Do I Really Need a Guru?

0:13 Hi everybody, welcome to Seichen Ling. It's great to see everyone here tonight for Geshe Tashi Tsering's talk. Report an error in the passage at 0:13 Highlight the passage at 0:13

0:26 We're going to be recording tonight so if there are questions and answers then... Hello, can you hear me? Is that good? Testing Report an error in the passage at 0:26 Highlight the passage at 0:26

0:49 1, 2, that's good. Report an error in the passage at 0:49 Highlight the passage at 0:49

0:55 Okay, so welcome to Seichen Leng for Geshe Tashi Tsering's talk tonight on the role of this and the relationship with a spiritual teacher. Report an error in the passage at 0:55 Highlight the passage at 0:55

1:08 We're going to be recording tonight's session, so if there are questions and answers, then please put your hand up for the microphone so that we can catch your question. And I just wanted to say a little bit about Seichen Leng. And it's actually the Centre's 20th anniversary next year, which is an incredible milestone. And there's a lot of events, regular events happening. Report an error in the passage at 1:08 Highlight the passage at 1:08

1:35 The schedule for next year will be announced later this year. But in terms of the next few months, there's the regular meditations and there's a movie night coming up on Wednesday nights. Report an error in the passage at 1:35 Highlight the passage at 1:35

1:47 There's Tibetan medicine. Teachings with Dr. Kalzan that is really good, all about winter remedies. Report an error in the passage at 1:47 Highlight the passage at 1:47

1:58 Yeah, and I just wanted to say a little bit about Geshe Tashi. So it's a fantastic honour to have him here tonight to speak with us all. He has been the resident Geshe teacher at Jamyang in London. Report an error in the passage at 1:58 Highlight the passage at 1:58

2:17 Since 1994, so that's 15 years that he's been there teaching, he now teaches all around the world. He's one of the youngest Geshe Tibetan Buddhist teachers that we have at the moment in the West, so it's fantastic to have some time with him. Report an error in the passage at 2:17 Highlight the passage at 2:17

2:39 He's also done an amazing, he's had an amazing achievement with creating two FPMT Foundation. Buddhist thought programs, one of them is a two-year program that's available internationally to students around the world. He's also authored four books as part of that series. He was actually born in Tibet in 1958 and when he was about 14 months old he left with his family to go to India. Report an error in the passage at 2:39 Highlight the passage at 2:39

3:10 He's the eldest of eight children. And he was schooled in India during the 1960s. And then when he was 13, he said it was half his choice and half his parents' choice to become a monk and go to Saramay Monastic University within the Galupa tradition. And he was there for around 16 years. So he attained the highest level, Geshe. Report an error in the passage at 3:10 Highlight the passage at 3:10

3:38 degree that's possible and following that he went on to do hires He started teaching at Saramay and also at Kopan Monastery in Nepal. and I... After that he was invited to the West for the first time, so he was invited to Nalanda Monastery in France and he was there for three years and he helped set up a debating class for the monks and he started studying English there properly. Report an error in the passage at 3:38 Highlight the passage at 3:38

4:10 He was going to London and studying English and then in 1994 Lama Zopa Rinpoche... appointed him to become the Geshe at the centre in London and that's where He's going on to Vajrapani after tonight, this weekend, so if anyone is interested in that, there'll be information available at the desk. And he'll be speaking about the potential in the relationship between the student and the teacher and everything that's part of that, so it's an incredible time. Report an error in the passage at 4:10 Highlight the passage at 4:10

4:46 So we'll just sit quietly. while he comes down to join us. Report an error in the passage at 4:46 Highlight the passage at 4:46

· · · silence, 2 minutes

7:11 If you're just able to, then you can do with me. Report an error in the passage at 7:11 Highlight the passage at 7:11

7:23 So it Report an error in the passage at 7:23 Highlight the passage at 7:23

· · · silence, 2 minutes

9:14 is really great honor to be here with you at the center, center where you have a Great resident teacher and also many great teachers have taught many great teachings and this evening I'm here to give a brief talk on the subject which is quite important but also sometimes it's difficult to understand. Report an error in the passage at 9:14 Highlight the passage at 9:14

9:59 Do I really need a guru? So that is this evening's subject. And what I'll do before I start to talk on the subject, which I always do when I go to new places, I always make very clear. Report an error in the passage at 9:59 Highlight the passage at 9:59

10:34 Where I am standing and where you are standing. I'm here just to give a brief talk on that subject. Not here as your teacher, not here as your guru, not all those things. And I'm sure you are also not here as my student because we never... The majority of we never met each other and as not here as my disciple and so on and so forth, just come here to listen, to participate on this event. Report an error in the passage at 10:34 Highlight the passage at 10:34

11:18 And I think that that should be very, very clear from both parties. You as a listener, me as a going to give talk on the subject. Report an error in the passage at 11:18 Highlight the passage at 11:18

11:36 So I think that's very, I always feel very, very important to make it very, very clear. And also the second thing which I want to say, the thing is this, traditionally when we have gathered like this, spiritual gathering, there are protocols to... You know, the person who is giving the talk sit on like this throne and follow some rituals such as making such as mandala offering and so on and so forth. Report an error in the passage at 11:36 Highlight the passage at 11:36

12:25 I'm sitting here as a last resource. I myself really prefer to sit on the floor. floor. But, you know, the people who are sitting behind to see, you know, me and to understand what I'm talking about because, you know, the English is my second language. I learned this language when I was 34 and it, you know, still, although I've been living in London for last, For 15 years still my English is broken English, so people who are really interested to the talk, what I'm going to give, sometimes it's quite useful to see all my hand gestures and facial expressions, all those things together, then you may understand what I'm talking about. Report an error in the passage at 12:25 Highlight the passage at 12:25

13:39 So for that purpose I'm sitting on this throne, not as a teacher here. And also it is very important, I'm not saying this, people, the teachers, great teachers who follow that tradition, I'm not saying they are wrong or they are doing mistakes, I'm not saying that at all. What I'm saying is I myself feel very uncomfortable to sit on high throne and to follow all those things. Report an error in the passage at 13:39 Highlight the passage at 13:39

14:20 What I want to make myself comfortable and if I feel comfortable then what I'm going to say it comes quite natural. So that's why I don't follow those things. And it is not just here, wherever I go. Report an error in the passage at 14:20 Highlight the passage at 14:20

14:40 That's what I do. Nevertheless, I want to do two things before I start the talk, which is traditional things, but extremely useful and helpful. The two things are this. We will all, not just you, myself, We all try to have a positive, a constructive attitude or a right attitude to participate in the event, the talk. Report an error in the passage at 14:40 Highlight the passage at 14:40

15:33 And that is very, very crucial and important. To have a right attitude. When I say right attitude, I'm not necessarily talking about a spiritual attitude. A right attitude to join the class, to join the talk is very, very helpful. And that is traditionally always, not just Tibetan tradition, I think all the Buddhist traditions encourage to... Report an error in the passage at 15:33 Highlight the passage at 15:33

16:08 To join the events or the activities with the right attitude. And there's a great meaning, great purpose, to join the activities with the right attitude. So in the Tibetan tradition, that is done with saying some inspiring verses, such as a verse which, Report an error in the passage at 16:08 Highlight the passage at 16:08

16:40 Help us, help our mind to take refuge in Buddha, Dharma and Saṅgha. And also, same verse, last two lines, help us, help our mind to cultivate, to develop an altruistic awakened mind. Report an error in the passage at 16:40 Highlight the passage at 16:40

17:11 commonly used the Sanskrit terms bodhicitta. So that's why I want to follow that tradition which I like very much and also has a great meaning. So before I talk on the subject, we will say this verse together three times. Report an error in the passage at 17:11 Highlight the passage at 17:11

17:35 That's again, the saying the verse is not that important. What is important is to have a right attitude and that is important. And I'm sure many of you are very familiar with this verse, refuge and bodhicitta, that verse. And not just verbally saying it but also mentally try to cultivate, try to... Report an error in the passage at 17:35 Highlight the passage at 17:35

18:10 Experience the mind going for refuge and the altruistic awakened mind. So therefore people who are familiar with these two minds to experience while we are saying the verse for three times, then try all your best once again to bring those two minds. As an intention or the motivation to join the class, the talk. Others, I'm sure there might be people who are not familiar with these two, to cultivate or to experience these two minds. Report an error in the passage at 18:10 Highlight the passage at 18:10

19:02 Don't worry about that. know, the... can, you know, we. We all are able to experience or cultivate a right, a positive attitude according to our mental ability. We all are able to. Therefore, according to your mental ability to bring a right attitude to join the class, which I usually... Report an error in the passage at 19:02 Highlight the passage at 19:02

19:42 I give an example, a right, a positive attitude. For example, clearly and strongly thinking that this evening I'm here at this place with a group of people to participate the activities, listening to the talk, contemplating. And if I have a question, ask the questions and so forth. I'm here physically, verbally and mentally to join the class in order to enhance or promote the positive potentials I've got. Report an error in the passage at 19:42 Highlight the passage at 19:42

