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Soundfile 200409003GRGRLBMT06

Speaker Gelek Rimpoche

Location Garrison

Topic Lojong-Infinite Heart #6

Transcriber Helen Breault

Date February 2019

Thank you. Today, what we did earlier is [Tibetan 00.08] meditate on every one as kind. Make it very simple because as I said people or the beings are so kind. Every good thing that we have are the result of the kindness of other persons. And in short, because of these people, persons, because we can meditate compassion, we can obtain enlightenment in a sort of, abbreviated manner. Simple living from food to a total enlightenment are from the people. So thinking that people have this problem, that problem, and all of those are big mistake. Recognizing that and acknowledge the kindness of everybody without which we get nowhere. That is that point.

Then the next is, if that is the case, the next is we are supposed to be freeing the people from suffering and we don’t know exactly right now, we have no other method of doing it easily available to us. What we do is give and take technique. Giving our virtues to all living beings and taking their sufferings. [02:15 Tibetan] The word that we have here “Train alternately in the two: taking and giving. Begin taking with yourself.” And the third one, “Mount the two upon the breath.” What is happening here is this technique of giving and taking. In your visualization we take sufferings of all beings in not so desirable light and liquid color and give our virtuous positive things, our wonderful nice, desirable beautiful light and color nature, giving to them. And that also giving it through the breath, taking in and breathing out. While you’re taking in, taking the sufferings of the people in. When you’re letting the breath out, giving our virtue to all the people. That’s what these three points tell you. [3:59 Tibetan].

[4:07]

In case, if you’re scared of taking other people’s suffering, take your own suffering. Like, in the morning take the sufferings that you’re bound to be suffering during the daytime or the evening. In the evening, the night, the next day, etc., our own future sufferings, we begin to take in first so that we don’t have to be using it, suffering afterwards. When you’re getting used to it, taking suffering yourself, then go to the closest, nearest, dearest, our family, spouses, children, and so and forth. Then when the mind is really well trained, then even going through the enemies and taking all their sufferings. But in order to make it suitable for you [5:09 Tibetan] begin with yourself. And then [5:20 Tibetan] it’s also mounted on the breath, the taking in and out. [5:30 Tibetan]

There are three objects, three poisons, and three roots of virtue. [5:54 Tibetan]. Three objects: objects of people that you like; objects of people you dislike it; objects of people you don’t care about. These are three objects. Three poisons are attachment, hatred, and ignorance. These are the three poisons. [6:48 Tibetan] Three virtues. (Three virtues…The book that I’m reading doesn’t tell me what are the three virtues. But there are a number of three virtues, so let’s see if this one says anything). The three virtues are any virtues that you are involved in, whatever good karma that you have created, it is free of hatred, free of attachment and free of ignorance. That will be three virtues. [8:35 Tibetan] What you do is, whether the object is—whether it’s liking, disliking or not—and free of these three poisons may I always have with them. [9:05 and 9:25 Tibetan] These two verses, what they’re really saying is, all the negativities of all these people, objects of three people, the result of three poisons, all their negativities may I take this. And all my three virtues may all be given to all beings and all beings may be free of all problems and sufferings.

[10:17]

[Tibetan] And then finally, then also not only you’re praying and your treatment of people, be mindful in order to…In other words, don’t use harsh words. (I don’t exactly know this word here). In other words, do not use any harsh word to anyone. [11:09 Tibetan] And up to here, [11:14 Tibetan] then train yourself with the verses during all activities. Do not use harsh words and always have a nice way of treating the people. That’s what it is.

[11:39 Tibetan] The next will be, not only a relative boddhimind developed within you is not enough. You have to have an absolute boddhimind developed within you. And it is only when your relative boddhimind becomes stable and then look for absolute boddhimind. Though it’s not certain, there are people who obtained the wisdom before developing compassion. There are a lot of them. Particularly brilliant people sometimes can develop understanding of emptiness before developing boddhimind. But if you’re following this system, the relative boddhimind developed, when it’s stable then look for the absolute boddhimind. [12:44 Tibetan] Maintain the secrecy. That secrecy is absolute boddhimind. And that one tells you [12:52 Tib] all phenomena are just like a dream, just like a dream. Phenomena, everything, everything that we can see, feel, touch, smell, etc., objects that we can perceive and the mind that perceives these objects, all of them are truly free of inherent existence. And therefore, everything is like a dream. Not only everything is like a dream, the mind itself is also, mind itself is also emptiness in nature. So therefore it is not born. That is the nature of mind. You should hold and understand that.

[13:58]

Not only the object and subject what it’s perceiving and perceiver is emptiness in nature but emptiness itself is also free of truly existence. [14:28 Tib] (I don’t know where I’ve reached). “Analyze the nature of ungenerated awareness. Even the antidote is naturally free.” Antidote here is emptiness. Antidote is naturally free, free of true existence. [15:00 Tib]

Not only it is free of existence, from the empty of existence appears all kinds of relative activities. Interdependent nature of activities are appeared from the nature of emptiness. And use that as a basis of functioning. Basis of karmic functioning, basis of every truth functioning.

[16:01 Tib] During the break it should be like a magician’s something…it should say that. “Focus on the nature of the basis of all. Even the antidote is naturally free. Basis of all of the entry of the path. Between the sessions be an illusionist.” Illusionist here [16:48 Tib]… Illusionist is actually you see it but actually you’re not there. Traditionally, those magicians—not like today, I don’t know what they do today—traditionally, all times, between the 2,000 years before, all these magicians they do perform through the power of mantra. By the power mantra or power of some combination of materials. And even though a magician will bring a couple of pebbles, and they will tell, “This is elephant, this is horse” somehow people perceive it as they see. They literally see with their eye horses and elephants. But those who are not in the group where the magician had already controlled their eye with some magical power or mantra power, they don’t see it. They just see it as some crazy guy putting one pebble, another pebble, saying it’s a horse and elephant. In reality the person is truly putting a little pebble and saying, “This is elephant.” And a lot of people see this as elephant. And it doesn’t serve the purpose of elephant, but you perceive as elephant. That’s what they’re talking about: illusion. Illusion is here, this is like magicians during the old days. That is how magicians functioned. Actually, true reality is, in absolute true reality are in the nature of emptiness but whatever we’re perceiving it is only terms, conditions, dependent on that. And when you go beyond that there is nothing left, nothing to be found. That is what is the emptiness they’re talking about.

[19:12]

(If I run too fast, I may be doing disservice. That’s what I’m always worried about).

When you say “emptiness” you’re not saying there is nothing. Empty of inherent inherent existence. Something more than terms and condition’s right. If you have to go beyond that, so you remember the ultimate, the highest middle path doctrine or whatever, middle path viewpoints of emptiness is actually it is just a collection of pieces and parcels and time and condition just right, it is functioning. And when any one of them goes away there is nothing left. That is the ultimate emptiness, remember? We don’t want to go into all those detailed viewpoints of five or eight different viewpoints and then finally reaching to this. So when you really look from that angle it really becomes there is nothing really sure this is that. It’s all terms, conditions, parts, parcels, just happen to be right at that moment so it is functioning at that time. Just functioning itself is good enough to be functioning. Nothing found beyond that does not mean it does not exist, remember? I always used to say, “It is good enough to have relatively existent. It is good enough to be existing. And if you don’t exist absolutely it is not good enough to say you don’t exist.” So that is what it really meant.

