Identifying and Fighting Back Afflictive Emotions with Geshe Ngawang Tenley (part 3)

0:00 So welcome everybody. We are very happy to have Geshe Tenley here again. Geshe came already last year to teach in New York and this year he just went back from India, Nepal and almost straight away came all the way from Boston where he is a resident teacher there to become a teacher. So we are really very happy, very fortunate. Report an error in the passage at 0:00 Highlight the passage at 0:00

0:30 For those who are not familiar with Geshe Senye and the Tibetan study system, he's been studying very intensively and practicing very intensively for 20 years to get the Geshe degree. We can say from experience, and also that's what the students from our sister center in Boston that Geshe is very kind, very wise, very generous, so we are very, very... Report an error in the passage at 0:30 Highlight the passage at 0:30

1:03 Happy to have you coming to teach us Kishanath. Thank you very much. Thank you. Hey, how are you everyone? Good evening. Report an error in the passage at 1:03 Highlight the passage at 1:03

1:24 Did anyone come before in the Tibetan house? I think you were there at that time. You were there at that time. I was there. Anyway, very nice to meet you. I'm very honored to come here. A discussion with you. Thank you for inviting me here. I'm very happy. Report an error in the passage at 1:24 Highlight the passage at 1:24

2:00 We have a great translator here. I can just talk a little bit. My English is not good, therefore you all misunderstand what I'm talking about. Report an error in the passage at 2:00 Highlight the passage at 2:00

2:17 How Report an error in the passage at 2:17 Highlight the passage at 2:17

2:22 many people already study or heard Buddhism? Yeah. of you. think you're all of you really study. Report an error in the passage at 2:22 Highlight the passage at 2:22

2:53 This is how it should look like. This is how it should look like. This is how it should look like. Today we are basically going to talk about how affliction really affects us. Report an error in the passage at 2:53 Highlight the passage at 2:53

3:09 And what are the ways we can overcome affliction? In Buddhism, what are the methods that we deploy to overcome affliction? So this is going to be the main subject of discussion. That's it? that? Report an error in the passage at 3:09 Highlight the passage at 3:09

3:27 'niza tanganzu. Report an error in the passage at 3:27 Highlight the passage at 3:27

3:54 Until I touch him, I don't know what I'm going to do. So when we look at affliction, and we have to start looking at the word Nyo-mong in Tibetan, because Nyo-mong is a conned or the original Tibetan term. That we describe the meaning of affliction. And so affliction is a kind of awareness. Report an error in the passage at 3:54 Highlight the passage at 3:54

4:26 Affliction is a kind of consciousness. And through that consciousness, through the cause and the subtle consciousness, it's affecting the way we see things. things. Report an error in the passage at 4:26 Highlight the passage at 4:26

4:55 And so this affliction is really in all of us, whether we are practitioners or not, whether we are Buddhist or not. That affliction is within us. Report an error in the passage at 4:55 Highlight the passage at 4:55

5:13 And it's in all of the sentient beings experiencing this affliction. Report an error in the passage at 5:13 Highlight the passage at 5:13

5:43 And so if we give an example of afflictions, we generally talk about anger, the taut, which is jealousy, and then this control by the ego, we tend to have an incredible pride. Report an error in the passage at 5:43 Highlight the passage at 5:43

6:02 So these are the examples of afflictions we just talked about. So when this affliction arises in our mind stream, It really gives us unbearable suffering, intolerable, if you like, this uncomfortable feeling. Report an error in the passage at 6:02 Highlight the passage at 6:02

6:34 For example, when you experience anger, you feel so uncomfortable in your mind stream. At the same time people next to you, they also feel that kind of uneasiness. Report an error in the passage at 6:34 Highlight the passage at 6:34

7:13 So I just give you anger as an example, how it's affecting us and others. Basically, when affliction arises in our mind or in others' mind, and it really causes a lot of discomfort and suffering to both ourselves and others. And it's so obvious, we can experience that. Report an error in the passage at 7:13 Highlight the passage at 7:13

7:42 What do you think? Is it true? If we all have complete experience, right? Report an error in the passage at 7:42 Highlight the passage at 7:42

7:52 Then, you know, even your Buddhism, non-Buddhism, religion, non-religion, it doesn't matter. Whoever has manifested the anger, the judgment, the jealous, then the unrest. That's it. That's it. That's it. That's it. Report an error in the passage at 7:52 Highlight the passage at 7:52

8:14 We really should be aware or recognize every time when the affliction arises in our mind stream, immediately we feel so uncomfortable. Report an error in the passage at 8:14 Highlight the passage at 8:14

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8:56 So in Buddhism we talk about affliction and then we talk about what is this affliction really doing in our mind stream. So we start really being aware of how the affliction arises, how it's affecting our behavior. And then we talk about how we really overcome, how we really in more kind of a straight way tackle this affliction. Report an error in the passage at 8:56 Highlight the passage at 8:56

9:28 And then we talk about the harmfulness of the affliction. At the same time, we talk about the benefit of eradicating affliction in our mind stream. So this is, we're talking from a Buddhist point of view. Report an error in the passage at 9:28 Highlight the passage at 9:28

10:23 So when we look at affliction and start thinking about the causes of the affliction, for example, if we look at anger and thinking sometimes we get really strong anger, sometimes the anger is more kind of subtle, but it's there. And when we look at this anger, And we immediately feel the strong feeling about I-ness. It's like a very strong urge to association with the feeling, this I-ness, the I, or the self-grasping mind. Report an error in the passage at 10:23 Highlight the passage at 10:23

11:03 And then we look very carefully. And this is really the strong self-grasping. This anger is related. So you can say one of the main causes of this anger is closely associated with this strong association with self, I. Report an error in the passage at 11:03 Highlight the passage at 11:03

11:33 I would really like you to do a reflection. Have you ever did this kind of meditation before? Investigating how this anger arises. Report an error in the passage at 11:33 Highlight the passage at 11:33

12:07 When we feel angry at someone and if you observe very carefully and you feel that this anger and frustration is closely linked with the feeling that the person did not do according to my wish and the person did not follow my advice. advice. The person did not follow the way I wanted things to happen. The person didn't listen to me or the person didn't react to my emotions and so on. Report an error in the passage at 12:07 Highlight the passage at 12:07

12:43 So closely linked to this my, my constantly is coming. What do you think? Do you think this is the case with you? Report an error in the passage at 12:43 Highlight the passage at 12:43

13:01 Now we need to change. Report an error in the passage at 13:01 Highlight the passage at 13:01

· · · silence, 1 minute

14:20 So if you look from Buddhist point of view and if you see that we get frustrated, we get angry because we desire for happiness and we are not getting that. And we desire pleasant, nice things and somebody else is maybe not giving that to us or we're not getting that. Because of that we feel frustrated. And then if you really twist or if you really change our position or the perspective and if you put other people in your own shoes and think about how do they feel, they feel exactly the same thing. Report an error in the passage at 14:20 Highlight the passage at 14:20

15:09 They desire things, you know, for say happiness, the way we do, exactly. They do not desire any suffering like we don't do. And whatever that we wish in terms of getting happiness and so on, if you put ourselves and others in a position, they do exactly feel the same way. And through thinking that, the Buddhists, you know, use both the logic. Report an error in the passage at 15:09 Highlight the passage at 15:09

