Compassion

0:00 Transcription Report an error in the passage at 0:00 Highlight the passage at 0:00

· · · silence, 1 minute

0:45 a cushion where? In between? There's a cushion on the floor if anybody wants to move forward and wants a cushion. Report an error in the passage at 0:45 Highlight the passage at 0:45

0:56 once, going twice. Report an error in the passage at 0:56 Highlight the passage at 0:56

1:01 to mute myself. It's like when Carol laughs too. Report an error in the passage at 1:01 Highlight the passage at 1:01

1:15 Teresa, did you want to make an announcement? Yeah, just a little one. Report an error in the passage at 1:15 Highlight the passage at 1:15

1:30 You Report an error in the passage at 1:30 Highlight the passage at 1:30

1:36 can have a seat. Report an error in the passage at 1:36 Highlight the passage at 1:36

1:44 And stand up again. No. I'm terrible. Report an error in the passage at 1:44 Highlight the passage at 1:44

1:53 Exercise. Those of us who spent the whole day in the car. Yeah. Report an error in the passage at 1:53 Highlight the passage at 1:53

2:05 It's Report an error in the passage at 2:05 Highlight the passage at 2:05

2:09 okay. We forgive you. Report an error in the passage at 2:09 Highlight the passage at 2:09

2:15 So I see there's still people arriving and with the traffic that I observed there may be some late people so don't mind that. One more spot up here. One more spot in the front. Anybody who wants to sit in the front? Report an error in the passage at 2:15 Highlight the passage at 2:15

2:32 One seat in the back. Two seats on the side, on the wing here. And one in the front, Anne, or the wing. Take a pic. There's one in the back over here. Report an error in the passage at 2:32 Highlight the passage at 2:32

2:57 That is a great spot. Maybe we'll set some up over there. I'll Report an error in the passage at 2:57 Highlight the passage at 2:57

3:10 let you go by, Judy. Report an error in the passage at 3:10 Highlight the passage at 3:10

3:23 We have two seats for Ziggy, if you'd like to sit up here. No? Okay. They're free seats. Anna? Report an error in the passage at 3:23 Highlight the passage at 3:23

3:38 Anna sometimes likes to sit in the back. She does. I don't know what she does back there. Oh, sleeves. Report an error in the passage at 3:38 Highlight the passage at 3:38

3:52 You can sit by your buddy. So Report an error in the passage at 3:52 Highlight the passage at 3:52

4:04 some of the persons here just had a retreat with Geshe Tashi and they're so lucky. And you can recognize them because they've got that extra little glow to them. Report an error in the passage at 4:04 Highlight the passage at 4:04

4:19 Like, I think you. Report an error in the passage at 4:19 Highlight the passage at 4:19

4:24 Geshe Tashi is visiting us from Jamyang Center of Buddhist Studies in London. And anyone who's been there remembers Jamyang because it's a center that used to be a courtroom and a prison. So it's kind of a poetic justice for it to be converted into a Dharma center. Report an error in the passage at 4:24 Highlight the passage at 4:24

4:50 And it's a beautiful center if you're ever in London. Please go visit. And they have great speakers, great teachers that visit there. And Geshe Tashi has many, many years of teaching. He became a monk when he was 13. Just a boy. I'll let him tell you about that if he chooses to. And he's taught for many years at Saramay at Kopan in Nepal, Saramay Monastery in India and Nalanda Monastery in France. Report an error in the passage at 4:50 Highlight the passage at 4:50

5:26 And now he's the resident teacher in London. So we're very fortunate to have him here right now. And he'll be giving a talk on the power of compassion. I thought we could chant some mantras just to invite him down and I'll go up and escort him down. Thank you for being here. Chiki, would you like to make any announcements about anything coming at the end? So hang around for some announcements at the end from Venerable Chiki. But thank you for coming. Report an error in the passage at 5:26 Highlight the passage at 5:26

· · · silence, 5 minutes

10:48 I don't know how I'm going to get up here. I Report an error in the passage at 10:48 Highlight the passage at 10:48

10:56 don't use high seat that often. Report an error in the passage at 10:56 Highlight the passage at 10:56

11:06 Come forward. Come here. Report an error in the passage at 11:06 Highlight the passage at 11:06

· · · silence, 1 minute

11:45 The front is empty. Come and sit. Report an error in the passage at 11:45 Highlight the passage at 11:45

12:00 Oh, that's the reason. Report an error in the passage at 12:00 Highlight the passage at 12:00

12:06 said the right thing. Report an error in the passage at 12:06 Highlight the passage at 12:06

12:26 There's one seat here. Come here. Come here. Sit. Sit down. Report an error in the passage at 12:26 Highlight the passage at 12:26

12:44 Oh yeah. Report an error in the passage at 12:44 Highlight the passage at 12:44

12:51 Oh yeah. a good karma right there. Thank you. Sit down. Report an error in the passage at 12:51 Highlight the passage at 12:51

13:03 Oh, yeah. Report an error in the passage at 13:03 Highlight the passage at 13:03

13:16 It's not the hearing aid, it's the printer. Report an error in the passage at 13:16 Highlight the passage at 13:16

13:23 Thank you very much for asking me to come here once again. I was here I think two years ago and I enjoyed very much my last time with you. Report an error in the passage at 13:23 Highlight the passage at 13:23

13:45 And last time when I was here, I was half asleep because my trip started from here and coming straight from London to here, then going different places. So this time a little bit reverse order. So I'm ending my trip from here. So thank you very much for really asking me to come here. Report an error in the passage at 13:45 Highlight the passage at 13:45

14:20 And to have this evening opportunity to talk to you. And last time when I was here, I talked about, do we really need guru? And I don't know since then how many people already got a guru. one. Report an error in the passage at 14:20 Highlight the passage at 14:20

14:49 So this evening I'm going to talk about the power of compassion. Report an error in the passage at 14:49 Highlight the passage at 14:49

14:58 Before I start to talk about the power of compassion, it will be helpful to start this evening's gathering with the You know, a power of compassion. Report an error in the passage at 14:58 Highlight the passage at 14:58

15:20 With the right motivation, that's what we call in Buddhism, when you come to a Buddhist gathering, I think almost all the Buddhist traditions they do, at the beginning of this kind of gathering, encourage people to set the right intention or the right motivation. and so I will do the same here. Try all our best to have a positive, constructive state of mind to join the event. Report an error in the passage at 15:20 Highlight the passage at 15:20

16:09 To join the event physically, we are here and verbally we will say a short... If there are questions that you would like to ask at the end of the talk, we'll have some questions and answers. answers. Report an error in the passage at 16:09 Highlight the passage at 16:09

16:47 So when I say to have a positive constructive mind, here I'm not talking about a particular positive constructive mind. A positive constructive mind according to your mental strength. to your mental strength. Usually I suggest That positive and constructive mind should come from your heart, not somebody told you to have this kind of positive mind or mimic, copy. Report an error in the passage at 16:47 Highlight the passage at 16:47

17:39 Other people are doing this, saying this, thinking this, and I will also do the same. Not in that kind of fashion, but more really from your own mental strengths, your own mental ability, according to that, to have a positive, constructive mind. That can be as simple as this, from your heart. From your heart. Report an error in the passage at 17:39 Highlight the passage at 17:39

18:15 I genuinely feel this evening I'm here with a group of people like myself, like to have joys, happiness, fulfillment, want to avoid, be free from difficulties, and I'm with them. Report an error in the passage at 18:15 Highlight the passage at 18:15

18:44 physically to join this event. And my purpose of participating in this evening gathering is simply to enhance, to promote, to further develop those helpful, useful minds, Report an error in the passage at 18:44 Highlight the passage at 18:44

19:12 emotions. emotions and behaviour order to make my life. Report an error in the passage at 19:12 Highlight the passage at 19:12

19:25 and also through that be able to reach out to my family, members, friends, relatives, neighbours. the neighbors, you know, then slowly... If I can expand that to other living creatures who need some help and support, for that purpose, for that reason, I'm here to join this evening gathering. So that kind of very, very simple, very, very simple, to have that kind of mind. Report an error in the passage at 19:25 Highlight the passage at 19:25

20:09 know, the mind don't have to have deep philosophical understandings or, you know, a strong religious. To have that kind of mental state genuinely from our heart can be done by everybody, whether you have deep religious faith or not. Report an error in the passage at 20:09 Highlight the passage at 20:09

20:36 Well educated or not, we are all able to feel that kind of simple yet very constructive, helpful mental state to join this gathering. Report an error in the passage at 20:36 Highlight the passage at 20:36

20:59 Then people who have already taken Buddha Dharma as your spiritual path. Then, for those people, it will be helpful to motivate yourself to join the event according to the Buddha Dharma, the spiritual path that you have chosen. chosen. That means, such as... At the beginning of the gathering, going for refuge to the Buddha, Dharma and the Saṅgha, we are going to read those two lines, two lines which help us to go for refuge to the three jewels. Report an error in the passage at 20:59 Highlight the passage at 20:59