[21:43]

That is the illusion they’re talking about. Some people will say, “Everything that we see, do, everything is delusion.” And that’s wrong. It’s not. It is dream-like, yes. That’s true, dream-like. But not a delusion. Is it really? I go, I eat, I speak, I function. That’s real. It is not a delusion. We all do that. This is real. Okay, now that’s good enough

[22:40 Tib]

During the session when you’re taking, giving and all of those, then absolutely when you have absolute truth which is called “absolute boddhimind.” This morning I gave you two divisions of the boddhimind: praying form and action form which is true division of a bodhhimind. When we say “absolute boddhimind” and “relative boddhimind” the relative boddhimind is the true boddhimind. True boddhimind of both praying and action is called “relative boddhimind.” When you say “absolute boddhimind,” when you bring the wisdom of emptiness along with this combined together, combination of the boddhimind and that influenced with the emptiness then it’s called “absolute boddhimind” which is not necessarily—well, I can’t say it’s not true boddhimind, it is true boddhimind—but normally, true boddhimind is relative boddhimind. Okay?

[24:01]

Now the third one, the last one [24:07 Tib]. “All problems and difficulties we will be changing them into a positive way of it.” And that also should say, whatever difficulty we find, like a great many difficulties, particularly these days. So many difficulties we find. So many, it’s really. So much vivid ones and not so clear ones, so many of them. And this is what they refer to by this verse. [24:54 Tib]. “When the vessel and its contents are filled with the negativities.” This is just like our time today. So many difficulties. There’s a hurricane going here. People getting killed here. Everywhere, everything. Then that is general problem. Then individuals will have their own little—losing friend there, family there, family here, there. And even incidentally when I’m coming down, on the telephone, Chris, our chanting master here, talking to her husband and he was telling her his cousin passed away. All of those, by the way so we should all pray for this. And then a number of, you know, all these things are so many things. And this is what they meant, “The vessel’s and container’s filled with the results of negativities.”

'Transform these unfavorable conditions into path to enlightenment.” Why? The great boddhimind master, Serlingpa, from whom Atisha took this particular teaching. Serlingpa said [27:08 Tib], “Any difficulty that comes to us, obstacles come up, it is reminding us to do right, to engage with the virtues. Because non-virtuous result is suffering. Whenever we’re meeting this, it is reminding us to remember the virtuous.”

[27:46]. “When the spirit”—like evil spirits, evil forces, remember this is 2000 years old. A lot of spirits they talked about. Ghosts and this and that are the performance of enlightened ones. In other words, they’re reminding us, “See it clearly. Nothing deeply in there, nothing.”

[28:25]

It is the illusion of our negative karmic consequences, are projecting to us like a ghost, like a spirit, like this. Some talk to you in your ear. Some you see. Some, they’re making noise. Some this, some that. Some people get frightened. Some don’t. Some make use of it. Some don’t make use of it. All of them are, you know, it happens with our ordinary people all the time. And that is nothing but the performance of the enlightened ones to remind us, “If you really look deeply in there there’s not really truth in it.” And those of people see different things. And these people are not lying, they see it. But if you remember and think, “Ha, this is illusion. And what else they had behind that?” Because in absolute true reality it is emptiness. What do I see? What I’m seeing here is a combination of my doubts and my not trusting myself. And misinformation and delusions and all of them combined. And that’s what I’m seeing. And look more deeply. Open all your eyes and start looking. Remember it is nature of emptiness. If you look there nothing will exist. It will shy away and disappear. Same thing, people hear things. They tell you, “Do this. Do that. Get up. Go to town.”

I have a friend who’d been hearing all the time. And he came to a couple of retreats, remember? And he’d been some kind of spirit telling him, “You have to eat bacon every day. And get a piece of butter and put it in the bacon. And roll the bacon and then roast it.” I don’t know how butter could remain there. But this guy worked so hard and spent two or three hours to try to have that bacon cooked and have the butter remain in there. And then he was eating that. And he’s listening. I didn’t say anything, “Okay, okay.” He got somebody in the ear telling him eat the bacon. I said, “Are you should it’s good for you?” And he said, “Yes, yes, I feel good and better.” “Okay.” And then one day, he said this guy was an associate professor of University of Michigan. [Rimpoche laughs] Sorry. This guy landed in the hospital. And this social worker wanted to interview me. And she asked me, “Do you advise him what he eats and doesn’t eat?” And I said, “No.” “So you tell him to eat the bacon and butter?” “No.” “You didn’t tell him ‘don’t drink water’?” So he had stopped drinking water. He was dehydrated and landed in the hospital and they put him on glucose. I had to go there and see him. And I told him, “Yeah, you’re hearing that. Maybe it’s true. Maybe it’s not true.” I really can’t say to the person who trusts the voice so much that he’s hearing. You can’t tell him, you know, “This is absolutely bull.”

[32:58]

Maybe it’s not true. But in absolute truth there is no such person really talking to you, neither enlightened nor non-enlightened nor ghost, nobody. And it is, if you think that, listen very carefully. And afterwards he told me when he thinks and listens very carefully, no one’s telling him anything. [laughs] Thank god he got better and didn’t die in the hospital. And he moved away to somewhere on the west coast somewhere. I saw him a couple of times thereafter. Thereafter he’s not hearing much.

If you understand this, it is like a magician’s performance. It is illusion. In absolute truth reality, no one really stands for this. You don’t need powerful mantras to control them. You don’t need exorcism to do it. Nothing. Compassion, love, kindness, and nature of reality—these are the three major points to protect any one of those delusions; hearing, seeing, all this. When you try to meditate, particularly you’re over-enthusiastic or you’re over curious, or you to try to do something—then you begin to see, hearing this, sitting person started getting up. The white person becomes black. The black becomes blue. Blue becomes green. And all of those are the invitation for trouble. So therefore, if you’re meditating on sitting yidam or deity or lama or guru or Buddha or whomever, whatever, let him or her sit down. Don’t let him or her get up, walk around. Don’t change the color. Don’t follow it. This is most important thing. If you started following your mind, you can follow. The mind has unlimited scopes and ideas and memories and visions. And you start going with them, you’ll travel throughout, galaxy after galaxy and come back. You have the same old ground hog that went into the hole before the winter came in. You’re going to come out the same old ground hog. Nothing’s going to change. When there’s nothing changing it’s a clear sign this is not a perfect path to lead you free from the sufferings.

[36:30]

Fun, sure, it’s great. Travel from one galaxy to another. One pure land to another pure land. Fantastic! Don’t have to do so much. Read the second Dalai Lama’s and the Third Dalai Lama’s biography. What did they do, where did they go. And all of them. When I was writing “Good Life, Good Death,” before writing “Good Life, Good Death” thinking of reincarnation, I picked up a couple of those stories. My editor told me, “This is science fiction.” So, if you look in there and you want to travel in that way, there it is.