20:39 I'm here mainly talking about mental potentials, positive in the sense of to experience compassionate mind, to experience loving kindness, Report an error in the passage at 20:39 Highlight the passage at 20:39

20:56 to experience knowledge, wisdom, to enhance them, to promote them, in order to Make my life to have more meaning, more purpose, more beneficial to myself and to people, living beings who live around me, with me, share their lives with me. And slowly, if I'm able to, To reach others, you know, without any discriminations. For that purpose, I'm here to join the event, which is very simple, very simple, yet very, very positive, right attitude to have and to join the class. Report an error in the passage at 20:56 Highlight the passage at 20:56

22:06 So that's what I really strongly would like to... I recommend you to try all your best to bring a positive, a constructive mind according to your mental ability while we are reading the refuge and bodhicitta lines three times. Report an error in the passage at 22:06 Highlight the passage at 22:06

22:31 We will do this, we will recite this in Tibetan, as I said earlier, you know. Don't worry if you can't chant with me or can't say with me. Don't worry. Just what is important is to bring a positive mind. People who are able to chant or to say with me the verse Refuge and Bodhicitta in Tibetan, then it will be extremely helpful to join with me, verbally say it. Report an error in the passage at 22:31 Highlight the passage at 22:31

23:10 Mentally experience those two minds, mind which takes refuge and the altruistic awakened mind, as starting the evening with the right attitude. Report an error in the passage at 23:10 Highlight the passage at 23:10

23:36 Sankye Chö Dant Sogyet Chö Namla Padu Dhani Dhyamso Che Dagi Chenso Thibet Surnam Di Dola Penje Sankye Report an error in the passage at 23:36 Highlight the passage at 23:36

24:02 Chancho Pado Danegar Report an error in the passage at 24:02 Highlight the passage at 24:02

24:16 Sankye Chodan Sodhi Chonam Chanjubadu Dhani Dhyamso Che Jinso Thibet Surnam Di Drolapenje Sankyedu Now Report an error in the passage at 24:16 Highlight the passage at 24:16

24:57 the second thing which I would like to follow the tradition is this. In order to... in order to Report an error in the passage at 24:57 Highlight the passage at 24:57

25:11 our mind or in order to make our mind fully alert fully aware of present or to the present moment what is happening right here and now have that kind of mental state which is again very very helpful of mind to have Lama Tsongkhapa everyday lives, and in particularly when we engage in this kind of activities, if our mind is fully alert, fully present right here and now, then we are in a So for that purpose, you know, the Buddhist teachers recommend Suggest to do a short meditation in order to experience that kind of mental state, the mind which is right here and now at this place with this body and fully alert, fully present, present what is happening. Report an error in the passage at 25:11 Highlight the passage at 25:11

26:36 happening or fully aware or present, you know, to the present moment. So in order to experience that kind of mind, we'll do a short, silent meditation. Just very short, you know, the short, silent meditation. What I would suggest you is, you know, the first few minutes to try to get a comfortable... As comfortable as possible, a comfortable sitting posture, body posture, which quite often, particularly for the beginner, if you have a body posture which creates the atmosphere that our mind comes and rests and be fully alert, that is very, very helpful. Report an error in the passage at 26:36 Highlight the passage at 26:36

27:36 So first few minutes or few seconds to find out a comfortable sitting posture. After that, for the beginner, it is extremely again helpful to have an object to focus the mind in order to experience awareness or mental alertness. Then in that case, choose any kind of object such as your... breathing image of Buddha. Report an error in the passage at 27:36 Highlight the passage at 27:36

28:09 Whichever object makes your mind easy to focus and fully aware of, choose that object. And the third stage, as soon as that object is clear, then simply place your mind on that object and fully aware of that object. Without any judgment, without any interpretations, you know, the analysis, simply, simply place your mind on that object and be fully alert and fully aware of that object without any conceptual inputs. Report an error in the passage at 28:09 Highlight the passage at 28:09

28:58 inputs. doing it, to experience the awareness or the, or sometimes it is called concentration. So I will talk Report an error in the passage at 28:58 Highlight the passage at 28:58

· · · silence, 8 minutes

36:49 on Report an error in the passage at 36:49 Highlight the passage at 36:49

37:10 the subject about 45 to 50 minutes, not longer than that. I was told, you know, Report an error in the passage at 37:10 Highlight the passage at 37:10

37:26 We are unable to concentrate longer than 10 minutes. So if that's the case, 45 minutes is too long. So anyway, I'll talk about 45 to 50 minutes on the subject. And after that, if you have some questions, I'll take some questions, try to answer the questions. But there's no guarantee. I will fulfill your wishes, but I will try. And also from the group, you may have the answer to that particular question. Report an error in the passage at 37:26 Highlight the passage at 37:26

38:11 And that is also extremely welcome and useful, helpful to yourself and also helpful to others. So it is not... Don't leave everything on me, although I'm facing towards you, but when it comes to question and answer, we'll all try together to make this evening to have some meaning and some purposes. So therefore, we'll all try when you reach the question and answer session. Report an error in the passage at 38:11 Highlight the passage at 38:11

38:55 And also I know, you know, I'm sure most of you came straight away from your work, eight, nine hours working in the office or, you know, different places, then coming straight to here is not that easy, you know, physically completely exhausted and mentally, you know, there's, you know. not energy. There's no energy left to focus and in that context I feel extremely admired to see like this. Report an error in the passage at 38:55 Highlight the passage at 38:55

39:37 The Westerners have an amazing interest, tremendous interest in... You know, generally in the spiritual path or generally in the education and then within the education in this case I'm talking about in the spiritual path and coming to within the here and where I'm talking about Buddha Dharma. You know, they have an extreme, honest, sincere, you know, sort of admiration and also a little bit jealous because, you know, Report an error in the passage at 39:37 Highlight the passage at 39:37

40:16 In Tibetan tradition, yes, the monasteries have the opportunity, monks who join the monasteries have the opportunity to study Buddha Dharma. And nowadays, you know, some non-race. But the lay people, we don't have that much culture to do like this, you know, to come. To seriously study, to learn, to meditate, to put into practice, there are very few. Report an error in the passage at 40:16 Highlight the passage at 40:16

40:57 And seeing like this, and fellow Tibetan lay community do not have that kind of culture and enthusiasm. Sometimes when I see like this, I feel a little bit jealous. jealous. Report an error in the passage at 40:57 Highlight the passage at 40:57

41:17 Because of His Holiness the Dalai Lama asked me to do some classes for the Tibetans while I'm in London, and I try once a month. Report an error in the passage at 41:17 Highlight the passage at 41:17

41:32 Although it is true the Tibetan community is not that big in London, just about 500. If I'm lucky... I will get 15 or 20. That happens just once or twice in the last four years. Report an error in the passage at 41:32 Highlight the passage at 41:32

41:58 Normally just five, six, seven. And we never ask for any donation, but there's tea, biscuits, everything. We try everything to seduce them to come to the class, but very, very difficult, not that successful. And you, you know, to write after the work and have family commitments, social commitments, many other commitments. Report an error in the passage at 41:58 Highlight the passage at 41:58

42:30 Then, you know, regardless of all those things, come to this kind of gathering, pay some donation at the door and so on and so forth. That is really something, you know, amazing to see. So therefore I have a great responsibility to make these evenings have some meaning or something, you know, to take with you. Report an error in the passage at 42:30 Highlight the passage at 42:30

42:59 Not go with the empty hand. One of my teachers, when I was in the monastery, used to say, whatever I have said at the class, please don't leave it in my room. Take with you. So that is what my teacher used to say, and I'm thinking about what I'm going to say, what I'm going to talk to you, something to take with you. Report an error in the passage at 42:59 Highlight the passage at 42:59

43:29 Do I really need a guru? I don't know. I don't know. Because this term, guru, in the West, West have a very negative connotation, know. I'm sure it might be the same in here, in Europe, particularly when I say Europe, I'm talking about in the UK. This term is used saying PR guru, retailer guru, tantric guru and so on and so forth. Report an error in the passage at 43:29 Highlight the passage at 43:29

44:28 And all these, whenever they use this term, they have a little bit negative connotations. negative connotations. Report an error in the passage at 44:28 Highlight the passage at 44:28

44:38 that itself, the term itself, in the West, already has a negative It is due to not knowing the meaning of the term, the guru. Report an error in the passage at 44:38 Highlight the passage at 44:38

45:01 I think mainly because of that. It is not some kind of culture. culture prejudice, or so on and so forth. I think it is mainly the not knowing the meaning of the term, and the term itself has a quite, what's called, easy to say, guru. So now here, when I say, do I really need a guru, it depends on... What you are looking for, you know, if you are, first I will say this, if you are looking for, or Report an error in the passage at 45:01 Highlight the passage at 45:01

45:54 searching for, or looking for, whatever term you use, the Report an error in the passage at 45:54 Highlight the passage at 45:54

46:04 coming, Report an error in the passage at 46:04 Highlight the passage at 46:04

46:11 you know, or the future lives, a better, If you are Report an error in the passage at 46:11 Highlight the passage at 46:11