22:01 And that we are going to do. But that is only those people. who have already taken the Buddha Dharma as your spiritual path, then for those people it will be helpful to motivate yourself, your purpose or reason to join this evening. Although I'm going to listen on a particular subject, you're going to listen to the talk, but overall my... Report an error in the passage at 22:01 Highlight the passage at 22:01

22:35 Being here is make that mind, the mind going for refuge. Take the Buddha as my teacher and Dharma. Here Dharma mainly refers to the contents of the Buddha's teachings. And the contents of the Buddha's teachings can be summarized into... These two things, the first is the three realizations, I usually call realizations or usually the term is used three trainings, that is concentration, ethics and wisdom. Report an error in the passage at 22:35 Highlight the passage at 22:35

23:22 So going for refuge to the Dharma means having that determination. Having that determination, these three trainings or the realizations that you are going to, coming weeks, months, years, decades, that you are going to cultivate. You are going to cultivate, you are going to develop. And that is more or less the saying, going for refuge. Report an error in the passage at 23:22 Highlight the passage at 23:22

23:56 And also through the cultivation of... These three realizations, then to actualize or to experience the cessation, the cessation of dukkha, suffering, and the origins of suffering, dukkha, origins of dukkha, which is the actual refuge. In Buddhism, when we say take refuge, would you like to come over here? Report an error in the passage at 23:56 Highlight the passage at 23:56

24:27 to hear their if you are not frightened of me. Report an error in the passage at 24:27 Highlight the passage at 24:27

· · · silence, 1 minute

25:03 So the actual refuge, when you say going for refuge, although there are three so-called three jewels, Buddha, Dharma and the Saṅgha, the actual refuge is the Dharma. Within the Dharma. The path which leads to the cessation, that is those three realizations which I briefly mentioned, and the result of cultivation of these three realizations. Report an error in the passage at 25:03 Highlight the passage at 25:03

25:33 And the result of cultivation of these three realizations is that cessation. Cessation of dukkha and the origins of dukkha. So which is the actual refuge? When we actualize, when we experience that cessation through the cultivation of these three realizations, then actual refuge is the experience, or if I use this term, achieved. Report an error in the passage at 25:33 Highlight the passage at 25:33

26:04 Then going for refuge to saṅgha. Saṅgha, this term loosely, very strictly refers to a particular... But here, Saṅgha, when I use this term, loosely that term refers to people who live, people who try, try to live their lives according to the Buddhist teachings. So going for refuge to the Saṅgha means very sincerely, genuinely, from your heart, to see those people. Report an error in the passage at 26:04 Highlight the passage at 26:04

26:45 Those people are supporters, to give support to your spiritual journey through talking to them, the spiritual path that you are following, learning from them, discussing with them, sharing with them when you experience joy, happiness. or difficulties, frustrations, while you are in the spiritual journey. Report an error in the passage at 26:45 Highlight the passage at 26:45

27:19 And, you know, going for refuge to the three jewels and these three different ways, Buddha as a teacher, Dharma as an actual means, method, actual refuge, Saṅgha as a, you know, your supporter and, you know, the... that way of going for refuge, not just a few days, a few weeks, or a few decades, until that cessation is... Report an error in the passage at 27:19 Highlight the passage at 27:19

27:52 And as a follow-up... my refuge when you have that kind of mind then that is the mind called going for refuge or taking refuge in three jewels and as a follower of Buddha Buddha, remembering that mind, recalling that mind, every now and then, and particularly when we come gather, like this kind of gathering, and at the beginning of the event, if we are able to recall or bring that mind, the mind going for refuge, as your reason why you are here. Report an error in the passage at 27:52 Highlight the passage at 27:52

28:37 To make that mind, mind going to refuge, as a part of your everyday way of thinking and way of living. For that purpose, I'm here to join the evening gathering. If you motivate that way and then join the event, I think it will make quite a big difference for your spiritual... You know, gradual development for your spiritual journey. Then some of you, whatever the reason, some of you have chosen, not the Buddha Dharma, within the Buddha Dharma have chosen the Mahāyāna teachings or the Bodhisattva teachings as your spiritual path. Report an error in the passage at 28:37 Highlight the passage at 28:37

29:34 Then if that is the case, Motivating yourself, not just mind going for refuge, but also this amazing, great altruism, altruistic mind called bodhicitta in Sanskrit, in Tibetan called Changchuk Gyep Sim. So motivating yourself with that mind to join the event will be very, very helpful. But I will not go... Report an error in the passage at 29:34 Highlight the passage at 29:34

30:06 That detail on this, but mainly thinking this evening to join this gathering, not just for my own happiness, joys, fulfillment. Report an error in the passage at 30:06 Highlight the passage at 30:06

30:26 My participating in this evening gathering is also to do the happiness, joys, fulfillment, For others, for that reason I'm here. So motivate yourself in that way will help according to the spiritual path that you are following, Mahāyāna Buddhism. So these are the varieties of positive and constructive states of mind. Report an error in the passage at 30:26 Highlight the passage at 30:26

31:05 that we can have and with that mind that we can join this gathering. So what I'm doing here is I'm simply encouraging you, encouraging you, not just you, also myself, to say, make this evening, make this evening. Start with the positive mind, a constructive mind. A mind which will be helpful to oneself and helpful to others and then join the, you know, start the evening. Report an error in the passage at 31:05 Highlight the passage at 31:05

31:44 So that's what I'm doing here. So what we'll do, we'll just read the refuge and bodhicitta lines. That's only people who are, you know, this is not... Compulsory. This is not compulsory. My book is on page 98, but there are two versions, I realize. Maybe same, I don't know. My one is page 98, saying refuge and bodhicitta before the teaching. Report an error in the passage at 31:44 Highlight the passage at 31:44

32:18 But don't worry that much about the reading, about reading the lines. That is not really that crucial. The main point is... Having that constructive, positive states of mind as a reason to join the evening. That is really important. Reading itself is not that important. So although I'm the minority here, just only one Tibetan, so we will read in Tibetan instead of English. Report an error in the passage at 32:18 Highlight the passage at 32:18

33:04 Sankye Chodak Sodhi Chonamla Chanjupadu Dhani Dhyamso Che Dagi Che Che Dibe Surnam Ti Drolapenje Sankye Drupacho Sankye Chodak Sodhi Chonamla Chanjupadu Dhani Dhyamso Che Dagi, chö, she, di, pe, su, la, pen, je, san, de, do. Report an error in the passage at 33:04 Highlight the passage at 33:04

33:40 Sangye Chodang Sodhi Chodnam Chanjubadudani Damsuchi Dagi Choshe Kibesunamdi Drolapenje Sangye Doba Oh Report an error in the passage at 33:40 Highlight the passage at 33:40

34:18 yeah, thank you, thank you. Report an error in the passage at 34:18 Highlight the passage at 34:18

34:25 I'm sure most of you came straight away from very stressful and demanding work, straight away from your work to come here, therefore physically, mentally, completely exhausted. Report an error in the passage at 34:25 Highlight the passage at 34:25

34:45 So under that kind of situation, it is quite difficult to do meditation. Exhausted. Report an error in the passage at 34:45 Highlight the passage at 34:45

34:51 meditation. When we do meditation, when our, you know, Mind and body are completely flat. Our meditation usually is not that productive. Nevertheless, we will do just five minutes, just five minutes of silent meditation. Just five minutes. During this five minutes of silent meditation, the application, the, you know, the try, Try all your best. Try all your best to bring your mind to this place with this body and to the present moment. Report an error in the passage at 34:51 Highlight the passage at 34:51

35:42 To the present moment. You can use... Such as your breathing or such as some form of sensation that your hands are on your knees or in your lap, some kind of sensation right here and now, use one of the breathing or sensation, something, an object which makes your mind to bring right here and now. And not really conceptualizing, thinking, oh, it's... Report an error in the passage at 35:42 Highlight the passage at 35:42

36:20 It's not peaceful. I'm exhausted. Not in that. Simply just to stay to the present moment, right here and now, without making any judgment, any interpretation. Simply be right here and now. So we'll do this just five minutes silent meditation. So Report an error in the passage at 36:20 Highlight the passage at 36:20

· · · silence, 6 minutes

42:45 I will talk. But the subject, the topic, the power of compassion, you know, about 45 minutes or 50 minutes, and then we'll have some questions and answers. Report an error in the passage at 42:45 Highlight the passage at 42:45

43:15 Usually my, I usually don't say my talks, I usually say blah blah. So my blablas are not really well organized and not really well prepared. So, you know, very often, you know, I run away from the main subject that people ask to talk about. Report an error in the passage at 43:15 Highlight the passage at 43:15

43:45 So this tonight's subject, you know, the tonight's subject, the power of compassion. know, talk about. Report an error in the passage at 43:45 Highlight the passage at 43:45

43:56 Before I start to talk on the actual subject, I would like to start to say a few words on how important it is, or important in the sense of how helpful, how useful to oneself to be a good human being. I usually sincerely feel To learn these topics, these subjects, are not that difficult compared to being a good human being. Report an error in the passage at 43:56 Highlight the passage at 43:56