These are the three major points which will ground you: love, compassion, and wisdom. If you don’t want to be grounded and you want to go on traveling, go ahead. ’Til the cows come home. And by the time the cows come home it may be a little too late. What the spiritual person really wants out of spiritual is less suffering, betterment of life, this and particularly future lives. So I don’t think they’re going to be that much advanced in that.

(Now, I went completely went off the track. Where did I get it now?) [39:14 Tibetan] This is the time that you have to have all obstacles changing into. I’m quoting from Serlingpa, “All these obstacles of ghosts and so and forth is the performance of the enlightened ones.” [39:49 Tib] The illnesses are the broom that sweeps the dust out of a room. Illnesses will sweep the dust of negativities and obstacles, obstacles. And actually, suffering itself is the manifestations of the nature of reality and therefore, any one of those things, don’t let it run you down. Take advantage of it. Take advantage of it. Any difficulty comes it reminds us the negativities create these sufferings. Any of those ghost activities and etcetera, when you see, this is manifestations of enlightened, reminding me to be able to be aware of it. Illnesses are the method of cleansing the negativities. Suffering is the nature of, it is the performance of the nature of realities. Shantideva, furthermore, said, “There are qualities for sufferings. Qualities for sadness. Sadness and suffering brings reduced your empty-headed pride. Our sufferings and obstacles are the invitation for compassion, compassion. So those are the important points, how one can transform any difficulties that come in. Try to make the best use out of it.

[42:12]

Remember, Ram Dass always says, “My stroke is my guru’s blessings” or something, “grace.” Whether the stroke is guru’s grace or not, but for him to perceive in that way and if that is done properly then that’s a good way of taking advantage of the bad situation.

[42:55 Tib] What is the last one? “Immediately apply whatever you meet to a meditation.” [43:12 Tib] From the mind, the boddhimind point-of-view—time, place, wherever, whatever we have, condition, good life, bad life, joy, suffering, whatever it might be— it is always make it a meditation. Like one of the great pundits, his name is Muslim Pundit (I don’t know whether he’s Muslim or not). Muslim Pundit says, “[Tib 44:10] If I enjoy, I dedicate enjoyment for the benefit of all beings. And joy may fulfill space and ground. If I suffer, I take suffering of all beings. The ocean of suffering may dry.” That’s how, that’s what means “immediately put to the meditation.”

[45:01 Tib] And also it says, “It’s not great to be rich and wealthy and have a lot because it also brings that much problem, suffering, difficulty. Even protecting, increasing is a lot of work and a lot of sufferings. [45:31 Tib] “And if you’re poor, that is also not easy. But if you use your difficulties to accomplish your spiritual practice that may have some value in it.” [45:53 Tib] “I don’t like it if people praise me. I like it if people disparage me. I like it. Why? If people praise me I’m going to have empty-headed pride. And if I’ve been disparaged I will see my own faults.” [46:35 Tib] “I don’t like it if I’m happy because if I’m happy I will increase my negativities. If I’m suffering, I utilize my bad karmas.” Exactly like what Ram Dass says. “The suffering is the grace of guru.” [laughs] This is what it meant. “Translate immediately into a meditation.”

That will boil down to, what else do they have now? Then it comes to, “Possess the four preparations, the supreme method,” right? The four methods are: dedicating our virtues to total enlightenment; purifying negativities and obstacles to develop our own development; any non-human obstacles given by ghosts, etc., spirit, ghosts, etc, remember their kindness and generate compassion and give them a ritual offering; and dharma protectors, ask them to help to develop boddhimind.” These are the four activities.

The next will be Five Powers. “The integration in the single lifetime.” This is an important one. Whatever you practice, the Five Powers are always important to be remembered throughout our lives. The first one: power of motivation, thought. That is always, we think and we work and we try and we pray that I will never let my mind be controlled, influenced by hatred, obsession, etc. Making a strong, building a strong willpower of not letting my mind be influenced—forget about controlled—even influenced by hatred, obsession.

[50:42]

Second power will be sort of building up, not only a familiarity, but become habitual of having dharma practice in general, and particularly Lojong practice, using it. Try to not only familiarize, but always have it with us. That is the second power.

Then put a lot efforts, spiritual efforts of self, others, all of them, dedicating to have the boddhimind not decrease. Those we don’t have it, it may grow. Those we have grown may increase, but not decrease. Putting, building a positive karma, it’s called “power of white seed.” And, is this third or fourth? Third.

And the fourth will be always remembering the faults of self-cherishing. And that is the power of antidote. Remembering the faults of all self-cherishing.

Finally, dedication, praying, “All my virtues, whatever I have accumulated, I will totally dedicate by their power that my boddhimind never decreases and it may always increase. That is

praying. And if you look in that book, “Good Life, Good Death” the good life is based on these five powers, based on these five powers.

And then [53:25 Tib] Five Forces, cherish the behavior.

The next will be, “Combine all dharma into one intention.”

[54:24 Tib] Now in case this is phowa of Mahayana. Where have we reached now? Now, actually coming to the death level: five [55:15 Tib]. In case, if we did not develop boddhimind and did not have control in our future life and if we’re going to die, at that…Remember earlier, I told you refuge and then whatever level you’re at we did this. And if we’re at this level, then even if you just remember the boddhimind—kindness and compassion—that is also good enough in case we cannot manage. But, if you can manage then there Five Powers here. The same name, the Power of the White Seed. Power of White seed, in this case—over there it’s different—for dying preparation, the Power of White Seed is making sure that you are not holding any, anything that may develop attachment. You cannot let it go. Something may hold you back. If you have that, they give you the example: the bird who’s going to fly from the rock on the hill, and if somehow if the bird’s feet are either stuck or have a heavy thread holding something, then the bird will not be able to go. Even though it tries to fly, the weight will be pulling. That is exactly what it meant. Cannot let it go. The idea of “cannot let it go” is creating that problem.

So the White Seed is utilizing them and giving it a way for a positive purpose. [Inaudible 58:12] who choose to use this amount of money to make something worthwhile for many rather than having a jewelry or ornament or something. It is a great way to do this. So this is what it is. That is the White Seed of traveling, traveling White Seed. Because this sort of thing sometimes holds back.

I must share with you, and today I’m trying to make this Seven Point Mind Training out of Kyabje Trijang Rimpoche, my late master Kyabje Trijang Rimpoche’s notes. And Gomo Rimpoche, who was also my teacher, Gomo Rimpoche who wrote this book, “Becoming a Child of the Buddha” which is translated. The original Tibetan thing that he wrote here. He made a draft and he showed it to Kyabje Trijang Rimpoche and Trijang Rimpoche said, “Oh, that’s great.” So he signed that thing and he gave me this. So normally I always talk on this basis. But today I chose to talk on Kyabje Trijang Rimpoche’s notes because it’s shorter and easier. And this one’s so detailed and takes a long time.