46:41 looking for, in your coming future lives, fortunate, you know, a fortunate rebirth. will explain a little bit in detail what does mean fortunate rebirth. Fortunate rebirths, through those fortunate rebirths, eventually want to experience Report an error in the passage at 46:41 Highlight the passage at 46:41

47:16 Then, I think you need guru. Report an error in the passage at 47:16 Highlight the passage at 47:16

47:22 If you are not interested in these two, then I don't think you need guru. Report an error in the passage at 47:22 Highlight the passage at 47:22

47:31 I think that's quite, quite clear. Report an error in the passage at 47:31 Highlight the passage at 47:31

47:38 And even within those two, you know, you're looking those two, you know, looking for these two successive fortunate rebirths. Through that, eventually to experience a definite, you know, goodness, even if that is your aim and you are searching and you are looking for. Report an error in the passage at 47:38 Highlight the passage at 47:38

48:06 You know, the guru you need can be looked at with context, not in some kind of definite one set of guru. Now, this is something which is quite important for us to make it very clear. When we talk about, do I need a guru? Report an error in the passage at 48:06 Highlight the passage at 48:06

48:39 Implicitly, with that sentence, there's another sentence. Explicitly, that is the question, do I need a guru? There's an implicit sentence behind that sentence. That is, do I have to be a disciple? Report an error in the passage at 48:39 Highlight the passage at 48:39

49:04 That is implicit. And that's up to us. Do I have to be a disciple or not? what's called a sentence, explicitly. Report an error in the passage at 49:04 Highlight the passage at 49:04

49:15 It is up to us. Report an error in the passage at 49:15 Highlight the passage at 49:15

49:20 I think which one comes first, which sentence must make clear first, is the implicit sentence must make clear first. Before you say, do I need a guru? First you have to say, do I have to be a disciple? Report an error in the passage at 49:20 Highlight the passage at 49:20

49:49 Do you agree or not agree? But I think that's important. That is important. Because when you use this sentence, Do I really need a guru? We're talking about two parties. We're not talking about just one guru. We're talking about two parties. Do I, do I really need a guru? So I and the guru, they're two parties. Report an error in the passage at 49:49 Highlight the passage at 49:49

50:22 So in that case, we have to, you know, what you call this, you know, make it clear. Both parties, what they need, their qualifications, for what purpose, for what aim and so on and so forth. It is not just from one party. For example, if we take it in our worldly sense, mother Report an error in the passage at 50:22 Highlight the passage at 50:22

51:05 and children, therapies and the patient. Report an error in the passage at 51:05 Highlight the passage at 51:05

51:15 So on and so forth, all these things, you know, the subject and the ruler. It is extremely important from the both parties, from the both sides, having some kind of clear, what's called, what's the term, what's the word, the clear sort of rules and the regulations and the qualifications and so on and so forth. Report an error in the passage at 51:15 Highlight the passage at 51:15

51:47 As a mother, what is her role? As a child, what is his or her role? As a therapist, what is his or her role? As a patient, if the roles are not very clear from the both sides, then there will be chaos, disasters, difficulties. Report an error in the passage at 51:47 Highlight the passage at 51:47

52:16 Within the parents and children, within the therapist and the patients, Within the rulers and the subjects, and that is how it is in our everyday lives, the worldly activities, to go things smoothly and successfully within the parents and children and the therapists and the patients and so on and so forth, it is extremely helpful and useful to know the From each side to know their role very clearly and very precisely, you know, make it very clear. Report an error in the passage at 52:16 Highlight the passage at 52:16

53:00 Then things will get run smoothly. And it is the same in here. When you talk about, do I really need a guru? Do I really have to be a disciple to set up that kind of relationship? It is extremely useful to know. From the both parties' side, from both sides, from the disciple's side, know very, very clear what is his or her role as a disciple and from his side, his or her side also know what is the roles of the gurus. Report an error in the passage at 53:00 Highlight the passage at 53:00

53:40 And same as from the guru's side, what is his or her role as a guru. What is the disciple side as a role as a disciple and that is something which is very very important. So now first I want to talk on the subject guru. What is guru? And it is a Sanskrit term. It is not Tibetan term. Guru is a not Tibetan term. It is a Sanskrit term. Guru is the short term of guna. Report an error in the passage at 53:40 Highlight the passage at 53:40

54:22 Guna literally means qualification. In Tibetan, it's called yuanden. Yuanden is qualification or qualities. Ru means collection or possession. Guru means possess. You know, the qualities, possessed qualities. Also, it has another connotation, you know, the literal connotation guru means, you know, the weighty, heavy. Report an error in the passage at 54:22 Highlight the passage at 54:22

55:12 It doesn't mean physically, you know, it doesn't mean physically heavy or weighty in the sense of, you know, possessed. Tremendous qualities, tremendous qualities. Report an error in the passage at 55:12 Highlight the passage at 55:12

55:28 So guru has another connotation saying weighty or heavy, heavy or weighty in the sense of possess tremendous qualities. Report an error in the passage at 55:28 Highlight the passage at 55:28

55:43 So now here again the qualities, we need to talk about qualities. What kind of qualities we are talking about? in here, I would like to quote from one of the great... Indian master Dharmakirti, called Dharmakirti, I think around 6th or 7th century, great, great Indian master, logician, you know them, and epistemologist, great, great Indian master. Report an error in the passage at 55:43 Highlight the passage at 55:43

56:22 And he wrote several important texts. The one out of those, one of the most important one is called Pramana, where he explains Buddhist logic systematically, where he explains Buddhist logic and epistemology, Pramana, Vatika. And in there, it has four chapters. The second chapter, where he... Logically, logically, systematically, where he, in that chapter, where he explains the historical Buddha as an awakened being, awakened being. Report an error in the passage at 56:22 Highlight the passage at 56:22

57:09 And in there, you know, when he talks about awakened being, or in other words Buddha, the term in Sanskrit, now it is translated in English in many different ways, they said we use this one, awakened being. So there where he said this great Indian master, awaken being in the sense of the four noble truths. Report an error in the passage at 57:09 Highlight the passage at 57:09

57:48 Awaken being not in the sense of whether he or she sees long distance or not. Not in that sense, awakened being or Buddha. It's not in the sense of whether he sees long distance or not, whether he is able to count every atoms in the planet or not. Not in that sense. Awakened or Buddha in the sense of whether he is able to see, understand and practice. Report an error in the passage at 57:48 Highlight the passage at 57:48

58:26 According to the Four Noble Truths. And that is here something, these qualities, you know, the guru possessing qualities, I think here in the sense of that, Four Noble Truths. If he or she has qualities, qualities in the sense of ability, ability to understand, ability to Practice, ability to explain the Four Noble Truths as they are, then he or she has these qualities. Report an error in the passage at 58:26 Highlight the passage at 58:26

59:13 He or the weighty or heavy or possession of qualities in the sense of that Four Noble Truths. If he or she understands, practices. practices, to explain Four Noble Truths as they are. Do you communicate with me to understand what I'm talking about? Sometimes I talk lots, but the people don't understand what I'm talking about. So I want to make sure you understand what I'm talking about. Report an error in the passage at 59:13 Highlight the passage at 59:13

59:57 I'll leave it a little bit later if you have a question. Save the question. We'll have it later. Now, so therefore, I think that here, you know, when we are searching a guru, you know, first of all, when we are searching a guru, say oneself as a disciple, I haven't talked about that yet. I will talk later. So say supposed oneself as a, you know, become a disciple and searching good. Report an error in the passage at 59:57 Highlight the passage at 59:57

1:00:29 What sort of person or persons we should be searching or looking for is the person who he or she is able to explain to us the Four Noble Truths as they are. Report an error in the passage at 1:00:29 Highlight the passage at 1:00:29

1:00:53 Not just able to explain he or she lives his or her life. According to the Four Noble Truths. And that might be the basic line, the basic line. Report an error in the passage at 1:00:53 Highlight the passage at 1:00:53

1:01:12 If we are searching a guru, we should search a person. Here I'm talking about in the context of practicing Buddha Dharma. So if you are searching a guru, we should be searching a person who he or she is able to explain to us the Four Noble Truths. As they are and he or she lives according to that teaching. His or her life lives according to that teaching. And I think that must be the basic line. Report an error in the passage at 1:01:12 Highlight the passage at 1:01:12

1:01:48 Now, oneself as a disciple. So, disciple. Now here, to talk that, I want to talk a little bit the Tibetan term. So far we talk only the Sanskrit term guru. In Tibetan, the guru is translated in Tibetan saying Lama. Not that animal. Lama. La. La refers to sublime. Sublime, yeah. animal, you know. Report an error in the passage at 1:01:48 Highlight the passage at 1:01:48

1:02:39 surpass, and surpass. Again, sublime and unsurpassed in the sense of the qualities, the qualities in that sense, sublime. Report an error in the passage at 1:02:39 Highlight the passage at 1:02:39