15:37 As well as using the references to sutras and tantras. And you cannot establish any reasons that contradict to this common sense. And whatever we wish, if we all wish happiness, and the sentient beings, the others, they also... wish for happiness. And you cannot contradict to these common senses. So this is a basic Buddhist principle. Report an error in the passage at 15:37 Highlight the passage at 15:37

16:23 universal feeling. His Holiness the Dalai Lama said, Report an error in the passage at 16:23 Highlight the passage at 16:23

17:09 This kind of a universal feeling and thinking that we all desire for happiness, that we do not desire for suffering. On the other hand, this is not an exclusive to Buddhist thinking. You can say this is from a kind of a secular point of view. It's a very common sense. Like when we look about just, you know, secular world, when we engage in things, activities, that, you know, brings a good result. Report an error in the passage at 17:09 Highlight the passage at 17:09

17:47 People say this is a good thing. When we engage in activities that causes other people discomfort and suffering and the common sense is this is a bad thing to do. And so there are a lot of common senses and from that point of view what the Buddhists really engaging in investigation and practices makes really sense and it's really very common sense approach. Report an error in the passage at 17:47 Highlight the passage at 17:47

18:33 Bodhisattva said, I will do my best to teach you. will teach you how to do it. will teach you how to do it. will teach you. I will teach you how to do it. Report an error in the passage at 18:33 Highlight the passage at 18:33

18:47 So we go back to our original point that affliction is basically an emotion or an activity of the mind. Really that kind of causes attachment, anger, as well as pervert or mistaking views. And so that's what affliction is. And so the Buddhist point of view is that we investigate and really go to the root of this affliction and try to find a way to eradicate that affliction. Report an error in the passage at 18:47 Highlight the passage at 18:47

19:29 And so that's what we are talking about, a kind of a Buddhist approach to deal with the affliction. And then once we understand that there's a solution to really overcome the affliction, we have to engage in studying. About how do we really approach in a kind of systematic training, in training to overcome the affliction in terms of meditation and contemplative studies and so on. Report an error in the passage at 19:29 Highlight the passage at 19:29

20:02 So that's what we are really talking about from a Buddhist point of view, how we approach affliction. Report an error in the passage at 20:02 Highlight the passage at 20:02

20:22 And so one approach that we used to overcome affliction is, if you like, the method, one of the Buddhist methods to dealing with affliction is to really engage in practice of compassion. compassion, loving compassion, and also engage in the practice of cherishing others, the altruistic. These are some of the approaches that we use in terms of dealing with affliction. Report an error in the passage at 20:22 Highlight the passage at 20:22

21:13 Lama Tsongkhapa, Shantideva, So we talked about doing some kind of meditation or engaging in a contemplative approach to dealing with affliction. One example is we visualize other people, a group of people, maybe ten people in one side, and then you also visualize a group of people strongly associated with me. Report an error in the passage at 21:13 Highlight the passage at 21:13

22:12 me. There's one person in one side. You visualize yourself. This is a very selfish person. You visualize one side, the other side. Then you really stay in the middle and then you kind of investigate. Report an error in the passage at 22:12 Highlight the passage at 22:12

22:42 Tangon's logic. Report an error in the passage at 22:42 Highlight the passage at 22:42

· · · silence, 1 minute

23:13 That's all there is to it. Report an error in the passage at 23:13 Highlight the passage at 23:13

23:24 what I'm talking about. That's what I'm saying. That's what I'm saying. Report an error in the passage at 23:24 Highlight the passage at 23:24

23:48 So in these practices of overcoming this selfishness mind, you visualize a group of people on one side, then visualize yourself on the other side, and then you stay in the middle like a judge, and then reasoning, and see who should we really take care of, or who should we pay more attention to. If you really do a proper analysis, you would come to the conclusion that you should really take care of the group, the majority. Report an error in the passage at 23:48 Highlight the passage at 23:48

24:31 From that point of view, you should take care of the interests of the majority against yourself. An intelligent person, a smart person, will come to a conclusion easily if you have a group of people on one side and yourself say, who should really take care in terms of interest. An intelligent person would say you should really listen and pay attention to the interests of the majority of people. Report an error in the passage at 24:31 Highlight the passage at 24:31

24:59 Shantideva, His Holiness really uses this scenario for practicing overcoming selfishness. so that's one way of doing that. And for these practices, you have to be... Report an error in the passage at 24:59 Highlight the passage at 24:59

25:18 You have to really know that this takes time and you have to do the meditation repeatedly for many times to really get tuned to these practices. And as you do it properly, it will help you to overcome selfishness. Report an error in the passage at 25:18 Highlight the passage at 25:18

26:04 If this meditation really takes effect, as you do it repeatedly, and one of the benefits is That it will reduce the anger in your mind stream. You know why? Because in most situations you get angry at other people, right? And if you think about your anger, in most cases it's kind of against another person or other people. Report an error in the passage at 26:04 Highlight the passage at 26:04

26:34 You seldom feel angry at yourself. I mean you do sometimes, but in most cases you're angry at somebody. And when you do this meditation about the importance of the majority, the interest of the majority versus minority yourself, and when you do this kind of meditation, it kind of effectively reduces your anger. Report an error in the passage at 26:34 Highlight the passage at 26:34

26:55 Because we have to remember that we often get angry at other people. And now if we start thinking about their interests, and you start feeling, oh, I'm doing this wrong, I shouldn't feel angry at people. me versus the majority people. That kind of practice effectively enables us to reduce our anger, reduce our jealousy, reduce our affliction. Report an error in the passage at 26:55 Highlight the passage at 26:55

27:23 So this is the kind of one direct effect of this meditation. Report an error in the passage at 27:23 Highlight the passage at 27:23

27:31 For example, if someone hit you, maybe intentionally hit just like that. We immediately get angry, right? We say, what are you doing? If you hit yourself, just like this, you know. If you maybe move something around, just hit like that. You don't get angry. If you're angry, you have to hit. What's that? For this object. Microphone, right? But we don't get angry, right? Report an error in the passage at 27:31 Highlight the passage at 27:31

28:02 We say, wow, I don't mistake just. The same, it's the same, but the human being, we get more angry than other objects, some. We don't get angry. We have to think about why. Do you understand? When we were kids, maybe we walk, we hit some rock. Maybe we get angry that time when we were kids. But now we are adults. We don't get angry, right? Report an error in the passage at 28:02 Highlight the passage at 28:02

28:34 If you hit you someplace or maybe you fall yourself, you don't get angry. But someone maybe push you, you get... If you fall, maybe some, you know, or some ice, something that you fall, or someone just push you out, it's the same you fall. But the moment someone push you, you fall, you get immediately get angry. If you just walk or maybe you walk something or you push something, you fall. Report an error in the passage at 28:34 Highlight the passage at 28:34

29:17 You don't get angry that country was a condition of the day, any objects. Right? You guys get angry? No, right? If maybe, you know, maybe in New York, winter weather is very cold, maybe a lot of ice, you guys walk, then you fall, but you don't get angry, right? Are you guys angry? Not much, maybe sometimes. Report an error in the passage at 29:17 Highlight the passage at 29:17

29:31 in New York. Report an error in the passage at 29:31 Highlight the passage at 29:31