Anyway, Gomo Rimpoche had a number of—he was not very well-known Rimpoche in India, but quite well-known in Tibet. After coming to India he did not function like a Rimpoche as a holy person. He and his wife became the houseparents of Children’s Village Home #15 in Mussoorie. So people called him “Fifteen Rimpoche.” [laughs] Somehow they know many times. Gomo Rimpoche was really great, great, great person. And he had a strong group of people, not too many, strong followers. Not too many but numbered about thirty, forty, fifty maybe. And among them, two old, back pre-1959 old Tibetan government officers, two of them. Somehow they came to a conclusion that these two were going to die. Set a date and everything. It is so funny. In those days, it was easy to keep some cheap servant in India. So they had a servant that they brought all the way from Kalyanpur to Mussoorie. And in those days, I remember very clearly, it’s not so easy to get train ticket to go back. So they wanted to send the servant back. They even brought the train ticket for the servants to go back months ahead. And it came to the day they were going to die. And Gomo Rimpoche was waiting in his house waiting for the word that these people died. And one of the them died nicely. And one didn’t. He kept on waiting for the word, word, word, and nothing. Then after a little he was a little sort of anxious, “What happened?”

So he went there and there were a lot of people there busy. And he asked what happened. “So and so was very sick, that person. He almost died. But he couldn’t die and now they took him to hospital.” In Mussoorie there’s a little hospital called American Hospital. “They took him to American Hospital.” Gomo Rimpoche said, “I have to go there and see him and see what had happened.” Rimpoche was sort of poor Tibetan, torn clothes. Very low key. And this guy is in the Emergency Unit, they didn’t let Gomo Rimpoche go in. Somehow Gomo Rimpoche was able to manage, some sweeper who was cleaning. And he got the sweeping material and walked though. Nobody asked him anything. And he saw the patient there. And he asked him, “What happened?” And he looked at him, “What happened?” He said, “All the symptoms of dying, death stage came one after another and then after a little while it changed and reversed and I have a lot of pains and I’m not dying. I don’t know what happened.” So Rimpoche was talking to him and trying to find out, never know. And he got some new shirt he was wearing, nothing else there. So Gomo Rimpoche saw the shirt and he said, “Where did you get this shirt?” And he looked at it and said, “This shirt is good, isn’t it Rimpoche? It’s very good one.” And then Rimpoche knew and he suddenly knew that guy had some kind of attachment to this shirt and is holding it. And Rimpoche said, “Yes, yes, it’s very nice. Would you mind giving it to me? I really want it.” And he doesn’t want to give it. And he sort of replied, “Well I have nothing else to wear.” “Yeah, there’s the hospital stuff here to wear. Please give it to me.” And finally Gomo Rimpoche insisted. And then he gave the shirt. And the moment he gave it to Rimpoche Rimpoche tore up the shirt. And then he left. The person was gone afterwards. So that’s why this White Seed is important.

[1:05:31]

It doesn’t have to be valuable. Anything, anything, funny things can hold you back. The first power is building a lot of positive powers like this to help.

Second power: “Making sure not to have a strong attachment to our body.” We do tremendously.

Third power is Antidote Power. That is remember the faults of delusion. I mean anger, hatred, negative emotions and negative activities. Remembering that. That is Power of Antidote.

Fourth power will be Praying that I may never be separated with this precious mind.

Fifth power is Developing the Habitually Remembering Kindness. Like we remember Mom. If we have a little problem as kids it’s always “Mom!” It’s automatically it comes. Sort of habitually it’s built in. Like this, any difficulty comes in remember the boddhimind, kindness, compassion.

These are the Five Powers of Power of Death. These Ten Powers are the basis of my “Good Life, Good Death.” That’s why anybody who reads that, who thinks that carefully will have. It doesn’t say this way, otherwise the publisher will not be able to sell it. [laughs] So that’s why.

Finally, the sign of Lojong, the development of Lojong.

[1:08:08 Tib] All different teachings of the Buddha, all kinds, whatever it may be, different, all of them from any angle you’re looking, any enlightened ones, any teaching from wherever, whatever it is coming from, finally give you one message and only one message. That is to be anti-self-cherishing and self-grasping. This is the message. Against self-cherishing. Self-cherishing’s anti-compassion. Self-grasping is anti-wisdom. All the teachings of all enlightened beings will have one point and the one point is this: be anti-self-cherishing and self-grasping.

[1:09:23 Tib] Have two witnesses. Witness is the other people. If I behave wrong, how embarrassing I will be. And yourself as important witness. If I do things wrong how shameful I’ll be. Using these two witnesses to every day, all the time, twenty-four hours a day. Using these two witnesses for ourself to do the right things.

[1:10:20 Tib] Whether you’re rich, poor, happy, sad, whatever conditions you may be, always try to have joyful mind. And joyful mind always you use.

[1:10:40 Tib] And how do I know my mind is trained now? How has it been done? The sign will be not like before. I’m pro-self-cherishing and for self-grasping. If I change that, if I find myself against self-cherishing and against self-grasping, then my training is completed.

[1:11:25] There are five signs of transformed this. These are five greatnesses. The greater person who can take hardship. The greater-mind-person who is cherishing the others. Great practitioners who day in and day out, day and night use virtues all the time. Great morality person who’s always protecting from the downfalls. Great Mahayana yogi who practices the Mahayana performance. These are the five signs of a trained mind. And when you think about it, when you think about it, you can manage. Sometimes when you forget you cannot do it. That is [1:13:47], even you’re not remembering, even you have not awareness, even then if you can manage then it is sure that you have trained yourself well.

That is the Seven Points of Mind Training we have completed here. And I’m not going to go on those commitments. Saying I’m not going to go on the commitments I also remember when I was giving teaching in New York I also didn’t do the commitments. Another time I will spend time and do this. That is about this Seven Point Mind Training teaching is concerned.

Now I have more than that we have to do. A little more than that. That is [1:04:07 long pause in the tape to 1:15:50].

[1:15:50]

After all this we need to reach after practicing, you need to reach some resolutions. And I’m going to talk to you about the resolutions. You have to reach the resolution by yourself. Simply if I said, “This is resolved, this is resolved” that doesn’t mean it’s resolved. Although in the teachings we have to say it’s resolved. The question was raised, and then you think about it. You read, you talk to people, you meditate and try to reach those resolutions.

The first resolution calls to “No matter whatever points, the reasons, all things, wherever we look, from the relative point-of-view, from the absolute point-of-view, from every day functioning point-of-view, from the maintaining ordinary functioning point-of-view, from extraordinary point-of-view, spiritual point-of-view, material world point-of-view, whatever, from wherever, we look in seeing, having the hatred and obsession to people in general or particular to any people, which is totally useless. Not only it’s totally useless, but this very point of, this very point of hatred and obsession made me and many of my family, friends, near, dear, are always made to suffer by these two emotions: emotion of hatred and obsession. It became causes of countless different types of suffering.