1:02:56 Ma as mother, mother in the sense of mother gives birth. That person, the guru in this case, the person who gives birth, And birth in the sense of other person to lead to what's called liberation. So Lama, Ma, as quite often, you know, that Yum, mother, which quite often, you know, refers to the Panjaparamita Sūtra, Gyave Yum, you know, the mother. Report an error in the passage at 1:02:56 Highlight the passage at 1:02:56

1:03:45 So it is the same, Lama, saying these two syllables has an amazing meaning. La in the sense of sublime, sublime in the sense of having amazing qualities and Ma, able to give birth other people to enlightenment. Lama. Report an error in the passage at 1:03:45 Highlight the passage at 1:03:45

1:04:14 and the Tibetan term for For disciple, also called Loh Ma. Again the Ma is there. Loh Ma, Loh Ma. Lama, Loh Ma. Lama refers to guru, Loma refers to the disciple. Report an error in the passage at 1:04:14 Highlight the passage at 1:04:14

1:04:36 Loh is called Lop, means to be trained, to be trained. To be trained or to be transformed. It has many connotations, but we just stick, say, train, to be trained. Lop Ma, saying a person who can be trained and by training himself or herself, then give birth himself or herself to enlightenment. And that's called Lop Ma. Report an error in the passage at 1:04:36 Highlight the passage at 1:04:36

1:05:15 Lama, the disciple. Now I want to go back to the first point which I made is this, isn't it? Whether we need guru or not, it depends on whether we have this particular ambitious or not. That ambitious is, you know, one to... two, one, two, and six. Successively to be born in a fortunate rebirth, through that eventually want to experience definite goodness, definite goodness. Report an error in the passage at 1:05:15 Highlight the passage at 1:05:15

1:06:04 So to be a Lama, to be a disciple, you must have that, that sort of ambition. If you don't have that sort of ambition, You are not qualified as a disciple. And that is a big headache for the Westerners. Report an error in the passage at 1:06:04 Highlight the passage at 1:06:04

1:06:30 Because, I mean, I met Westerners who naturally believe there's a life after death, not just one, many, but very, that's not that many, few. Report an error in the passage at 1:06:30 Highlight the passage at 1:06:30

1:06:48 Majority, you know, does not believe. I'll give you a small story. The story is this. A few years ago, a French man came to Jamyang Buddhist Centre where I've been leading classes the last 15 years. And he said he has joined a university in London and he wants to write a thesis based on a Buddhist centre to what's happening in the Buddhist centre. Report an error in the passage at 1:06:48 Highlight the passage at 1:06:48

1:07:24 And he asked the center, can he do some interview and so on and so forth to Jamyang. And the center said, yeah, that's fine. And two years after, one evening he came to see me and came with a copy of his thesis. Report an error in the passage at 1:07:24 Highlight the passage at 1:07:24

1:07:52 you know... I read and there is a great, you know, what you call the, not shocking, I'm not saying shocking, very surprising, you know, what you call the results or what he has found through his interview. He interviewed, I think, about 120 people and all different ages and, you know, the different backgrounds and so on and so forth. Report an error in the passage at 1:07:52 Highlight the passage at 1:07:52

1:08:30 What he has found, 88%, you know, people who come to Jamyang, does not believe at all there is a life after death. Eighty-eight. Report an error in the passage at 1:08:30 Highlight the passage at 1:08:30

1:08:49 Sixty-five percent, they are not Buddhist. Report an error in the passage at 1:08:49 Highlight the passage at 1:08:49

1:08:56 And I'm very happy with that, because they have told very honest, because they didn't wear the mask, saying I'm a Buddhist. I believe there are many lives after death. They just, that's I think one of the Western many qualities what you have. That's one of them. Tell the truth. Report an error in the passage at 1:08:56 Highlight the passage at 1:08:56

1:09:22 Straightforward. I'm not saying all the Westerners are very honest. Report an error in the passage at 1:09:22 Highlight the passage at 1:09:22

1:09:31 We have found out not long ago. So that is how it is. So this one is a very, very important issue. I mean there are lots of debates going on. know. Report an error in the passage at 1:09:31 Highlight the passage at 1:09:31

1:09:48 In the West, particularly Buddhist traditions, you know, the Buddhist sort of, I will not say new age, but more sort of, you know, the Buddhist culture based on, you know, what in English there's a word called cherry picking, you know, and Report an error in the passage at 1:09:48 Highlight the passage at 1:09:48

1:10:15 then eventually form a, you know, saying this is the tradition. Pure Buddhist tradition comes from Buddha up to now. But in reality, you know, pick up all the juicy bits and they leave with all the difficulties, saying these are the cultures we don't need. Report an error in the passage at 1:10:15 Highlight the passage at 1:10:15

1:10:42 It is not what we don't need, it is difficult to accept. We don't understand that. And the rebirth is one of them. Report an error in the passage at 1:10:42 Highlight the passage at 1:10:42

1:10:57 So, the point is this. You know, particularly I'm talking about here from the point of view of Mahāyāna tradition, which Tibetan Buddhism is. So I'm talking from that point of view. For the Mahāyāna teachings and the practices, if you want to follow, Report an error in the passage at 1:10:57 Highlight the passage at 1:10:57

1:11:24 I mean, if you talk about highest yoga tantra, then you can say within three years, in three months, in three days, you will be fully enlightened. That's the different things. Just leave it at, you know, time being, leave it aside. But otherwise, to experience enlightenment without working, you know, with the successive lifetimes, life after life after life, no, Report an error in the passage at 1:11:24 Highlight the passage at 1:11:24

1:11:57 boys, no. You will not. We will not. So in that means, if we don't work to understand there will be many lives in the future, then it is very, very difficult to build the complete Mahāyāna teachings and practices. Report an error in the passage at 1:11:57 Highlight the passage at 1:11:57

1:12:28 If we say just within... There's only this life and I will work very hard, that's fine. But to really to complete the Mahāyāna teachings and practices without understanding or if I use time being, without believing, I will use this word, believe time beings, I will explain a little bit later. Without believing there will be many lives in the future. Report an error in the passage at 1:12:28 Highlight the passage at 1:12:28

1:13:00 Then really difficult to look at, to understand the entire teachings and practices. And I don't think it is only the Mahāyāna teachings and practices, the Theravadan teachings and practices. It is very, very clearly stated, many Theravadan teachings, some of the teachings clearly attributed to Buddha or said taught by Buddha. Report an error in the passage at 1:13:00 Highlight the passage at 1:13:00

1:13:33 Clearly explained, there will be many lives. Such as saying, even when we enter, even when the person enters into the path, there will be many lives. Such as stream entering, one returning, no more returning, so on and so forth. They all are explained on the basis of... Many lives, working many lives, even after entering into the path. Report an error in the passage at 1:13:33 Highlight the passage at 1:13:33

1:14:10 So in that case, now here I'm coming back to the point what I made earlier. To be a disciple, in here the disciple, to oneself to, you know, if oneself, you know, want to be a, have to be a disciple, want to be a disciple, must have that ambitious. Report an error in the passage at 1:14:10 Highlight the passage at 1:14:10

1:14:34 Ambitious. to have a successive fortunate rebirth that. eventually experience definite goodness. If that is your ambition, then guru is important. Without that, I think it's quite difficult. Not just quite difficult, I think almost impossible. Report an error in the passage at 1:14:34 Highlight the passage at 1:14:34

1:15:10 Briefly to explain, I'm sure many of you know, what does it mean, fortunate rebirth? What does it mean, fortunate rebirth? Fortunate rebirth simply, I will explain in here, fortunate in the sense of the task which you have started in this lifetime, to experience fully, to experience enlightenment, the task which you have started in this lifetime. Report an error in the passage at 1:15:10 Highlight the passage at 1:15:10

1:15:39 If your next life does not give you that opportunity, the task which you have started to continue, then unfortunate rebirth in that context. Report an error in the passage at 1:15:39 Highlight the passage at 1:15:39

1:16:12 Successive, fortunate rebirth. Why? The task, what you have started in this lifetime is, the task is to experience liberation, enlightenment. That's your main ambitious, your task. You started in this lifetime the successive life to continue that, then to experience a definite, definite... Report an error in the passage at 1:16:12 Highlight the passage at 1:16:12

1:16:41 Goodness. Now I want to talk a little bit on the definite goodness. What is this definite goodness? Is it chocolate cake? Is it banana cake? What is it? You know, the definite goodness. Nyelek in Tibetan. Nyebar lekpa. Definite goodness. Definite in the sense of, you know, there's no reverse. Report an error in the passage at 1:16:41 Highlight the passage at 1:16:41

1:17:12 There's no reverse what you have achieved or what you have experienced, definite in that sense. Goodness in the sense of what you have experienced, the result of what you have experienced or achieved, the term, I mean, if I say this term achieved, some of my Theravadan friends will say, don't use that term achieved, it's attachment. Report an error in the passage at 1:17:12 Highlight the passage at 1:17:12

1:17:41 But anyway, I'll use here, achieve, achieve goodness. What is goodness here talking about? Goodness in two levels from the Mahāyāna's point of view. Goodness in two levels. Goodness in the sense of free from, free from conditioning existence or saṃsāra, which is big headache. and you know the second that If I use the term a little bit more advanced than just free from cyclic existence or the conditioning existence is quite often term is used in a full enlightenment. Report an error in the passage at 1:17:41 Highlight the passage at 1:17:41