29:47 But someone a little bit push you, then you'll be angry. Then we need to think about all the difference. Why I'm not angry? I fall by myself or maybe that place. If someone push a little bit me, I'm angry. All the difference. You really think about that time. We always think for others, especially human beings. Report an error in the passage at 29:47 Highlight the passage at 29:47

30:30 So when we are being hit by a person or animal, at first we get struck by some stone and the our reaction is incredibly different. If someone, you know, like accidentally hit us, we get really significant frustration and anger at the person. And then the same amount of the, you know, like effect come through an accidental with an object. Report an error in the passage at 30:30 Highlight the passage at 30:30

31:06 You don't get angry. angry but it did Shantideva said, The effect on your body is probably the same, but our reaction is a significant difference. Why? This is because it's related to our perception. And we feel when there is a person or animal with consciousness, you know, hit us, we kind of conceptualize that that person or that animal hit us. Report an error in the passage at 31:06 Highlight the passage at 31:06

31:34 can we really conceptualize that thinking versus when we accidentally hit against a wall, we never even think of it, go through that mental process. So the difference is only how we really go through that mental Right. to perceive the others. That's the big difference. Report an error in the passage at 31:34 Highlight the passage at 31:34

32:19 In Report an error in the passage at 32:19 Highlight the passage at 32:19

32:23 order to really overcome this misconception about other people, They're really intending to harm us, all this kind of misconception. And the one way of really overcoming that is really we develop loving compassion to all sentient beings. We develop really kind of compassion at others. And how do we do that? We really put ourselves in their shoes and put them in our shoes and thinking, I do desire for happiness. Report an error in the passage at 32:23 Highlight the passage at 32:23

33:01 happiness. Likewise all sentient beings desire for happiness and I do not desire for suffering and they're all, you know, same, do not desire for suffering. And when you really develop this kind of empathy and compassion and then you start really experiencing this feeling and this equanimity you know, we're all same, I'm I'm no no better better than than Thank them, you. Report an error in the passage at 33:01 Highlight the passage at 33:01

33:29 they're no better than me. Lama Tsongkhapa said, them, they are not different from me. And you start this natural feeling, this equanimity, right? This feeling toward all the sentient beings. Report an error in the passage at 33:29 Highlight the passage at 33:29

33:53 So the point here is as you really engage in meditation, About compassion, loving-kindness and so on. And the more compassion and loving-kindness that you feel toward other sentient beings, the lesser anger and frustration that you feel in your mind stream. Because you remember, our anger is targeted at people, not at objects. And when we really subject them for our compassion, So that kind of compassion replaces that frustration I think. Report an error in the passage at 33:53 Highlight the passage at 33:53

34:58 I don't want to know what I'm going to do. The incredible thing about this meditation and practice is as you develop more compassion and loving kindness at other people and as you really practice and generate that in your mind stream and you experience more compassion, more loving kindness in your heart. Report an error in the passage at 34:58 Highlight the passage at 34:58

35:29 And as you go through that, it replaces this frequency of the angers that you experience. And before, you constantly feel so frustrated, feel so angry all the time. Now, because you have been doing this meditation, generating compassion and loving kindness to other people, and you're experiencing that to other people rather than the anger, And this really kind of saves you from the torment of anger and frustration. And basically it really saves you from the suffering of anger and frustration through these meditation practices. Report an error in the passage at 35:29 Highlight the passage at 35:29

36:38 So when you look at all the sentient beings and look at the sentient beings and now you really feel compassion to them. You feel really kind of empathy. Report an error in the passage at 36:38 Highlight the passage at 36:38

36:55 To these sentient beings, and thanks to that kind of change of the attitude, you do not have to suffer anger and frustration. And in effect, this meditation saved you from anger and from suffering. And so this mere change of the attitude toward the sentient beings really have a huge effect in your peace of mind. Report an error in the passage at 36:55 Highlight the passage at 36:55

37:20 mind. Report an error in the passage at 37:20 Highlight the passage at 37:20

· · · silence, 1 minute

38:11 I'm sure a lot of you have children or maybe you still have your parents. So if we compare the anger that we... aimed at other people versus at your beloved one. Although it's the same anger, but if you really carefully investigate, it has a very different feeling to it. When you get angry at a person, maybe just someone stranger or one of your colleagues, the power of that anger is very different from when you feel anger at your... Report an error in the passage at 38:11 Highlight the passage at 38:11

38:53 child or at your parents because Because the angers that we aimed at our beloved one come out of our good intention. Like we want the children to be happy, we want the child to be successful and he's not doing so well and you get frustrated, you feel angry. Thus you really feel angry at your colleagues or somebody else. Report an error in the passage at 38:53 Highlight the passage at 38:53

39:20 Although it looks like they're both anger, but if you go deeper, they have a different meaning to it. Report an error in the passage at 39:20 Highlight the passage at 39:20

39:33 you want to know more about the Buddha's teachings, you can go to his Report an error in the passage at 39:33 Highlight the passage at 39:33

39:40 will find more information there. If you want to know more about the Buddha's teachings, you can go to his website. Report an error in the passage at 39:40 Highlight the passage at 39:40

40:37 Then if we analyze carefully, that if we think about our beloved ones in one side, of those people we do not like, like Report an error in the passage at 40:37 Highlight the passage at 40:37

40:53 So in kind of most cases that we get less angry and frustration with our beloved one and people we have difficulties dealing with, we get more frequency, the higher frequencies of angers aimed at them. So this is so obvious, like for you guys, you get less angry at your children or child. child versus people who you find it difficult to live with or dealing with. Report an error in the passage at 40:53 Highlight the passage at 40:53

41:28 So from that point of view, if we are able to really generate compassion to all the sentient beings, the result is that we get less angry because our anger is aimed at other people. And when we define these people as a subject of our compassion, compassion our empathy. So that really effectively changes our mood and we get less angry because of that kind of a change of attitude. Report an error in the passage at 41:28 Highlight the passage at 41:28

42:31 So in essence, if we are able to develop this attitude that all sentient beings desire for happiness, that all sentient beings want to avoid suffering, and if you really kind of cultivate this attitude, attitude constantly. The good thing about this practice is it reduces the sufferings in our mind stream. Because instead of this frustration and anger that we constantly feel at others, we start feeling compassion and empathy to others. Report an error in the passage at 42:31 Highlight the passage at 42:31

43:11 And that kind of generates more empathy and compassion in our mind stream. Report an error in the passage at 43:11 Highlight the passage at 43:11

44:05 And then, as we talk about generating compassion and loving-kindness to all sentient beings, and some people say, you can't do that because there are other people who often harm us, there are other people who often really Report an error in the passage at 44:05 Highlight the passage at 44:05

44:25 It caused trouble to us. Why should we practice compassion to them? Why should I practice compassion to people who wanted to harm me? So you often get this kind of question. And from our side, the first reason that we have to develop in our mind stream is that these people causing the anger and these people causing... Report an error in the passage at 44:25 Highlight the passage at 44:25

44:52 and harms and so on to us because of their ignorance, because of their kind of unknowing or unaware of dealing with other people. Maybe I can give you an example. And a lot of you use email, computer, because you have such a wonderful training. And sometimes when you shoot email to your colleagues and friends, you do kind of a very instant reaction to certain situation without even thinking about what you're saying. Report an error in the passage at 44:52 Highlight the passage at 44:52