[1:18:42]

These two are the prison-keeper who keeps me in the prison of samsara. These two are managing my own hell realm and torturing me. Even at the dream stage these two did not let me have peace. These two are responsible even for my illnesses, physical illnesses, even unable to sleep at night, and even if I sleep, suffering, torturing in dreams. All of them are real cancer in my spiritual life, is these two. From now on, I realize this. I really caught red-handed a thief who steals the life and root of my liberation. So therefore, it is important for me not to submit to these two pucks [?1:20:46] and I should keep my mind equally to all living beings in order to create their joy and clear their suffering. This is a very important point for me. This point where all the enlightened, past enlightened ones, have used it. This is the major point of practice of buddhas and bodhisattvas. So now for my point-of-view, whatever the different people or persons may do, from their point-of-view they’ll hate me or help me or hurt me or whatever they do, but me, from now I will never let my mind be controlled, influenced by hatred and obsession. I’m going to give up this mind of dearest and nearest, distant and obsession and all this. I dedicate myself to create joy, clear the sufferings of all beings. I will do it, whatever my mind power I may have. I will do it. And I may be blessed to be able to do this. That will be your meditation. And there is a verse in Lama Chopa.

[1:23:07]

(We have these papers to be distributed). We took out the verses in the Lama Chopa. (Can you have somebody else get up so that it can be distributed quicker?)

[1:24:10 resumes teaching]

(Those of you who have the Lama Chopa with you, you don’t need this). It is Verse 55 in the Lama Chopa. (Those who don’t have then you don’t need it).

[1:25:07]

This verse 55 will give you this. We have the Five Points, remember? This is first. What you do is, you say the words. I think we will do at all the Five Points. Because if we keep on saying one verse and then meditate a little bit it might not work. This is the usual Tibetan easy way. We talk all these five together and then you can say all these five verses together. If you keep on looking in the English translation then you will know what we’re talking here. I give you the material for you to meditate on this.

The first point is this. [Translator’s note: no first point given—see 1:26:18]

Second point will be, when we equalize self and others—now these are the Exchange Stage of Training the Mind—when you equalize self and others, then you have to see the faults of the self-cherishing. What does self-cherishing do to me is create negativities—strong, powerful, weak, all kinds of negativities. The consequences of negativities brought me the suffering including countless rebirths in the hell realm, etc. From that point to even nirvana people who may not have suffering, but too much of peace which is very luke warm state of no activities. It is the extreme of peace. And all of them are consequences of negativities. Bodhisattvas who have generated boddhimind yet sometimes they lose their path, falling into the lower levels.

In short, both in the samsara and nirvana, all faults are coming from this self-cherishing. I have to recognize this from so many doorways, so many angles and remember this. And my trouble of this life, future life, all difficulties of all poisons’ root is self-cherishing. I must eradicate self-cherishing out of my own existence, my own mindstream, anything, out of my personal universe. If I don’t, I will never have peace, never have liberation. This horrible mind of self-cherishing I will never let influence me, I will never submit, ever to this mind. And I will never let this mind even influence me. I may be able to do this. I may be blessed to be able to do this.

[1:26:56]

And then we say the Verse 56:

Seeing that the chronic disease of self-cherishing

Is the cause of my unwanted sufferings

Inspire me to put the blame where the blame is

And vanquish the great demon of clinging to self.

And with these words, with these thoughts you resolve that you will give up the self-cherishing once and for all. That is second one.

Third will be: qualities of cherishing people. In this life, my life, my joy , my pleasure, my friend, all the good ones that I have, from that to the total enlightenment level, everything good and wonderful in both samsara and nirvana are born out of cherishing people. And remember that these are the sources of joy and health. This is the base of practice of spiritual practice. This is the path and this will give the result. Something which we cannot do without. Therefore, mind of recognizing all sentient beings as ultimate friend is always I should have it. From the point of those different peoples, some may hit me, harm me, do anything. But from my point I will look at them like a wish-fulfilling. And I always have good thoughts and good wishes. I will never part, even for a minute, with that wishing well and good thoughts for them. I shall do this. I may be blessed to be able to do that.

And then we say the third verse:

Cherishing beings and securing their happiness

Is the gateway that leads to infinite excellence

Inspire me to hold others more dear than my life

Even when I see them as enemies.

[1:34:08]

Fourth one will be: as that way, I saw the faults of self-cherishing, I saw the qualities of cherishing others, so now I need to switch them, switch self-cherishing into cherishing all. And not so much particularly care about all, I should switch to self. I need to change this. And I see I need to. But I wonder, I may not be able to do it. But, if I think carefully I can, I can. All the enlightened including Buddha Shakyamuni have done that. Buddha and myself, if you look back a couple of centuries ago, it’s almost the same. We are the same, equal. But Buddha now became a Buddha. I’m still running in the samsara. And that is because Buddha chose this method. Because this method had helped Buddha to complete his own purposes and purpose of others and become a Buddha. I cherished self all the time. That’s all I did. So forget about accomplishing other’s purposes. Even my own purposes I couldn’t do. I’m left in this level because of this self-cherishing. And only thinking of me, not considering anyone else. Me, me, me, becomes important for me. That caused me this trouble.

Now I open my eyes. I’m awake. I see the faults. I see the qualities. And it’s only a matter of I make my choice. If you think carefully sometimes even if it’s not yours you can think about it. Maybe that point is not so important. By seeing this I may be able to do it. And I should be able to do it. And I’d like to do it. I want to do it. I’m doing it. I may be blessed to be able to do this.

And then goes to the next verse. That is Verse 58:

In short, the naive work for their aim alone

While buddhas work solely for the benefit of others

Comparing the faults against the benefits

Inspire me to be able to exchange myself for others.

That will be the fourth one. And say this and resolve that I can change it.

[1:38:17]

Now the fifth one. You have to again remind yourself seeing the faults and seeing the quality of cherishing others, together, combined together. For example, I try to cherish myself, I try to destroy my enemies. I kill. Do all bad. As a result I go to hell realm, I have a shortened life. If I cherish others I will give up the killing. Because of that I will have a better rebirth, good, longevity, etc. In short, positive and negative karmas, ten negativities actions and opposite of ten positive actions, what they do to the individual. I would like to think, I hope I remember it, I like to meditate.

To conclude, self-cherishing is the source of all faults. Cherishing others is the source of all qualities. Now whatever it may be, whatever condition may be, I must practice the yoga of self and others’ exchanging yoga. I must keep this as the essence of my practice. I may be blessed to be able to do this.

And then the verse here will be:

Since cherishing myself is the doorway to downfalls

And cherishing others is the foundation of everything good

Inspire me to practice from my heart

The yoga of exchanging self and others.

Saying this and you have to build strong willingness of changing. And decide to change.

These are the pre-requisites of actual Exchange. I have already mentioned to you, and now is the time to meditate all five points. We’re going to say the Lama Chopa here. And this is the Tibetan quality, one good quality for the Tibetans: saying the prayer by mouth and meditating together. This is very important. And it is quite new in this country. Meditation is well known, quite well-established now. But doing together is not so well known.

[1:42:00] Chris is kind enough to agree to lead this chanting. We all chant all five verses, not the last one. The last one has a different meditation. We’ll chant all five verses together with remembering those meditations, those resolutions.

[1:43:04-1:48:45 Group chants Lama Chopa verses in Tibetan]

That gives you an essence of practice here. And tomorrow we will do this last verse, Verse 60. It will be the actual exchange. And then we do have some questions tonight. And tomorrow it won’t be very long. We’ll make it easy so those who want to go can go. We did manage to cover quite well so tomorrow will be quite short.