1:18:27 So in the Mahāyāna tradition there's some difference between these two. Simply free from suffering and the origin of suffering then Report an error in the passage at 1:18:27 Highlight the passage at 1:18:27

1:18:42 Talking a little bit advanced than that, saying full enlightenment. In the Theravadan tradition, there's no difference. That's full enlightenment, that's the final goal. There's no any further to go. In the Mahāyāna tradition, yes, there's one space, one step further we can go. That's called full enlightenment. So in which way you experience? Report an error in the passage at 1:18:42 Highlight the passage at 1:18:42

1:19:13 know, the... Experience cessation of suffering and the origin of suffering, which is the first step according to the minor tradition, and experience a little bit further full enlightenment. Both are goodness, goodness in the sense of whatever you experience when you reach that stage is the result of, result of. Report an error in the passage at 1:19:13 Highlight the passage at 1:19:13

1:19:45 Result of ceasing, stopping, extinction, suffering and the origin of suffering. Result of that. So in that sense is goodness, lack. So definite goodness refers to that. Report an error in the passage at 1:19:45 Highlight the passage at 1:19:45

1:20:12 So as a disciple, as a disciple. The final aim must be that. Although both are too long for us, but that must be somewhere here. Although we might be working today, tomorrow, day after tomorrow, next week, next month, next year, next decade, next life, but our final goal must be that. Report an error in the passage at 1:20:12 Highlight the passage at 1:20:12

1:20:48 If that is your ambition and your aim, then we can say, I'm a disciple. Report an error in the passage at 1:20:48 Highlight the passage at 1:20:48

1:21:01 So now, to say I'm a disciple, then you have to have a guru. And the guru must have the ability to give that. Report an error in the passage at 1:21:01 Highlight the passage at 1:21:01

1:21:21 That's your aim, isn't it? You must be able to give that. Otherwise, PR Report an error in the passage at 1:21:21 Highlight the passage at 1:21:21

1:21:32 guru or retailer guru. So this is really something important for all of us. Make it very, very clear. Very, very clear. So quite often, there are us people. I never had the opportunity. Sometimes I feel sad I didn't have that opportunity. But I asked Westerners, saying, have you really asked this question to yourself? Report an error in the passage at 1:21:32 Highlight the passage at 1:21:32

1:22:12 The question is, why do I need spiritual path? Have you really asked that question? Report an error in the passage at 1:22:12 Highlight the passage at 1:22:12

1:22:24 Because I never had that opportunity. Sometimes I feel I really wish I had that opportunity. Because I never had this opportunity. Buddhism is part of Tibetan culture. Almost 99.9 % of Tibetan families are saying, we are Buddhist. Report an error in the passage at 1:22:24 Highlight the passage at 1:22:24

1:22:49 And also on top of that, I was put in a monastery, and half is my choice, when I was 13 years old. And I clearly remember. My reason, although there's a little bit something, you know, it's nice to become a monk, but my main reason is I don't want to go to school. Report an error in the passage at 1:22:49 Highlight the passage at 1:22:49

1:23:14 That was my main reason. I didn't have any ambitions to attain enlightenment and so on and so forth when I become a monk. Simply, I don't want to go to school. But on the way to school, there's a small monastery those days. Sera Monastery, where I later joined, wasn't moved to south, still in East India, in this concentration camp where the Indian government put them. Report an error in the passage at 1:23:14 Highlight the passage at 1:23:14

1:23:47 And that monastery, they have a few, I think eight or nine my age monks. But whenever morning and afternoon, when I finish going to school and finish school, going back and forth, whenever I look at them, all these boys are playing. I never seen they are studying. So I thought, that is the good. Good way to, you know, excuse going to school. Report an error in the passage at 1:23:47 Highlight the passage at 1:23:47

1:24:15 And I insist my parents, I want to become monk. Report an error in the passage at 1:24:15 Highlight the passage at 1:24:15

1:24:21 But they both said no. Because I'm the eldest out of eight, and traditionally... Yeah. think whether they have that sort of things or not, but they clearly said, no, have to finish your education, ordinary education. Then if you want, we'll try. Report an error in the passage at 1:24:21 Highlight the passage at 1:24:21

1:24:43 took two years. insist, insist, insist. Eventually, they gave in. Report an error in the passage at 1:24:43 Highlight the passage at 1:24:43

1:24:52 there, I became a monk. realize I make big, big mistakes. Report an error in the passage at 1:24:52 Highlight the passage at 1:24:52

1:25:06 Because it was extremely hard. You have to wake up around 4.30 and at 13 years old, you really don't know how to put these strange robes. And although your teacher will teach you, but once or twice. After that you have to sort it out. And it is, you know, halfway sleep. You don't know how to put those things. And by then you have to run to go to the, you know, the morning prayer and so forth. Report an error in the passage at 1:25:06 Highlight the passage at 1:25:06

1:25:36 And I found out I made big mistake. But then there's no way to going back because I left school and so forth. So, you know, but therefore I didn't have this choice, chance to ask this question. Do I really need spiritual path? Why I need the spiritual path. If the reason is, if the reason is, you know, I want to be a famous man, I want to be a wealthy man, I want to be a blah, blah, blah, blah, then all those are wrong reasons. Report an error in the passage at 1:25:36 Highlight the passage at 1:25:36

1:26:24 Wrong reasons. The main reason must be what I said earlier. That must be the main reason. Report an error in the passage at 1:26:24 Highlight the passage at 1:26:24

1:26:37 And it is buntily clear. As I said earlier, although many people try to say, no, no, no, practicing Buddhism means mindful, just stay mindful here and now, and if that's, then it's fine. You are in the Buddhist path, blah, blah, blah, blah. But... Report an error in the passage at 1:26:37 Highlight the passage at 1:26:37

1:27:06 Buddha himself and subsequently Buddhist teachers have made very, very clear, you know, the aim, the final goal must be, must be that. Report an error in the passage at 1:27:06 Highlight the passage at 1:27:06

1:27:21 And, you know, why we need the spiritual path is for that reason, to experience that. Eventually, not saying in this lifetime, eventually, that is my goal. Report an error in the passage at 1:27:21 Highlight the passage at 1:27:21

1:27:45 Anyway, so therefore, I think it is very, very, you know, here, important to make it clear to ourselves, you know, that before, yeah, anyway, now, now the guru, the different levels of teacher we need, or guru we need, because we were talking about, you know, gradual, we're not talking about sudden. Report an error in the passage at 1:27:45 Highlight the passage at 1:27:45

1:28:16 We're not talking about sudden, we're talking about gradual. And we're talking about, you know, the process or the task, we're talking about many, many lifetimes. And it is a big, big task to take. It is not just small. You know, to be a Buddhist, you have to be much, much, you know, what's called braver and ambitious than those. Report an error in the passage at 1:28:16 Highlight the passage at 1:28:16

1:28:47 People who work in the financial department or wherever they're working. Even if it's for one's own sake. Of course, if it's for all living beings, then amazing, just unbelievable. But even if it's just for one's own sake, the task we're talking about, at least 10, 12, 13, 15 lifetimes task. Report an error in the passage at 1:28:47 Highlight the passage at 1:28:47

1:29:19 know to to it uh what uh That kind of task, that kind of project to take along that process, we are talking about making progress. So when we talk about making progress, that means going step by step. So what kind of guru we need, we need a guru which matches. According to our level, it Report an error in the passage at 1:29:19 Highlight the passage at 1:29:19

1:29:58 is very, very clear, isn't it, in our ordinary educations, you know, the local government or whatever, those education institutions, they will not send a great professor to a kindergarten. They will not. Even if they send, it might be completely won't match with the kindergarten. You know, children. And it is the same, same, same arrangement. You know, what we need, a guru who will, you know, who match with our level. Report an error in the passage at 1:29:58 Highlight the passage at 1:29:58

1:30:48 And it is also clearly demonstrated in the Buddhist teachings, talking about teacher in the individual liberations. Talking about the teachers in the Bodhisattvan parts, talking about teachers in the Vajrayana parts, it is clearly demonstrated, it is clearly explained what kind of qualifications the teacher needs according to these three different stages. Report an error in the passage at 1:30:48 Highlight the passage at 1:30:48

1:31:21 There's no sort of ambiguities. If you read those detailed teachings, they clearly explain. If you are searching this kind of, if you are in that kind of level, you need a teacher this kind of qualification. If you are practicing at this level, you need a teacher who has this kind of qualification and so forth. Report an error in the passage at 1:31:21 Highlight the passage at 1:31:21

1:31:51 And I think it's quite useful, helpful for us to know. Here, I'm not saying, I'm not saying, you know, we shouldn't have a best teacher. We shouldn't have a... Enlightened teacher. I'm not saying that. That is not my point. What I'm talking about is from our side. Report an error in the passage at 1:31:51 Highlight the passage at 1:31:51