44:40 Being a good human being is really tough, really difficult, day after day, week after week, month after month, with the family. beings. You know that. Report an error in the passage at 44:40 Highlight the passage at 44:40

44:57 colleagues, the community, with all those other commitments. To be a good human being, decent human being, is much harder more difficult than to learn some of these things, how to cultivate compassion, how to cultivate love, how to cultivate altruism. Report an error in the passage at 44:57 Highlight the passage at 44:57

45:26 From the Buddhist viewpoint, and I'm sure according to the other religious traditions, a good human being doesn't mean a very cuddly, very soft, or not necessarily a very good human being in the sense of... Honest, sincere, that kind of human being, whether we are living individually or living with the wife, husband or children or parents, be sincere, Report an error in the passage at 45:26 Highlight the passage at 45:26

46:22 honest to oneself and to others, Report an error in the passage at 46:22 Highlight the passage at 46:22

46:30 including our pets. I think that is really very, very helpful, useful to learn to be a good human being. Then, after that, then we can take the next steps to learn the power of compassion, the power of compassion without having that decent human quality. The human nature. Then it is very, very difficult when we join this kind of gathering and read books about these amazing, very deliberately, very intentionally developed mental qualities such as compassion. Report an error in the passage at 46:30 Highlight the passage at 46:30

47:28 It's very, very difficult today to grow because the ground, the base, is not really there. the reason to learn to live with honesty, sincerity... Again here, when I use these two terms, I'm not really talking about from the religious viewpoint. Report an error in the passage at 47:28 Highlight the passage at 47:28

48:05 In a common sense, the common sense, the day-to-day which we all know, this is good to do and this is not good to do, this is right to, this kind of mentality or the behavior is good, which in a common sense, that kind of thing, first we need to learn to live. That doesn't mean we are extremely nasty to each other. That's not the point. Report an error in the passage at 48:05 Highlight the passage at 48:05

48:39 The majority of people know. But again, intentionally trying to live in that way is also not that common. We do it culturally, socially, and they like the by-product. Not necessarily intentionally, thinking I'm a human being and I have these amazing minds, emotions and environments, so therefore I should try to live my life with these basic human qualities, honesty, sincerity. Report an error in the passage at 48:39 Highlight the passage at 48:39

49:32 Then we can talk, we can discuss, we can try to enhance, promote, cultivate some of those amazing mental states such as compassion. Report an error in the passage at 49:32 Highlight the passage at 49:32

49:53 In Tibetan we have an expression. as compassion. Report an error in the passage at 49:53 Highlight the passage at 49:53

50:03 We have expression. The expression is this. , , means human being. , means double, means thin. , means double, that means thick. Report an error in the passage at 50:03 Highlight the passage at 50:03

50:30 , , that means live according to. know, the Report an error in the passage at 50:30 Highlight the passage at 50:30

50:36 If things are thin, live according to the thin. If things are thick, live according to that thickness. Not to bend, not to pretend. Report an error in the passage at 50:36 Highlight the passage at 50:36

50:49 So that statement I found is a very, very nice statement. Report an error in the passage at 50:49 Highlight the passage at 50:49

50:56 It doesn't mean that all the Tibetans are living according to that statement. No. Don't be too naive. But that's a Tibetan statement which I remember quite often. My dad saying that statement when we were small. So then there are many qualities. That we can then deliberately, intentionally enhance them, promote them, cultivate further for one's own sake and also for the sake of people, beings who live around us. Report an error in the passage at 50:56 Highlight the passage at 50:56

51:47 And then compassion is one of them. Compassion is one of them. you know the Report an error in the passage at 51:47 Highlight the passage at 51:47

51:58 These amazing mental qualities, love, compassion, altruism, patience, if we put effort, they will grow. will grow They will, if we have in quite weak state, they will enhance, they will get stronger. Report an error in the passage at 51:58 Highlight the passage at 51:58

52:35 And having Report an error in the passage at 52:35 Highlight the passage at 52:35

52:41 very deliberately, very intentionally, trying to enhance such as compassion, such as compassion, will really make one's own life. life, easier, know, the karma. Report an error in the passage at 52:41 Highlight the passage at 52:41

53:07 And that is, that is really... peaceful, in the sense of, what you call it, the sense of karma. karma, that is, that is really... The basic power of compassion, what compassion will do, basically what compassion will do, when we enhance compassion deliberately, intentionally, when we enhance compassion, that will really create the atmosphere within oneself. Report an error in the passage at 53:07 Highlight the passage at 53:07

54:03 The living beings who live around us feel safe, feel peace and calm. And that is the basic power of compassion. Report an error in the passage at 54:03 Highlight the passage at 54:03

54:26 There isn't some kind of very... compassion, power of compassion. Report an error in the passage at 54:26 Highlight the passage at 54:26

54:31 Sparkling or very bright light or some kind of very blissful feeling to be experienced due to cultivation of compassion. What we will experience because of having compassion, we ourselves will feel safer. Report an error in the passage at 54:31 Highlight the passage at 54:31

55:00 And the living beings who live around us will feel safer physically, mentally, environmentally. And that is something which we all want to experience. A sense of calm, peace, relax, safe, that we all want to experience. experience. know that. Report an error in the passage at 55:00 Highlight the passage at 55:00

55:30 To create that kind of within oneself and within one's own family, within the community, it is very much individual activity. Report an error in the passage at 55:30 Highlight the passage at 55:30

55:52 When individually, you and me, father, son, daughter, the effort, individual sort of activity. Report an error in the passage at 55:52 Highlight the passage at 55:52

55:59 Mother individually put effort in order to enhance that compassionate nature, compassionate way of speaking, compassionate way of living, compassionate way of acting, then we'll have the family, very peaceful family, very relaxing family, very calm. where it's, you know, the... You know, the sense of, you know, the save. And in that way, slowly we can expand to the neighbors, friends, you know. Report an error in the passage at 55:59 Highlight the passage at 55:59

56:40 And that is really the basic, basic, you know, the power of compassion, power of compassion. Genuine, sincere sense of peace, calm, you know. Report an error in the passage at 56:40 Highlight the passage at 56:40

56:59 The sense of security, the sense of safety, will experience when this mind, compassion, is enhanced, is experienced. External development, friendship, possession, the status, the money. Report an error in the passage at 56:59 Highlight the passage at 56:59

57:42 Yes, they will create, generally speaking, they will create friendship, they can create friendship. Great sense of, you know, degrees of joy, peace, sense of security, but they have a limit. They have a limit. They have a limit. Not just they have a limit, there's no guarantee. You know, if you have a good friendship, if you have a high status, if you have lots of money, not necessarily, you know, within the family level. Report an error in the passage at 57:42 Highlight the passage at 57:42

58:27 Within the community level, not necessarily we'll feel calm, peace, relaxed, in a sense of security. Report an error in the passage at 58:27 Highlight the passage at 58:27

58:43 No, not necessarily. They may produce, but they have a limit, but also not guarantee. But if we are able to enhance that... in a sense of security. Report an error in the passage at 58:43 Highlight the passage at 58:43

59:01 mean, is really, you know, sure, that's really sure, individually, and we'll experience, you know, calm, relax, and all those that really, really we would like to have, would like to have, whether we are rich or poor. Lama Tsongkhapa, Shantideva Whether we are man or woman, monk or nun, ordained or non-ordained, Easterner or Westerner, we all love to experience that kind of environment, that kind of family, that kind of friend, that kind of friends who have compassion. Report an error in the passage at 59:01 Highlight the passage at 59:01

59:49 So that is the first point I want to share with you, the power of bodhicitta. compassion, sense of peace, the relaxed of security, the sense of safety the power of compassion if we are able to cultivate that mind. Report an error in the passage at 59:49 Highlight the passage at 59:49

1:00:16 Now, Report an error in the passage at 1:00:16 Highlight the passage at 1:00:16

1:00:23 in Buddhist teachings, there are Report an error in the passage at 1:00:23 Highlight the passage at 1:00:23

1:00:33 There are several terms I use to describe compassion, saying great compassion, compassion, just without saying great compassion, just compassion, great compassion, and then also according to the object that our compassion is. I will not go into all those details. I would like to talk briefly about how this mind, compassion, is cultivated, is cultivated, is experienced according to the Buddhist teachings. Report an error in the passage at 1:00:33 Highlight the passage at 1:00:33

1:01:28 teachings and that, would like to... You know, say a few words on that. How this mind is cultivated. How this mind is cultivated. Report an error in the passage at 1:01:28 Highlight the passage at 1:01:28

1:01:50 This mind is, you know, quite often when we use this term compassion, immediately, you know, I think this might be some form of universal, you know, although the term might be different, for example, in Tibetan, called ninje. Nyingjie, compassion, and in English you have this term called compassion, and in Sanskrit I think karuṇā, and there are different terms according to the language. Report an error in the passage at 1:01:50 Highlight the passage at 1:01:50