45:34 And we do so in a way that without our awareness that we cause suffering and anger and frustration to other people, right? We do that, we just, you know, like write a short message without thinking the consequences, anything, whatever, we just write. What do we feel? How we feel? But when this, you know, crossed to our friends and when they read, it has a different tone to it. Report an error in the passage at 45:34 Highlight the passage at 45:34

45:59 And they feel certain emotions, in some cases raw emotions to that. But if you really investigate carefully, when we write that email and message, we really didn't want to, didn't have that strong intention to cause pain and hurt to that person. We just kind of expressed how we feel. And likewise, when others really causing us pain and so on, they didn't have the intention to cause us pain. Report an error in the passage at 45:59 Highlight the passage at 45:59

46:30 They didn't have the intention to really harm and get us down. But they really did without awareness of these consequences. So that first reason, they caused us anger without the awareness. That's one powerful reason. Report an error in the passage at 46:30 Highlight the passage at 46:30

46:52 you very much. Another example is sometimes you have a quarrel among your friends or with your friends. Has this happened to you? Report an error in the passage at 46:52 Highlight the passage at 46:52

47:09 Husband, wife, boyfriend, girlfriend. Sometimes you have an argument, right? First they start an argument. You don't the penitentions, I want to argue with him, he, or she. But you just the word, use the action, leads to an argument, right? Report an error in the passage at 47:09 Highlight the passage at 47:09

47:33 Nam-gyu-de pacho-be, karo mun-le-che-tang-le-cha-ni, kan-ji-pa-ran-dru When you argue with your friends and then this argument sometimes leads to quarrel and conflicts because The way we express ourselves because of our kind of emotional expression causes this kind of conflict. Report an error in the passage at 47:33 Highlight the passage at 47:33

48:05 But maybe in this country we don't see much argument, say words, right? In India, Nepal, Tibet, the argument and the streets are very loud. They say bad words to each other very loud. But here I think everybody is very... Education, they just write the letters, right? Just say words. No, they hire lawyers. Yeah, right? Then they say you hire lawyers, right? Report an error in the passage at 48:05 Highlight the passage at 48:05

48:36 Like that, you know, we really thinking like that kind of things for more detail, more carefully. For all, any activity things, annoying. Report an error in the passage at 48:36 Highlight the passage at 48:36

49:05 So a lot of these, you know, pains, the frustrations that, you know, happen to our partners come out of, through the lack of awareness. Without, you know, lack of awareness, really, and sometimes we say ignorance. ignorance brings all these confusions and conflict. Report an error in the passage at 49:05 Highlight the passage at 49:05

49:31 you want to win, you have to dance. If you want to win, you to dance. And here we're not just talking about a Buddhist principle, we're just talking about it in kind of a general common sense. Report an error in the passage at 49:31 Highlight the passage at 49:31

49:51 And we're talking about sense. Report an error in the passage at 49:51 Highlight the passage at 49:51

49:53 How emotions arises and what are the way we can really overcome emotion. Report an error in the passage at 49:53 Highlight the passage at 49:53

50:05 If you really talk from the Buddhist point of view in terms of dealing with affliction, there are a lot of resources. resources. Report an error in the passage at 50:05 Highlight the passage at 50:05

50:43 And so in short, really we should generate compassion and loving-kindness. to all sentient beings by thinking that all these people like myself desire for happiness. All the sentient beings like myself wanted to avoid... Thank you. Thank you very much. Report an error in the passage at 50:43 Highlight the passage at 50:43

51:39 As you meditate on these and the result is that you really gain more peace and you become more compassionate, you become more peaceful. As you practice loving kindness and compassion to other sentient beings, on the other hand, if you just let your affliction control your mind stream, then the result is you constantly engage in anger, frustration and it's very painful. Report an error in the passage at 51:39 Highlight the passage at 51:39

52:13 So generating loving kindness to other people, other sentient beings, really has a huge positive effect on your mind stream because you feel so peaceful, because you generate so much compassion to all sentient beings. Report an error in the passage at 52:13 Highlight the passage at 52:13

52:35 said I want to say something that I forgot just at the moment Report an error in the passage at 52:35 Highlight the passage at 52:35

53:55 So our mind is very smart and when we start doing meditation on compassion, universal compassion, just for sake of word, and then at the back of our mind it starts questioning, saying, Why should I practice compassion to all these sentient beings? Because I have nothing to do with them. They are not related to me. Report an error in the passage at 53:55 Highlight the passage at 53:55

54:23 We have a very different life. I have no relationship to all the sentient beings. Where should I practice compassion? Sometimes your mind questions your practices. And then if we feel that way, we have to really overcome this doubt by thinking following points. Yes, they are definitely relevant and related to us because we do not get angry at a total stranger, someone who has nothing to do in our life. Report an error in the passage at 54:23 Highlight the passage at 54:23

54:56 We usually don't get angry at them. In most cases, we are angry at people who have some kind of a connection and relation in our life. Is that true? And because of that, we get angry at them. So people who we get angry at usually have something to do with our life. And so if that is the case, yes, we have to practice compassion to sentient beings because they are relevant in our life. Report an error in the passage at 54:56 Highlight the passage at 54:56

55:25 Why we start thinking the following two points. The first, that we start thinking that all these sentient beings are very kind to us. Why? For example, we often eat food that's ready-made. We have a house to live. We have clothes to wear. There are a lot of things that are created by others for us. And so they are very kind to us. And then your selfish mind would say, that's not true because I'm paying for them. Report an error in the passage at 55:25 Highlight the passage at 55:25

56:00 And for that, then you're saying, yes, you're paying for them because you have a job. Report an error in the passage at 56:00 Highlight the passage at 56:00

56:22 joy, you know, it's come out of the kindness, direct, indirect of other sentient beings and because of that We practice meditation and thinking the kindfulness of the other sentient beings in our life. Report an error in the passage at 56:22 Highlight the passage at 56:22

57:05 I think it's really important and also beneficial. It's very beneficial to really think about the interests of all sentient beings. If there are ten patients, for example, from a doctor's point of view, that he should really take care of all of them. He cannot choose one versus the other, right? He has to take care of all the patients. Likewise, when we take care of the interest of all sentient beings, we become much more kind of a broad-minded or big-hearted person, so that we become more open-minded. Report an error in the passage at 57:05 Highlight the passage at 57:05

57:44 it. Report an error in the passage at 57:44 Highlight the passage at 57:44

58:12 So we are basically doing the following thing. We look at the source of the affliction and then the affliction causes a lot of unhappiness to ourselves because it controls our mind. And the affliction, you know, is targeted. Affliction comes because we target them as sentient beings. Like among the affliction, let's say anger, we get angry at other people or because of other people we get angry. Report an error in the passage at 58:12 Highlight the passage at 58:12

58:47 And then our antidote for that is if we really generate compassion, if we really cultivate compassion to all sentient beings. And that, in result, it makes our mind more peaceful and serene. And because we get angry, because we're thinking other people are causing that to us, but if we, on the other hand, generate compassion at them, then the chances of us getting angry is lesser. Report an error in the passage at 58:47 Highlight the passage at 58:47