[1:49:33]

Questions and Answers

Audience: You said last night that a person’s ego can be very old, from previous lifetimes. How does it travel from life to the next?

Rimpoche: Hide behind self. Hide behind self.

Audience: Okay.

Audience: If non-Buddhists do good things but they don’t dedicate, do they still get the same merit? If so, then why do we dedicate?

Rimpoche: The dedicate is not creating from merit. Dedication is safeguarding. Dedication is really a safeguarding. You know, positive karmas can be destroyed by hatred or even anger. Anger fire can burn positive virtues. So safeguarding that, we dedicate. Dedication is the one of the karmic rules: karma is definite. If you dedicate it for some purposes when you’re creating a karma, that karma will not exhaust or destroy whatever happens. Whatever it will be safeguarded until the result is given. This is not something special for positive. Negative karmas do the same thing. It is simply karmic system. Whenever the karma is dedicated, it does give a result and it will not destroy. The dedication is safeguarding not building merit or anything. Thank you.

Audience: Another question about karma. Is there such a thing as collective karma? And if so, where does it reside?

Rimpoche: Collective karmas provide anything we will do collectively, even enjoying this session, having the beautiful place and sitting together comfortably, meditation, enjoying. All of those are the collective karmic result of each and every one of us, including insects in here, if there are any. Their karmas are included collectively. The country has collective karma. The world has collective karma. It is very difficult to say, but commonly whatever we use it is common collective karma.

Audience: There was a second part to that question. If there is a collective karma, can a single person influence it?

Rimpoche: Single person can influence to certain extent. Yes, each and every single person makes a difference. And how much it influences depends on the person. However, collective karma, when a single person withdraws from that karma, it does not mean the collective karma will be collapsed. However, that particular person who has withdrawn will not experience the result, good or bad, of that karma, because of one person withdrawn. Thank you.

Sounded like I’m making a judgement but I’m not. I’m simply sharing what I know. I’m nowhere to make the judgement anyway.

Audience: In White Tara practice they talk about the blue shield being wrath. What is the difference between destructive anger and useful wrath?

Rimpoche: Oh my god, it’s a big difference. Destructive anger has no purpose. Useful wrath has a lot of purposes. Sometimes, you know, people use sometimes wrathful when they can’t help it peacefully. But the thing just came up on my head is the Tibetan Buddhist teachers in the monastery they beat you. And Catholic nuns sometimes, when the kids don’t listen, they’ll hit you. And all of those are wrathful activities. But there is no wrong motivation, nothing bad. And that is the—what did you say— it’s not anger, it’s not hatred. They want you to be better. And does not know or couldn’t help it and something happens and that is the useful wrath.

I used to get beaten all the time, all the time. I went to my father and complained. And my father told me, “Good quality is on the tip of whip.” [laughter] That’s the answer. “Good quality is on the tip of the whip.” Okay, so it is old culture, old function, old way. But it is the useful wrath. Though that’s what he told me, but he had later told those people, “Don’t beat him up so much.” [laughs] But his immediate answer to me was, “The good quality is on the tip of the whip.”

And then anger-hatred-wrath is really terrible. That’s what it is.

Audience: What is the evidence that points towards reincarnation? Why should a reasonable person who does accept reincarnation accept the idea of karma?

Rimpoche: Reincarnation talks about past this and that. In order to show the future is right you have to see the past. Our human mind is such past times are like our guidance for future. So therefore, when we don’t see anybody gone that’s come back, saying, “I’m back” that becomes a problem. That’s why people can’t accept so easily.

But, on the other hand, karmic thing is somehow intelligent people begin to make sense. It really becomes reality. You do a good thing you get a good thing. Do bad thing, you get a bad thing. Been seeing it, one after another constantly proving. People are not stupid so that’s why they’re accepting easier than reincarnation. Reincarnation is difficult because we see no one who said, “I’m back.” And only thing reincarnation talks about is these Tibetan incarnate lamas. And there you have one and two and three and four. All big problems. Two panchen lamas. Two karmapas. And all of those types of things. And maybe two or three cancers will pop up. [?1:59:07] So that’s why it’s a problem.

[1:59:14]

Audience: Is Buddhism a religion? And if not, what is it?

Rimpoche: Who knows? [laughter] Whatever it is, it gives us guidance, shows us how to be good and kind. While I’m sure my Buddhist friends would not like what I’m going to say. For me, in the sense of religion, the western sense of understanding of religion, Buddhism is not a religion. From that angle it’s not really a religion. But if I say Buddhism is not a religion everybody will think I’m crazy and my Buddhist friends will probably get upset. But if you really think, that’s what it is. Is it too short an answer? Okay. Thank you.

Audience: Here’s a longer question. It seems that practicing exchanging yourself and others before you have developed compassion for yourself, you run the risk of self-deception. This practice could be used for dealing with your own unpleasant emotions. For example, if someone hurts you and makes you angry you might practice exchange as a form of denial of your own anger. Can you talk about this?

Rimpoche: It’s a very important question. It’s right, there is a danger all the time. Everything, whatever you do, there are dangers. And particularly, what did they say…

Audience: “If you practice exchanging self and others before you have developed compassion for yourself, you run the risk of self-deception.”

Rimpoche: I don’t know whether the risk of self-deception but you may run the risk of self-defamation, looking down. Self-deprecation, okay.

Audience: Inaudible. [laughter]

Rimpoche: Maybe everybody has to go. It’s been a long time here. Maybe risk of looking down on and all of them, yes, there’s a risk. True, and that’s why they call this “ultimate secrecy” to be able to avoid that risk and that’s why it doesn’t make public. It doesn’t talk much. Try to build the sort of pre-requisite as much as possible. Yeah, it’s true. Yes.

[2:03]

Audience: Last night you talked about how wisdom roots out ignorance and replaces it with positive emotions like compassion. But how and why does compassion help you gain wisdom?

Rimpoche: You’re right. Did I say that, really? I said wisdom rooted out negativities and builds positive emotions such as faith, compassion and so and forth. I didn’t say compassion roots out the ignorance. Or I didn’t say ignorance replaced with the compassion. However, the essence of the compassion should be emptiness. Emptiness’s essence should be compassion. The essence of wisdom, compassion. The essence of the compassion is wisdom. That is real truth. That doesn’t mean compassion eradicates ignorance. As a matter of fact, compassion does not.

[2:05:10 Tib] Compassion, etc., is not a direct opponent of ignorance. So therefore, one thing greater compassion, compassion, boddhimind, what they don’t do is eradicate the ignorance.

[2:05:38]

So there you go. That’s what it is.

Audience: Thank you, Rimpoche.

Rimpoche: I get a lot of “thank you” here. Every answer has a “thank you” here.

Audience: That’s because they’re good answers.

Rimpoche: Thank you. [laughter]

Audience: There was some confusion about the Seven Stage Method of Developing Bodhichitta.

Rimpoche: What’s the confusion?