1:02:21 The Tibetan, which is my first language, and English, which is my second broken language, compassion. It seems, no doubt, Tibetan, whenever I use this term, Nyingjie, Immediately, you know, the fields, that mind, you know, when you say cultivate nyingzhe, then immediately, you know, that term, you know, that term makes you to think to somebody, to other, immediately. Report an error in the passage at 1:02:21 Highlight the passage at 1:02:21

1:03:00 And it seems all the same in English when you say to generate compassion, you know, almost to whom, to somebody other than oneself. Report an error in the passage at 1:03:00 Highlight the passage at 1:03:00

1:03:15 It is true, when we are training, when we are trying to cultivate compassion, it is true that compassion is focused on other beings, other living creatures. It is true in Buddhism when we are training to cultivate compassion. And in the process of training, your mind is really focused on... Other beings. But there is also very, very clear steps, or the clear steps are explained by the Buddhist teachers. Report an error in the passage at 1:03:15 Highlight the passage at 1:03:15

1:04:01 Before you train, before you try to cultivate compassion, that means the mind focusing on others, before you do that, It will be really, really helpful. The same kind of mind that you are going to feel focusing on others, that same mind may first focus up on yourself before you do for others. Although the term compassion is not used for that training, but it is actually the same kind of... Report an error in the passage at 1:04:01 Highlight the passage at 1:04:01

1:04:17 you know, really, really helpful. Report an error in the passage at 1:04:17 Highlight the passage at 1:04:17

1:04:45 The same kind of way of thinking. Report an error in the passage at 1:04:45 Highlight the passage at 1:04:45

1:04:51 Before you train yourself or train your mind to be able to think other beings' difficulties, other beings' difficulties, Buddhist teachers have said first to think about your own difficulties. Report an error in the passage at 1:04:51 Highlight the passage at 1:04:51

1:05:10 If you train yourself to understand your own difficulties. It's a way of thinking. Report an error in the passage at 1:05:10 Highlight the passage at 1:05:10

1:05:17 And through that understanding, when you feel a must get out from these difficulties, then you can train properly to cultivate compassion, the mind which is thinking others' difficulties. Report an error in the passage at 1:05:17 Highlight the passage at 1:05:17

1:05:38 If you haven't trained yourself or if you haven't got that mind, Mind being able to think one's own difficulties and through that understanding, if you don't have that yearning for being free from that difficulty, oneself being free from that difficulty, then you will struggle, you will struggle to have a mind, focusing on others, be free from. Report an error in the passage at 1:05:38 Highlight the passage at 1:05:38

1:06:15 You want to help or support them to be free from their difficulty, their difficulty. So I think that is something quite, I think, important steps, important steps. And I think it seems the modern, you know, the Western, you know, some of the Western psychologists, they also explain that quite often. For example, you know, the... Report an error in the passage at 1:06:15 Highlight the passage at 1:06:15

1:06:45 They say this, if you don't understand, if you are unable to acknowledge you have mental difficulties, then you will not seek any help or support. In order to seek, search for help and support for your difficulties, First, you know, the person needs to acknowledge there's a problem, there's a difficulty. And that is exactly the procedure in here. Report an error in the passage at 1:06:45 Highlight the passage at 1:06:45

1:07:26 To cultivate compassion, to fill this mind for others, you know, others' difficulties, first, first, you know, need to understand that difficulties upon oneself. And through that understanding, To have the genuine, sincere heart feeling, wanting to get out or wanting to be free from that kind of difficulties, then we can do it. Report an error in the passage at 1:07:26 Highlight the passage at 1:07:26

1:08:06 So that is the procedure. The Buddhist actual, as some of you know, the Buddhist jargon is, that first one is called renunciation. renunciation. Report an error in the passage at 1:08:06 Highlight the passage at 1:08:06

1:08:18 If you do not have renunciation, then it is very difficult to cultivate genuine compassion. Quite often, Buddhist teachers use this statement, renunciation and compassion are two sides of the same coin. Report an error in the passage at 1:08:18 Highlight the passage at 1:08:18

1:08:45 Renunciation is mind focusing. sides of the same coin. Report an error in the passage at 1:08:45 Highlight the passage at 1:08:45

1:08:48 focusing towards oneself. then understanding one's own difficulties then having this determination wanting to be free from the difficult So the same mind. on others seeing understanding others difficulties then wanting to give help and support others be free from the difficulties. So the same mind When you focus upon oneself, the term is used renunciation, the same mind focus on others, the term is used compassion. Report an error in the passage at 1:08:48 Highlight the passage at 1:08:48

1:09:31 But the procedure is first focus upon oneself, try to understand the dukkha, the origins of the dukkha upon oneself. With that understanding, then have to develop the determination. Then use the same... That is the basic procedure. Report an error in the passage at 1:09:31 Highlight the passage at 1:09:31

1:10:05 If we don't know how to love ourselves, how to love ourselves, it will be extremely difficult to really genuinely love others. That is really common sense. procedure, procedure. Report an error in the passage at 1:10:05 Highlight the passage at 1:10:05

1:10:26 That's really common sense and that is here I'm talking about. To talk about cultivation of compassion, we need to really first understand the dukkha and the origins of dukkha upon oneself. Report an error in the passage at 1:10:26 Highlight the passage at 1:10:26

1:10:45 Then another important point here is the dukkha. Report an error in the passage at 1:10:45 Highlight the passage at 1:10:45

1:10:58 To understand really the... Compassion, which I teach in Buddhist teachings, needs to understand this topic, dukkha, suffering, difficulties. Report an error in the passage at 1:10:58 Highlight the passage at 1:10:58

1:11:15 And I keep saying this whenever I face towards Westerners and start to talk dukkha. As soon as I say that term, I know Westerners don't like that term, dukkha or suffering. I know that. And I keep saying, I know you guys don't like that term, but I cannot avoid that term. Because to talk about such a subject, compassion, we have to talk about dukkha. If we avoid talking about dukkha, then the subject that we are going to talk, particularly this one, compassion, there isn't very much to talk about. Report an error in the passage at 1:11:15 Highlight the passage at 1:11:15

1:12:05 So also how profound or how depth that mind is going to cultivate, going to enhance within ourselves, it is also very much dependent on how much do we know about the dukkha, about the dukkha or the suffering. Report an error in the passage at 1:12:05 Highlight the passage at 1:12:05

1:12:35 You know, the shallow on surface that we have the understanding of dukkha, the shallow, you know, the very, you know, the, what you call the, you know, the surface compassion we are, you know, we are going to experience. More depth, more detail, you know, that we are able to understand, you know, the stronger, deeper compassion will, you know... Report an error in the passage at 1:12:35 Highlight the passage at 1:12:35

1:13:03 These two have a strong connection. That is really an important subject. I Report an error in the passage at 1:13:03 Highlight the passage at 1:13:03

1:13:25 know some of you have been with me for the last nine or ten days in Vajrapani. You may have already fed up, but I want to say, important subject. Report an error in the passage at 1:13:25 Highlight the passage at 1:13:25

1:13:42 To Report an error in the passage at 1:13:42 Highlight the passage at 1:13:42

1:13:47 know about dukkha, we don't need to take some university course or some very expensive degree course. Really, if we pay attention, pay close attention, we will see the dukkha around us, within us. Report an error in the passage at 1:13:47 Highlight the passage at 1:13:47

1:14:19 All, many different kinds of dukkha we will see. Most of our present understanding about dukkha is mainly, the Buddhist term is used, suffering of suffering. Report an error in the passage at 1:14:19 Highlight the passage at 1:14:19

1:14:35 But if we pay attention, we are able to understand further, further, more depth. The nature of dukkha, suffering of change. So not to forget what is in the package, package of life. This is the life we have. And in that package there are amazing good things, also there are not good things. And that is in the package. Report an error in the passage at 1:14:35 Highlight the passage at 1:14:35

1:15:19 know That is in the package and it will be really, really helpful, useful to learn, to pay attention to what is in that package. Report an error in the passage at 1:15:19 Highlight the passage at 1:15:19

1:15:36 So dukkha is part of our life and to understand that. That understanding will be very, very... valuable, very, very valuable for one's own life, be, you know, what you call meaningful, helpful. And also that understanding of dukkha will be very, very helpful to understand other beings, other beings, you know, their lives. Report an error in the passage at 1:15:36 Highlight the passage at 1:15:36

1:16:13 So I would like to encourage you not to put under the carpet. meaningful. Report an error in the passage at 1:16:13 Highlight the passage at 1:16:13

1:16:21 That subject, dukkha, talk about, think about, learn about, I think that will be very, very helpful. Otherwise, Buddha will not talk about that subject as his first topic. After his enlightenment, he talked about that first topic, dukkha. He said there is a dukkha, that dukkha should be fully understood, important. Report an error in the passage at 1:16:21 Highlight the passage at 1:16:21

1:16:51 To experience, us to experience the power of compassion. I'm sure we all want to experience the power of compassion. To experience the power of compassion, these subjects are very much important subjects. Understanding of dukkha. Report an error in the passage at 1:16:51 Highlight the passage at 1:16:51

