying the arhat level does not have love and compassion. I am not saying that. Arhat level, you have tremendous love and compassion. However, you don’t have unlimited, unconditioned love. They don’t have that. They don’t have what we call “great compassion.” They don’t have that. They do have tremendous, almost immeasurable compassion. But, they don’t have great compassion. 1:25:18.7

What make great compassion different? Great compassion, not only the object of great compassion, all sentient beings, great compassion is unlimited. So, that is why you will not hesitate to go out of your way to help all the people, whatever you can. Maybe that’s wrong. That’s what I’m saying. Whatever we can, it’s the human influence on me. Really. When you look at it. I’m watching my own words. When you have that unlimited, unconditioned love and whatever you can, it does not rise. Whether you can or cannot, “I’m going to do it!” That’s called “special mind” which take the total responsibility of liberating every sentient being. That is not available at arhat level. 1:26:33.7

Yesterday, when we are talking, raising as a question form, and the meaning, we’ve been talking eight points. We are talking about three knowledges. Three knowledges we are talking about, two base knowledges, one of the base knowledge is the knowledge that one will not have attachment for samsaric pleasure. So that you going out of the way. Right? But, the second one is one will not have attachment for nirvana. Even nirvana is not the right place to be. Even nirvana you have to give up. Because, nirvana is a great place, [..] gone beyond space like samadi, [..] even when you have the 32nd heaven and above that you have those four formless, like peak of samsaric and there’s no comparison between these two. It’s gone beyond that level. However, for the bodhisattva, that’s also not a point. So, you even have to give up attachment. Maybe the word “attachment” might be wrong. But, the comfort taking in nirvana is also you have to give up. That is third basic knowledge. So, you are going to give up going beyond. That is the bodhimind, which we are talking about it.

Now, we talked about a lot of qualities. But, we have not talked, very much, how does one develop this mind. We really did not talk much about it. Almost everyone of you, which the exception of a few new ones, but almost all of you had [..] teachings on three principle path and the shorter, the foundation of all perfections, most of you had teachings on that. So, you have basic knowledge and idea of how to develop that. 1:29:30.7

However, I would like to raise where I left it the other day. In order to develop great love and compassion for other beings, one has to have love and compassion to oneself. I really like to raise that up. I be keep on saying that. I was a little surprised when Professor Thurman said others don’t say that. I was little surprised that. I did check back to Liberation in Palms, they say that in Tibetan. I don’t read English, so I don’t know. In Tibetan, they definitely say that. In English, they might have mentioned. So, it is. It is a very basic foundation. So, that brings the first principle again, that brings the importantness of the first principle. This is the hidden meaning of the Prajnaparamita. So, let me talk back from the... in order to develop that compassion, to all beings, it is necessary to develop compassion to yourself. When you want to develop compassion to yourself, definitely we have to know, what sort of situation we are. The four noble truth of basic Buddha teaching, is absolutely important for us. Absolutely. Four noble truth. Out of four noble truth, the first truth, that is truth of suffering or truth of pain, whatever you may call it, name doesn’t matter. Recognizing that is become very, very important. 1:31:27.4

As I mention to you the other day, the dharma practice what we do is to cut down the negativity and to build the positive within us. You have to know that. There is no dharma other than that. The Buddha himself was asked the question, “what does, really, Buddhism mean?” Buddha give very simple answer, [Tibetan] 1:32:05.3 It is a little verse, four lines. Avoid non-virtuous, build positive, virtuous, whatever you can, watching your mind, that is Buddhism. Very simple way. Control your mind. That is very simple ground. Why you have to avoid non-virtuous? Because, they are the cause to create difficulties and pains with us. Today we are crying for our problem [end of audio]