Audience: What’s it got to do with the Seven Point Mind Training? There were a lot of “sevens.”

Rimpoche: We went through now, we went through the Seven Stage and Seven Points. We went separately. And you should not be confused. Seven Point is in this little piece of paper. One of these papers is Seven Points where we went [2:06:35 Tib]. “Take all the blames in one.” These are the points we went.

Seven Stage is recognizing all beings as most near, dear, like mother-like. Remembering their kindness and committing to repaying it. And having love, compassion, special mind. These are the Seven, boddhimind as a result. These are the seven. They’re the two big group of seven. But every group of seven is not all the same, you know. Thank you.

Audience: That’s very clear. Thank you.

Audience: You described sangha as being a group of four monks or more. And today we include nuns to be politically correct. This language implies that we are only paying lip service to the value of nuns being equal to monks. Is this an accurate way to understand sangha as an object of refuge?

Rimpoche: Very good question. It is totally my fault. If you look in the old Tibetan texts it really talks much more about the monks and monks and monks. And that’s what I said. And even in the old texts, if you look, sangha’s really they will talk about the monks, and more than four full-fledged Buddhist monks. And it’s been a very long time, hundreds of years where there have not been full-fledged bikshunis.

[2:08:51]

Full-fledged nuns are not there. Even though there is a bikshuni vow that they give in Taiwan. And this bikshuni vow, if you look really carefully, if you go really detailed…And I don’t know, I cannot say concluded. But is it really full-fledged bikshuni or not? Because for the monks the full bikshus have 250 commitments. And for the women bikshunis, 384 or something is there. And when you really compare with those bikshuni vow-giving in Taiwan and comparing it’s only like novice vows, thirty-something comes in. So I don’t know. I’m not for judging. And His Holiness is very keen to have sort of really clearly observed this. May or may not declare, but have an understanding. And I don’t know whether there has been any development thereafter or not. So that has been very, very long time that full-fledged bikshu vow.

[2:10:48 Tib] There are eight different self-liberation vows, out which first three is lay people’s vows. The last five are the celibacy vows. [2:11:34 Tib] Novice male/female Gelopa, something in the middle there, and bikshu male and female. So that makes the five. Out of that full-fledged bikshuni have not been there for a very very long time, very long time. That also contributes to those ancient texts because it becomes almost irrelevant. It’s my habit and now we try to count them in. That’s what it is. It’s honest. It’s nothing that’s against anything. Personally, I support very strongly the feminine principle in general and particularly in Buddhism. Very strongly I support. But when you’re looking at this sangha business, and when you’re looking at what the ancient texts says, I also made an unnecessary statement saying, “Politically correct add-up.” But you know, it seems to be now adding up. And that’s that. That’s the honest statement. If I have offended anyone I’m sorry.

Audience: What qualifies you to be a part of the refuge sangha? Is it the realization or does that realization have to be accompanied by the vows as well?

Rimpoche: No. The truth is, Carina, there are two types of sangha: the relative sangha and absolute sangha. The relative sanghas has to be crowded one, more than four. That’s all that we’re talking about. But the true sangha, the absolute true sangha, is the person who has the realization of wisdom-emptiness. They are called aryas, translated as a “special person.” All aryas are, whether it’s one or many, they’re all sanghas, absolute sanghas. They are true sanghas. Not only absolute in terms of absolute but they are true sangha, the real one. The relative sangha is not the real one, the fake one. The fake one has to be—when I say “fake” again that’s not really right—but it is something to take label, that is more than four. That is the traditional system.

[2:15:25]

But now, in the United States, there is a system that they say, they count everyone who’s taken refuge as a member of sangha. That’s also fine. Why it’s fine? It’s not the vinaya rules, the rules of self-liberating vows doesn’t say that. But why it’s fine? Two reasons. Number one: the measurement of Buddhist or not Buddhist is the refuge. Number two: when you are taking certain vows and when you’re obtaining that, it helps the individual A) to build a sense of belonging; and B) to remind him or herself that I have vows and I have commitments. And most important, at the end of all the vinaya rules, before Buddha passed away, “Vinaya rules can change according to terms, time and conditions.” And sometimes it changes too strong, like you can see in Japan. Such strong change and almost all the monks get married. True that system went. And it also becomes too strong in certain Chinese traditions. And even in Mongolia all the monks marry.

It was a little shocking to me when I first went to Mongolia. And all the monks are gathering there saying prayers. They said the prayers in Tibetan. They don’t know Tibetan but they say all the prayers in Tibetan. Very nice elderly looking beautiful monks are sitting there and having prayers. And I walked by. I thought there were a lot of monks. It was a dark little room in Gandentegchenlig. And then I looked in the corner, there’s a bunch of housewives and kids and babies around there. A little uneasy, but I was sort of looking there and with sort of profound thought going.

[2:18:42]

And suddenly, these kids started to running to their own fathers and tried to get something to eat and all that. So it is the Mongolian custom. I have a Mongolian friend Rimpoche, called Lama Gurudeva. I asked Gurudeva what’s going on. And he said, “Don’t you know? We have a [2:19:07 Tib], he said. Thatsum Geloo [?] means the chapter of simply sign.” Sign means the time period where only the robe becomes the sign, nothing more. So he said, “Don’t you know the Buddhism in Mongolia is the Thatsum Geloo.” “Are you really joking?” I asked. He said, “No, no, no it’s been a hundred years.” That’s it. So that to a certain level. He said communism didn’t help. So that’s it.

That happens. It can change. But sometimes it can change too much. Buddha made it purposely to be able to modify and justify and change it. And it is like an amendment in the constitution. You can do that. And they’re giving the room for that. But a very basic four robes, clearly human being and sexual misconduct and if you’re celibate and having sex will become sexual misconduct for celibates. Not for all of us. Because it goes against the vow. And then stealing and big black lie. And then if you add up, intoxication. These are the basic, basic, basic fundamental rules even lay people will observe. So when the celibates break that and justifies. If you say you’re not a monk, you’re not a monk, fine. So what. It’s not only the monks can become Buddha. It’s not. All of us are eligible. But pretend to be. This becomes difficult for me.

[2:21:58]

I have no problem with anybody who becomes a nun, monk, fine. It’s not great, but fine. Whatever you are no problem. Myself is example, honestly. Disgraced. Try to be celibate and breaking those main points are a problem. And if you wear robes and say I’m not a monk, that’s also fine. We have many. We have Lama Lobsang for example. [laughs] And even Kangen Rimpoche wears robes. But he’s not a monk. He doesn’t claim to be a monk. And he said, “I’m not a monk.” And clearly. So that’s all right, okay, fine. They do wear robes. My father used to wear a robe in Tibet, full robe. And during my lifetime there was a Panchen Rimpoche’s nephew, ?[2:23:11] Tser?? Rimpoche wears robes. Sewandorjechang [2:23:14], the father of Sewan Rimpoche, wears robes. There are many, even in Gelupa order. But though we, in my contemporary people, didn’t wear. Although, in my case, both Kyabje Ling Rimpoche and Trijang Rimpoche told me I should wear something. “You don’t sit like a monkey on the throne and teach.” I mean, really told me a couple of times. You know it’s old Tibetan expression, when you wear suit and pants, they call it “monkey dress.” The old Tibetan joke. But a number of times. I tried not to wear except at some very very special cases, many once or something. But otherwise I don’t wear. Whatever you wear doesn’t matter. But don’t claim to be monk and breaking the basic fundamental—forget about 250. But basic five and you’re wrong over there and still claim to be a monk it’s a little difficult. If you have seen, if you’re enlightened, if you’ve seen emptiness, all fine, no problem, great, wonderful. It’s all yours. But that is a problem. That’s simple straightforward that’s what I’m feeling, so that’s what I said.