1:17:10 There's a dukkha within myself. There's a dukkha around me. And that dukkha must be fully understood as it is. Report an error in the passage at 1:17:10 Highlight the passage at 1:17:10

1:17:23 Sorry, you come here to enjoy, to have some kind of blissful or some kind of entertainment. But I'm talking about dukkha. So that is Buddhist entertainment. Report an error in the passage at 1:17:23 Highlight the passage at 1:17:23

1:17:50 know, some particularly, you know, the... Particularly the traditional Tibetan teachers have some form of obsession to talk about dukkha. Report an error in the passage at 1:17:50 Highlight the passage at 1:17:50

1:18:07 Because I'm getting grayer and grayer in my hair, so I'm going towards the traditional path. So anyway, it's really important. important, although Nobody, nobody wants dukkha, likes dukkha. But that doesn't mean, you know, the, what you call the, not wanting, you know, itself will not make it go away. You know, we don't want dukkha, suffering, that not wanting will not the dukkha go away. We have to search the solution, build the solution. Report an error in the passage at 1:18:07 Highlight the passage at 1:18:07

1:18:53 Cultivate the solution, how to make at least less dukkha within ourselves, within the family, within the society. Isn't it? That's something. Report an error in the passage at 1:18:53 Highlight the passage at 1:18:53

1:19:06 Then, when we cultivate compassion, another very important subject here is to learn. I ended it so this you know Report an error in the passage at 1:19:06 Highlight the passage at 1:19:06

1:19:26 Learn or train our mind, have the ability to feel, to feel, to see, to understand the living beings, the living creatures around us. us know around us although they They treat us differently. Some are very kind, some are not that kind, deliberately cause pain and difficulty to oneself, to one's own possessions, status, families. Report an error in the passage at 1:19:26 Highlight the passage at 1:19:26

1:20:16 Some are very, very kind, even if they are ready to give their life for our sake. and so on and so forth. Today, Report an error in the passage at 1:20:16 Highlight the passage at 1:20:16

1:20:33 presently, our connection to the living beings is very, very different. Some are very kind, some are not kind, and the majority is indifferent, very neutral, or neutral or completely ignored. Report an error in the passage at 1:20:33 Highlight the passage at 1:20:33

1:20:52 So we need to learn not to know Report an error in the passage at 1:20:52 Highlight the passage at 1:20:52

1:20:58 Not to react from outside, not to react according to how they treat us, our friends, our families. And to really ask to expand compassion within ourselves, that is another important subject to learn, to train our mind, to train our mind. You know, not to react according to what we receive from these three different groups of people or beings. Report an error in the passage at 1:20:58 Highlight the passage at 1:20:58

1:21:44 Same time, you know, this great Tibetan master Lama Tsongkhapa clearly mentioned in one of his great texts, you know, some of you know this extensive, you know, the great treatise of the path to enlightenment. He clearly mentioned there. When he was talking about this subject, that doesn't mean, that doesn't mean, you know, ignore or forget or think, you know, there aren't these kind of different people or different beings. Report an error in the passage at 1:21:44 Highlight the passage at 1:21:44

1:22:18 Obviously, clearly, there are different beings outside there. Different in the sense of, you know, give us, you know, treat us differently. Report an error in the passage at 1:22:18 Highlight the passage at 1:22:18

1:22:30 You know, have the full acknowledgement, full acknowledgement. There are people, beings who, you know, give us all sorts of support that we need. There are beings who are not that kind, cause us a lot of troubles, that with full acknowledgement, but our reaction, our reaction, you know, not according to what we receive from them. Report an error in the passage at 1:22:30 Highlight the passage at 1:22:30

1:22:59 Learning, learning. It is not saying it is straightforward, you know. No, it is not. Because these helpful are real helpful. These harmful are real harmful, painful, difficult when they cause us. Report an error in the passage at 1:22:59 Highlight the passage at 1:22:59

1:23:21 But if we react according to that, then cultivation of compassion will be very, very difficult. Very, very difficult. Very, very difficult. Report an error in the passage at 1:23:21 Highlight the passage at 1:23:21

1:23:40 Compassion is the mind. Compassion is the mind having the ability to feel empathy to everybody, not to somebody or not selectively. If we start to feel empathy to a certain group of beings, But not to others, then that's not necessarily, that's compassion. Report an error in the passage at 1:23:40 Highlight the passage at 1:23:40

1:24:21 So this, you know, the training ourselves, training our mind, be able to see, be able to feel, you know, that yes, I receive different treatments from these different beings, but, you know, if I act according to the treatment that I receive, you Report an error in the passage at 1:24:21 Highlight the passage at 1:24:21

1:24:50 know, Report an error in the passage at 1:24:50 Highlight the passage at 1:24:50

1:24:53 Development of compassion will not take place. Report an error in the passage at 1:24:53 Highlight the passage at 1:24:53

1:25:00 Genuine, sincere compassion will not take place. So therefore, to think about this great Indian master, Shantideva, he said in his Guide to the Bodhisattva Way of Life, it is wise if we sacrifice small, Report an error in the passage at 1:25:00 Highlight the passage at 1:25:00

1:25:25 For the purpose of big, for the small things, for the purpose to achieve something big, for the long-term benefits or for the bigger result. And it is here, the thing, if we genuinely, sincerely want to expand genuine compassion, then we have to deal with this. bias you know the mind or the habit working according to what we receive Report an error in the passage at 1:25:25 Highlight the passage at 1:25:25

1:26:04 we receive from the treatment that we receive. Without really sorting out that mind, genuine compassion will be very, very difficult to grow. And that's the one point which might be helpful for you to bear in mind. Report an error in the passage at 1:26:04 Highlight the passage at 1:26:04

1:26:32 Maybe I want to say this great Report an error in the passage at 1:26:32 Highlight the passage at 1:26:32

1:26:43 Indian master called Dharmakirti. Dharmakirti, great, great master, logician. He wrote amazing Buddhist logic and epistemological texts. In one of his texts, Report an error in the passage at 1:26:43 Highlight the passage at 1:26:43

1:27:07 He gave these analogies. And the analogy is this. When you cook a kilo of rice or a kilo of barley in the same pot, and normally what we do to check whether the pot of rice is cooked or not, we just take a few grains. Lama Tsongkhapa, Shantideva, His Holiness the Dalai Lama To train, to train our mind to feel, to experience, to see, you know, that all living beings, although they have different treatments that are received from them, but all living beings are equal, you know, at a certain level, our mind can learn that if we train at a certain extent. Report an error in the passage at 1:27:07 Highlight the passage at 1:27:07

1:28:33 We don't need to go, we don't need to go... One by one by one by one, all living beings. We don't. If we train our mind to the group of people, beings, that we have difficulties, if we train our mind with them, that group of people, then later on, whoever comes in front of us, we may be able to see or feel another living being. Report an error in the passage at 1:28:33 Highlight the passage at 1:28:33

1:29:08 Under the living beings, we may not see immediately, oh, this is the person who caused me a problem, or this is the person who gave me lots of support. Not that, you know, instead of that, oh, under the living creatures who want to be happy, like to have happiness, and lacking genuine that happiness, Report an error in the passage at 1:29:08 Highlight the passage at 1:29:08

1:29:42 but that difficulty is all the time around him or her, other living beings, like myself. So it is, what do you call it, it can be done. It can be done, and the only thing is, the is how much effort that we put, training, these kind of stages. Report an error in the passage at 1:29:42 Highlight the passage at 1:29:42

1:30:15 Another helpful topic is how to train that mind, how to gradually cultivate compassion within ourselves. Then again, there is this kind of steps or stages saying how wonderful, how wonderful, how nice living beings be free from difficulty, be free from dukkha. That kind of, you know, in a more aspirational level, how wonderful, how nice, that more in aspirational level. Report an error in the passage at 1:30:15 Highlight the passage at 1:30:15

1:30:57 When that, you know, the aspirational level is more spontaneous, you know, strong, then going a little bit next step, you know, not just how nice, how wonderful, but training our mind, be able to think, you know. May they be free from dukkha. Not just wonderful, not just nice, may they be free from dukkha. Report an error in the passage at 1:30:57 Highlight the passage at 1:30:57

1:31:26 And to try to enhance that mind. When that kind of gut feeling, that kind of feeling is really very much at your heart level, then to see, to take another step, you know, I, I, I will cause, I will cause them, I will create them to be free from dukkha. That kind of next step. So the training or the cultivating, enhancing compassion in the Buddhist literatures, there are these different stages. Report an error in the passage at 1:31:26 Highlight the passage at 1:31:26

1:32:15 It is not just immediate, suddenly. To do that, it is really very gradual steps. If we do not have that kind of aspirational level, how wonderful, how nice, if we do not have that kind of, how nice that living beings be free from dukkha, there's no way we will genuinely feel, you know, I will cause them be free from dukkha. Report an error in the passage at 1:32:15 Highlight the passage at 1:32:15

