- I want to thank everybody for coming. Geshe Kaldun is a Geshe from Dweplam-Losling Monastery. And he
- also studied at Gyutur-Tantrik Monastery. And then about, oh, 18, 19 years ago, he came to Canada to
- live. And so he's part of Zazabimche's group of centers. And he goes to different ones of Zazabimche's
- centers to teach. And that's why he's here. Zazabimche is one of our two spiritual advisors.
- Geshe-va is going to teach on the hundreds of Deities of the Land of Joy for the first three days. And
- then on the last two days, so that'd be today and then Monday and Tuesday. And then on Thursday and
- Friday, he'll give two days of teaching on Lamrim, which is like the foundation. And we're very fortunate
- because the hundreds of Deities is kind of like the root practice of the glupa, and it's a good purification practice.
- And we're very fortunate to have such a qualified master here to give us these wonderful teachings.
- So I want to thank you all for coming. So we're trying to get something that I talk about very well.
- I try to talk a little more high. So I know I want to say thank you to my sister. I'm really happy.
- and also very proud. Because today I want to talk a little bit, not for the long, no, a little part
- of my mind anyway. I'm not talking about Sankara Pasadena. Today I just want to talk a little bit about
- the general, with the general. Next general also talk a little bit about the... Hi. Good? Yeah.
- Hello. That's the microphone for the camera. Oh, I see. So I want to say thank you for all of you. Because
- you are together, to share together,
- So I want to talk a little bit about the dharma, what the dharma mean. So how the dharmas work out,
- how the dharma practice. So what's the meaning of the dharma, how we practice the dharma. But actually,
- basically, I believe, I'm sure all of you know already, I don't need too much detail talking about the
- dharma. But still, I'd like to talk a little bit about dharma, because myself,
- started a long time, but I still am talking to myself about what the Dharma is, how I use the Dharma,
- what is the Dharma me, what does the Dharma mean, how does the Dharma help. So don't think that we talk
- a little bit. And then if you can't hear properly, because if I talk a little low, then you could let
- me know, it's not too clear, because then it is a few days for a week, it's not too
- Not too many days, but still I'm very happy. So as much as I can to talk about the Lama Tsongkhapa Sadhana,
- Gautam Laja is wonderful. Then also maybe today, as much as you can, talk a little bit about the laundry.
- And I'm not going to talk too much. I want to say to all of you, we're going to have it together.
- We'll pray. We'll practice it together.
- We were talking, understanding each, you know, to help each. The most important, like, so we are the
- Dhamma, we are Dhamma brother, Dhamma sister, you know, we are. So no, no, we're not a different person.
- We look different, a different nationality, different country, different names, eh? But we're all the
- same, we may be. We're all the same feeling, which I have feeling, you have feeling, you know?
- And so I feel, all of us, we should be happy. I don't want to suffer, you know?
- And so try to make it happy, something that's going to help you. So that call will help if you want
- to share it. Try to have the motivation. The motivation is more important. And also, you all have a
- wonderful, good motivation. If you don't have a motivation, then you won't be together to share.
- And also, like the worker.
- and all of our senior members, all of you work together, it's very happy, very appreciative for Dharma,
- you know? Because we all, each of you work together for Dharma. We not work together not for the,
- you know, for the name or not for the money, you know? You come back together to share, to work together
- for Dharma. Dharma is one of the, I could say, you know, that one of our teachers said, Dharma is best friend.
- Dhamma is a really best friend. So we're going to talk a little bit about Dhamma today, and then how
- the Dhamma starts, what does Dhamma mean. So we'll start from there. And then I want to say something
- like at the beginning, a little prayer, just to show to pray for the take refuge. And then the prayer
- for the take refuge for successful for the world, successful for the Dhamma practitioner.
- So that would have been that kind of tradition. Buddha said that before anything to do, you meditate
- your home. Before you go, not that I had to go meditate and to take some refuge, you know. It's good.
- Refugee? Refugee is good. One day I was, I don't know, somewhere I forgot. And I talked about the refuge.
- Buddha, Dharma, Sangha said that we have to go refuge to dead. He said that one day God said, no, actually
- I don't need to go refuge. I'm not a refugee person.
- I'm not a refugee being. You know, I have an independent. I have my own country. So then I think you're
- right, you know? And everybody, except me, I'm not on the home independent. I'm still a refugee. But
- that's still not the power, because I'm still a refugee to the, you know, Guru, Buddha, Dharma, Sangha.
- But I'm not qualified, which they have qualified, which they have kind of power.
- So refugee means I don't like to say, OK, I don't have alms in my country. Please, Buddha, help me.
- No, no, talk about that. Refuge means to take refuge, to get in. Refuge make what you call to develop
- our merit karma. You know merit karma? Merit karma. So that's called it. Each time you take refuge,
- you get stronger your merit karma. And also, refuge is helpful to have a protector.
- You know, protect obstacles, hindrance, those that help. Like I say, that's really how. A lot of people
- help. You take a refugee. If you take a refugee, there's no any, like, interruption, no any, like, being,
- unbeing. So that kind of, a lot of obstacles will help. You know, so that is why refugees make more
- success, more happier. Even, like I say, people has nightmare, can't sleep very well.
- that before you're sleeping, before you go to bed, take the three times the rapiji before sleeping.
- It's so really comfortable. And also you could say to buy a rapiji, take the mantra of the Buddha compassion.
- And I will look it in short. So, so most people they do. Take a rapiji. Then after that, before you
- sleep, and then a couple, the mantra, you know, oma nipa in your home. So that will really help a lot.
- So that's called a dharma, just a part of a dharma. We recite mantra, that's a dharma practice. We chant
- in the sadhana, that's a dharma practice. Dharma called Sanskrit word. So dharma also they call, dharma
- meant dharana. Dharana meant holding. Sanskrit word, dharana, muji, dharanakarna. Dharanakarna means
- pleased to hold, to help.
- So the holding from where? What do you mean, why you need to hold? Yeah, I need to hold. I need to hold.
- I don't want to make it fall into the suffering life, into the lower world. So that way, we have a chance.
- We could make it. We could survive. We could survive by our own. We could survive for the other being
- to becoming not the falling negative side, negative mind. So negative mind to becoming
- to the lower world. So maybe talk on the, when they allow me, one day I will talk a little for the,
- what does that happen, how is the suffering to the lower world, what does it mean, you know? We need
- to know a little bit. If you really does not know that people are not scared, you know, because see,
- that's the road, very dangerous, but you need to know how it's dangerous. There's two roads, two ways.
- One was very bad, very dangerous, don't go there.
- But we need to know. We just say, oh, that's bad. What's bad? We don't know. At least we need to know
- what kind of bad. Can look at the dip or whatever. How is it dangerous? So that, we call that. We talked
- in the last three days for the Lauri. People were talking a little bit about all those negativity. How
- is it living? How are the traditions? How are the conditions to the lower world? So they're much easier
- to practice.
- more stronger because, oh, I know if I don't do it, maybe I'll fall, maybe reborn in there. Then if
- you don't know suffering, but I don't know what is the tradition, what is the situation, then people
- know to be scared, you know? So that's why, before we talk, we'll talk a little bit about that. And
- that's for a day or two days, we'll talk about that one.
- So today I'm going to talk a little Dharma, how was the Dharma practice, how was the way each of us
- have, how was the appreciation. I all appreciate myself. I'm very proud, very happy. I appreciate the
- Buddha, Dharma, Sangha. So we're very, you know, very proud.
- Yeah, I remember a few people coming by door.
- So we're going to start the talk about the Dharma. Before I start the talk, I want to take some of the
- refugee treatise. So then we're going to start. So I'm not talking about reading the Tibetan. Take a
- long time. Take a little Sanskrit one. Namanguru biya. OK? So keep, if you ask much you can, write the
- motivation. Because we have, we came over here. We have brought a sister for practice of Dharma.
- This benefit for the world peace, benefit for the all being. Not only benefit, we came here. Not only
- benefit for our own, you know. It is. But if you keep the right motivation, more benefit, Lord.
- More benefit. Because we came here, we prayed together. We wish the world peace. We wish everybody to
- be happy, you know. That's called good motivation. So then, when, Lord, you're talking to how, why wouldn't
- you take it? Why are we talking about all the world?
- while we're thinking for all the mother beings. So we're talking about how it is and how they're dead.
- And we're talking about the seventh stage apart. And we're talking about the seventh stage apart because
- of the tobacco law. And the legal end of the renunciation, three principles apart. But renunciation
- is the most important. So then they call it the seventh stage apart, different levels, seven levels.
- And then it becomes impossible to become a bodhisattva.
- Bodhisattva is good, eh? So that is the calm of how we become a bodhisattva. That's what we do in the
- nest for a few days. So today we talk a little bit about that. I mean, many of them, how we practice,
- and how we, you know, and doing what we're talking. Before we talk, we're going to take us on to meet
- with the refugees and go to Bodhidharma Sangha.
- So when you're a refugee, when you say the word, you say, wishing, all the wishing to be world peace.
- All the wishing no one to be suffering. All the wishing that each of us have a happy long life. All
- the wishing for Dharma teaching to stay forever. Dharma teaching to stay forever. But we say our Dharma,
- our own Dharma, you know? So Dharma still put all the time there, you know? Because the Buddha's there already.
- But they say, I want my dharma to get strong, which is the Buddha Dharma Sangha and Guru helped me.
- And I want to keep my dharma posture forever until I, you know, so that we will pray, OK? That's good.
- It's a Dharma business. We'll start a Dharma business. So Dharma, Sanskrit word. And also in the community,
- they call it dharana. Dharana means holding. So Dharma hold for our positive karma. Dharma hold our
- opportunity.
- And Dhamma holds the title now to reborn into the three lower world. So that was the Dhamma. Dhamma
- means dharana. So Dhamma means like the teaching, like the Buddha Dhamma and the Buddha teaching. Christian
- Dhamma and the Christian teaching. Hindu Dhamma. Dhamma means the teaching, you know. So Buddha talking.
- Buddha talk a lot. Buddha talk that when he become the, and also work like the Buddhism. Buddhism believe.
- They believe, they don't believe, because the Buddha just come very much automatically, very special,
- very pure person. Buddha Shakyamuni for example, Shakyamuni Buddha was just a princess, you know. But
- that he becoming grow up, he practice, then become he understand all completely. Then he, which
- he understand, which he did. So then he show us. So they call the Dharma.
- Dharma means practice. So Dharma means to try to save. What can we save? What are we supposed to do?
- So what does that mean to Dharma? Dharma help. One of the teachers said, Dharma is like a good friend.
- A good friend because when we need Dharma there, when we're sick, Dharma there. Dharma protect you.
- Dharma help you.
- Dhamma tries to make the, you know, without the Dhamma, it's something very hard. Really hard. The Dhamma
- show, like the Dhamma make the Dhamma show to us, Dhamma make show to you the, what they call,
- social life. Dhamma show to you the how we're dealing with people. You know, that's really help a lot.
- Especially Dhamma show the social life, you know. As the Dhamma said, all the Dhamma talk with all the
- beings, we're all the same. We're all the same feeling.
- So even like I say for myself, I don't mean I don't have too much dharma, but I have a little bit. But
- it really helps a lot. Little dharma, little help. And then because of labor, we left our country in
- 1959. So when our family left. So then we come back to the different country in India. So then I come
- back in the West. So when we came to India, then two of the good friends of mine,
- There's a monk. He's a good person, but they don't practice them very much, just the monk. They don't
- practice very much. So then they came back. In India, both were becoming what they call sick, almost
- like the damage they bring. Then they were put in the mental hospital. It doesn't work very much, not
- much help.
- Because he said he's so angry, so sad. Why did China, China do to all of this? Why we took it, you know,
- with everything we left, there's a cry. They're not trying to talk, no, don't, because it's okay.
- We go, we could go back, you know, don't worry about that. Because this is a karma. I can't talk about
- this, a karma that he don't follow. I mean, he understand it. He follow, but he don't understand it
- properly, what does karma mean, you know? So,
- So those things really help. If something happens, something like your sadness, that might help. Something
- like that happens, something we're losing, something like that, you know, our fortunes go up and down
- all of us, you know. Our fortune not to stay all over the sand. Like the fortune, something go up, where
- something little bit go down. That's natural, you know. So that's what we apply to the Dharma. It was
- our fortune.
- Part of good fortune is to stay more, more what they call stable. So that they have too. So Dhamma make
- the fortune get more stable, fortune get more stronger, more higher. So that called Dhammadu.
- What is the why? How Dhamma, how make the fortune get up? How is Dhamma doing? Because Dhamma call,
- Dhamma make Buddha teaching. We talk Buddha Dhamma, right? Buddha teaching.
- So Buddha told that he showed us how the antidote, antidote, you know, if you're angry, what the Buddha
- said, if you're angry, what is what you do. You know, I'm angry, he might go punch it up his nose or
- he's not good. You get more trouble, more angry. So that Buddha showed, if you're angry, what is what you do.
- So they call all the antidote, and each one of the opposite will come to show that one. That's kind
- of very clear, Buddha took it so clear. If you confused what it was supposed to do, where did the anger
- come from, where, who made it, how it was made it. So the Buddha talked, the basic call they call beginning.