1:32:15 From our side. And that is quite important. Now in this context I want to share this related with my previous point. What I've said is from the both side. Disciple. From the both sides, know the role very clearly, each other's role very clearly. And in here, with that, I want to say this, which might be a little bit controversial, I don't know, but I want to say this. Report an error in the passage at 1:32:15 Highlight the passage at 1:32:15

1:33:09 I'm talking about in Tibetan Buddhism. Tibetan teachers, because in the Tibetan Buddhism we have tremendous, amazing teachings and practices in the Vajrayana path, in the Vajrayana tradition. Because of that, for many generations, more than, you know, more than... 1,500 years traditions. Because of that, that kind of tradition, that kind of culture, sometimes Tibetan teachers, what Report an error in the passage at 1:33:09 Highlight the passage at 1:33:09

1:33:56 is the exact word, without assessing or without taking into account the Western students, their cultures and their backgrounds and their, you know, The maturities and whatever, without taking these things into account, just bring the Tibetan cultures and the way of expression, how it is expressed, how it is taught, straightway bringing to the Westerners. Report an error in the passage at 1:33:56 Highlight the passage at 1:33:56

1:34:30 Sometimes it causes problems. I'm not saying I know all those things. I don't. Myself also carrying big Tibetan culture baggage. I know that. But nevertheless, You know, living in the West last 18 years and every now and then try to have these sort of gatherings, it is for me, it is quite clear, you know, that we have to be very careful how to lead the classes and how to do these things, particularly in this issue. Report an error in the passage at 1:34:30 Highlight the passage at 1:34:30

1:35:12 I mean, there's no doubt, for example, in the Gelug tradition, Lama Tsongkhapa's gradual path to enlightenment and also other traditions have similar teachings, mainly based on Atisha's Lama of the Path to Enlightenment. Based on that, all the four Tibetan Buddhist traditions have similar structured, systematically structured. Report an error in the passage at 1:35:12 Highlight the passage at 1:35:12

1:35:43 This is the second, this is the third, then ping, they will be enlightened. do this first. This is the second. Report an error in the passage at 1:35:43 Highlight the passage at 1:35:43

1:36:12 It is said in those teachings. I'm not saying they are wrong. This is very important. I'm not saying they are wrong at all. Report an error in the passage at 1:36:12 Highlight the passage at 1:36:12

1:36:22 But how they're taught and to whom they're taught, at what circumstances they're taught, must take into account. They are taught to the Tibetans. They are taught to the background, these people, mainly monks. who are definitely going to take initiations and going to practice highest yoga tantra. And that is the background. Report an error in the passage at 1:36:22 Highlight the passage at 1:36:22

1:36:56 If you read Aditya's, his own Lamb of the Path to Enlightenment, to enlightenment itself has started with the same as those lamrim end up with the teaching tantra. Itself has that teaching. So it is abundantly clear. Report an error in the passage at 1:36:56 Highlight the passage at 1:36:56

1:37:21 You know, the lamrim teachings and similar to lamrim in other traditions, those teachings are given under that kind of circumstances, under that kind of background. Report an error in the passage at 1:37:21 Highlight the passage at 1:37:21

1:37:33 Then, if that is the case, when they talk about guru and how to relate with the guru, Lama Tsongkhapa and subsequent teachers explain what kind of qualifications guru needs. What kind of relation we should make, him or her, according to that kind of arrangement. And it is quite often His Holiness the Dalai Lama said very, very clearly, very, very clearly. Report an error in the passage at 1:37:33 Highlight the passage at 1:37:33

1:38:09 In one of his books, I think, Path to Enlightenment, he said very clearly, you know, that we Tibetan teachers over-emphasize. Report an error in the passage at 1:38:09 Highlight the passage at 1:38:09

1:38:24 On this subject, particularly subject saying to see or to perceive all the actions of guru as a perfect. He said from his point of view it is over, it's too much emphasis on that. Report an error in the passage at 1:38:24 Highlight the passage at 1:38:24

1:38:50 But here I really want to make very clear to you, people who are able to do that, able to see that, I'm not saying that's wrong. Please carry on. Do it. I'm not joking. Honestly, I'm not joking. Sincerely, clearly, I'm not joking. What I'm saying, please carry on. I'm not saying that's wrong at all. What I'm making the point is this. There are people. Report an error in the passage at 1:38:50 Highlight the passage at 1:38:50

1:39:24 From the guru, people who are acting as a guru, and the people who are becoming as a disciple, You know, there are difficulties and some difficulties are long-term difficulties. Not just short-term difficulties, long-term difficulties. Because of not knowing, not knowing how to establish this relationship and just taking everything in what you call the service value. Report an error in the passage at 1:39:24 Highlight the passage at 1:39:24

1:40:03 and cause lots of difficulties. For that purpose, I'm talking about this. So therefore, it is extremely useful for us to look at more objectively, which His Holiness the Dalai Lama quite often suggests, use the common sense and Report an error in the passage at 1:40:03 Highlight the passage at 1:40:03

1:40:30 the reasons which... Quite often, you know, the His Holiness Dalai Lama said that is one of the unique in general Buddhist approach in the spiritual path and particularly Tibetan Buddhist approach. The tradition which follow based on Nalanda tradition, Nagarjuna and those great and unique, you know, the qualities in that tradition is, you know, to rationalize, to... Report an error in the passage at 1:40:30 Highlight the passage at 1:40:30

1:41:04 To use the reasons before we make decisions. Report an error in the passage at 1:41:04 Highlight the passage at 1:41:04

1:41:12 That's, I think, quite important for us to keep in mind. Anyway, my talk is not organized. You know, just blah, blah, blah. And also, you know, London is now almost four o 'clock. So I'm half asleep. So anyway, it's almost now quarter to nine. I really want to hear my talk. And if you have any questions, it is very welcome. Thank Report an error in the passage at 1:41:12 Highlight the passage at 1:41:12

1:42:13 you, Rinpoche. I'm not Rinpoche anyway. Thank you anyway. Okay, good, yeah. My question is a little simple. You were explaining that the guru should be able to explain the four noble truths and you used the term as they are. And I was confused as to what as they are meant. Okay, that's good. As they are in the sense of to see, to understand, dukkha as a dukkha, suffering as a suffering, not interpret certain types of suffering as a... Report an error in the passage at 1:42:13 Highlight the passage at 1:42:13

1:42:57 The origin of suffering, where suffering, you know, arises, understand they are the, you know, as an origin of suffering, such as attachment, aversion, ignorance. Be able to see, be able to understand, be able to practice as they are. Report an error in the passage at 1:42:57 Highlight the passage at 1:42:57

1:43:20 That's the one side of the coin. On the other side of the coin is the... The next two noble truths, cessation or nirvāṇa, which is very, very, you know, the cessation as a cessation of suffering and origin of suffering and the path which leads to that cessation as a path to leads to that cessation. So that's, I was talking about very basic qualities what the guru has to have. Report an error in the passage at 1:43:20 Highlight the passage at 1:43:20

1:43:58 Okay? Good, yeah. Any questions? Okay. I was told Americans are very outspoken. So I'm expecting lots of questions. Okay. So I have a question about how you know who you are. Thank you very much for your talk. I have a question about how you know who your guru is and how many gurus you have. So when you take vows with many different people and then also... Report an error in the passage at 1:43:58 Highlight the passage at 1:43:58

1:44:27 question about how do you know who your root guru is okay and then how you go about asking for someone to be your guru so now you you ask question whole night I need to explain Report an error in the passage at 1:44:27 Highlight the passage at 1:44:27

1:44:45 How many gurus do you need? It is up to you. It is up to you. It might be completely perfect already, just have one, or you may need 50, 60. It is up to you. There isn't any sort of maximum number or minimum number in the texts. Traditionally, some great teachers have many teachers, some great teachers have very few. Report an error in the passage at 1:44:45 Highlight the passage at 1:44:45

1:45:21 So it is really up to you in terms of the number. In terms of how we're going to know, Who will be your teacher or your guru? Again, it is mainly from your side. You have to work with that. And when I say work with that, I'm not talking about buy a ticket, world tour, and go all those places. Not in that way, really. Initially, I don't think we need a guru. Report an error in the passage at 1:45:21 Highlight the passage at 1:45:21

1:45:59 To start our spiritual path, these days there are many ways to learn Dharma, many ways to learn Dharma. There are many books available online, Twitter, Facebook, many different ways to learn. Report an error in the passage at 1:45:59 Highlight the passage at 1:45:59

1:46:20 I don't think initially we need a guru. And also, if you have taken... Refuge. Particularly if you're taking refuge, I don't think it's necessarily he or she is your guru. Because in the Buddhist tradition, I'm talking about tradition in the context of Vinaya, which Buddha taught. Vinaya, the monastic rules or monastic life's process. Report an error in the passage at 1:46:20 Highlight the passage at 1:46:20

1:46:57 process. Six or seven different terms are used to explain. For example, Lok Loban. Lok Loban means the teacher who teaches you how to read, how to write. Report an error in the passage at 1:46:57 Highlight the passage at 1:46:57