1:32:51 To have that second, third step, first we need to train our mind to have the first one. How wonderful, how nice that living beings be free from dukkha. Report an error in the passage at 1:32:51 Highlight the passage at 1:32:51

1:33:08 So therefore, while we are training our mind, gradually enhancing compassion, the two things need to be very, very clear. The subject of the compassion is living beings. That must be very, very clear. Report an error in the passage at 1:33:08 Highlight the passage at 1:33:08

1:33:31 When we say, I'm meditating on compassion to enhance that mind, enhance that compassion, I'm meditating on compassion in order to enhance that mind, during that meditation, During that meditation, that mind which is meditating on compassion, the subject of that mind, the mind which is focusing on, that mind must focus on living beings, living beings, living beings. Report an error in the passage at 1:33:31 Highlight the passage at 1:33:31

1:34:09 Then of course, as I explained earlier, not just selection of living beings, not just group of living beings, whoever comes. Report an error in the passage at 1:34:09 Highlight the passage at 1:34:09

1:34:22 From which group? From which group? The living beings who are very supportive, living beings who are creating trouble to you, or living beings who haven't done anything, at least at the present. Report an error in the passage at 1:34:22 Highlight the passage at 1:34:22

1:34:39 While we are meditating on compassion, to enhance that mind, that mind must... Focus, focus on living beings, living creatures. Without living beings, in that mind, cultivating compassion will be not right or not correct. So the Buddhist teachers make very, very clear the object and the subject. Object is the living beings. Report an error in the passage at 1:34:39 Highlight the passage at 1:34:39

1:35:22 Subject is your mind which experiences compassion. So the focus on living beings, then the Buddhist term is used, aspect, the subjective aspect, subjective aspect. Subjective aspect in the sense of your feeling, your experience. When you focus on living beings, what kind of... The experience that you should have when you say, I'm meditating on compassion. I'm meditating on compassion. Report an error in the passage at 1:35:22 Highlight the passage at 1:35:22

1:36:02 I'm Report an error in the passage at 1:36:02 Highlight the passage at 1:36:02

1:36:16 not sure where we are going. I haven't said very much about the power of compassion. I'm sure you are waiting for what power is going to come. Report an error in the passage at 1:36:16 Highlight the passage at 1:36:16

1:36:31 So the point of what I'm making here is this. Really, when we say that... Quite often I'm talking about my own experience. Quite often when we say, oh, now we are going to meditate on compassion. Report an error in the passage at 1:36:31 Highlight the passage at 1:36:31

1:36:53 Yes, the place becomes very silent, completely silent. At the same time your mind also becomes completely blank. Nothing is there. Nothing is there. And that happens very often. Report an error in the passage at 1:36:53 Highlight the passage at 1:36:53

1:37:14 And not to become that, that our meditation, even if it's just five minutes or ten minutes, not to become completely blank. Report an error in the passage at 1:37:14 Highlight the passage at 1:37:14

1:37:26 These subjects are helpful, bringing understanding of dukkha, bringing understanding of living beings. Report an error in the passage at 1:37:26 Highlight the passage at 1:37:26

1:37:40 Then the subjective aspect, what your mind should be thinking about, feeling about. When you are in the session of meditation on compassion, and that is here, these three stages are helpful. Initially, in a really sincere, genuine, aspirational, how wonderful that living beings be free from dukkha, that kind of aspirational. Report an error in the passage at 1:37:40 Highlight the passage at 1:37:40

1:38:15 And that is the subjective aspect when we are meditating. On compassion, our mind must be in that state. How wonderful, how wonderful, how nice that living beings be free from dukkha. Report an error in the passage at 1:38:15 Highlight the passage at 1:38:15

1:38:41 Verbally, verbally saying is not that difficult. And when we're hearing that statement, it's nice. But mentally, genuinely to feel, It's not easy. It's not easy. Unless if we have done the, what in English there is an expression saying, groundwork. Unless those nitty gritties, if we have done that, that feeling will not, genuinely we will not get that feeling. Report an error in the passage at 1:38:41 Highlight the passage at 1:38:41

1:39:17 To really to feel that, we have to do all the groundwork first. Like understanding the dukkha. Understanding living beings and so forth. When these ground works are done, then if we stay in silence for a few minutes, saying meditate on compassion to enhance that mind, then genuine sensei feeling will come. Report an error in the passage at 1:39:17 Highlight the passage at 1:39:17

1:39:48 Even if it is just a few minutes, it will make a huge difference. Huge difference. Huge difference. -hmm Report an error in the passage at 1:39:48 Highlight the passage at 1:39:48

1:40:02 To experience the power of compassion, it is really helpful to understand some of the basic building blocks of compassion, the nature of tukkha, the nature of living beings, and so on and so forth. Then we will experience. The power of compassion, even just doing a few minutes will make a huge difference. Morning, just for 5-10 minutes. Report an error in the passage at 1:40:02 Highlight the passage at 1:40:02

1:40:45 Then during the day, when we see living beings, our body reaction, our verbal reaction and our mental attitude will be quite different. Report an error in the passage at 1:40:45 Highlight the passage at 1:40:45

1:41:05 Now it's your turn to be compassionate. Compassionate, yeah. Yeah, Report an error in the passage at 1:41:05 Highlight the passage at 1:41:05

1:41:15 simply as it might, to use. Whenever Report an error in the passage at 1:41:15 Highlight the passage at 1:41:15

1:41:26 I meditate on compassion, not formally in any kind of way, but just do so, then I immediately think of an action to take. I think of their suffering and an action. Without action, you're cultivating empathy predominantly and not what you're going to do about it. Is that accurate? It is really, really helpful, our cultivation of compassion, not end up. Report an error in the passage at 1:41:26 Highlight the passage at 1:41:26

1:41:55 Not end up in a verbal level and not end up in a mental level. It will be really helpful to have a real action, real activity. Report an error in the passage at 1:41:55 Highlight the passage at 1:41:55

1:42:09 Having said that, those real activities to turn into really productive, helpful, it seems initially to train one's own mind. So there's some kind of steps. Report an error in the passage at 1:42:09 Highlight the passage at 1:42:09

1:42:27 Some kind of steps. It is not saying wait until you gain full compassion. Until that happens, don't do anything. Of course, you know, we can do it. But to have some kind of steps while you are training your mind. Be compassionate, be caring. Then slowly, when you gain the... You gain the strength or the confidence then slowly applying that mind with action. So the gradual step by step. Report an error in the passage at 1:42:27 Highlight the passage at 1:42:27

1:43:06 Is that your question? Yes. Oh good. Because sometimes when people ask questions I don't get the question but I respond immediately. Report an error in the passage at 1:43:06 Highlight the passage at 1:43:06

1:43:18 Because part of my training, I train in a monastery where we have lots of debating. And in debating, you have to answer immediately, as soon as the monk was asking questions. He hasn't finished fully his questions, but you already answered your questions. Otherwise they may feel you are very slow. Report an error in the passage at 1:43:18 Highlight the passage at 1:43:18

1:43:46 So anyway, thank you for your questions. Any other questions? Don't be too shy. we have Report an error in the passage at 1:43:46 Highlight the passage at 1:43:46

1:44:01 I heard Californians are very talkative. Report an error in the passage at 1:44:01 Highlight the passage at 1:44:01

1:44:07 Then it's Report an error in the passage at 1:44:07 Highlight the passage at 1:44:07

1:44:15 good to do the meditation. So I'm Report an error in the passage at 1:44:15 Highlight the passage at 1:44:15

1:44:25 curious. I have people who I love who I see that they're suffering. And I've been working a lot on cultivating empathy. Yes. Report an error in the passage at 1:44:25 Highlight the passage at 1:44:25

1:44:45 Without wanting to go into action and attempt to save them or create a solution for them. And in doing that, I'm finding that I'm honoring their space and honoring their space for wherever the suffering may come from. And that's creating a space for me when I have suffering come up to honor that for myself. Report an error in the passage at 1:44:45 Highlight the passage at 1:44:45

1:45:13 feel like it's difficult in this culture to allow someone to have their suffering without having this feeling, this expectation of, are you going to come and save me? And there's this conflict between... Report an error in the passage at 1:45:13 Highlight the passage at 1:45:13

1:45:35 spiritual way that I want to live, then what's expected of me culturally. Do you have any suggestions on how to Remediate that? Report an error in the passage at 1:45:35 Highlight the passage at 1:45:35

1:45:52 Yes. Now, I don't think I have a really, you know, any something very helpful suggestion, but I'll try. I'll try. I Report an error in the passage at 1:45:52 Highlight the passage at 1:45:52

1:46:14 really like what you said. You know, you try to cultivate empathy, but not necessarily, Do something for them to give some kind of space for them to sort it out. Is that part of your question? Report an error in the passage at 1:46:14 Highlight the passage at 1:46:14

1:46:37 I like that statement. I like that statement very much. Because sometimes we have this, you know, have a strong empathy or in this subject that we are talking about is compassion. And out of our empathy, Then their problem may reduce or relieve from their suffering, which is not necessarily going to happen. Report an error in the passage at 1:46:37 Highlight the passage at 1:46:37