- In the front, they call it Mashi Mokpa. Tumma Maripa. Tumma Maripa. Maripa meant they call, what they call,
- Because they're delusions, you know? It's not too good to say, but you don't mind it, eh? Well, in the
- beginning, it will happen. The longer you have a big delusion, then they come, become confused. That
- you don't know. By delusion, then they're confused now. When you're confused, you do something different
- way. Then start attachment. By attachment, they come angrily. If you don't attach it, then there's no
- anger at all. So anger comes.
- by that touch. So then I start to anger, then you start to attach, then they call, then start very angry,
- you know. Then they say, oh, I hate, you know, I hate her, I hate him. That's very dangerous, you know.
- You hate it so bad. If you hate something, that you miss, you have the opportunity or positive karma
- to wash out, you know. So that's why it's hard to
- Yeah, I couldn't believe I had to see it. I don't need to see it anywhere. So negative karma, negative
- karma get stronger, the positive automatically weaker. So that we try to make the positive mind get
- stronger, the positive karma. So then the negative mind get more, automatically get weaker.
- So they say, it used to be like, say, for us, we used to die in very short time, but I'm not talking
- about some people said, you know.
- You know, hey, Lama, I said, Lama, help, you know? Before I practice the Dharma, I'd be very short-tempered.
- Now it's not too bad. If you talk to me, it's good. It's true, you know? Yeah. Before I was like the,
- before I started meditation, like the, you know, kind of feeling really different, you know, really.
- So I got very much so, most like this, you know, selfishness, eh? I is number one. I need more success,
- eh? That's all that you think of. Mine's number one, you know?
- But why do you think I already come? When you practice the Dharma, then you could make it called equanimity.
- Equanimity, equanimity. It's not easy to say, not too easy to do. But the easy could do, like say, you
- could talk on your own. You think on your own. You think on your own. Why do you need to talk about
- equanimity? Equanimity, equanimity, equanimity, for all human beings. So how?
- They just said, better talk, better do talking to punch your finger for yourself. Not all of us are
- there, you know. Or she don't know, he's bad, I think, not only that, you know. So something they just
- said about that talking. Once in a while, not all of the time, you know. Once in a while just talking,
- oh, what I did. Actually, I don't something wrong. I support not using like the harsh words, because
- the harsh words are really bad. We're all in that because of those three doors, the tobacco, you know,
- you assume.
- three doors, body, speech, mind. That was the three doors. Whatever we're doing, action, good or bad,
- all these are by three. So that's why we had to be, we had to be there to look after, before you're
- talking, what you're going to say, you know, before you're thinking, say, before you're, you know, in
- the mind. That's called the lima, body, speech, mind. So that kind of very much
- I think that's a very basic subject, basic topic. So we could watch somebody using how you practice,
- how you're not going to stop your too much, what do you call it, harsh words. Some people don't have
- it. Now you could be thanking somebody harsh words to you. So you just see how I feel. They talk about
- it. And Buddha said, that's what I like very much. One of the, yeah.
- It's hard to deal with. It's easy to say, no, I'm not using the harsh word because it's not good for
- the people. You can't say, well, like that. It's not too easy. Then you just say, for example, in the
- rest of our self, it's more important that somebody use very bad word, harsh word, to me. So how do
- I feel? I feel very awful.
- Some try to do new, you know, really hard like that, you know. It's very hard luck. If I think,
- you know, I was good, and some people look at the harsh way, you're kind of crazy, you look stupid,
- you look bad, eh? So those people talk to me, they don't know reason. If they talk to me like that,
- then I'll be sad. So that's what you're thinking about. Some people talk to me, to how I feel. So then
- I feel very bad.
- If you feel bad, if you use it for other people, is that the people feel bad too? So that's kind of
- the good technique, kind of good practice. You have to stop to the harsh world. If you don't think of
- your own, then always the green kind of habit. It's OK. I can do it. It's my habit. Anyway, let it go.
- I like to talk, you know, kind of bad thinking. Then they said, OK. Then they said, if you're thinking,
- to look at your thing or something that I talk to me. There's no reason. If I see the talker, you're
- a cheater, you're bad, I think. You really hurt a lot, you know? So then if I use for the other, that's
- called part of Dharma practice, good one. Okay, so from tomorrow, from now, I don't use any kind of
- bad word, harsh word, because people heard. If I heard, they broke their heart.
- And they're damaged for their own opportunity. Because my word is bad, due to my word, bad word, that
- people start to hurt. Then the certain people hurt that people make that develop a negativity, you know?
- Because the reason which I use my harsh word. So that's the same thing some people do to me, harsh word.
- So if I change, if I could do like, you know, it's OK. You know, that's going to happen. It's OK. It's
- just a word, eh?
- And that talk to me like that. That's okay. He or she talk to me already, harsh words. It doesn't matter.
- I can't take it away. I don't know. I don't know. So that may be something reason, something happen.
- Then they call a Buddha talk, you know, for the, why those are the harsh words? Why does it in that
- negative mind come? Right? That talk, that Buddha talk started for the Four Noble Truths, eh? Four Noble
- Truths start from there.
- why this all happened to come, all this negativity to come, a lot of it is used to you, if you're, you
- hurt a lot with the suffering, that kind of suffering, right? If you're not happy, unhappy, the suffering
- too, you know. And suffering like the physical pain, that of course naturally suffering, you know. But
- there's more suffering than the mind is suffering.
- Mind is not happy. Mind is too much, you know, open the door, too much, which you wish it doesn't come,
- you're a lot of suffering. Which you're thinking, but tomorrow I'll be listen. It doesn't come right
- away that you're suffering. So then the Buddha talk about the sufferings, how the suffering is,
- you know. Why the suffering come? Who made it? Devil? No, devil don't make a suffering to us. So this
- is the suffering that demand our own.
- How is my own? They call it suffering by cause. And by cause, that kind of result, which depends on
- your cause. It depends on what you're doing. Today, we're doing like that very much, comfortable,
- more social, more try to help people, no argument, something to give up or something. Because before
- you sleep, you feel so good. You feel really comfortable. Then you just say you're checking.
- part of the Dharma practice, really was important. Because they said that when they're talking, I think
- the Mala Deva said, too, you know, you should check once a day before from morning till when you go
- to sleep. Before you go to sleep, you should check each day, what's the day today, what I did, you know,
- this morning, 10 o'clock, 12 o'clock, afternoon, whatever, till now. So then if you check, there's something
- found out.
- If you found something, maybe I'll do something that's done later on in this morning, a little argument,
- whatever. So if you're not done, then you'll be rejoicing. That's wonderful. Then you can say,
- make my day. Make my day.
- It's not much like what's called gene bombs. It's good, man. So you could check, you know, before you're
- sleeping, how is a good day or not a good day. If you don't take it, you're not the record. You'll be
- forgotten. OK, from morning, just thinking about what I did in the morning, 10 o'clock, afternoon, day,
- evening, till now. If nothing's not wrong, you'll be rejoicing. It'll be wonderful. Oh, that's good.
- A wonderful, good day.
- So this is a good day, this is a kind of good karma, this is a benefit for the whole life. Then you
- could make a witturi josee, then you could tibakula ngowa, ngowa means to pray, wishing, kind of like
- I don't know what, this benefit for the result come to the whole mother being. The result I wish to
- come to the world of peace. All people want to have peace.
- So that wish to be done could make it really make good day. So that color, that color both are talking
- all these Four Noble Truths, you know. Four Noble Truths, how? Why they started about it? Because there
- were a lot of suffering, you know. There were a lot of suffering, like the physicals. They still have
- a mind, you know, that's more harder. The physicals, okay, not too bad. You could go down to put something
- else in, it's okay.
- But the mind is really hard. The mind is suffering, you can't show the doctor, and you can't do very
- much. So that was what the Buddha talked in, the suffering, coming by cost, you know, cessation, limit
- of cost. So then the cost couldn't end, it would never end. The most of the costs, I think,
- were by the, yeah,
- There's something called by a cause and also what you call a condition, right? Condition. Typically,
- a jewel. Jewel and a chain. Chain and a condition, right? Condition. Something like that. Something
- they'll come to together. Then America will start asking, doing things they can't. So that's called
- a cause. By the something you're hitting, you're shooting, you're hurting people, there is no to come
- back. Not the right way. Sooner or later, they'll come back. So that's called
- that we talk about part of the karma, you know, karma commission, karma, you know, karma, causal karma,
- so wonderful. So, so then what is for to do? You know, they have something account, something happen
- for me, what's for to do? So the Buddha talk of cessation, part of badaya. In the fourth noble truth,
- the last two years, the really dharma, the really dharma, you know, Buddha dharma, dharmas that is the
- good teaching.
- So dharma is one of the main object of the refugee. Dharma is. So dharma called, okay, so they call
- a cessation path of body, it destroys really dharma. How is it a dharma? How? They call a cessation
- when you stop, right? If you have something problem or something wrong, you have to stop. I think that's
- a good answer, but I had some experience when I came to Canada, 74.
- So that was, I know very little English. Other men now I know a lot, but not better than before,
- I'm sure. It is a very better thing, you know. And others are very complicated. When I came to Canada,
- kind of this, kind of really true story. You know, I'm kind of funny story anyway.
- That was 1974. In 1975, I was kind of in, I don't know, something happened, maybe food or, actually
- just a way, a way, maybe something, egg and a breakfast, something happened. I was really pain, I can't
- breathe, something wrong, you know, really so pain a lot. So then a friend of mine, I called my friend
- of mine, he came, he went to the hospital. The hospital, yeah, a small hospital, went over there.
- Then they check in the emergency room, went to check, and they took a lot of x-rays, you know? A lot
- of x-rays here and there, you know? I was scared, you know? I never had x-rays when India and Tibet
- would never help. It was kind of scary, you know? Mission, big mission. Oh, what did they do to me?
- They took a lot of x-rays. And they came back, and then they gave me something called a painkiller,
- you know? There's not much pain. There's something to drink here. It was good. So then after an hour,
- Almost 45 minutes when the doctor came. There was not only one doctor. There were three or four doctors
- and three or four nurses. All came, you know. And one of the doctors, he said, hey, mister, you need
- to do right away. Do right away the operation. And what's wrong? What do you find out? Then he said,
- you have a ghost on. I thought it was a ghost, right? I was scared, you know. I said, oh, my goodness.
- I answered, ghost, I heard the ghost. And I said, how, how can't the ghost in my time? My daddy said,
- no, no, no ghost, ghost town. My daddy is very good. He said, no, no mister, not ghost, ghost town.
- It's still hard, I don't know what you mean. What did the ghost mean? Oh yeah, ghost town is kind of
- like a rock.
- And I said, I don't understand what you mean. I never ate rock. That's true, you know, I never ate rock.
- That's your right, Mr. Nobody eat rock, you know? So then what it come from? Where? The rock coming
- by the food, the water, and you can think it be coming. Small, small rock, then clutter, then it's stuck,
- you know? If you don't operation, not longer than one month, in one month you're going to die. So you
- don't want to die, right? No, I'm not die come here. I came to Canada to die, I'm not, you know? Anyway.
- So then he said, do it right away. No, I'm not doing it right away. I'll come back tomorrow. I'll come
- back home. Because just came back from India, I had some very special holy prayers from Dalai Lama,
- from Tujuan Rinpoche, which are so special, you know, holy prayers. We call them holy prayers, huh?
- Special things. And then I came back home. I was scared. I don't want to die in a month, you know? I
- don't want to die in a month, huh?
- So I put all the holy pellets, put the air, water, and then they drink it three or four times, you know.
- It's gone. No more pain. So I was worried about it. He said, even without the operation, I would die
- in one month. I look in all the weak parts of what he did. Two weeks gone. Now one more, two more weeks.
- I was worried. There's no more pain anyway. That was in 1975, until now in life, you know.
- So anyway, those kind of language is very problem. They told me you are the ghost, and I was the ghost.
- I was so scared. Then the ghost told me you're a rocket. That's kind of funny, and I never ate rocket.
- So that language is so problem. So that's one thing I'm going to say here. When I say, if I say something
- you're hard to understand, you're going to be rewarded very hard. So apologize to me.
- So then the talk, but I will talk about the four number truth in the second and third. Second and third
- is, yeah, third and fourth is the real Dharma. And the first call, you know, cessation, first call is
- suffering and cause. The suffering come by cause. But then the cause, I had to stop, you know, whether
- there is something that the suffering come, you have to stop. They call the cessation and the path,
- path of body.
- So I think it's a good example. When I came, I bought one of the townhouse, brand new one. I don't know
- what happened. It's new, but there's still water leaking. Water was the water leaking, you know? So
- then I looked at the water almost all. It was a lot of water. I was so dumb, actually. I should have
- been shot there. I never touch. Because the farmer, they said, don't touch. It's dangerous. The letter,
- big letter, that's a red one. Danger, don't touch. I need to ask. I don't touch.
- I let him leak it. Then I called it, what do you call it, a plumber. A plumber, they call it a plumber.
- One guy came. So he stopped. He shut the water. Why don't you shut the water? Because they said there
- was danger. Don't try anything. You're good to follow. He said, you're good to follow. I don't know,
- good or not, good anyway. So then he shut the water. So then he make something like the, what do you
- call it, kind of like a glue. He told me the name. I forgot the name. Kind of like a glue.
- White one, very powerful. Kind of glue, like mother crazy glue, you know? Very strong one. If you make
- it a little hot, they put something glue, and then they start to own it, no more leaking. So actually,
- I talked about it. They call it suffering, cause of suffering. Coming from where? Coming from the hole.