[2:24:54]

Where did I get that from? Sangha. That’s it. So all are justifiable. There’s certain things you can’t. No more questions?

Audience: You spoke of Mahayana with Vajrayana and Mahayana without Vajrayana. What is Vajrayana?

Rimpoche: What is Vajrayana? Ah. That is top secret. [laughter] We can’t talk to you. I’m just joking. What is Vajrayana? How do I answer that? John Moraine says, “It is Mahayana method.”

The purpose of spiritual practitioners and that of Mahayana practitioners is to obtain enlightenment. And that also, as quickly as possible. Not because one would like to become enlightened immediately, but one does. But the need of the help and service to the people is so urgent, so the quicker the better. In the non-Vajrayana, Mahayana will give you total method of obtaining enlightenment. But they’re not that quick. They talk about it three countless eons. First generate boddhimind. Then contemplate. Then finally obtain enlightenment. Three countless eons. Vajrayana cuts that very quickly. And either you have it or you don’t have it. Something in this life or at least within sixteen lives. And in Vajrayana it’s not the wisdom or compassion. Vajrayana does not have any superior wisdom or compassion than that of non-Vajrayana. But Vajrayana has one superior quality, that is the perceiver, the mind of the individual generates not just by thought, just by actuality, transform that into the nature of blissful nature. With that bliss in the mind and the body combined together and utilizing that wisdom and compassion to enhance, to bring you closer to the enlightenment makes it extremely fast. And that is the Vajrayana. Vajrayana has the quickness of the quality.

[2:30:16]

Also there’s four categories of Vajrayana. First the level is kriyacharyayoga tantra and mahaanuyogatantra. Tantra of activity. Tantra of action. Yoga tantra. And mahaanuyogatantra is four categories. The lowest is action tantra, like Tara that we practice and Buddha of Compassion, Avalokiteshvara. All of them belong to the category of action Tantra.

Incidentally, I’m glad you asked the question. It reminds me of something. I will be giving a Thousand Arm, Thousand Eye Avalokiteshvara initiation in Ann Arbor on October 23rd and 24th, Saturday and Sunday. And that will be easier to introduce Vajrayana then that of straight away getting into Mahanaanuyogatantra. And that’s why I did that, after many thoughts. It will be easier and gentle and suitable and lesser commitment. And you can test the water. For example, there is no commitment of even a Six Session Yoga. Nothing. You may want to say OM MANI PADME HUNG or NAMO RATNA TRAYAYA NAMO ARYA JNANA SAGARA.

[2:32:40]

So many sufferings, so many things going in this world, so many people dying, natural disasters, war, all of them, to benefit all this. And that’s the reason why I decided to do this. And those of you interested, you’re welcome to join. Especially, new people in Vajrayana, if you want to do, that will be very good and gentle. And those you have a form of all initiations, they’re also welcome. If you have a broken commitment of sadhana in Mahaanuyogatantra initiation, if you think this initiation will purify, it doesn’t. It is a lower Tantra than Tantra. Higher ones purify lower ones. Lower ones do not reach up there. So that’s what it it is.

So that is what Tantra is. And Tantra is based on initiations. Like the Buddhist door is refuge. Mahayana door is boddhimind. Tantra door is initiation. So it is.

Since I said “initiation,” what is initiation? Basically, normal, this Mahanuyogatantra has four initiations: vase, secret, wisdom, and word. What does Vase Initiation do? [2:35:06 Tibetan].

Vase initiation clears the ordinary perception and conceptualizations. That is the purpose. [2:35:21 Tib] Secret Initiation by tasting nectar. The sound mind may become the energy and power of mantra. And then, [2:35:50 Tib] the Wisdom Initiation brings the bliss, clear-light nature of the mind. And [2:36:16 Tib] fourth, Word Initiation introduces you to total enlightenment, enlightenment. [2:36:30 Tib] Means clarify and clear the ultimate aim and ultimate enlightenment. So that’s what the initiation does. That’s where the Vajrayana begins.

But wisdom and compassion, whatever we have here, is the same good old wisdom, good old compassion. Nothing new. That’s what it is.

Thank you. Any more questions?

Audience: What do you do when someone is very difficult, perhaps crazy? And then just fixate on annoying you. Is the practice just to learn how to not let it poison your mind and to show compassion for this person? Or is there a practice of how to engage with them?

Rimpoche: Atisha, when he was in Tibet, he had a friend, Indian friend, the Tibetans call an Acharya, Acharya. Always insulted Atisha, private or public. He was a friend but he was very insulting person, always. The Tibetan great teachers at that time thought, “This is a terrible guy. We must send him back to India. Whatever we have to do we go and collect a lot of gold, whatever we have to collect. Go and give it to him and beg him to leave.” And they did. And Atisha came to know about it and he said, “Oh, my god. For god’s sake, he is my only source of building patience. Please don’t let him go.” There you go. Thank you.

[2:38:47]

Audience: What is the validity of forgiveness? Isn’t forgiveness based on blame? So shouldn’t we be getting rid of blame rather than to forgive—which implies blame?

Rimpoche: I honestly don’t know what is the point of seeking forgiveness and giving forgiveness. I don’t know what you give. I think the agreement is, “I’m not going to be mad at you any more” and that’s good if you get it. Instead of you getting that, if you get more mad then it’s difficult.

When I look at it from the Buddhist point of view, for purification you have four powers: power of base or foundation; power of compensation; strong power of regret; a strong action of antidote. I don’t see seeking forgiveness from the person or giving a forgiveness from the person. I don’t see that in there. Compensation is do something for benefit of that person, either through practice of taking refuge or meditating compassion or do something, whatever you want to do, can do, solidly to be able to compensate. But I think you have to go to that person, “I’m doing this for yours, when I hurt you before that.” But you can do it indirectly. If that person is willing to forgive your forgiveness, do whatever you have to do. To beg, borrow and steal, whatever you have to do do it. But if that person is not willing to do it, then seeking forgiveness you have to question. Is it wise or not? That’s my stupid opinion. Don’t have to take it right. That’s my opinion and I’ve not seen anywhere in Tibetan Buddhist teachings that you have to go and talk to that person and get his own forgiveness. Except when you have the guru devotional problems, and there they recommend you to talk. Otherwise, I don’t see anywhere else. Maybe that’s because I didn’t see enough. Maybe I don’t know. Thank you.

That’s it? All right. Thank you so much. And can we have very very short dedicate.

[2:42:35 Announcements and dedication]

[2:45:41 Tape ends]