59:20 As a result, through these practices, we gain more out of that. Report an error in the passage at 59:20 Highlight the passage at 59:20

59:44 And so if we look at our feelings, like hatred to our enemies, And then this like attachment to our beloved one. And if we really look very carefully underlying these feelings, it's all created by our perceptions or attitude. Report an error in the passage at 59:44 Highlight the passage at 59:44

1:00:34 So the point I'm making here was that everything that we feel and think is created by our perception of the other. Maybe one example is when we meet our partner at the beginning of our life. We go really crazy and we're thinking, if I'm not able to spend my rest of life with that person, I'm going to die. We get that kind of attachment to the person. Report an error in the passage at 1:00:34 Highlight the passage at 1:00:34

1:01:02 And then as you live and spend time with that person and at some stage of your life, you feel so frustrated with that person. And then you start thinking, if I'm not able to divorce with that person, I'm going to die. And then if we really observe very carefully, that person hasn't changed. What really changed here is your perception and attitude toward that person. Report an error in the passage at 1:01:02 Highlight the passage at 1:01:02

1:01:30 So this really indicates how important the perception really plays in our mind, in our life. It's not so much about the object, but it's our attitude that constantly changes. Report an error in the passage at 1:01:30 Highlight the passage at 1:01:30

1:02:14 Shantideva said, So if you really observe carefully in the beginning of your relationship with that person, you are so kind of influenced and controlled by your attachment and you have such a strong kind of attachment to that person, right? And then as you kind of spend time and that attachment kind of consumed, You started becoming detached to that person. So again, the importance here is initially your perception of that person is really distorted by the attachment. Report an error in the passage at 1:02:14 Highlight the passage at 1:02:14

1:03:02 Is that the case? Do you find that relevant in your life? Report an error in the passage at 1:03:02 Highlight the passage at 1:03:02

1:03:12 Therefore, here, how we perceive, the perception is really very important in our life, how we perceive things. Is that the case? Report an error in the passage at 1:03:12 Highlight the passage at 1:03:12

1:03:30 And therefore, when we get this hatred toward a person, it's really come through our perception. We perceive that person as our enemy. Report an error in the passage at 1:03:30 Highlight the passage at 1:03:30

1:04:41 And so the way we perceive and think about this, it really plays a very strong role in our life. For example, in most cases, when we experience frustration and anger at someone, what we really did in many cases was that we really meditated and cultivated greater frustration. We kept building. Report an error in the passage at 1:04:41 Highlight the passage at 1:04:41

1:05:12 We magnify that situation. For example, instead of really using antidote to calm down the anger, what we normally do is we meditate and magnify the problem. How do we do that? Say somebody really said a nasty word at you. And then we go back home and we really analyze it, saying, oh my God, that person said such a bad word to me. Report an error in the passage at 1:05:12 Highlight the passage at 1:05:12

1:05:38 And then you start feeling, you know, a pain. And then say, that's a terrible thing to say. And again, you're generating more and more pain in your mind stream. And you basically contemplate, you have been contemplating a lot to really relive in that experiences. And as a result, you're really manifesting a raw emotion. Report an error in the passage at 1:05:38 Highlight the passage at 1:05:38

1:06:02 And building that emotion constantly and at some point you really become unbearable. And that's how ordinary people and a lot of us used to do dealing with affliction and anger. But the antidote for that is to be really aware of such a negative effect. Initially when you are involved in a kind of frustration, the number one thing that is very useful to do... Report an error in the passage at 1:06:02 Highlight the passage at 1:06:02

1:06:32 It's really to ignore that, what you say, the negative perception. I'm not saying ignore the emotional feeling because sometimes it's dangerous in a Western concept. I'm saying we should really ignore that negative perception. Do not really encourage that negative perception to explode in your mind stream. Report an error in the passage at 1:06:32 Highlight the passage at 1:06:32

1:06:58 This world. . . . . . . . . . . . . I don't know, I don't know, I don't know, I don't know. Report an error in the passage at 1:06:58 Highlight the passage at 1:06:58

1:07:34 Yes, exactly. What we're saying here is we should not encourage that mistaken perception, thinking, oh my God, this is such a worse nightmare or something. And we shouldn't really magnify that kind of distortion. Report an error in the passage at 1:07:34 Highlight the passage at 1:07:34

1:07:54 One example that Geshe used is when there's a fire going on and if you throw wood and gas on that, it will get really much stronger. Likewise, when the emotion is really raw at that stage, we shouldn't encourage and make it explode, but we should really find a way to calm it down. Report an error in the passage at 1:07:54 Highlight the passage at 1:07:54

1:08:32 So all of us go through trouble. I don't see any trouble-free people. Maybe say in New York, a couple of million people live here, but I don't think none of them are trouble-free. Report an error in the passage at 1:08:32 Highlight the passage at 1:08:32

1:08:55 And they're all going through different troubles and problems. What are the problems and troubles? They're experiencing undesirable experience. They're going through undesirable experience like ourselves. Report an error in the passage at 1:08:55 Highlight the passage at 1:08:55

1:09:20 So when we really... Report an error in the passage at 1:09:20 Highlight the passage at 1:09:20

1:09:27 When we face up to these troubles, face up to our daily problems and then we will find a way to overcome these challenges. challenges. Report an error in the passage at 1:09:27 Highlight the passage at 1:09:27

1:10:04 If we look at daily challenges, the way we perceive the problem has a significant role in terms of defining ourselves. Let's say the same problem, if you have two people, Going through the same problem, because of the different perceptions that the two have, as a result, the effect of the problem in their mind stream is significant. Report an error in the passage at 1:10:04 Highlight the passage at 1:10:04

1:10:40 For person A, thinking this is nothing, and the effect in that person's mind is very different from the other guy who is going through the same problem, thinking, oh my God, this is the end of the world. Although what we see is the same problem, but the experience going through in our mind stream is significantly different. Why? Report an error in the passage at 1:10:40 Highlight the passage at 1:10:40

1:11:04 Because the way we perceive the problem is very different. Therefore, how we perceive the challenges is really very important to investigate. investigate. Report an error in the passage at 1:11:04 Highlight the passage at 1:11:04

· · · silence, 1 minute

1:11:47 So in Buddhism, What we are saying here is when we go through challenges in our life, we say yes, we should really face up, what is the base way to say, we shouldn't avoid the problem, our challenge. We really should overcome our challenges. But what we are saying here is it's really important that we do not distort the problem. Report an error in the passage at 1:11:47 Highlight the passage at 1:11:47

1:12:26 problem through a distortion. At the same time, we should do our best to overcome the problem. And it's wrong to think, oh, Buddhists believe in karma. If there's a problem, it's karma. We can't do anything about it. That's really mistaking understanding about Buddhism. What the Buddha is saying is, of course, you should overcome your problem. Report an error in the passage at 1:12:26 Highlight the passage at 1:12:26

1:12:51 First, it's really important that you see that challenge as it is, do not distort or mistakenly view the problem. Report an error in the passage at 1:12:51 Highlight the passage at 1:12:51

1:13:22 Recently, the scientists are reporting that the same illness that different individuals go through, the outcome varies according to the perception of the patient. The possession of the patient plays a really important role in terms of overcoming the diseases. And now the scientists are reporting that too. Report an error in the passage at 1:13:22 Highlight the passage at 1:13:22