- If they don't have a two or three holes, now we never want to leak it, right? So coming from the hole.
- The whole have to stop, eh? But stop for the kind of the glue. So that point is how they make the glue.
- They call it cessation part. Part of areas, you know. Part of area. Part is dama. Part is that color
- part we're doing now. So that the reason I'm talking about the how. Then I ask him, the guy, you know,
- oh, that's wonderful. How you make this wonderful? He said, great. It's got a lot of crazy glue, eh?
- How you make this glue?
- No, don't ask me how we don't make it anyway. We have a lot. In our office, we just use it. You say,
- don't ask me how to make it. You don't know. I don't make it. No, we don't make it anyway. And you say
- that. So we need to know how to make the glue. Right? Number four is the pattern barrier. We have to
- practice how we practice. What can we do?
- So actually, they're talking about the number four threat, path of area, able to stop the whole. How
- is it what you do? Oh, I don't want the whole area go in. So there is just a woman, a baby, who won't
- be able to hold the gun. They just say, by the mother, by the sattva mother, a heruka mother,
- that's it. Still, what leaking, they're holding it there. Before the whole car, you could save. You
- could survive.
- You know, the whole already does it the correct way. We have to be the action. What action? We have
- to make it different, what they call, kind of like what they call, the gloom way, you know? If you know,
- you don't need to call the full army. You need to know how to make the power, you know? So if you know
- the power, how to make it, that people make it the free suffering, the color, you know, the other color,
- what they call, reconnect the person.
- they're able to choose, huh? Choice or choose? Doesn't matter, they could choose when they die, where
- they're going to be reborn, which family, they're going to be able to choose. So that choice is called,
- number four, they're called the path of area. The practice. How you practice, how you make the glue.
- So glue maker, for example, there are many ways, but they're just simple ones, they're called, like
- the six-partisan apartment, for example.
- You know, six-partional parameter. Basically, it is that the material, how to make the glue in your
- pattern for the six-partional parameter. You know, Jimba, 13. Jimba, generosity. 13, morality. Morality.
- Jimba, 13, super, and forgiveness, passion. That's a hard one. Jimba, 13, super, serendipity, and diligent.
- So then each one you try to practice, practice, practice. Not only the understanding. Understanding
- only does work. We need to understand the person. We need to know. If you don't know how to use him,
- then you use him. That's the most important, I guess.
- People understand, you know, I'm not talking that bad. I'm not talking about how many people understand
- already. But people use it still, you know. So that's why they're not practicing. So we need to know,
- and what we need to do. Which you know you can do is better. To say which you know a little bit. Know
- a little bit, do a little bit. That's the better way.
- But not a lot of people do a little bit. They're not good at it. Some people do nothing, you know? They
- have no understanding, or better known. That's called a six-parts-in-a-parameter. So it's called a djimba,
- first of all. Typically, a djimba is 30% or something, share of djimbas and generosity, offering. Then
- the people talk that djimba, first of all, talk about the generosity, meaning not only necessary to
- offering, to share the materials, money, clothes, not only that part of it.
- You have three different materials, three different giving, you know, to give. You have three different
- giving. That's also part of Dharma practice, too. Like I say, if you can, if you have some astral,
- you know, if you have astral pen, if you don't use it, like, you know, celebration, like, whatever,
- give away, share, that would be good, too.
- Or you could just share it with one person. That wouldn't much help. The dollars can be shared. That's
- material for the offering. That's number two. Number two is called Minjibijinba. Minjibijinba means
- the sound of people. And not necessarily people, any kind of being. Like the bug, like the fish. Some
- will nearly die, you know? Like the bug will nearly die. You try to save the bug's life.
- The way you serve, you offer the life. You serve with the offer, you know? You serve the people, brings
- the life. So that way, I think we better serve the fish life, too, you know? So maybe there's someone
- to come over, people enjoy the oracle of fishing there. When I was 17, the one that found a mind, a
- good friend of mine, that was in 1974. He said, hey, Lama, tomorrow we go to fishing, OK? There was
- someone there, so good.
- I am saying that I know the fish, but I don't know. It's fishing. Last words I don't know. Fishing,
- today, many of you go catch fish, right? So that's the meaning, but I don't know, really. I thought
- it's fishing. I thought it's fish. Good, eh? Because by then, in Nansung, you couldn't eat that beautiful
- lake, eh? So the lake had a lot of fish. We went over there in the morning. I said, sure, we'll go, you know.
- So he bought a lot of the food, bread, a cookie, a lot to eat. And also he bought a lot of the hawk,
- the catcher, so many things in a car, in a truck. He asked me, what are you using? I was scared. What
- do you mean? Oh, we go fishing. He tell me what the fishing mean. To catch, yeah, that's called fishing.
- Try to get the fish, then we go home, we cook. It's good, and it tastes good. He said that.
- So then I said, I'm sorry. What do you mean?
- After the fishermen go look at the fish to play with the fish, eh? Play with the fish. Well, you cannot
- survive. What do you mean? How do you play with the fish? So then that's easier. How? Can you have something
- to bring over the food or bread? Yeah, we have a lot. So when everybody have something in the bread,
- a piece of bread to put through in the lake, the fish got that. The fish got the bread.
- And God, they show the bar down. Never show bar down, you know? Fish always go like this, huh? The caddis,
- they show the bar down. Bar down is so shiny, beautiful, really, silver color, gold color. So there's
- a lot of fun anywhere. So he's a good man. He's really good. He's a very good person. He says, sure,
- we'll do your way. Yeah, today we'll do your way. He's just very kind, you know? We always have some
- piece of better food.
- Well, all the monsters that give to the fish, we all start hungry. We don't go back home quickly.
- So anyway, they call it save life. They call it one of the giving. Secondly, giving is called life,
- life save, save life. Nearly die, nearly something, you know, nearly die on the road or whatever, you
- could save. However, if you save, you save the being's life. Then you get your gain, like the merit
- karma, you know.
- you get a wonderful result. Then they call it number, third, they call it Chu-Chi-Chin-Ba. Chu-Chi-Chin-Ba
- means a dharma. Chu-Chi-Chin-Ba means a dharma. Chu-Chi-Chin-Ba means a dharma. Chu-Chi-Chin-Ba means
- a dharma. Chu-Chi-Chin-Ba means a dharma. Chu-Chi-Chin-Ba means a dharma. Chu-Chi-Chin-Ba means a dharma.
- Chu-Chi-Chin-Ba means a dharma. Chu-Chi-Chin-Ba means a dharma. Chu-Chi-Chin-Ba means a dharma.
- Chu-Chi-Chin-Ba means a dharma. Chu
- Oh, that's a true dharma. Dharma is good. I think positive things are good. Better know how to talk
- to your own first. Then you talk like that for your friend, for your friend, you know? Oh, actually,
- you know, today I listen to something. I do practice. It's good for you, you know? Some people follow
- you. So you give a dharma. You give already a dharma. You don't need to say, oh, a lesson for me. I'm
- going to give you a dharma. I'm going to teach you. You don't need to say that, you know? Sounds like a dharma.
- So that's called, that's called Jinba. Jinba means for all the gibby, three different gibby. Jinba,
- sotuin, we know that. Zipa, we know forgiveness and penchant. That's a hard one. When they call,
- I don't know, okay. When there was a long time ago, when the Buddha stayed, you know, when the guy was
- meditating, you know, he's a Buddhist monk.
- He didn't say when Marco meditated. So when the other one come, he ask, what are you doing here? You
- don't need to ask. He meditated. He sit properly and think, you know. Then they ask him, what are you
- doing? Oh, meditate. What kind of meditate? He say, forgiveness. You know, forgiveness meditate.
- Then he said, oh, he looks, you know. Then he said, no, you don't look like forgiveness. You look very
- stupid, you know. You look awful. You don't look like forgiveness meditate.
- You know, what do you talk about me? You almost stand, you start angry. So that's good, good meditation.
- Good, forgive me, meditation. Forgive me when something happen, you have to forgive. It's OK,
- I don't know. I don't know much. It's harder. Something give you the harsh words. Right away, kind of
- like that. Are you slow? So you could do anything. It's OK, just a word, let it talk, you know. Or yesterday,
- you talk to me. It's OK, the words are gone already. Can I help?
- Oh, it's okay. Instead of being angry, maybe it's okay. I'm sorry, but, you know, but he's open-ended.
- He's thinking, different thinking. Well, I think I forgive, you know. So that's called the practice
- about the, and the djimba and the first one. Their morality, try to not kill you. If you can't have
- to save the being's life, djimba should zip up and forgive you. So you need to do something about it,
- do something about it. So that's what we're doing now, you know.
- In other cities, it's nice weather, sunny, wonderful. So people enjoy running here and there, I think.
- But we just come together. That's kind of like the word good, good thing, what you call, soon do something,
- do something to us. Because to do something to us, we need to do something to us, because our life.
- So then the Jambhasutra is something, samadhi. Sometimes, once in a while, you could do meditate. The
- meditation, there are many different meditations. One is called the single-pointed mind meditation.
- One is called analytical meditation. Many different ways. And so, when we teach, we do some analytical
- meditation with kind of the part of Mahamudra meditation, shunyata meditation, emptiness, shunyata.
- Tune yata, emptiness. That we've been doing in the last few days. So the other thing, like all the six
- pajalana paramita, if you practice all those, not only understanding, you understand, you see, then
- you make it a glue. We talk of the glue, right? There's cessation, stop. Cessation in the part of body.
- We talk of the part of body. Part of body, where we practice, how we practice, how we make it a glue.
- You could make glue, because you could make glue, you could make the, okay, if you're normal,
- before meditate, before study, I'm very much very selfish, you know, selfishness, just mean, not much.
- Then you see that not much very much, you know, angry, not much angry, angry not good, because you make
- the damn fault, angry bad, or angry make destroy, angry make more, make more hurt for myself too.
- And I heard other people broke other people's heart. You know, you use the harsh word. I heard a lot.
- Some people said, oh, he or she broke my heart. They use the harsh word. So that color would try to
- make it a glue, one by one. Who can make it complete right away? And all that would be negative. I won't
- do anymore. It's easy to say. It's hard. They color slowly, slowly, one by one, simple one first.
- Easy, fast one. Do fast one, easy one. Then you think slowly, why not? Now you could say that for example,
- that for many, many bodhisattvas, many, many great human beings, great powerful meditation, those all
- came, begin like us, even Buddha, Buddha Shakyamuni. And also not like beginning.
- So then they do slowly practice by understanding, which they understand they're using, you know, so
- that we're talking about, right? Which you know we have to try to better use. You try to, you know,
- try to, you know, oh God. I know that one. Forgiveness I know. Maybe I try. How I forgive or no. Easy
- to forgive your friend, a close friend, I think, you know, moment like, oh no, he's my God.
- He's my lover. He's my friend. No, I can't do that. They're not going to. And then try to the other
- people, too, whatever you can. That's called the thought you could do, thought you could understand
- all those six, you know, six personal parameters. If we do it properly, then you could mend it.
- You could, you know, how to make the glue. You don't need to call it farming. You don't need to call
- it doctoring. You do it by your own. So that's what people doing, like the more great meditation.
- understand the world. So then they're using their own, their own dharma, they use their own dharma.
- So that was when I was in Tibet, when I was teaching, he was so scary, you know. Everybody was scaring
- him, I don't know why. He's so big. And also his eye is so big. His eye is really big, you know. Then
- also he uses what's called the glass, kind of dark glass. He's never, not too many markers used.
- He used, you know, kind of dark glass.
- Oh my God, it's so scary, you know? So I missed one or two days, I missed my study with him because
- I was sick. I had something, what do you call it, sinus, huh? Sinus? Oh, my God, my head is so hurt
- a lot. So my uncle, he told me, come on, go to the lab. Because something he do, people are sick, they
- touch their head, it be finished. The death wish I go, I went to him. He do something, touch my head.
- something blazing and make the body, his mother put the hair there. It'd be really like pure,
- polite way. But he never did to me. I said, what happened? What's wrong? You did not come to two days.
- And sorry, and I was sick. What happened? I also had a sinus, you know? So then I go more closer. I
- thought he was going to do something to me. He never did. Go, go eat your medicine. My goodness,
- so hard. I was so confused, you know?
- And still he stayed there. What did he talk about? I really don't know. What did he talk about,
- you know? He got, I told you already, go. Go in the kitchen, something to drink, tea, whatever. Go to
- the kitchen, his nephew said, cook, good, cook, have a nice, good tea, Tibetan butter tea, eh? Love
- the butter tea and the butter tea. Put the butter, milk, salt, good, you know, tastes good. So, anyway,
- then I ask his nephew, and I ask him, why did you tell me that? You should do it, by your own.
- That call we talk of the tong ling. You could meditate. You could do on the tong meaning giving and
- taking, give and taking. So don't take a little more advice. But beginning, we need to know how, which
- thing we could do, which thing I could do. You take your own. So that is said, tawang jin, because tawang
- jin, tawang jin, tawang jin, tawang jin, never cover.
- So our life is so important, very precious life. We are. If you really check it, if you really look
- at the reason, if you look into our life, it's so important now, really. We could do, because we have
- all the opportunity, because the Dharma is present. Dharma means Buddha, teaching still present. The
- Buddha is present. Buddha is everywhere.