1:47:11 Having genuine, being able to feel empathy, genuine, sincere empathy itself, itself I think is amazing ability to have. Even though feeling strong empathy towards those people and those people's suffering may not be reduced, may not be free from the suffering, but us to genuinely, sincerely be able to feel empathy itself is a really amazing ability to do that. Report an error in the passage at 1:47:11 Highlight the passage at 1:47:11

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

1:47:58 The culture differences. Sometimes we cannot avoid culture if we live in that society. But sometimes culture things are really treated as, this is culture, I don't need to take it. I usually say, for example, this evening when we come together, we recite, we read that four lines together. It is part of Buddhist culture. I see there is a benefit doing that. Report an error in the passage at 1:47:58 Highlight the passage at 1:47:58

1:48:35 And therefore, wherever I go, I keep doing that. But there are some cultures, for example, Tibetan culture, when we come here, this kind of gathering, there are some other activities. I see this as just culture. There's no meaning. Then I say, no, that I'm not going to do. With the Westerners, this is... Report an error in the passage at 1:48:35 Highlight the passage at 1:48:35

1:48:57 I'm not with the Tibetans, I'm with the Westerners. So we have to really try to use our brain to see, yes, this is culture. Is it useful? It's not culture, but still it's their culture. But is it useful, helpful? If it is useful, helpful, then why not apply it? If it's not, then just really ignore it. Even if you feel a little bit difficult, just say it. Report an error in the passage at 1:48:57 Highlight the passage at 1:48:57

1:49:26 Sorry, this is not my culture. Report an error in the passage at 1:49:26 Highlight the passage at 1:49:26

1:49:32 You know, for example, I keep with the joke saying, you know, having strong coffee in the morning as soon as you open your eyes is more or less Western culture. And I haven't learned that culture. So I said, I'm not going to learn that culture because it costs, you know, costly. Thank you for your talk. Report an error in the passage at 1:49:32 Highlight the passage at 1:49:32

1:50:14 On my spiritual path, I'm ever mindful of, I would hope, of resentment and self-pity. And I have a hard time. Seeing where compassion ends and self-pity begins. That is very, very helpful, your question. To understand the compassion. As I was talking about, to be a good human being doesn't mean to become a very cuddly human being, like a teddy bear. Report an error in the passage at 1:50:14 Highlight the passage at 1:50:14

1:50:55 You know, not in that fashion. It's the same in here. When we say to cultivate compassion, you know, compassion, what you're doing is you're understanding, acknowledging, you know, a particular person, being or group of people, they are, you know, having a hard time going through a really difficult time or having experience in dukkha. Report an error in the passage at 1:50:55 Highlight the passage at 1:50:55

1:51:21 But you shouldn't have a sense of pittiness. That's not the function of compassion. Although you see, you acknowledge, you feel empathy, at the same time you have a tremendous sense of respect and value to those beings, not a pittiness. When you have a pittiness, then you feel, not important, there's no value. Report an error in the passage at 1:51:21 Highlight the passage at 1:51:21

1:51:56 Therefore, within the compassion, when you are feeling a sense of compassion, Just a quick Report an error in the passage at 1:51:56 Highlight the passage at 1:51:56

1:52:27 question in terms of when meditating, for someone else to be... no room to feel pity. Report an error in the passage at 1:52:27 Highlight the passage at 1:52:27

1:52:22 there. How are you? Report an error in the passage at 1:52:22 Highlight the passage at 1:52:22

1:52:36 To be free of suffering, just in terms of the process of meditating, with every breath that you inhale and exhale, do you have a mantra or in a way maybe it's contradictory but a thought process that you can suggest that would actually help the meditation process in freeing that person of suffering? Report an error in the passage at 1:52:36 Highlight the passage at 1:52:36

1:53:00 So with everything that you inhale, What should I be embodying? And again, with every breath that I exhale, because I think that would help me help. Okay, yes. Report an error in the passage at 1:53:00 Highlight the passage at 1:53:00

1:53:18 There is a particular practice called tonglen, taking and giving. It is translated in English called tonglen. In Tibetan called Tonglin and it is translated in English saying taken and given. So this practice is done, taken and given, is done with the deep sense of love and deep sense of compassion. Report an error in the passage at 1:53:18 Highlight the passage at 1:53:18

1:53:56 Taken, the other beings' difficulties upon oneself, the term that you use when you are breathing in, That meditation that takes others' difficulties upon you is done with deep, deep compassion. And when you want to give the goodness that you have to others, then that should be done with a strong sense of love. Report an error in the passage at 1:53:56 Highlight the passage at 1:53:56

1:54:30 there is a really great... Amazing this practice called tonglen, taken and given. So to do this practice, and that practice is also, when that practice gets more enhanced, you can use that with your breathing, breathing in and out. But to do that, the Buddhist teachers have said, will be very, very helpful with the full feeling of love and compassion. Report an error in the passage at 1:54:30 Highlight the passage at 1:54:30

1:55:04 Taking is done. You are taking other person's difficulty upon yourself with a full sense of compassion to other person and giving with the breathing out, with the full love. And that is here, the teachings. There is this kind of practice if you are interested. If you look at the group of teachings called Lojong in Tibetan, And in English translated saying, thought transformation or mind training. There's a group of teachings, very, very helpful teachings, you know, the subject that you are talking about. Report an error in the passage at 1:55:04 Highlight the passage at 1:55:04

1:55:50 So in that group of teachings, there's this particular practice called tonglen, taken and given. Very, very interesting practice. practice in order When other people are having difficulties or when oneself is having difficulties, quite often in the Tibetan community, particularly in the monastic community, when a certain monk or a particular monk is having difficulty, physical illness or some misfortune, you know this is this this and this This suggestion or this practice is very often suggested, saying, yeah, having a hard time, physical illness or some certain misfortune, then the advice, the teacher to come to see you, the main advice will be this, tonglen gom, tonglen gom, that means meditate on taking and giving. Report an error in the passage at 1:55:50 Highlight the passage at 1:55:50

1:57:23 That advice is given very often, saying tong ling kong, meditate on taking and giving. I Report an error in the passage at 1:57:23 Highlight the passage at 1:57:23

1:57:37 guess Report an error in the passage at 1:57:37 Highlight the passage at 1:57:37

1:57:41 you talked about compassion for oneself and for other beings. I think most of us understood you to be referring to other human beings. Report an error in the passage at 1:57:41 Highlight the passage at 1:57:41

1:57:53 I seem to feel a great deal of compassion for animals. Oh, yes. Report an error in the passage at 1:57:53 Highlight the passage at 1:57:53

1:58:05 Yes, that is true. tonight i started thinking about in even lower realms and i feel compassion for those things is there anything we can do to help in these really lower realms yes i mean Report an error in the passage at 1:58:05 Highlight the passage at 1:58:05

1:58:34 I'm not saying only human beings. I use that because of my... English pronunciation, people say, when I say sentient beings, they don't understand that accent. So that's why I'm avoiding using that common, quite often used in the Buddhist circle, saying all sentient beings. I tend to use saying all living creatures or all living beings. So I'm not really excluding. Report an error in the passage at 1:58:34 Highlight the passage at 1:58:34

1:59:12 I'm not excluding the animals, or I'm not exclusively talking about... Yes, Report an error in the passage at 1:59:12 Highlight the passage at 1:59:12

1:59:25 that will be really, really helpful to include. As I said, if we start to exclude any kind of beings, any beings in the subject of our compassion, then our compassion, strictly speaking, our compassion is not human beings, when I say living beings. Report an error in the passage at 1:59:25 Highlight the passage at 1:59:25

1:59:43 Full compassion, not complete compassion, as soon as we start to exclude, must be able to include every living creature, including living beings who are in an unfortunate rebirth. Really helpful too. I think that is also one of the reasons. reason in, you know, the The Tibetan Buddhist painting the six realms. Those are also the reason to remind us that living beings are not just only living beings who have shapes and colors, forms. Report an error in the passage at 1:59:43 Highlight the passage at 1:59:43

2:00:27 There are many living beings who do not have the form we have. We can see through our senses. Here from our ear consciousness, there are many living beings who do not have form. Yes, that is really helpful to include all living creatures. I agree with you. Report an error in the passage at 2:00:27 Highlight the passage at 2:00:27

2:00:56 Any other questions? Report an error in the passage at 2:00:56 Highlight the passage at 2:00:56

2:01:01 Okay. So then I want to conclude my blah blah this evening to say really, you know, the Westerners. Report an error in the passage at 2:01:01 Highlight the passage at 2:01:01

2:01:19 I keep saying this wherever I go. Westerners sometimes have this very extreme, or what do you call it, very self-critical, being, you know, I must do it perfectly right here, now, by my own. Or say, I'm Buddhist, so I shouldn't be like that kind of very self-critical. It is very helpful to approach and to take the path in a very relaxed, very ease, very gentle way. Report an error in the passage at 2:01:19 Highlight the passage at 2:01:19