1:13:52 And so what's important here is how we perceive the problem. It has a really huge effect how we experience the problem. Report an error in the passage at 1:13:52 Highlight the passage at 1:13:52

1:14:14 For example, the scientists are reporting that the diseases experienced by the same diseases or similar diseases experienced by different individuals individuals. Report an error in the passage at 1:14:14 Highlight the passage at 1:14:14

1:14:32 The role of the perception is really important in that. This is because the person who tends to be more relaxed, more broad-minded, tends to recover much faster from the disease compared with the individual who are easily stressed, who are easily kind of overwhelmed by the problem because of the way they see the problem as vast and big. Report an error in the passage at 1:14:32 Highlight the passage at 1:14:32

1:14:58 And so here, even the scientists now are reporting the perception plays a really important role in our daily life. Report an error in the passage at 1:14:58 Highlight the passage at 1:14:58

· · · silence, 1 minute

1:16:20 So now as we talk, it's really become very clear that how we think about the problem, how we perceive, Lama Tsongkhapa A various approach, which, you know, both the solutions that the Buddhists are talking about is also very common sense. You know, this can apply to a non-Buddhist approach, because here it's not really important, this is a Buddhist principle versus this is not, because the solution that we are talking here is very common sense based. Report an error in the passage at 1:16:20 Highlight the passage at 1:16:20

1:17:22 And so what, you know, the Buddhists are saying here is when you face problem, Number one, it's really important not to cultivate and magnify the problem by distortion, by affliction. And then the second approach we are talking about here is really change your attitude. Instead of letting anger and affliction and angers control your mind stream, you really cultivate compassion and loving kindness. Report an error in the passage at 1:17:22 Highlight the passage at 1:17:22

1:17:57 And when you really practice loving-kindness and compassion, you are at more peace, your mind is at peace, and that benefits you and us a lot. And this advice is very practical. It's not kind of exclusive to Buddhist principle. Report an error in the passage at 1:17:57 Highlight the passage at 1:17:57

1:18:46 When we say we cultivate compassion and loving-kindness to all sentient beings, We're not just talking about out of ignorance. There's a strong, solid reason for practicing that. That is because all the sentient beings are very kind to us. For example, we really see our parents. When we think about our parents, we think of them as very kind to us and we have this natural fondness to them. Report an error in the passage at 1:18:46 Highlight the passage at 1:18:46

1:19:25 Why? Because they are so kind to us. Our attitude to our parents is a very pleasant one. And we maybe have this natural kind of warm-hearted feeling to our parents. Why we get such a nice feeling to them? Because subconsciously we are thinking or maybe cultivate this notion of them being so kind to us. They have shown us a lot of love and affection. Report an error in the passage at 1:19:25 Highlight the passage at 1:19:25

1:19:55 And likewise, we should cultivate similar feelings and attitudes to all sentient beings. Why, like our parents, all sentient beings are also very kind to us? Report an error in the passage at 1:19:55 Highlight the passage at 1:19:55

1:20:36 So when we say that all sentient beings are very kind to us, we can maybe use for example the business community. community or the traders or these companies are very kind to us because they are supplying the products to us. At the same time, we are very kind to them because Shantideva, His Holiness the Dalai Lama The leaders are very kind to us because they are sheltering major responsibilities on our behalf. And at the same time, we are kind to them because we are following their vision and doing things. Report an error in the passage at 1:20:36 Highlight the passage at 1:20:36

1:21:32 So this being kind is just like dependent or interdependent. we don't do something about it, we will end up in trouble. If we don't do something about it, we will end up in trouble. Report an error in the passage at 1:21:32 Highlight the passage at 1:21:32

1:21:47 And then the Buddhists believe even our enemies are very kind to us. Why? Because thanks to them we are able to practice patience. Report an error in the passage at 1:21:47 Highlight the passage at 1:21:47

1:22:19 And so, from a Buddhist point of view, one of the reasons we engage in this kind of practices is because we gain so much. For example, when we cultivate compassion and loving-kindness to all sentient beings, we are experiencing loving-kindness and compassion in our mind stream instead of anger. Report an error in the passage at 1:22:19 Highlight the passage at 1:22:19

1:22:43 it is have been doing this for a long time, but I have not been able to do it for a long time. have been doing this for a long time, but I have not been able to do it for a long time. And therefore, it's really important that if we desire for peace and happiness, we shouldn't harm other people. When we harm other people, then troubles also go through our mind because of our direct action. Report an error in the passage at 1:22:43 Highlight the passage at 1:22:43

1:23:21 that i think maybe not talk too much now i think you guys have some questions then we can you know discussion and also more you guys more understand more make sense otherwise just i say talk talk talk then you guys little bored questions Report an error in the passage at 1:23:21 Highlight the passage at 1:23:21

· · · silence, 1 minute

1:24:59 level, right? mean, the Nazis really did do harm. Jews could have maybe received this. Sorry, Report an error in the passage at 1:24:59 Highlight the passage at 1:24:59

1:25:09 I didn't hear the... Did you say the Jewish people? Can you make it more specific, a question? Report an error in the passage at 1:25:09 Highlight the passage at 1:25:09

1:25:46 Shantideva, Shantideva, Shantideva His Holiness the Dalai Lama Thank you. Thank you very much. Report an error in the passage at 1:25:46 Highlight the passage at 1:25:46

· · · silence, 1 minute

1:27:18 Lama Tsongkhapa, Shantideva Lama Tsongkhapa, Shantideva Report an error in the passage at 1:27:18 Highlight the passage at 1:27:18

· · · silence, 1 minute

1:28:29 So getting back to you, the first comment that you just made, not everything is a conception. You mentioned there are real people among our intimate circle as well as perceived enemies who want to harm us. Yes, I'm not saying that... Every enemy or every kind of object is purely our creation. That's what I'm not talking about. What I'm talking about is the perception here, especially the distorted perception. When you have a problem, yes, there is a problem. Report an error in the passage at 1:28:29 Highlight the passage at 1:28:29

1:29:13 We mentioned that we do consider a problem being there. And what really makes it worse in a lot of the situations is our affliction destroyed the problem, magnified the inner problem and make it really mega issue that almost impossible to overcome. And so the emphasis here is why this distortion and magnification of the problem? Because we have the affliction and distorted kind of perception. Report an error in the passage at 1:29:13 Highlight the passage at 1:29:13

1:29:47 So it's really important, first of all, when you have the problem, see the problem as a problem, but not let it be distorted through our kind of afflictions and so on. So that's what we're getting at. Then coming back to the second issue, when there is an enemy or problem, yes, we do accept the problem is still there. Report an error in the passage at 1:29:47 Highlight the passage at 1:29:47

1:30:12 And I made emphasis in my previous talk As a Buddhist, we should really deal with the problem. We should not escape and run away from the problem. We shouldn't think, oh, this is karma. I'm meant to go through that, have that, and let's accept it. I'm not really advocating that. I mentioned before that we shouldn't think that this is karma and just live as it is. We should really come up with a solution and deal with the problem. Report an error in the passage at 1:30:12 Highlight the passage at 1:30:12