- Shakyamuni Buddha. So the Buddha is here. We can see it. We don't need to see the Buddha there. That's
- something we need to see, you know. It's more comfortable, right? More strong belief, right? People
- like to say Arya Asanga meditated for the material Buddha for 12 years. He didn't see it. You know the
- story, right? So that kind of really is true, you know. He meditated. He meditated mainly he wanted
- to see, talk with the personnel.
- Like a person I talked with, with the material Buddha, you know, material Buddha. He meditated for 12
- years. He meditated, he wished, he practiced, he came back, and with all the inter-practice, the Buddha
- never come. He give up, finally. There were many stories I don't want to mention. Finally, he give up.
- He came back. 12 years is a long time. Maybe I'm not qualified, and I give up. I go home now. I go back.
- So then come back on the way there for the dog.
- He saw the dog. The dog was a red-colored dog. And the dog was losing, I don't know, one leg,
- I don't know, the arm only. They call it all leg. They had four legs, whatever. One leg was eaten by
- a, what do you call it, maggot? The maggot was eaten, you know. And the dog nearly died. So the Asanga
- has very strong compassion. We're going to talk about how to develop compassion.
- That kind of compassion, you couldn't do it. We all have opportunity. Ayasanga has a beautiful, powerful,
- pure compassion. He can't give up. He saw the dog, dog nearly died. He sit beside the dog, he sit beside
- the dog. So he looking what does he do, how to save the dog life. So that he said, I could do dog life,
- I could save, because I took all of those magnets.
- by hand, clean up, by a thick rock. Maybe I could save the drug life. But it's still the same thing.
- You could damage all the mechanized life, too. And the next month, month back, they're all life,
- you know? There's not much sense in trying to save one drug life, but damage more than 100.
- They're not right. Another, I don't want to kill, I don't want to lose the other life, too. You want
- to save the whole. So what did they say? That in a sudden,
- And the committee, they said that he cut somewhere. They didn't say which of them was more muscle,
- you know. He cut his muscle himself, cut muscle, put it on ground. And he tried to take away, take it
- one by one. But if you touch a hand, they're very soft. So he said, no, I don't want to kill anything.
- I don't want to save, you know, save each one by one, take it by a tongue. Well, that's kind of funny.
- He said that when you close your eyes, you can't reach it. The dog is here, but the dog is not dog.
- What happened? Look at the material Buddha, future Buddha. He's clean. He's not dog. Then he was kind
- of, oh, why are you doing to me like that? Why I don't care telling now, you know?
- I met him for 12 years. Why don't you come tell us now? You can't even be talking now. Hey Buddha, why
- you don't treat me like this? No, I came for your place. Since you started to meditate, I came three
- times every day. You didn't see me. So that's why we met. You pray at your home. You meditate, compassion,
- forgiveness, whatever you do, you know. So there is Buddha there. There is Buddha already there, honestly.
- All the time.
- which you invited, you take a refugee, but already there. So they help you. But then we can see it,
- because that's the example. So that Buddha said, OK, it's hard to believe. Hard to believe that the
- white one, not the red one. That's good. I hope not drink.
- Not drunk. OK. So then the Buddha said, OK. And the material Buddha told him how to believe. OK, I'll
- tell you something. I'll put me on your shoulder. You know, little baby to put here, carrying both the
- hand on the holding leg. He went to the city. I'll call it big city. He went to the city.
- Buddha told him, I call him, come out loud, tell all the people, call everybody, say, Maitreya Buddha,
- one of my shorty, you're a guy's lucky, come out, you couldn't see Maitreya Buddha. It's really Maitreya
- Buddha day, you know. You went in the city, tell the people, nobody can see it. Then people start to
- complain, oh, look, poor guy, he's been meditating for many years, now he's crazy. He's been meditating
- for many years, now he's crazy. So Buddha, the way they talk, yeah, they talk to me crazy. Now you believe,
- yeah, I do.
- So they went to the Puyol and Tushita. They went for a little while. So when he came back, Asanga came
- back, gave it to him, the Pajana Parliament, the root sutra. He gave it to him. And then three or four,
- seven different teachings gave it to him. He come back, put it on the paper. So anyway, so that call,
- I talk about the word very fortunate. How?
- Myself, I didn't see Buddha come like this, you know? But not necessarily to see. We have the opportunity
- to see. We have opportunity. How? Our life is not easy. Our lives are important, very special, very
- precious life, you know? We could do if we do it. It's possible. Think of it. Good benefit. Make good
- benefit for your own, for generation life. You could make a benefit for all other beings. Because our life,
- We're completely, we're good at hearing, we're good at seeing, we're good at understanding. And also
- we're very good, but still the Dharma is present everywhere, you know? Dharma teachings are everywhere,
- Dharma groups are everywhere. So we're very fortunate. Dharma teaching there, you're good at understanding,
- you're physical, you're material, everything there. So we're very fortunate.
- So that's why when you practice dharma, you first just be thinking about it, because you're more comfortable.
- You can know what it is. Yeah, why not? I should do it. Kind of an opportunity, you know? Good time.
- But then you just say, how? It's a good time, but they still are young, you know? Well, after later,
- maybe getting, maybe becoming 30, they're not going to start meditation. Well, you never know. They
- call it chowamata naka.
- Our life is in the impermanent, in the impermanent changing. Permanent, impermanent. There are only
- two. One is the really good permanent. All those are there. And the space in the sky, blue color, that's
- the permanent. That's all those blue there, all those space, all those blue. One that we can see now
- in the cloud, but it's the blue, all those there. But except that, then they're all too impermanent,
- all the changing.
- Life is changing. Physical is changing. Everything is changing. So then they call. Then they call, okay,
- this is the change. My life is changed. My life never know how long I could stay. Everybody wishing,
- you know, stay for longer. That I do too. I do too always. Oh, still okay. Now and, you know, so then
- still you're thinking, oh, I could stay a little more longer.
- Then also say, OK, it's really good. OK, after a few more years, I'm not done yet. Maybe I do some three
- or four more years, I do some work done. You think that everything will make a radiance. Then make an
- early retire. Then I do meditate. You never know. The early retire, when you put the karma, or the mind
- changes direction. Who knows? So then the Dharma help, when the Dharma show you
- how to do. Nobody else can show us when we die. We let our family, relatives, property, family's name,
- whatever, and everything be left, you know. And that kind of the most sad, too, if people nearly die,
- all the related people come looking, and they see his history, he or she very sad. Dharma really help.
- Dharma people never sad, become more satisfied. Just when I came back,
- One of my sponsors, she's my sponsor. I have three sponsors, a Canada lady, very kind, bring India to
- here, to Canada. Here, it doesn't matter, in the West. And so she died. She's not like the regular person.
- She's like another all the time. She has her mind, very, very Dharma mind, very generous, so strong
- Dharma mind, you know. She believed 100% of the Holinesses are Lama.
- And so he said that he all died on my heart. That's all. That's the one thing, you know. And then she
- died really just because very messy, really. She died by the cancer, lung cancer, you know. She had
- a big operation. She can't lay down. All was left on. So I went to see her. Because months ago, here,
- there, when I was missing her, you know, then I went there. Tomorrow morning, she want to die.
- That evening, I went to see her. So my car parked in the back there, and there's what's called meter
- light, put the money, you know, one dollar. I put the dollar. Dollar you could use only one hour. So
- then I look at my watch. She holding my hand, both the hand and holding my hand. Never live for almost
- more than hours. I look and talk to her.
- And I look at my watch. Because it made me go one hour, then they gave me a ticket. I don't want a ticket.
- Then I said, give us. OK, doesn't matter. Give a ticket. I don't care. She's very kind for me. I sit
- with her for as long as she wanted. Then she said, OK, that's a good answer for now. Now you could go.
- The next morning, she died. And before that, her sister lived in the East.
- She came to see her. And so then, and before the husband went to pick her up, told her husband, Alec,
- here Alec will change my position, you know. She used to be all that and like this, you know.
- In the morning, before she went, he went to pick her sister, told him, before you go, please change
- my position. I want to go to the other one. Because she had already operation, she can't go in.
- But she said, okay, it's 10 o'clock. She go to sleep. And she died like that, really.
- But Buddha was better than that. Buddha died like this, Buddha Shakyamuni. So she died like this.
- When I came, in a little time, I thought I couldn't see her. When I came, she's gone. So then, anyway,
- so that's why she's a very, not like the really regular practice, not like that. She's believable.
- Her heart, very strong heart, dominant in heart. She's good. And also other girl, although she died
- like this too,
- She's very young. She's also cancer. I don't know what cancer she died before I came here. And also,
- she's good. She's a really comfortable diet, because dharma help. So dharma help, dharma mean if you
- do something positive, think. So then there's not much, what you call, not much sad, not much,
- what you call, regrets.
- or when I was happy, when I had done something wrong, or not nearly done, then get a lot of suffering,
- you know? Worry about it. Guilty. And so guilty now. It's too late anyway. So we have opportunity life.
- We have opportunity to think. We have Dharma is really good. Dharma everywhere. You could practice Dharma.
- Dharma can't go to you. The only way Dharma can go to you when you go to future life, Dharma,
- positive mind, all of the karma.
- But negative might come automatically. They don't need to come, but still they come, you know? We don't
- need to go, you see, they don't follow me, but he's coming. But then we have, that's what we call, just
- like Ian and Yana, right? Positive gets stronger, negative weaker automatically. The negative gets stronger,
- our positive gets weaker. So that's why we don't want to make the positive weak. How are we making the
- positive get strong? So that's what we're doing at the presentation, foundation practice,
- You know, we're all the beginning. The foundation part is the most important, the foundation. For example,
- like a building, a beautiful house. So with the building, I mean, I don't know how it's over here,
- sort of, beautiful building. But they look, they need a very solid, very strong foundation. There's
- the construction people working. Look at the foundation, you know. The foundation's good. You could
- have put the wall, right? Then the wall's good, then the wall's solid. They put the seal, you know.
- So that we're talking, don't try to put a seal right away. You can't do that, you know? Seal is like
- over there. Okay, I want to make a beautiful home, or beautiful seal, or colorful. I can put it now
- right away. It doesn't work. Where will it stay? You put a seal there, how will it stay? You hold it
- by hand, or what? How? Like what I did, you need four people, more than that. So how? How will it stay?
- So that's the call of Buddha teaching
- beginning, foundation. Then they call it renunciation of Buddha, renunciation of bodhichitta, shunyata,
- enlightenment. Then they call it tantra. In Tibetan tradition, they practice sutra for a long,
- long time. One of my teachers, he just died. He's the head of gilu. He died in my mind, many teachers.
- So he's 87, 88 years old, 87. He died. He studied for sutra 31 years. Honest.
- 31 years for every daily practice. Go all sutra, not easy, you know, so then the large subject practice.
- So then, after that, they go to Tantra College. The only Tantra practice, only three years. If you understand
- it properly in the foundation sutra, you know, sutra tradition, there's a five-subject sutra, five-subject.
- If you understand all that, that Tantra come very easily.
- In the first subject called, they call, they call, they call, pardon the parliament one subject is.
- Pardon the parliament, we just talked about. There are four, six, six subjects there, and all they call
- pardon the parliament. That was number one. The second they call Oma, middle path philosophy, middle
- path philosophy, middle way. They're going to talk into all subjects, all the shunyata, emptiness, baldness,
- nothingness.
- We do, one day, we do the meditation for shunyata meditation. It's really good. It feels good too. So
- that's the second subject. The number third is called pramana vartika. Pramana vartika, logical philosophy,
- logical sciences. How is the mind, how? So they'll talk about it. Then there's third, number four is
- called binayaka sutta, binayaka, monastic who
- Monastic group not only mark none, not for all of us, you know. Ten Commandments basically not killing,
- not stealing, so on. So they're talking about that. The last one they call Abhidhamma Kosha, Abhidhamma
- Kosha, Abhidhamma, metaphysical philosophy, cosmology. That's more interesting subject, very interesting
- one. How the world start, how the beginning, how the beginning is, how world changing in the future,
- they're talking, you know.
- And also basically talk about the karma, how is our karma creation, how we make it started,
- develop it. So don't think you're talking all the sutra. That was, if you study all those properly way,
- your tantra will come so quickly. So that was the only way. So we, and I think so far all of you doing
- very hard, all are doing so well, you know, we try to do as much as we can.
- that we try to develop a foundation that's more important, you know? So that one, the part that we want
- to develop a strong foundation, we're going to talk about the Lama Tsongkhapa Sadhana. And also, yeah,
- that's what we're going to talk about. I have the Tibetan one. And today, I did that because we're going
- to talk. So today, I'm just going to talk very much in general how we practice. When you practice, we
- need to know our own how of myself.
- Can I do that or no? Do I have a possible no? Yeah. Do I qualify? Yeah, I do. But then if you say I
- don't qualify, I am wonderful. You don't do it, they're not good, you know? Oh, I am great, that's all.
- I don't need to do nothing. I am a wonderful person who is not wonderful at all. We lose opportunity.
- You just say I am wonderful. I qualify. I could do it. If I do it, if you do it, you could work. You
- could work out.
