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-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, 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.