1:30:49 But by doing so, if you let your affliction rule that situation, then more problems rather than solutions will come out of that approach. So the very important approach here is when you face phase problem and enemies, really see the and enemy Do not let your mind exaggerate the situation. Of course you have to deal with the problem. If you don't deal with the problem you would not even be able to protect yourself. Report an error in the passage at 1:30:49 Highlight the passage at 1:30:49

1:31:38 From this, you know, like a source of harms. I can't do it. I can't do it. I can't do it. can't do it. Report an error in the passage at 1:31:38 Highlight the passage at 1:31:38

· · · silence, 1 minute

1:32:20 Regarding dealing with threat and dealing with harm coming from other people, His Holiness also addressed this very topic before. People asked, what shall I do when I go through danger? Report an error in the passage at 1:32:20 Highlight the passage at 1:32:20

1:32:38 Maybe, you know, when someone's attacking me, what shall I do? As a Buddhist, how should I respond? His Holiness said, yes, we definitely should come up with a response and we definitely should come up with an approach and a tactic. But number one, you first should really avoid that kind of situation. Report an error in the passage at 1:32:38 Highlight the passage at 1:32:38

1:33:06 The threat, for example, when you feel you're under threat, number one approach is to get away from that circumstances, to run away from that problem, that threat. It's very important. And the second is if you let your anger control the situation, it would only make the situation worse. That's because the person who really wanted to harm you... Report an error in the passage at 1:33:06 Highlight the passage at 1:33:06

1:33:35 is doing so under the influence of affliction, right? And then if you let your affliction to really deal with the situation and when true affliction meets... Shantideva, His Holiness the Dalai Lama Dealing with issues, for example, when you feel you are under threat and you are in danger physically and one of the approach is to diffuse the situation by maybe avoiding the person initially and then as the kind of affliction disappeared or as the affliction subsided and then maybe you can use reason to talk to the person. Report an error in the passage at 1:33:35 Highlight the passage at 1:33:35

1:34:30 But when the person is really totally controlled or under the influence of affliction, there is no point trying to go and explain. The best approach at the time is to avoid that. Then as the person is more calmed down, maybe you can use reasons. reasons to really deal with the situation. So we are here not talking about this is karma and give up. We are talking about a very skillful and smart approach to deal with the situation. Report an error in the passage at 1:34:30 Highlight the passage at 1:34:30

1:35:05 do you think? this work? I understand your question. Did we understand your question? Did we address the issues that you raised and you expect us to raise? Report an error in the passage at 1:35:05 Highlight the passage at 1:35:05

1:35:19 Kind, not really. Report an error in the passage at 1:35:19 Highlight the passage at 1:35:19

1:35:24 No. Yeah. Report an error in the passage at 1:35:24 Highlight the passage at 1:35:24

1:35:48 Yes, of course this is coming. Therefore we are all the time fighting each other. Of course, this is all we can do. But we talk about that, he says, no. For when we get angry, we are not very happy, right? Report an error in the passage at 1:35:48 Highlight the passage at 1:35:48

1:36:07 without angry you can explain to give the reason you can try to save yourself you can serve that the problems If someone comes, just accept, you cannot do anything, we don't talk about like that. During that time we have to try to, how do that, you know, how can we deal with that. It's Buddhism way, we don't do like that. Report an error in the passage at 1:36:07 Highlight the passage at 1:36:07

1:36:39 but the practice is without angry, know, Report an error in the passage at 1:36:39 Highlight the passage at 1:36:39

1:36:48 And the Buddhists are advocating that you should really deal with the problems without under the influence of affliction. Report an error in the passage at 1:36:48 Highlight the passage at 1:36:48

1:37:24 God bless you all. Report an error in the passage at 1:37:24 Highlight the passage at 1:37:24

1:37:27 Our teaching, Buddhist teaching really advocate that we should deal with the problem. problem without under the influence of affliction including anger because when you really deal with the problem with the affliction like anger it only creates a further problem. So here the emphasis is really to not let the circumstances be ruled and Shantideva, Shantideva So that's what the Buddha is saying. And unfortunately, that requires really a lot of practices. Report an error in the passage at 1:37:27 Highlight the passage at 1:37:27

1:38:06 And therefore, sometimes a lot of us really are easily controlled by anger. Get involved with the situations and it's easily driven by our affliction. It's really hard. But in the teaching, it really does talk about the importance of not letting your affliction control the situation. But you should control the affliction and then deal with the situation and that approach will be far more effective rather than letting anger call the day. Report an error in the passage at 1:38:06 Highlight the passage at 1:38:06

· · · silence, 1 minute

1:39:17 Lama Tsongkhapa Report an error in the passage at 1:39:17 Highlight the passage at 1:39:17

1:39:42 His Holiness the Dalai Lama said, Report an error in the passage at 1:39:42 Highlight the passage at 1:39:42

1:40:16 Yes, it's doable for someone who's really gained practices and someone who really had the realization and the practices of compassion and so on. For them, it's not a problem to really feel compassion to people who are harming you. Why? Because they will immediately think, I feel so sad to see that this person is totally controlled by affliction. Report an error in the passage at 1:40:16 Highlight the passage at 1:40:16

1:40:51 That's sad, the person has no control. But rather he or she is controlled by affliction. And because of that a lot of sufferings will be drawn. And through this kind of realization or whatever you call that. Compassion is easily cultivated in those advanced practitioners' mind stream. Yes, it's doable, it's definitely possible. Report an error in the passage at 1:40:51 Highlight the passage at 1:40:51

1:41:17 But then, for us, the ordinary, the beginners, it's hard at this stage. Generally, we feel you can really easily cultivate compassion at someone. Who is engaging in action out of ignorance and out of affliction, out of control, is possible. possible. Report an error in the passage at 1:41:17 Highlight the passage at 1:41:17

· · · silence, 1 minute

1:42:20 There are a lot of powerful reasons to cultivate this kind of compassion. For example, if I'm involved in a fighting with a translator, And then out of my affliction, I hit to the translator. And then although I'm the one who really managed to hit to the translator, and after a while, I started feeling the guilt. Report an error in the passage at 1:42:20 Highlight the passage at 1:42:20

1:42:51 I go through a lot of guilt, a lot of, you know, emotion, unpleasant emotions. And so although I managed to hit someone, But I'm the one later has to go through this kind of guilt and suffering. And so if you use that scenario to someone who really maybe hit you or did something negative, but that person go through a lot of suffering because of that consequences. Report an error in the passage at 1:42:51 Highlight the passage at 1:42:51

1:43:17 And so again you can cultivate compassion based on that kind of practical example. Report an error in the passage at 1:43:17 Highlight the passage at 1:43:17

1:43:35 So for really genuine and advanced practitioners, this kind of compassion is so easy to cultivate, but that requires time and practices. For us, as a beginner, it's very hard, but it's not impossible. Report an error in the passage at 1:43:35 Highlight the passage at 1:43:35

1:44:16 do you do that? Report an error in the passage at 1:44:16 Highlight the passage at 1:44:16

1:44:19 don't know what happened to him, but I think he was killed. what I think. I don't know what happened to him but I think he was killed. Report an error in the passage at 1:44:19 Highlight the passage at 1:44:19