- If you don't really, then that doesn't count, never count, you know? You're wonderful. The wonderful
- don't stay too long. So we have a wonderful life. We have an opportunity life. Look at the pattern,
- really. Something like a safe friend, a relationship, family. That's happened all the time. Sometimes
- a wonderful life, wonderful relationship, or happy or great, enjoyed. Sometimes not too happy, you know?
- So then the Dharma person really helps.
- Dhamma really helped. I don't know if I can tell the truth about when I worked in the hospital. I don't
- know if I can compliment her. She's a nun. I think I don't know if she's Catholic or she's a nun. She
- has a mala. That's called rosera. She's a cancer. She will die very soon.
- That was just a cry. Then she called me. I don't know. I don't know. She thinks I'm a very happy person,
- probably. I don't know. Happy. I'm not happy, you know. Happy. Yeah, I was happy, really. I had a long
- hair, over the hair, you know. When I came to 74, I had a hair, you know. I cut it. So what did she call me?
- Hey, come on, mister, come here. That's not working in the hospital. That's not our job, you know. I
- sit beside her. So I want to ask you something. You don't mind. Could you have time for a few minutes?
- Sure, I have time. I like to sit, because if you talk with the patient, our head knows she like it.
- Because I need you to sit, you know. A good excuse. Sit beside her, talking. She says, you know,
- each day, every day when you're passing my door, you're always laughing. You're so happy. How you make
- it happy? She asked me that.
- It's hard to see right away, you know. Then I ask a question, and you don't mind, I want to ask you
- first, then I give you answer. He said, oh, yeah, what do you want to ask? He said, Santino, when I
- pass your door, you always cry. He said, the rose in your hand, you always cry. Why you cry? He said,
- I have to cry. Why? Because the doctor gave her heart. She wouldn't die in one month. Then her sister
- is in other hospital. My brother broke a leg. I'm angry. I cry by angry. Why?
- Because God's not fair. I've been a God's servant for 25 years, a God's servant. They're not fair. Why
- don't you put my family like this? Oh, I'm sorry for that. You should call your idea. But as I said
- about, you know, compared to my suffering, yours is nothing. You don't believe me, really, you know?
- What do you talk about? I have a lot of suffering. Then I said that she won't listen, you know? So I'm
- in a small country called Tibet.
- So killed 1,000, 2 million people. And also I didn't see my parents, my family, especially my mother.
- She's so wonderful. She's good. She cried for me, too, you know. That was very good, really. She cried
- for me, really. It's good. I need to cry, too, with her. It's good. So I stopped. So then she said,
- then why? Then how you look happy? Because if I cry,
- crying is not much help. If I cry, oh, I can't see my mother, I've been here for 45 years, oh,
- I love her, then you cry, then it doesn't work. Instead you cry, maybe you try to pray, to wish,
- you know, to be happy. So that was the, you don't cry, you know, the doctor told you, you give your
- gift within one month, who knows, eh? Maybe you still put 10 more years, who knows? And then they say
- that your sister, you know, sick, if you cry, sister never cured.
- So they don't cry, you know. So that means you're thinking too much. Oh, you mean I think too much?
- I think you don't mind. You think a little too much. So that means you have to stop thinking. Yeah,
- you stop thinking. Then it's OK. OK, she said, OK, I'll try. I'll try. She's a good one. She's very
- kind, you know. I'll try. So then she said, after three days, she called me. Look, see, my eyes are
- dry. I'm not crying anymore.
- And I said, why? How? I never think you're right. I'm not thinking. Thinking stopped. So that's why
- I think we're thinking something good or something not good. If you're thinking past thinking, you're
- thinking bring back, you know. The Buddha said that. The Buddha said, what you done is done, past.
- Let it go. Don't hold it. Something hurt you or something harm you. That's okay. This is mine. But not
- the power of heart or not the human. He said, his power, he don't have the control.
- You know, the country is strong by the division of think, you know. I'm sorry, it's okay. Good Lord,
- the guns are gone. So I think that that was, she said, I hope so. I think so, she said, truth, you know.
- Luke said, I'm not crying because I'm not thinking about it. You all right? I did it for 25 years. Still,
- when you continue, I'm going to serve it. But it is, you know. You should do it. Don't give up. So that's why.
- Our thinking is the most important or non-important. Thinking depends on how we think, you know. If
- you're thinking in many different ways, that's not too good. If you're thinking how is our life used,
- how is our opportunities, how is fortunate we are, and also how could, which thing I could do it. So
- that talk about very much basically from the beginning one. Because why I talk today, because the next
- quarter we'll talk about
- for the chunk of a sudden it's really good. We took maybe two, at least three days. So then the learning
- is more help. So if I don't mean like you already, I don't mean you don't know, you never heard people,
- you heard already, you study already, all your practice already, the group is so wonderful and very
- happy. Basically all of you know already. But we know, but we need to know, we need to use, you know,
- which you know we have to use. So that's the most important.
- I know I don't want to, you know, if I cheat people, hurt people, that we know already, but still doing,
- you know, and then they're using. So then it's hard to stop, but it's still, you know, like the, with
- the child and they're a little more loose and loose and loose, then it becomes more automatically good
- social life. If it becomes a social life, then you will be more comfortable. If you're more comfortable,
- more easy to meditate.
- If you're more comfortable, then more easy to develop a positive, you know, positive way. Good calm,
- a positive calm, you become comfortable. If you're not comfortable, never come positive mind. Never
- continue with that understanding, and don't think your mind is calm, but you become comfortable. Oh,
- I relax, I'm comfortable. Then you make it more comfortable, realize the body, physical, mind, everything
- more relaxed, you know.
- Then you do practice or meditate or whatever, thinking. So I think this is the, I don't know, something
- I talk too much. I'm very careful. If I talk too much, this is what the lama talk too much. Yeah, yeah,
- yeah, what do you talk? I don't know. What do you talk about? So which we're talking that I want to
- say at least something you understand. Of course you understand. You understand right away.
- But something you understand, something you got in your mind. So that means something we can use,
- you know? We can use. So that's the most important, I guess, yeah. If you don't use it, then not much
- help. And using could, okay, tomorrow, from tomorrow, I need to use something that I know. Tomorrow,
- I don't go to work. I do practice meditation. They're not good either. Hon Ndhalama said that. Hon Ndhalama,
- he said that.
- You know, some people go or something like that. People, a lot more high, a lot more talking. Oh, kind
- of like the, kind of like the, what do you call, yeah, kind of like the mind said, oh, no, right, I
- think do more meditate, you know. And the seating is not good. I go on the mountain myself. The seating
- is not good. Too many people, too many yo-yo talking and walking, so making me crazy. I better go sit
- on the mountain.
- Then they said, OK, I'm going. They never check how I sit or how I could get there. What is what you
- do? You don't shake fast. Then they don't have too much brain money, don't need too much for food. You
- could stay maybe one week. In one week, all the food is gone. Then they don't know what to do. When
- you sit there, you have to do something. To get there, you have to practice how you practice, how you
- manage yourself, how you control.
- how you control your mind. It's harder, right? That's what we're doing, that's what we're understanding,
- how the relative between us. So that make the mind getting soft. We're related to all. We're all related,
- really. You know, related. Not just lifetime. This life, we're all different generation, different
- generation, different country, different family. But we're related to one's lifetime. We're all related.
- I was born anywhere, everywhere, each of us. So that we're talking. So that's why, say, okay, then meditate,
- you could meditate then. You could forgive, whatever, and then many, many meditate, huh? Compassion
- meditate, compassion meditate, take it through alone. You could meditate, shunyata, changing, whatever,
- all you could meditate. But that's calm. That Lama says, okay, for more many people like that,
- Oh, then all right, the city is so bad, it's so noisy. All the things, you know, now I go or something,
- sit on the mountain. You go to the mountain, stay there two weeks. You can't stay on the mountain two
- weeks, because then your food is gone. And there are not much tanking here, not much here, you know.
- Out the food gone, in the food not much here, not much in the food here. I understand not much well.
- So, then they come back.
- After a week or two weeks, they come back. Three weeks after, then they're there. The person lose job,
- but the job is gone. Then the friend is gone already. If you have three weeks to go on that, you have
- a beautiful, nice friend, all your love, wonderful team friend. They take all gone now. That's something,
- you know, to find a good other friend. You lose a friend. You lose opportunity. Everything, that's it.
- Doesn't matter. You don't need to go that way. Where you stay, you could meditate. You could practice.
- You could have parted in non-Dakotana. You could have parted in thinking, parted in thinking how, which
- thing I could do. You say I could do anything else if I wished, if I do it. You're not going to clear,
- then that may clear out. I'm going to read a book. I'm going to ask some discussion with the people,
- Dharma groups. So that's called our life.
- So maybe I think to let the rest, to keep a little time, if you have some questions, like which thing
- you could do, how, whatever, you know. So you'd be, I tried, I hope I understand all. But still my English
- very broke. And then also my hearing not too clear.
- You talk a little loud. Hey, Rama, what is it? What do you mean, talk? That's what we call a Dharma
- talk. They call it Dharma business. Dharma we call a good friend, best friend. Dharma always help. Dharma
- come while we're diet. Only Dharma come with our mind, not the physical body.
- Even the physical body that came from the mother's womb was still nine or 10 days in the mother's womb.
- When it died, the body left, you know, mind go. So which mind? So we're talking which mind you are.
- That got a good debate, you know. Which is the mind you? There are 52 different minds. 52 different
- minds. Five senses will help. Which is you? You're the kind of mind. Which is the mind?
- That color, they talk about it in the Middle Father philosophy, checking and thinking, you know? So
- that thing you could, you could think, don't need to think it, I'm just, you know, talking. You say,
- when you're thinking, I am myself, I'm very fortunate. But then you say, I'm fortunate, no, right? No,
- that's work. Oh, I'm great, that's okay, I don't need to move, eh? I don't need to go, I just sit there,
- that's I'm great one. How? How is it great? How we make it great?
- So that thought we needed Dharma help, Dharma help us. Dharma make us success, Dharma make
- us more comfortable, Dharma make us least attachment. That's good, thank you. Young, young compared
- to the Dharma is good, thank you. Young age, yeah.
- like the negative mind arises more easily than the positive mind? That is true. What is the reason for
- that? I think more habit with negativity, you know? We don't have too much a habit with the positive.
- That was called, I think, negative mind comes so quickly because more habit. And habit, right? Some
- people want to talk all of that. That's not my choice. All of it come quickly. Kind of called habit, I guess.
- Because the negative mind, what the beginning is, our life is not beginning, you know. There are always
- something else negative. Negative mind comes so enjoy it too, you know. You could listen to some people
- talking negative things. It can make a lot of fun too, you know, to listen to that. Like the positive
- thing, it gets a little boring, you know. So that, of course, our negative comments are very strong.
- Because it's strong, you know, negative can be real strong, that is true. Negative might come so quickly,
- and also very sharp. Something happens, oh, I think, oh, I do this, you know, right, you think,
- come right, idea come right away, negative one. But positive, you are right, you know, something, oh,
- something in the method, something in the ideas, what do we do? We do not understand clearly. When you
- meditate, not too clear, how is what you do? It's hard to find the ideas and method, eh?
- You know, so those things come in little slow. But then you said, I think the difference of how is habit,
- you know. Just automatically negatives are very strong habit because this is our karma, this is by habit.
- I didn't, then I don't get, I don't hear properly. It's interesting because I capture, if you have a
- habit and pattern of doing things that are unthought, but still in a positive fashion. Yeah, like a
- political habit. Habit is, it is like say,
- Actually, the habit gets stronger, more reminded, more thought. Like the habit, because the negative
- habit comes so quickly. Negative thinking, because I don't want to remind automatically come. OK, tomorrow
- I go over there because it is so clearly reminded. But then they just say, oh, it's like the negative
- reminded, negative comes so quickly, because we make the, what do you call it?
- and assistant, what they call, condition, make very strong quickly. So that, of course, that, as like
- the negative, we get to give a wonderful, clear condition that you get to so quickly. As what negative
- that do, like that the people do practice meditation. When you meditate, I'm not thinking about for
- now. I'm not thinking, not worry about. And meditate, like I say, when thinking, okay, you know,
- like the forgiveness or whatever, forgiveness or thinking about which I had done, which I had done something
- wrong, which is going to keep me in the, with the remind in the mind. There, then to slowly make the
- regress, you know, regress, you know, regress, yeah, clear, regress. Oh, I think I've done that one.
- If I do this, then the negative mind will come so quickly.
- If I do with regrets, I couldn't make a pure path. It's a good chance now, because the positive might
- get still very weaker. If I do think it, so then the positive gets a little more clear. Just like they
- said, it spits out a lot of clouds, clouds completely covered. So then there's something like the start
- of the wind coming, the wind blow out. When the wind blow out, it pushes all the clouds.
- That's the same thing. Our negative mind is very deep, like the cloud, dark cloud. So then the whole,
- the wind doesn't blow out. So the wind, because that's what the people do, like meditation, visualization
- of the natures, light rays, you know. So that's what we're doing that. We do the Sankalpa Sathana, that
- will make the, try to get like the light rays, you know, white, red, and blue.
- in many different color pain. The color is like the wind, you know, the wind calm or the clouds be push
- back. That's what we do to get the stronger or the habit or positive habit, get a stronger collection.
- And also, yeah, so much easy to, not too easy anyway,
- You couldn't do it still. So that we'll do something in a few days. We'll talk a little more. More kind
- of like meditation. Meditation, many, many different meditation, you know? Many different type of meditation.