1:47:14 Lok Loban. There's also called, you know, Kedagigan. That means teacher who takes the responsibility to look after your behavior, your, you know, daily conduct. And so on and so forth. Not necessarily he will give you entire teachings and so on and so forth. Just give you, you know, the help how to behave as a monk. Report an error in the passage at 1:47:14 Highlight the passage at 1:47:14

1:47:44 There is a, you know, when you start to take vows, there is a preceptor. Just give you certain vows, not necessarily full vows. Then if you go, say, abbot. Abbot here, I'm not talking about... Report an error in the passage at 1:47:44 Highlight the passage at 1:47:44

1:48:04 institutional, institutionalized abbot. Institutionalized abbot in the sense of, you know, the monastery need somebody as an abbot to make the decision to make, not in that sense. So there are ranges of these things, you know. So here, as I said earlier, you know, I mean, I didn't talk to the guru. Or, you know, in the context of the High Circle Tantra, which I thought maybe we could talk a little bit, but if I wait, if there are questions, then I will talk with the questions. Report an error in the passage at 1:48:04 Highlight the passage at 1:48:04

1:48:45 But, you know, there's no, what's called, sets of numbers, how many and so on and so forth. And, yeah, I'll leave it there. I'll leave it there. Yeah. Okay. Can you? Yeah. I think you may need to come forward. The court is limited now. That is it. Report an error in the passage at 1:48:45 Highlight the passage at 1:48:45

1:49:14 Thank you very much, Geshe Lama. What do you do if your guru asks you to do something you don't want to do? Oh, good. Politely, with respect, say, I can't do. That's the best way. You know, politely, with respect. If you are able to explain the reason, politely with the respect. Report an error in the passage at 1:49:14 Highlight the passage at 1:49:14

1:49:37 Explain the reason. And that is very, very important. The question you ask is very, very important. It is perfectly possible your guru may point his or her finger towards the west, saying, this is the east, now you walk. And if you know that's not east, it is west, you can explain. I think that's fine. Report an error in the passage at 1:49:37 Highlight the passage at 1:49:37

1:50:32 That is fine. Okay. forward then there's a one lady here yeah come Report an error in the passage at 1:50:32 Highlight the passage at 1:50:32

1:50:43 My question may be more than one question. First of all, thank you for the teaching. I do understand that you could have several gurus. My question has to do with the distinction perhaps between that term and the term of root guru. In particular though, short of running an ad in the newspaper to find your root guru, if it's appropriate, the question I have is should it be clear to you? Report an error in the passage at 1:50:43 Highlight the passage at 1:50:43

1:51:06 It seems to me that it would be clear to the guru. That you are one of his children, one of his heart sons or have you. But for the practitioner, what is the awareness that lets you know that this is your root guru? Now the root guru, that term clearly comes from Vajrayana teachings. In the Sutrayana, there is no term used as a root guru. Report an error in the passage at 1:51:06 Highlight the passage at 1:51:06

1:51:33 It clearly comes from Vajrayana teachings. Now, according to the Vajrayana teachings, particularly highest yoga tantra teachings, how to define such and such as your root guru? Now, this is very technical. I don't know emotionally how to do that, but technically it is said this. If you receive mutual acceptance, the teacher... Report an error in the passage at 1:51:33 Highlight the passage at 1:51:33

1:52:06 The person who gives you the teachings, you as a receiver, mutual acceptance, then if you received from him or her initiation, commentaries and personal instructions, then that person is your root guru. This is very technical, and that's how it is said in the teachings. But the personal feeling is this. Report an error in the passage at 1:52:06 Highlight the passage at 1:52:06

1:52:37 How to define such as such as your root guru or not? For me, for example, my teacher, since I was 13 up to now, whom I receive countless teachings, but I haven't received single initiation from him, which is very common in Tibetan tradition. I haven't received, you know, yes, I have received some instructions to do Vajrayana practices, but I haven't received a single initiation from him. Report an error in the passage at 1:52:37 Highlight the passage at 1:52:37

1:53:08 But in my heart, he is the closest person. Emotionally, that's my... I receive many teachings from many great, great teachers, initiations, you know, the commentaries, many, many. But as far as my heart feeling is concerned, this man is closest in my heart. Report an error in the passage at 1:53:08 Highlight the passage at 1:53:08

1:53:34 So there are these things. It is not that clear. It is not that clear. Technically, that's what is said in the High Sokha Tantra. How to define the person is your root guru. If you receive initiation, commentary, personal instruction on that particular deity, then he or she is your root guru. Report an error in the passage at 1:53:34 Highlight the passage at 1:53:34

1:53:59 Okay? Yeah. Can you bring the microphone here? Report an error in the passage at 1:53:59 Highlight the passage at 1:53:59

1:54:19 When we started with the question, do I really need a guru, you said there were two requirements. You defined definite goodness, but you also then mentioned the first as being if you want a good rebirth. Oh yeah, successive fortunate rebirth. But I've always understood that it's my karma that will determine the type of rebirth I get, not who my teachers are. Report an error in the passage at 1:54:19 Highlight the passage at 1:54:19

1:54:54 Can you repeat it? My rebirths. The way I understand it, my rebirths depend upon my karma, not who my teachers are. But you just said that the teacher plays a big role in what your rebirth is. Good. Yes, yes. That is a very good question. I must make very clear. Now, know the Report an error in the passage at 1:54:54 Highlight the passage at 1:54:54

1:55:26 our worldly arrangement, know, to... For example, to drive a car, we need a driving instructor. This is worldly, just dealing with a machine. We need a driving instructor. Now, when you talk about to have successive fortunate rebirth, we are talking about creating the causes to have that kind of successive fortunate rebirth. Report an error in the passage at 1:55:26 Highlight the passage at 1:55:26

1:56:00 To create the causes, to have a successive fortunate rebirth is really very much working with our minds. To work with our minds, to create the causes for that kind of result, we need people to help us how to do it. And in that context, our gurus play a role. Does it make clear? So it's the combination of an individual's karma and planting the seed. Now individual karma in this context I'm talking about, from that guru, from that teacher's suggestions, instructions, how to secure, say the next life, a fortunate rebirth. Report an error in the passage at 1:56:00 Highlight the passage at 1:56:00

1:56:51 So according to the instruction, according to the teaching, if you behave that way. If you act that way, today, tomorrow, day after tomorrow, that is the karma. That is the karma, you know, that is the causes you are creating to have a fortunate rebirth in your next life. Report an error in the passage at 1:56:51 Highlight the passage at 1:56:51

1:57:15 This karma business is, again, not an easy one. Because in the West, quite often, because of your, you know, what's called forefathers' tradition, you know, this... the majority Christianity or, you know, the Abrahamic religion, have this belief or the, you know, the subconscious, you know, the belief there's something. Report an error in the passage at 1:57:15 Highlight the passage at 1:57:15

1:57:46 If you understand karma in that context, making mistake. Karma should not be looked at in that context. I'm not saying you are making that one, but I'm talking about in general. But here I can understand that you are a little bit puzzled on that, but just think about what I've said. It may get clear slowly. Report an error in the passage at 1:57:46 Highlight the passage at 1:57:46

1:58:17 I have this prayer that I say every day, or as often as I think of it actually. I say this prayer, may I never be separated from the Buddha Dharma from now until I attain awakening for the benefit of all beings. Report an error in the passage at 1:58:17 Highlight the passage at 1:58:17

1:58:33 I believe that that is planting the seeds for successive rebirths for the Buddha Dharma, even though I don't have a tight connection with a Lama or a teacher. It's like you said, I have many books and I have teachings on tape and so forth, but I don't have that one-to-one connection. Okay, now this is again important. Report an error in the passage at 1:58:33 Highlight the passage at 1:58:33

1:59:02 As I said earlier, you know, initially I don't think we need that sort of one-to-one. That's what I said earlier. But when it comes to quite serious business, working with really down, deep-rooted, you know, psychic, psychological training, psychological making progress. progress. Then, Report an error in the passage at 1:59:02 Highlight the passage at 1:59:02

1:59:35 I have a Report an error in the passage at 1:59:35 Highlight the passage at 1:59:35

2:00:08 question based on A kind of difficulty of understanding. And this is very interesting that this comes up because Venerable Katie and I and Chris were actually talking about this exact thing today about teachers. And you said a guru is someone who exhibits the knowledge of the Four Noble Truths and then shows that in their lives, shows that practice. Report an error in the passage at 2:00:08 Highlight the passage at 2:00:08

2:00:43 The basic line. Report an error in the passage at 2:00:43 Highlight the passage at 2:00:43

2:00:48 And I have had a recent disappointment in someone who was my teacher in seeing their actions, some things more clearly. It's not so wholesome, you know, not willing to see aversion and ignorance and these roots of dukkha, to practice with them. And that's very... I can be compassionate for them and love them as a human being, but now I have a hurt in my heart, a discord, because if they can't do it, how can I do it? Report an error in the passage at 2:00:48 Highlight the passage at 2:00:48