2:02:23 Be gentle to yourself, not be too self-critical, not helpful, but not very relaxed like we Tibetans do. And that's also not helpful at all. In Tibetan we have this expression, expression is related with the temple, like this kind of temple. Report an error in the passage at 2:02:23 Highlight the passage at 2:02:23

2:02:53 Most of the, traditionally, most of the temples, there will be a monk who takes care of all the statues and offerings. And one temple keeper talked to his statues because he was very upset. One time he went out. And he came back, most of the offerings of those in Tibet, traditionally the offerings are made out of, you know, dough, you know, like some did the dough. Report an error in the passage at 2:02:53 Highlight the passage at 2:02:53

2:03:36 So when he came back, you know, a few dogs came in and ate most of the offerings. And he was really, you know, cross with that and he, you know, he really shouted to the statues saying, you know, why you keep smiling? Report an error in the passage at 2:03:36 Highlight the passage at 2:03:36

2:03:56 How can you protect other people even if you cannot protect your food? Report an error in the passage at 2:03:56 Highlight the passage at 2:03:56

2:04:05 So that kind of very, very relaxed, extremely relaxed is also not really helpful. Like what Tibetans do, you know, they're just, okay, it's all right, you know, there will be another time or another day. That's also not helpful, really in a very middle way. Not to be too self-critical, also not to be too relaxed. When we start to talk about working with our minds, working with our minds, we need a very gentle approach. Report an error in the passage at 2:04:05 Highlight the passage at 2:04:05

2:04:42 Because the changing transformations are very gradual, not instant. know, therefore, that kind of very, you know, the... Too self-critical is not helpful. Report an error in the passage at 2:04:42 Highlight the passage at 2:04:42

2:05:03 Thank you very much. Thank you, Geshe-la. We'll say a short dedication. Why Report an error in the passage at 2:05:03 Highlight the passage at 2:05:03

2:05:21 is it 2.35? 2.35, thank you. It's in 2.35. Report an error in the passage at 2:05:21 Highlight the passage at 2:05:21

2:05:31 So there are a long list of... What we'll do, we'll say the second verse on 2.35, Changjuk Semchok. We'll say that. And 244, is it? Okay. Yes, 244, His Holiness the Dalai Lama's long-life prayer and Lama Zopa Rinpoche's long-life prayer. So we'll say those three verses. Verse 235, the second verse, then 244, the two long-life prayers. Report an error in the passage at 2:05:31 Highlight the passage at 2:05:31

2:06:11 So we'll say those four, three verses are like a dedication, like a form of dedication. We come here with the right, positive, constructive motivation and then we engage in this evening's event, blah blah blah. And then we will end. Now we will end with this nice dedication. The second verse. Report an error in the passage at 2:06:11 Highlight the passage at 2:06:11

2:06:54 Chan ju sem cho ren po che Ma kye pa na ma kye gyur che Kepa nyampa me. Report an error in the passage at 2:06:54 Highlight the passage at 2:06:54

2:07:21 Kone, kone. 44, Report an error in the passage at 2:07:21 Highlight the passage at 2:07:21

2:07:33 His Holiness the Dalai Lama's Lama Prayer. Rāve Kaurve Sankham Deva DEVA MALU JUNGWE Cherish one jasoye -be-se-de. Report an error in the passage at 2:07:33 Highlight the passage at 2:07:33

2:08:17 -gyo-pe-we-su-to-po-lo Chosom koe, tojo. Dasodje gandushyate Report an error in the passage at 2:08:17 Highlight the passage at 2:08:17

2:08:53 Thank you. You have an amazing center and you have a great teacher. Very, very lucky. Very, very lucky. I don't have anything new, any new things to say. In her part, those great teachers, for example Geshe-la you have here, and you have many great teachers visiting the center. Report an error in the passage at 2:08:53 Highlight the passage at 2:08:53

2:09:19 Very, very fortunate. And it is very, very helpful to take their advice and follow that. If you came here this evening saying, oh, hey, somebody coming from London, so I'm going to get something which I never heard before and suddenly my realization is going to be pinged up in the... Report an error in the passage at 2:09:19 Highlight the passage at 2:09:19

2:09:50 Talk there, then I'm sure you're going to go back with a deep disappointment. Anyway, thank you. Really, really thank you. Thank you very much. Okay, please, please return. Thank you. For Report an error in the passage at 2:09:50 Highlight the passage at 2:09:50

2:10:31 Jamya? Yes. Are you sure? So everybody will know this is for Jamya. Thank you. Take Report an error in the passage at 2:10:31 Highlight the passage at 2:10:31

2:10:45 that for Jamya too. Amen. Report an error in the passage at 2:10:45 Highlight the passage at 2:10:45

2:10:50 met Amala, 30 years ago, and showed me a photo. Report an error in the passage at 2:10:50 Highlight the passage at 2:10:50

· · · silence, 1 minute

2:12:21 Before everybody leaves I just have a couple of quick announcements. Welcome very much to the center for those of you who are here for the first time. I do see some new faces, so I'm really happy to have you here. For those who are regulars and new, we are closed this weekend as of Thursday. So Thursday, Friday, Saturday, Sunday, no drop-in meditations either. That was a surprise to some of the leaders of the drop-in meditation, so I want to make sure that people get that word. Report an error in the passage at 2:12:21 Highlight the passage at 2:12:21

2:12:52 But next... Sunday, Geshe-la normally, our Geshe-la, Geshe-dakpa normally teaches on Sunday mornings and that's a great time to come if you're a new student. Usually does one or two short texts and so it's a good time to connect. But next Sunday, he's going down to Vajrapani to lead a long retreat, a week-long retreat. So we have a special... Report an error in the passage at 2:12:52 Highlight the passage at 2:12:52

2:13:20 we're going to do some images. Well, Kurti knows he's going to be showing some images of India, and so Stephen's also going to supplement with some of his images of India. So it should be a fun program, very informal, and if anybody's interested in India, it'll be 10 o 'clock. And it'll probably end up, even with Q &A, maybe be an hour, hour and a half. Report an error in the passage at 2:13:20 Highlight the passage at 2:13:20

2:13:43 It'll be a short one. I wanted to mention that we do have a program for Lama Tsongkhapa Day, which is Tuesday the 20th of December this year. We'll have some light offerings at about 5.30 and then Geshe-la will be leading a puja. Report an error in the passage at 2:13:43 Highlight the passage at 2:13:43

2:14:04 at 7, and that celebrates the life of the founder of our particular tradition of Tibetan Buddhism. And then we also have a program on New Year's Eve, also still being worked out with Scott Snibbey. It'll be 6.30 to probably 8-ish, so that people still have time to get to their party or home, whichever they like to do. Some sort of purification, but we're not sure. Report an error in the passage at 2:14:04 Highlight the passage at 2:14:04

2:14:24 It might actually be Vajrasattva. We are also doing Vajrasattva on New Year's Day with Venerable Carol. 2 p.m. So you can do both or you can do one or the other. So we're trying to work around the regular holiday schedule. We also have a couple of retreats coming up in January. Venable Sanghi Kadro who wrote How to Meditate is going to be here. Report an error in the passage at 2:14:24 Highlight the passage at 2:14:24

2:14:49 And she's going to be doing something on compassion and on the Sunday afternoon she's also going to talk about depression, which is often one of the byproducts of the holidays. So we thought that was a good combination. And then also Geshe-la, before he goes to India, Geshe Dakpa will be doing a Chenrezig compassion retreat, a deity retreat doing Omani Pemi Hungs. Report an error in the passage at 2:14:49 Highlight the passage at 2:14:49

2:15:10 So that will be here and people can come for one session or the whole thing. There will be more details on our website within the next... week if I can get to it. So I just wanted to put those things out there so you can start planning for next month in the new year. Report an error in the passage at 2:15:10 Highlight the passage at 2:15:10

2:15:29 No, he'll teach it again in December, but he won't teach it next week. So Geshe-la will teach Shantideva tomorrow night, but he won't teach it next week, and then he will be back for a couple more weeks. Thank you. If anybody wants to help make the gompa look nice again, that would be great too. like what what do you need to do stack cushions and stack books and all that They Report an error in the passage at 2:15:29 Highlight the passage at 2:15:29

· · · silence, 1 minute

2:16:39 will come off those chairs, yeah, because those chairs are going to go back out front. Report an error in the passage at 2:16:39 Highlight the passage at 2:16:39

2:16:54 that chair at the bottom of the stairs. Oh, there's a chair. Thank you. Report an error in the passage at 2:16:54 Highlight the passage at 2:16:54

2:17:02 throwing. Report an error in the passage at 2:17:02 Highlight the passage at 2:17:02

· · · silence, 1 minute

2:17:46 Thank you. Report an error in the passage at 2:17:46 Highlight the passage at 2:17:46

2:17:57 Oh, I didn't hear you. Report an error in the passage at 2:17:57 Highlight the passage at 2:17:57