- But we do which kind of like the way, you know, whatever we can. Like we need like the more stable,
- minor stable.
- mind always wandering. So then the heart will stop. We will kind of do talking, we meditate in a few
- days. Yeah? The teachings that ground karma make it logically reasonable, that's in the Abhidharma teachings?
- In Abhidhamma also basically teaching in the Pajna Parliament. Basically talking how to collaborate,
- how to be open, basically in the Pajna Parliament. Then they actually call it, that we need to use both.
- Not the right word, like sutra, tantra. Sutra make like the salt.
- Like I said, left over the three, four dishes, left over the dishes, you know? Dirty dishes, eh? You
- don't do what, not put in the water, leave it there, so hard to wash, you know? So then there was that
- kind of dirty dishes, eh? We eat, many people come party, good party, eh? All the dishes are put over
- there. You don't look at the water, you don't wash for the couple days, it's really hard to wash,
- you know? All the stock there, foods and the plant, hard to wash, you know?
- That I put in the, one of the two, you know, double sink, double sink, what? Double sink? In the kitchen,
- some of them double when I have that one. It's good, huh? I put a little sock, little water. Not cold,
- like the warm water, keep it there. I leave there for, for more than half hour. So easy to wash,
- you know? So same like that. They call that how to wash, how to sock. To sock like the part at all the
- beginning, all the foundation, the using.
- Those can make like the salt. When they finally make a pure part of that, you got to, you know, that's
- how it's done to help, too. So you don't need to buy, like, when they clean the dish, you don't need
- to use your heart, don't you? For example. So that's called our habit, not too easy to wrap up,
- you know? Wondering, confusion, ah, I don't want to do that.
- You know, easy to save, but not easy at all. But you have to soak. You soak when you need it.
- When you soak, you need to buy the material, the soak, you know, and put it there, leave it there. Easy
- to wash it. Much easier. So that's why we need to understand how we soak, how we use it, how we put
- on first. Just like if you put no water, just put it there.
- When you soak it, it doesn't work. You need water. Water lack compassion. So that we need water. That
- we need better compassion. Hingjee, Hingjee, Hingjee, Hingjee, Hingjee, Hingjee, Hingjee, Hingjee, Hingjee,
- Hingjee, Hingjee, Hingjee, Hingjee, Hingjee, Hingjee, Hingjee, Hingjee, Hingjee, Hingjee, Hingjee, Hingjee,
- Hingjee, Hingjee, Hingjee, Hingjee, Hingjee, Hingjee
- You don't have to know any water in your garden, your yard. Nothing has to grow up. I like the flowers,
- you know. But I don't do it very much. So my friends are so good. They come in the summer, clean up,
- put the water, put the flowers. So that's wonderful, you know. Feel good, eh? When the flowers come,
- they need the water. And not only would the water does work, then they need the land pure.
- But land there, I suppose land, land like the kind of loving kindness, really. We need land. That people
- say, though I have beautiful land, anything grow up, eh? You put the water, already did that, you have
- some kind of compassion. No, no loving kindness. It doesn't work. Because underground there's some kind
- of art, or big rock, big trees root.
- There's nothing to grow up. We would put water still, not too good, you know. It doesn't go to the sea
- to grow down, right? So that we need is very important, like the Chan Thon Hin Jee. Chan Thon Hin Jee,
- 11 kinds of compassion, so important. So we do more practice. It is important, not enough only talk,
- not enough only understanding. We're going to use it. Hard to use in the future. Few days I will do.
- Meditate one day, a couple of hours, meditate for the love of God, not a couple, for a few minutes,
- eh? A few minutes better, eh? Four minutes for meditation for the love of Godness, four minutes for
- the meditation of compassion. So this is true calm, that we have land, we have water, land is smooth.
- We have land already, but still land not clean. Land was a rock, a tank, you know, dry.
- All are for land, that's equal to nothing. So that's where we land already. In fact, there are a lot
- of kindness that does work. There's a lot of compassion. So that's what Chantung Hing, Chantung Hing,
- these truths, all those come together, they want help. So how we get together? So, yeah, so that I would,
- how we plant and how we put the water. If we put too much water, then we're not good. Anyway, no help,
- you know. All the roots are wet. So that the people said they put something to seed. Seed already there.
- The water come quickly, you know. Quick, put all under the water, then it grow quickly. Water is the
- limit, you know. How much, if too much water, the seed doesn't come. I did one there.
- The friend of mine bought a beautiful plant. Oh, it's so beautiful. Hey, Lama, don't forget the water.
- Sure. I like to keep it nice, you know. I put the moss every day. One day it's dead. It's gone. But
- that's why you should say, really, your wish, I want to keep it strong. I want to keep the beautiful
- flower all the way to grow up. I want to put water, water, water.
- Water you put too much water. If you put warm water, hot water, it's more dangerous. Instead you grow
- up, it makes damage. So that's why we need a foundation when you put it. If the foundation is strong,
- pink, cold, still we don't put it there. Not yet. Not yet we put it in a boiling water tank. Not really
- cold. The water is like that. So that's how we use it, how we practice.
- You can't jump right with a very high tantra practice. You could do it. It's good. But I don't know
- that that might help right away. No. Because tantra practice is like the seal, eh? Yeah, I'll tell you
- the truth. It's like... That's good as what our teacher told us. Like the foundation practice. You know,
- the beginning foundation practice.
- That's the most important, because like the building of the house, foundation, that you need the wall.
- The wall we're talking, love and kindness, compassion, bodhicitta, shunyata, those four is the really,
- exactly the four directions of the wall. Now you have foundation, you have four directions of the wall,
- understand? No, it's very solid wall, not too good anyway. They're good anyway. There's still a wall
- there, and there's a wall there, a wall here. Then you could put a seal easily,
- You said, OK, I have a wall already, one side, one or two sides of one wall. There's otherwise no wall
- there. Then the sealer won't stay, right? You put the sealer, but then the four, that can equal that.
- Then the sealer put it properly away. That one is necessary now, because they hold you by the wall.
- But they don't have a wall here. Then the sealer come down. So that call, we're trying to understand
- in a proper way, loving kindness practice. How?
- how you practice loving kindness. How I love myself, I love my friends, and not only that, how loving
- kindness is. So that is compassion practice. Then I call it bodhicitta practice, bodhisattva practice.
- How? Everybody wants bodhisattva. How to become a bodhisattva? What can we practice? What is what you
- do? So bodhisattva practice. So bodhisattva practice, like I said, you're thinking, and I wanted to
- help all of my other beings
- But I don't have a call of fire now. I don't have a power yet. You just say you're watching. You switch
- with the power. The power is enlightened mind, Buddha heart, enlightened mind. Enlightened mind to know
- everything. That's why I'm going to call it Sarava Jhana. Sarava Jhana, that's why I call it Tam Chin.
- It's really straight.
- Sawa means all, gentlemen understand all. That knowledge is needed. So that knowledge comes. I do practice.
- I do something. I call it, you try to get the bodhicitta mind. Now you meditate, you know, just like
- we meditate. Before we meditate, okay, so I need to get the power. And I do meditate because I develop,
- I get to store my power. Mind, you know, merit, karma.
- by understanding all the mountains. They might have collected all knowledge come together,
- then you become a, then say whatever you're doing, meditate, not only my own. I do meditate, we all
- pray together, just to benefit the world peace. Then you get more, get stronger, mind getting so stronger,
- stronger. Why, why I need to talk, why we do the world peace, I don't care, you know.
- I don't want all the world to be at peace. Some words are good, I like it. Some words I don't like it.
- They're not good, you know. I wish the Chinese were not at peace. They're not right either. They don't
- want to suffer. The Chinese like it. They will say we call the Chinese bad, bad because of their government
- policies. Not only people. People are all the same. People are all the same feeling. People don't have
- power. It is right.
- In the 80s, 86 square miles of their own children, 6 or 7,000 killed because of the government policies,
- you know. So that's where the Dharma really helped. The Dharma trying to take it completely, my brother
- killed, I didn't see it, but still, it's so, I don't know, not that bad, you know. Not that kind of,
- oh, we should not think it's so hard. So that's what we think in our karma, our karma.
- We've done something before, something else, karma, you know? So that we could be thinking. That was
- what dharma help, really help. Karma's funny, you know? In Tibet, the Chinese think about it. But now
- when they come here in the West, most of them are sponsored by the Chinese. The family, the other family,
- they bought a house for me. It's good, isn't it? And also they help a lot. Then the people come, and
- my members, a lot of Chinese members, you know? It doesn't matter.
- in the Western, like in the world, to become a guy, the better, the better. If it, I don't know, maybe
- I talk too much, I guess. More? Thank you. Yeah, so, so that's called a much easier, that much that
- he take here, he give permission for me. More, okay, I'll go more.
- So that might help, really. If you understand it, that might. I don't mean to understand it completely
- all. It's not possible. We'll go to gradually, slowly, step by step. That's called a long ring,
- you know. It's kind of a pattern, you know. Graduation, gradually, slowly, slowly. You can't go when
- you're 10 years old. You can't study for the high school, you know. It's hard. You go to kind of get
- a grade one or two. That's really true.
- Our levels of mind level could slowly, slowly develop. Most important, like they say, motivations are
- important. The motivation is you think you can make a strong yourself. How could they do it? It was
- not a competition. I don't know. I could be here, could know like that. How could they do it? Because
- I have opportunity. Since you're using it, now I talk about that. Since you're using it, it's in our mind.
- our mind, who is you? Self-consciousness. It's called self-conscious. Maybe I don't know, self-conscious.
- The basic mind, the mind was before, mind. And now, come here now. In future level, the mind go beyond
- future. That kind of mind called self. So that mind is naturally pure.
- Our minds are all pure. Then you say, okay, my mind is pure, because my mind really is basically pure.
- Then why I'm not pure? I'm pure already. Because the Sutras say, Lama said, my mind is pure. From now,
- I'm pure person. Call me hey, pure person. But not pure yet. That Buddha is so good, Buddha talk so good.
- Your mind is really pure. You have something temporal, so covered it. Covered, you know? Like a pillow
- covered, nobody can see it. If I go there, nobody's going to see my hand there. They're covered,
- you know? That's called temporal. Temporal, we have something in the mind. We'll cover it. Not to collect
- something.
- not much compassion there, not much thinking, you know, darkness mind there. The darkness mind, wandering
- mind, confusion mind, they're not permanent. You could do slowly, slowly, one by one, you could,
- you know, declaration, declaration of pure path, slowly, slowly, one by one. That we have opportunity.
- So we can't make our mind pure by money, you know, by power, you can't.
- You know, this is what people to reach, you know, on all the Buddha already. Who are taking my negative,
- I pay you $1,000, okay? Take it. Give me the Oshenisha. Buddha has the Oshenisha. You pay up $1,000,
- you can't buy Oshenisha. You can't buy power. So, don't think we have power. Don't think we need to
- know what kind of person we are.
- Each of our mind is really is the seed that basically is in nature is really pure. The pure will create
- it. Pure lack of the knowledge, the pure show up. Pure is going to cover it. Pure is going to darkness.
- Like the spring water, pure, you know. In summer, then the water lot, the water of the winter comes
- out, dries it, you can make the water, make it dirty. So that the water pure, but you have to look at
- it, you know. So that's called our mind.
- or morning running, pure water, or find something very special. That we need the ones that we may clean
- up, water cleaning, and that's what we're doing. So then to say that that kind of cleaning, the one,
- oh, I do first of all, first I do something to make a little money, make a little more success, and
- then the other one I get 35, 40, then I start to meditate. Then you never know.
- you never know which is 35 come first or my death come first. So then they said at least we need to
- think in. Don't think in how I die tomorrow. Of course not. All of you are much, much younger than me.
- Never die for too much. Never die for many, many years. But we're not sure. Some tomorrow and who's coming.
- Then this is why, when you think about it, why would we think about it? Because if I die, I have to
- be becoming good. Good, if you might be becoming in future life, you know? Good becoming good or not
- good, it depends on my own. Then they say, oh, you done good, you're not a part of good, but you're
- still a good man. I make you a good life in future life. It doesn't work. You know, I doesn't know when
- to bathe, you know? But I want all of being. But I want everyone to bathe in our suffering.
- But does it work? Buddha said that. But he can take by hand, you know. You have a lot of headache, I
- take away, okay? So he can do that. And then the tree, the tree in the water, you can wash the mind
- of negativity.
- Confusion. Oh, today I'm really confused. I'm going to take a shower. It's good to help to clean the
- body, you know, but not confusion. Confusion is always there. You can't be washed by negativity,
- you know. Anger attacks. Oh, so angry. I'm going to take a shower, you know. Put a lot of soap or whatever,
- you know. Shampoo, that's all. Body is good. That...
- He has the power. I am Buddha. I have a power. I'm going to share you something. I'll give you some
- of my power. He can't give my hand. But he gave us his teaching, his idea, his method. What he did,
- he showed us, he shared us. He's very good. He's very kind, you know. He shared us how to do, how is
- what to do. He shared us.
- He showed us how the method, how it's supposed to start, what it's supposed to do right away.
- So he showed us. That you could understand the dharma that we have to use, you know.