1:44:28 Yes, it's definitely possible to create compassion to one's enemies. We have an example of His Holiness. His Holiness lost his country, his people, his home to the Chinese, the communist Chinese. And again, when we attend his teaching, he often advises to cultivate compassion, including compassion to people who abuse you or take advantage of you. Report an error in the passage at 1:44:28 Highlight the passage at 1:44:28

1:45:01 And you don't feel any anger out of him. On the other hand, you really feel this compassion and loving kindness and that draws him to a lot of people. And so that is also a clear indication of his practices. So that's, you know, we have an example. Report an error in the passage at 1:45:01 Highlight the passage at 1:45:01

1:45:26 And it's, you know, the matter of practices. If you really engage in practices, you can reach, you know, this level of... Report an error in the passage at 1:45:26 Highlight the passage at 1:45:26

1:45:36 This level of realization. Report an error in the passage at 1:45:36 Highlight the passage at 1:45:36

1:45:45 And when you type, you know, text and email, sometimes you don't have to look at a keyboard, you even don't have to think about it. It automatically, you can type a lot of words instantly. That doesn't come out of nothing. It comes out of a lot of practices. Initially you struggle and at some point you master the whole thing. Likewise, when we practice and go through proper training, we can reach Buddha or His Holiness. Report an error in the passage at 1:45:45 Highlight the passage at 1:45:45

1:46:17 But it's a matter of training and practices. practice this. Report an error in the passage at 1:46:17 Highlight the passage at 1:46:17

· · · silence, 1 minute

1:47:32 going to do with my life, but don't know what I'm going to do with my life. Report an error in the passage at 1:47:32 Highlight the passage at 1:47:32

1:47:52 So. . Report an error in the passage at 1:47:52 Highlight the passage at 1:47:52

1:48:10 Lama Tsongkhapa Report an error in the passage at 1:48:10 Highlight the passage at 1:48:10

1:48:25 So when we talk about compassion and loving-kindness in Buddhism, compassion is like this. We have this strong desire For all the sentient beings, be free of suffering. When we think about it, I wish all the sentient beings to remain free of suffering. That constant kind of feeling is described as Nyingji, the compassion. Report an error in the passage at 1:48:25 Highlight the passage at 1:48:25

1:49:09 One example is a mother. compassion. Report an error in the passage at 1:49:09 Highlight the passage at 1:49:09

1:49:13 Who really had this desire that her child to be free of suffering? And so that is what we talk about compassion here. And then the loving kindness, the word chamber, is a strong desire that all sentient beings remain in happiness or enjoy this suffering-free happiness. And that kind of desire is considered loving-kindness. Report an error in the passage at 1:49:13 Highlight the passage at 1:49:13

1:49:56 So here the emphasis is a mother who really wants her child to be happy, successful and have all these kind of proper things in his life. and so the feeling... To the sentient beings, that they enjoy happiness and they be in great joy. And that feeling is described as loving-kindness, the feeling of loving-kindness to the sentient beings. Report an error in the passage at 1:49:56 Highlight the passage at 1:49:56

1:50:27 And in the case of the mother, she wants her child to be in total joy, free of suffering. Report an error in the passage at 1:50:27 Highlight the passage at 1:50:27

1:50:47 Once you are able to cultivate that kind of feelings to all the sentient beings, consequently we enjoy peace, we enjoy that pleasant feeling. And so I also forgot initially... Report an error in the passage at 1:50:47 Highlight the passage at 1:50:47

1:51:07 When Geshe-la mentioned about cultivating compassion and cultivating loving-kindness, we deploy a lot of reasons for developing compassion. We deploy a lot of reasons, powerful reasons to cultivate loving-kindness. Report an error in the passage at 1:51:07 Highlight the passage at 1:51:07

1:51:42 What is the meaning of the word gemsel? Devadhyayangava Jyantse Samudani. Tenashi. Semche Shemba Choyangaranda. Chikpa Chikchangare Devadhyayangava. Ope Deshani. Sosola. Pesosola. So one of the reasons that we use is I desire all the sentient beings to be free of suffering because I myself also desire to be free from suffering, using yourself as a point of start. Report an error in the passage at 1:51:42 Highlight the passage at 1:51:42

1:52:31 Likewise, I want all the sentient beings to enjoy happiness. happiness or remain in joy because I desire I think that all sentient beings also equally desire happiness that I desire. So you use this kind of reason to cultivate compassion and loving-kindness. Report an error in the passage at 1:52:31 Highlight the passage at 1:52:31

· · · silence, 1 minute

1:53:28 To further the reasoning that we use, that if you really think critically, You would not find any sentient beings who do not want happiness. Like ourselves, you would not find any sentient beings who want suffering, who want to suffer. You cannot, if you really think critically, you would not find any sentient beings who willingly want to experience suffering. Report an error in the passage at 1:53:28 Highlight the passage at 1:53:28

1:54:07 a kind So these are powerful in the reason to cultivate compassion and loving kindness. kindness. Report an error in the passage at 1:54:07 Highlight the passage at 1:54:07

1:54:43 So although all sentient beings, including ourselves, desire to be free of suffering, but we do not know how to be free of suffering. And that's our problem. Likewise, we all desire for happiness and joy, but we are not able to cultivate the proper causes. For happiness and joys. And because of that we are constantly experiencing problems and suffering. And we are constantly chasing after joy. Report an error in the passage at 1:54:43 Highlight the passage at 1:54:43

1:55:18 Because we are not able to really cultivate the appropriate causes that produce happiness and that free us from suffering. Report an error in the passage at 1:55:18 Highlight the passage at 1:55:18

1:55:43 Buddha was alive, he was a great man. was a great man. was a great man. He was a great man. He was a great man. And so this is like a simple example and we had a great intention to help someone And then we talk to the person. But we are not skillful. We didn't know how to do it. Instead of helping the person, sometimes we upset them, right? Report an error in the passage at 1:55:43 Highlight the passage at 1:55:43

1:56:13 Because we didn't know how to say this or help the person. And likewise, we all desire for happiness. But we are not able to cultivate the proper causes that generate happiness. And that's our problem. And I think we had enough of a discussion for tonight. Report an error in the passage at 1:56:13 Highlight the passage at 1:56:13

1:56:32 Okay, now the terms are finished. And I hope you can get some ideas. And whatever I say, also, I learned this idea from Buddhism philosophy. And you also, you can analyze meditation. You can check if it's true or not. Not just I say, not just Buddhism say. You can check logically yourself, a little bit more study. Report an error in the passage at 1:56:32 Highlight the passage at 1:56:32

1:57:02 read some more books you can able to listen to a lot of teachings in online know then Report an error in the passage at 1:57:02 Highlight the passage at 1:57:02

1:57:12 more study your more education about that then you know how you how you till that therefore Thank you very much. I am very honored. I am very happy with all of you today. Thank you so much. Now we have stopped. Then our dedication, whatever today we create the positive actions to dedicate for all our wishes to come, then peaceful world, then happy, then successful life, you know, like that, okay? Report an error in the passage at 1:57:12 Highlight the passage at 1:57:12

1:58:27 Thank you. Report an error in the passage at 1:58:27 Highlight the passage at 1:58:27

1:58:43 Okay? Thank you. Thank you everybody. Thank you. Report an error in the passage at 1:58:43 Highlight the passage at 1:58:43