- You see me, like I said, slowly, slowly, one by one, small thing fast. Oh, this is small. It's OK. That's
- my habit. I'm always short tempered. It's OK. I yard my wife. I'm not going to talk harsh words with
- other people. Then they call, no, that's OK. That's my habit. I can't do it. That's my habit. And the
- habit always stay there. No habit. It is a habit. But I don't do it. Why? Because somebody is too mean, you see.
- How I help you? No, I don't. So that's the call, Dharma help. That really true, you know. If you understand
- all those like the seven stage path of Bodhisattva, you'll never be alone, you'll never lonely, you'll
- never miss your country.
- People say, oh, I miss the country. I want to go back. Oh, I miss the country. Countries are countries.
- Where you go, you could see the same thing. And now you could see people, all that might relate to people
- like that. You never miss it. Never homesick. Never homesick. If instead you're homesick, you could
- more enjoy it. You stay in India for maybe Africa for a little while, you'll be homesick. You'll be
- more enjoy it. I went over there for Mata Habu. I learned very much.
- people so good, very social. They speak French. I don't know what you mean. I said something. I understood
- the Belgian was something good. I said, hi, Belgian. They like that, aren't they? So later they said,
- hi, Tibetan. I said, hi, Moroccan. That's all. It's good, huh? People are very social. People,
- where you go, it doesn't matter how to you. Honest, you know. Where you go,
- And if you become more open-minded, you know, then they're open-minded too. So happy. The open-minded
- calm, basically understanding is the dharma, you see. We're not different. We're different
- like a nationality, family, you know, different family, different name. But we're all the same.
- That's really, basically, you see. We're all the same feeling. For momentary, we all think, I want to
- be happy. I worship you.
- Oh, everybody think it that way. I'd be wonderful, very, you know, successful in my mind. Be calm. I'd
- be understanding well. Everybody think it that way. They do all the same thing. So that's the way of
- opportunity. That's all. That's our topic. Okay? So that tomorrow for maybe three, three evening,
- We're going to talk about the Lama Tsongkhapa Sadhana. That's a really good one. So then also not the
- only part, they show a very good method, so wonderful, how authorization, how your practice is talking
- there, too. Okay. Then we'll talk about the learning. Learning, short learning is three principles apart.
- They come back in three principles, basically three subjects.
- renunciation, bodhichitta, shunyata. So at the end of the day, we talk a little more about shunyata,
- emptiness, baldness, nothingness. I'm not empty. Everything is empty. The house is empty. Is that not
- empty? There's all the four insides on there. The glands are running. They're not empty. Your stomach
- is empty? It is empty. No, I just eat it, you know? The house is empty. Those things are very important,
- really. So shunyata, that's called emptiness.
- How's the emptiness? We'll talk more, huh? If you talk too deep, then they're too hard, you know?
- So I said, oh, no, they're too hard. No, I don't want to go anymore. You know how to talk. We understand
- very well. We're good to communicate. Anyway, thank you very much. I remember that much. I have to say
- thank you. We have another hour. Huh? We have another hour. Another hour? One more hour. You see that?
- 12-4? Well, that's a 12-3. Good.
- That's a good reminder, Mr. Joe. That's a really old book. I was scared. So, good. So you want to let
- it go or something, watch it, or I think you could take a few minutes easier. It will come back. Thank you.
- Three more hours, right? It's magic.
- So nothing else makes noise. Touch, stop the sound. You like that, don't you? Yeah, I like it. I think
- what we might do should meditate. What are you thinking? If you continue talking, you're getting tired.
- If you continue talking, you continue to put
- You tear in the cup. The cup almost full. You start to put it all, then it won't stay in the cup anymore.
- Too full. It come out. So maybe we talk more tomorrow in the evening. We do meditate. So then many,
- many, many can meditate. I don't know what kind of meditation we do. We make the control mind, higher
- control mind.
- It's easy to say, oh, I control mind, oh, my mind is, how you control mind? Very, very hard. You know,
- how you control mind? How you stop thinking, you know? And also the many people meditate, I go meditate,
- they're good. Then you meditate, they're calm, you know? All the mind is calm. All the wandering calm.
- Yesterday mind calm, yesterday happiness calm. Oh, you meditate, it looks good, you know?
- They're all thinking what they did to me, what happened to me, hurt to me, all those things in mind,
- they come. And so those in mind, they will have to stop. How you stop? This is bad in mind. Don't come.
- It's more come. Yeah. You know, that's really true. If you say, oh, confusion, my attached, my angry,
- not good, don't come anymore. They come more. So then that's what you do.
- How are we dealing with confusion, attachment, anger, sorrow, you know? So that is meditation. They
- call kind of like the open, you know, dealing with the negative mind, kind of dealing with it, you know?
- It's good, you know? If you're really angry with somebody, just try to be a little calm, you're dealing
- with somebody, then people become more calm, too.
- And this one depends on what. Maybe we do meditate on the, on the, what do you call it? Check meditation.
- Check. What do you check? You check by the don't stop. Check means like say, for example, in a store,
- like a storekeeper or security people, big shopping center, one or two security people, security.
- looking, people go try to shop, they try to steal, you know. People looking, you know. People looking.
- So then the caller, one of the, when the bad person go in the store, try to look in the nice watch.
- Wonderful. Look at this, nobody there. It's good. Anyway, anyway. If you just saw the security there,
- they will never do it. Somebody look to him. It's good. Put it properly. Very gentle.
- but attached already. They want to take away, but they don't put it back because they want to make a
- total. So, that for example, what you say, whatever mind come wandering, thinking, attached, so on,
- any kind of mind, let it come. Let it come, let it open, make a friend, a very social friend,
- open the window, open the door. Let it come.
- Let me just say, open your mind. Don't think, oh, that's a bad mind. It hurt me a lot. Don't think that.
- It's very much used to be, which come more first, confusion, or attach, or anger, whatever,
- any kind of mind. I let, I want to open. I open for dealing with you, calm, well-account. Make an invitation,
- well-account, hey, guys.
- I have a lot of good friends, negative friends, but you're strong. They just say you're bad. Don't say
- bad. You're good. I want to see you. I want to fight. I want to understand you better. I want to know
- better. You're good. You're a good one. I want to know a little better. So then the negative one is
- so smart. They don't want to get close. They don't want to let you know us. Confusion, anger.
- So, that kind of mind is really good, kind of like part of the Mahamudra Meditation. You could open
- the mind, let it come, no matter what you have, something like that, wandering, confusion, so on. Maybe
- somebody don't have nothing. Maybe somebody have, you know, like the wandering, attached, tomorrow,
- the doting, oh, negative mind, let it come. Let it come, where you can watch what kind of mind is, what
- the action is.
- Like the attachment come, don't push right away. The good attachment are desire attachment. You're thinking,
- what kind of attachment is? What kind of mind action? What mind, what mind, that mind going, what they're
- using? How is the attitude? You know, each mind let to open. Open your mind, let it come. And you let
- it come, they say, they say, oh, I'm very, I make all the invitation. Please come.
- The food is there. The deserve is there. Drink once, get whatever you want, please come. You have to
- come open it, you know? Open the windows, the door. Anybody you are conscious of, all the senses, all
- the five feelings, all of that, open it. You open it, I want to catch today. That's the main principle,
- I want to catch. That's what people do, you know, like the hawk. Not the one that they need, they put
- something out, there's food, they don't need that.
- put a tool in the water and lick it, then the fish will pour on poor fish to bite, you know. They need
- to eat that. So, same thing I want to catch today, I want to catch. Long time not to catch.
- I wished it. I wished today I want to catch something else. I want to catch one strong fish.
- Strong mind, confusion, attach, anger, so on. So, I have a lot.
- So did you just say, I don't want to push, you know? You're good, you're good, you're a good mind, eh?
- You just come back what it is, you know? Just let the calm completely relax, not try to open, not close
- the door. Just let it open, open the door, open the window completely, open it. You meditate thinking.
- You think that you're just waiting, you know? You're waiting. Then there was the mind calm, like a negative,
- you know, you're just waiting the negative mind, confusion mind.
- Attachment, so own. So attachment come, you're watching, what is he doing? What is he doing? Attachment,
- the moment it comes, attachment in my car. You're thinking about it. Or you're thinking, attachment
- might go right away. You don't need to push your own. Oh, I don't want it, don't sit. You want to catch
- it, they're smart, eh? Confusion, attachment, really smart. Smart, they need us. Really smart.
- Now you say, okay, like I say, for example, like a confusion, like the anger, jealous, whatever, any
- kind of mind, just waiting, thinking, waiting, waiting, thinking, let it come. When the mind calm, that's
- good, don't push it, don't say bad, you're good, okay, I will find out how to release, how the action,
- how they're doing, how they edit it. That mind calm, what the mind is doing, you check it. That the
- mind is smart.
- If you let the angry mind calm, you say, oh, that's angry, bad. You don't say bad, you know. That's
- how the mind, and the attitude, how the mind dreams. So they want to show it now, because they don't
- want to catch, you know. So that's still like a security people looking at. So they take a watch and
- thinking, oh, wonderful, look at that here. There's no one there. But somebody else there, you go into
- it. You put it back properly, very gently, you know. Not gentle at all. You try to take it away.
- They won't do it, because he don't want to get in trouble. So that's why confusion is attached. So those
- men are very smart, very strong, very clever. They are. So we meditate. First we concentrate, make good
- motivation. So far, we don't meditate very much. Today, we meditate with my brother and sister. We're
- all brothers and sisters. They're my brother, they're my sister.
- It's been important that we are wonderful, the kids are related, we're wonderful, you know. Together,
- we pray together, say, today I want to catch, what kind of confusion, a lot of confusion in my mind.
- So then I let you come, how is the confusion? What is the confusion in your mind, what are you doing?
- Let it come. You open the door like this, you know. Very gentle, open the door, you know.
- The food is there already. You've settled all the nice food. There are many nice ones in the tanking
- over there. There's the tanking. There you meditate. It doesn't matter. Meditate like some people do
- close eyes, some people do half close. This is the half close. If you're too much open, you get tired.
- If you're too much open, you fall asleep. That is true.
- When I was young, I was not quite, you know, seven, 15 or in Lhasa, you know, our temple, we had to
- meditate. Meditation, chanting, the very essential, many, many, every single day from morning till one
- o'clock at night. So I was very happy, very lucky. So when I was so tired, not enough sleeping, so then
- we meditated. Oh, not enough room, we have a lot of space. They don't have too much space, you know.
- I sit here, somebody pointed me.
- somebody behind me, you know. So then he meditated. I was really fall asleep. I was tired, you know.
- When a guy, he's a big guy, he's in front of me, obviously. My head, the bomb, his back. He was scared.
- I was embarrassed. He's hurt and scared. I was embarrassed.
- We can't talk because there's a supervisor over there standing. He said, if you talk, they come to punish
- me. What are you talking about? What business? Potentially, we don't know nothing. He goes, what are
- you doing? He said, I'm so sorry. What can I say? He was really scared. I was so embarrassed. So if
- you close your eyes, it's easy to fall asleep because it's dark.
- You just half-eye close. Then you go concentrate. Now waiting. You concentrate, you wait, like I say,
- left hand, bottom, right hand, top. That's called dujini taut, tributi shiro. That's called wisdom and
- compassion. Symbol, left hand, like the compassion. No, no. Tributi, dujini taut, tributi shiro, that's
- called compassion.
- No, wisdom. Left under wisdom, left under compassion. Compassion go into the wisdom, the together, power,
- you know. Then together go put it there, that much. Then two thumb together. Two thumb together. They
- call that Toshi Sonde. Toshi Sonde, Sonde means together, united. And your love, compassion, your wisdom
- come together, then are united. The power, right? That we needed, right?
- If you have compassion and wisdom, then everything is done well. So that you say, today I want to make
- that I don't think anything else. I just want to make clear my understanding, clear my wisdom. I want
- to find out. Basically say, I want to find out how the action, how the money doing. It doesn't come
- all, the one or two come. Your confusion, you're the attached or anger or whatever, the wondering. One
- of them come, let it come.
- When they come, you check. Then they check, let it come very friendly, very social, wonderful, hi, welcome.
- So then you just go try to catch what kind of wandering money it is. Then you check and the wandering
- money go right away. Very smart, you know? Like the mouse, you know? The mouse come, you let the owner
- go around the way right away. If it's dark, they come slowly and try to, you know?
- Our negative mind like almost very smart, very quickly. You don't want to catch. So that's why this
- kind of technique, this kind of practice is good. You know, others are a little harder. I'll meditate
- to stop my confusion. It's still there. It's hard to stop. But you have to recognize, make the dealing with.
- I want to understand it. I don't want to understand it very much. I want to know what my confusion is.
- Then when your confusion comes, then you check what kind of action, how the attitude, how the action
- of the mind, okay? You're thinking and meditating, you're thinking that. So then you just close, half-close
- eyes, you're thinking. If not, yeah, how to make it? Make something else. Okay, come on. You should
- be normal, be normal, very much usually.
- come very quickly, my confusion, my attach. Come on now, I want to come. Let come. Come attach,
- you know. Thank you. Thank you, Santosh. Then the attachment come right away, but they go right away.
- Smart. They don't want the kids, you know. Is it clear? If you do that, we meditate for two hours.
- No matter. Two hours. Okay. So,
- And also just benefit, because good benefit or not good benefit, so-so, depends on our motivation. You
- just say, I want to meditate together with my brother, sister, with my brother and my sister, we together
- pray. We try to make the control, not much wandering, not much attached, just not good. So then you
- just say, I want to do this benefit for the whole of the world. I wish not want to be too much attached.
- Because by that touch come all damage, you know. Take country, take killing, that's by that touch. They
- want the power. They touch by the power. That's what we do. We're all wishing that no one be, you know,
- too much too much attached, not much too much angry. So anyway, I want to point out for the general,
- not the one in mind. If you know you're, you're catching you, you understand your anger, then easier.
- Okay, so that is my anger. Oh, what? When anger comes, how you feel? You're thinking that. How do you
- feel, really? How is your moment of anger? That's how anger at work. You try to make angry.
- You just try. It's something I've done to you before, like walking or talking or whatever, you know.
- Anything you, some people heard you, you're thinking about. Oh, my God. Why you done to me like that?
- She said to me like that.
- Then the angry mind starts to calm. Then when the angry mind calms, then you look at what kind of mind
- is, how the mind is educated, how the mind is doing. So far isn't it clear or no? So far clear? So far
- so good, eh? Thank you all. So now we meditate for a little while.
- for maybe 10 minutes, or 15, whatever. So just say, which I say, I don't want to say the open, open,
- I'm good. You just see I'm waiting. I open the window to my door. That many of you are the only five
- senses, completely open, five senses, you know? You're feeling, hearing, thinking, all open,
- a little open. I want to catch, because I do something else. I want to know the natural.
- The nature of the anger, what the mind is, is, you know, let it come. And you try to come. Try to be
- seated, very gentle. Don't show your, don't show you're the welfare, you know, gone, peaceful, then
- they won't come, they're scared, you know. You see compassion, very calm, and very, you know, dealing
- with you, what I want to know, just like that.
- Maybe you don't mind to do something two, three times in the mantra of the Manjushri. Manjushri is what
- I call a cut, cut all confusion, cut all ignorance. That's what I call a Manjushri, a Buddha, a Buddha,
- a wisdom of Buddha. So that will really help. Easy to catch, easy to cut. Om ma ra pa cha na di.
- Now open the door, open the window, please open all your five senses, whatever you want to come.
- How does it feel? Good? That's much easier to open, right? That was a better open mind, better in all
- ways. So I think that's wonderful. Thank you very much. And we'll do a short dedication. Dedication
- to... And first I want to say,
- Before the reading, this is for the dedicated for the happy long life of His Holiness the Dalai Lama.
- So most of you saw already in the TV or personal or whatever. So myself and so many times, because I
- want to request each of you to be holy Dalai Lama, be long life. Why?
- Because I tell a little bit, you know, some of the story. And I'm not trying to accompany up with the
- Indian government. Because the Indian government, they've done some of the policies. Later, they changed.
- They've done so well. The Indian government, very, India is not a rich country, you know, but they've
- done so good for us. Just opportunities, same opportunities, same power, living there, they're so kind
- for us. Why?
- Those all came by the Honorable Dalai Lama, able to come from Tibet, out of Tibet, able to come.
- You know why? That I really honestly, I'm not going to make any extra word. When I was in India, I came
- to the 59th. No, never 59th. 59th, right? 59th. So there.
- Before the end of 1958, the Chinese prime minister, Mr. Chang Wulai. Chang Wulai was the prime minister
- in China. Mr. Nehru was the Indian prime minister. So he came to the end of 1958.
- So then the two countries to make the, I don't know what really benefit for the India, benefit the China
- already. They didn't show in the note, they have the government note. End of the 58, then the two make
- the agreement. And later they said, as I showed, they wrote in the handy, you know, that in a study already.
- I was studying in 1961 to 1966 at Nalanda University. I didn't have much choice. I thought it was better
- to study. I studied Hindi, Sanskrit, Pali, Punjabi. So it was not good, but at least I could read.
- So there, after 1966, my course was finished. Then our refugee government, the Alama's government,
- Then they send me to the North India Punjabi University. They send me over there to teach, to talk the
- Tibetan language. Once a week, the Buddhism. They don't eat it anyway. Just once a week. So language,
- all the people come. Every year, I have 12, 15, 20. At least they come, you know? So I was there for
- that. I'm actually short. And then in the summertime, we have four mother.
- you know, summer holiday with pay. It's good, eh? That's a lot of fun, you know? Good holiday with money,
- too. So then I went to India, the north, like the Himalayas, mountains, you know? Like Kuru, Manali,
- Silla, and Darjeeling. I went so many years. I went a friend of mine. He's a Tibetan. He's at the University
- of Chandigarh. He's a professor there.
- I was a Punjabi and I was still in Patiala. It's not too far from. So both of us, so that one, both
- are the singular. We just run and go with somebody, three, four of us running here and there. So that
- will matter to many people. I talk about basically the large Tibetan people lived in India long time
- ago, before 1959. The Tibetans called it Jaga Kampa. Jaga meaning India, Kampa meaning came back from
- India and from Tibet. They lived there for generations. Some people lived for three, four generations.
- But that's all some people, really rich people, you know. They live in India a long time. They have
- land, they have business, a house, a really rich family. So I got those three notes. I'm not lying one
- word, by God, I tell the truth is I got the three notes. They showed me, look see, they call me Kusho.
- Kusho means sorry, a little desperate anyway. So please, could you read this one? I read the hand here.
- Within six months, you have to go back to Tibet. Within six months, you have to sell your property.
- It's yours. After six months, if you don't, then you have to push back all the people's back for Tibet,
- the property government. It is. They did so. They noted that.
- So that people were so sad. Then I went to their house. Oh, by his kind that we still survive. We still
- have our own land. So that mean, you know, why the minister there, what do you call, Mount Saito, very,
- very, very smart, eh? And also Chiang Kai-Chang, Chiang Wai-Lin is very smart, too. They came.
- But this year, 1959,
- They already, they start already, they plant already. Puti and I completely took it, just like the Tibetans,
- you know, put it and take away. There's no one out of Tibet, you know what that mean? Because Tibet
- people live in India that much. There's not much in China, not much in Russia, not anyway. You know,
- in India, because it's very close, west, you know, easy to go there. Leave the generations. There's
- no one in Tibet live in India, then who knows?
- Nobody cared anyway. Not only Tibet, I would do it. I would do Tibet. So that was, then in 1959, they
- started the bombing. That was in the temple in Drepung. Drepung and the Jewel Park was very just like
- this. Easy to see at night. Bombing, oh my God, they bombed, they just cared. I think over a million,
- two million, they cared for the people.
- So that happened because they cared and they completely controlled that. But then Dalai Lama tried to
- escape. The people here escaped and came out and they phoned to the telegram. Telegram to the Nero.
- They asked Nero, would you two allow Nero to come? Nero changed his mind. The policy changed. The policy
- always changed. The man connected with the China, then Nero said, okay, you're welcome. So then Dalai
- Lama came to India.
- So after he came, with him or after, now I think over 200,000 Tibetan refugees are able to come.
- But he can't. If he's not in India, no one in Tibet can come, no one. Of course, no one allowed. Old
- people live a long time, a generation. They're also pushed back. How they come to India? No one allowed.
- But Dalai Lama came.
- Then there was after that a thousand, a hundred, a hundred, two hundred thousand people came. When they
- came, then the Dalai Lama actually connected, you know, relation with the whole world, Red Cross, all
- the world. Then the world helped us. The government, the intergovernmental people learned.
- The intergovernmental people were so very kind, you know. It was sediment. Now there are refugee camps.
- We must all be, you know, in the area where the schools are.
- Then the Tibetan children sent from Tibet to central India. So, so far, we're just like that. We're
- not completely finished. We're not dead yet. We're falling. We're just a fall. Sound like a big truck
- coming. We're not dead yet. We're not dead. So I'm never thinking one moment, oh, I'm here in Canada.
- I'm here. Oh, I'm great. I'm very good luck. I'm not.
- Without his kind, no one's out of Tibet. Really true. That's by God. It's true, you know. So that kind
- of, I talk, many people don't know. Even, of course, Tibetan people don't know. I talk of the three
- times in the West. One day I was in Vancouver, two in Alberta. I lived in Alberta. The people know,
- two or three people knows. They saw the north.
- They're really true. They're really true, the way they are. So I want to talk about Toronto. There are
- a lot of people in Tibet who live there, but there's not much chance. Although something happened, not
- much chance to talk, you know? So that I say, now it's better. Better than Tibet people. Now everywhere,
- all over the world, every country, all Dhamma group, Dhamma people, like the Western, our brother, sister,
- and all of you guys, come to share, pattern together.
- to sponsor, to help with the development idea for Tibet, you know. All your customers, all of them,
- to help us, we really appreciate it, you know. So that's why. So that led us into something like the
- karma. The karma is very funny, you know. People mind it very funny, you know. The Tibet color, something
- like that, need to close the river. It's very deep. But we had to pray. Even though they pray, you know,
- they never can close it, you know.
- You put your clothes on, oh, Janice, Janice, my brother, compassion, please help me. I need to cross
- the river. Then you cross the river already. When you get out, toward the other side, then you say,
- OK, sir, I'm out already. You don't need that. I don't need it now. So we'll get to here in India, in
- the West, in here, everywhere. Now, Tibet a lot. They said, how much? 89 countries, they're all the
- Tibetan settlement. Now, 88 countries, they're up there.
- the Dharma Parties in Europe, in Asia, everywhere, to get this 89 or 88 countries, they all part of
- the Dharma. So Dharma Parties, because of the help of all, not only for the wholeness, only by his kind,
- Dharma Parties help all beings. That's what we did. We pray, we worship, we wish, we pray, we meditate
- toward peace, right? So that's the call and that kind of opportunity.
- And I'm very proud, very happy. All of us appreciate. So by his kind, so by without him, we know when
- I would go to Tibet. I think I would be gone. The Tibetan Chinese, they try to drink like this,
- you know. See, nobody can see it. Nobody hear. It's gone here. They want to swallow, really. But really,
- honestly, by God, it is. I saw the three letters, three notes. And so now,
- So that's what I want to just say. I don't mean like we're all about the system. I just want to know
- each of us. Because if you know how this is wonderful, then more benefit for us, not benefit for him.
- Benefit for each of us. We're part of the Buddhism, Tibetan. We're like the party for not only individual,
- benefit not only you. We benefit the world peace. We benefit the whole being, right?
- Because I also want to ask much, I want to help you, all I want to help you. How we make you happy?
- How we do it? And I talk to the, I don't know, maybe tomorrow, I don't know, I'm going to talk to the
- seven stage part of the Bodhicitta, how to come. So that's really, it's a help a lot. So that's why
- I talk a little too much. But that's kind of what I want to say, because we're all brothers and sisters,
- come together, pray together, you know, help, you know.
- But now, there's a lot of sports. Tibetans sport a lot everywhere. But by the way, he's a kind. He doesn't
- know any Tibet, or any Tibet. Not even a suburb, anyway. So for now, he's still not completely healthy,
- but he's not dying yet. Kind of accident, big accident, eh? Yeah, on the train. But not yet dead yet.
- So that's a pity, too.
- Uh, what's the dedication? You could read. Steve, you're Wednesday. You read. And if any, they call
- it Dalai Lama's Award. If not, also in your mind, it's a wishing. The better things, I like it.
- I have it. I did it today. I'll show you. I'll bring it tomorrow. They call that. Huh? No, short one. Yeah.
- Anyway, I like it very much. So that's the only thing I want you to like, because the meaning is so
- deep. He is our king. He is our guru. He is our parent. He is. Without him, not any Tibetans survive.
- Now this is an opportunity that some people want. That's happening.
- And when the Buddha was present, Buddha Shakyamuni, his uncle, Devadatta, he always looked negative.
- Look, see the govottamba, they call it govottamba. Look, see, he just cheated people. He did not cheat
- at all. But his uncle still think he done wrong. So they say like Dalam has a Buddha compassion, he
- emanation of Buddha compassion, chenren zi. He wrote that three, four months ago, the chenren sadhana.
- One of our ministers, I don't know, now they've completed the whole office in Tibet, settlement, refugee
- office, you know. Education, home, all of it, just like normal, completed the settlement, all the hits
- you can. And a thousand, a thousand marks in southern India, all the temples, just like in Tibet, I
- sort of feel good. Last year, I went to the settlement in India, I went to all the temples, a thousand,
- a thousand marks. They're doing so beautiful, just like in Tibet.
- That's all the things that still survive. So he's like almost like our parent. It is. Like a parent,
- a god, children living somewhere, then the children can do nothing, you know? So that was the belief
- that I believe in. So that's good. Now go with the dedication. And in your mind, please, a true prayer.
- Okay? So that I would request. Thank you very much. It's so kind of you. Yeah.
- Shuddha, Lama Sanjeev.
- Some more?
- So I thank you, please, for the prayer for long life of the holy Dharma, short life, short long life,
- sorry, short long life prayer. I don't say a short life. It will be a long life. As well, as well, we
- are wishing myself, wishing each of you be happy long life. Because we're doing well, we're doing part
- of the Dharma, that we need a long life. If you don't do the positive, negative, that better not to
- a long life.
- because it's very hard for the future like that. So we're doing really good, which all of each of you,
- and I very appreciate, I'm very happy, very proud now. From my heart, each of you, myself, will always
- be happy along life. Benefited for all of you. Thank you very much. So, that's good.
- Thank you.