2:01:29 If they are supposed to be my teacher. So, do I move on? It is not easy. Now, here... Report an error in the passage at 2:01:29 Highlight the passage at 2:01:29

2:01:49 Two things. Two things it may help. I have no guarantee it may help. The first thing is this. As long as you have established that relationship, then it is extremely helpful for the both parties not to, because of the situation, not to... not to Not to experience sense of, what is the right word, sense of anger, sense of dislike, sense of those mental states from the both parties. Report an error in the passage at 2:01:49 Highlight the passage at 2:01:49

2:02:49 Because even if, why I'm saying this is, even if you haven't established that kind of relationship, It is really helpful. You know, a stranger who caused you pain and difficulty, it is much better not having anger deal with that situation, isn't it? Even in that kind of situation. Now here we are talking about two people have established, initially, you know, to establish that kind of positive relationship. Report an error in the passage at 2:02:49 Highlight the passage at 2:02:49

2:03:20 Now the situation is not easy. In that unease situation... If you are able to do, not to cultivate, not to bring some kind of anger, hatred, dislike, those mental states, which is not helpful at all to yourself, to other persons, immediately and for long term. And that's I would say. It is not easy. If you need to take time, if you need to make some sort of space, make it. Report an error in the passage at 2:03:20 Highlight the passage at 2:03:20

2:03:56 Do it in order to create that sort of atmosphere, not to feel anger and so on and so forth. Now another point which I want to make is this, expectation. Report an error in the passage at 2:03:56 Highlight the passage at 2:03:56

2:04:16 And this which I haven't said very much, I haven't said at all. We have expectation. Our guru, our teacher knows everything, have all the answers. Report an error in the passage at 2:04:16 Highlight the passage at 2:04:16

2:04:33 We will stay as a statue, but our gurus are not statue. That is the, sometimes we have these difficulties. Now we, we want, we, we, our expectation, we want our guru, you know, acts perfectly without any mistake, you know, sort of meticulously clear, all the answers are exactly what you want to hear. Report an error in the passage at 2:04:33 Highlight the passage at 2:04:33

2:05:07 No, guru may not have that. It is a fact. Whom you see as a guru, he or she may not have that in reality. Or he or she may have, you may perceive in a different way. So there are many possibilities. I'm not saying that's only, that's your perception, you are wrong. I'm not saying that. I'm not saying, you know, guru may not have that. If he hasn't got, he or she hasn't got that, What we are asking is too much. What we are asking is, you know, to squeeze the sand, have a oil. Report an error in the passage at 2:05:07 Highlight the passage at 2:05:07

2:05:49 I mean these days there are. But that is the situation. So you have to take into all this, take into account. Report an error in the passage at 2:05:49 Highlight the passage at 2:05:49

2:06:03 You know, if our gurus are like a statue, then don't need to go to Lu. You can ask Report an error in the passage at 2:06:03 Highlight the passage at 2:06:03

2:06:22 one, Report an error in the passage at 2:06:22 Highlight the passage at 2:06:22

2:06:44 then give to them. ourselves. You know, go there, said everything, then when Report an error in the passage at 2:06:44 Highlight the passage at 2:06:44

2:06:45 it's just something. I'm grateful that, no, there hasn't been any dislike or anger. That's good. That's very good. That's not the kind of origin of it. Report an error in the passage at 2:06:45 Highlight the passage at 2:06:45

2:06:59 But for me the difficulty is when there's no acknowledgment, when the teacher doesn't see. When I open, I say, oh, they do that to them as well, and to them, and to... oh, and that, you I can understand. I can understand. But don't expect your guru as a cheresic to have a hundred thousand arms. No, no, no, no. Okay, now give it to... Can you come a little bit forward? Report an error in the passage at 2:06:59 Highlight the passage at 2:06:59

2:07:42 Hi, Geshe Report an error in the passage at 2:07:42 Highlight the passage at 2:07:42

2:07:48 -la. Thanks again. I appreciate especially your bringing up what you thought might be controversial with regard to applying the Tibetan Buddhist principles to Western culture because I know that many students are kind of unclear about how you're supposed to make it work. Report an error in the passage at 2:07:48 Highlight the passage at 2:07:48

2:08:09 My question is going to be kind of pithy so I'm just going to lay out some information that I'm trying to juggle to see if I can condense it into something that makes sense with your help. So in truth, there are two types of truth, absolute and relative. Okay. And then there are two types of abilities that I'm kind of organizing in my mind. Report an error in the passage at 2:08:09 Highlight the passage at 2:08:09

2:08:34 There's the mystical abilities of Lamas who can see into the past and see into the future and they can read, they can do Mohs and have all these wonderful qualities that are beyond. Report an error in the passage at 2:08:34 Highlight the passage at 2:08:34

2:08:50 Relative language, shall we say. It's indescribable. And then there's the conventional abilities of how to perhaps translate these amazing concepts into daily living, like how to resolve conflict, should one sue or not, should you set a boundary with a noisy neighbor or not. like, you know, should you, you know, how to kind of balance, like, okay, are the neighbors noisy because it's my karma, or should I just knock on their door? Report an error in the passage at 2:08:50 Highlight the passage at 2:08:50

2:09:22 You know, there's a wide range of So in choosing a teacher, I haven't chosen one yet because I'm juggling all these details and I'm trying to get some sense because quite frankly I'm inspired by so many teachers and because I'm so needy of inspiration, I'm an easy target, I'm just completely open. So my question with all these little details is, how does... Report an error in the passage at 2:09:22 Highlight the passage at 2:09:22

2:10:14 One see the wisdom in a potential teacher when I myself am ignorant. On what basis can I as a conventional person finding enlightenment, on what basis can I feel confident that my choice is a wise one? And if I make a mistake, what's the process of breaking up with a guru? Report an error in the passage at 2:10:14 Highlight the passage at 2:10:14

2:10:44 Is there a respectful way? I want to tell you a story before I answer to your question. The story is this. Report an error in the passage at 2:10:44 Highlight the passage at 2:10:44

2:10:58 In monasteries, in Saraganden Depung, the monastery I'm talking about, those monasteries which I'm familiar with, we have many abbots and ex-abbots. Report an error in the passage at 2:10:58 Highlight the passage at 2:10:58

2:11:11 And there's a story, one abbot. Who was traveling to Dharamsala to see His Holiness' teachings. And he was traveling with his two attendants, with lots of luggage, which Tibetans tend to travel with lots of things. Report an error in the passage at 2:11:11 Highlight the passage at 2:11:11

2:11:30 And so they reach at this Indian city called Hubli, which is a relatively big city, in a train station. And the train was coming from Bangalore, then going to Delhi, and it stopped at the Hopli station only five minutes. Have you been to India? Okay. Indian train stations are completely chaos. You don't know when it's going to come, and you don't know from which direction it's going to come. Report an error in the passage at 2:11:30 Highlight the passage at 2:11:30

2:12:03 And not just that, there are thousands of people on the platform going all directions. So under that kind of really chaotic situation, a train arrived. The two attendants did speak local language. They know a little bit. The abbot whom they are serving, he doesn't know all this language. And so they are carrying lots of luggage. Report an error in the passage at 2:12:03 Highlight the passage at 2:12:03

2:12:36 And, you know, suddenly a train arrived and the abbot was still... Acting as an abbot in the monastery, his robes are neatly put together and he smiles like this and he's just doing like this as an abbot. And one attendant, in the panic situation, he said, you are not an abbot in the train station. Report an error in the passage at 2:12:36 Highlight the passage at 2:12:36

2:13:12 What does that mean? Make the common sense. Use the common sense. You are not abbot, not at the train station. We need help. At least you should move. If you are able to help to carry one or two bags, that's great. Report an error in the passage at 2:13:12 Highlight the passage at 2:13:12

2:13:38 Others, please come with us. Move. Have your body have some action to move. So that is the story when you talk about, you know, saying, how can I... do the neighbors, can I knock their door, should I stay or not stay, or whatever. Those we need to use common sense. The reason I mention that in particular is because I actually sought the help of some senior students. Report an error in the passage at 2:13:38 Highlight the passage at 2:13:38

2:14:10 As I said earlier, don't choose a teacher or guru who will give you you instruction what kind of man I should choose. Lama Tsongkhapa, Shantideva, His Holiness the Dalai Report an error in the passage at 2:14:10 Highlight the passage at 2:14:10

2:15:00 Lama will cause you tremendous disaster. Report an error in the passage at 2:15:00 Highlight the passage at 2:15:00

2:15:13 are asking to the wrong person. Yeah, well. Report an error in the passage at 2:15:13 Highlight the passage at 2:15:13

2:15:21 I was thinking of more complicated questions like how to apply, for example, one of the trainings which is to put yourself second to others. Report an error in the passage at 2:15:21 Highlight the passage at 2:15:21

2:15:39 That's kind of a cultural, it's an important, for me it's like one of the daily struggles that I have because As an immigrant myself, culturally I'm used to doing that, but it's kind of a rub in this Western culture which is very individualistic. Report an error in the passage at 2:15:39 Highlight the passage at 2:15:39

2:16:01 That's a very practical example that's beyond what kind of furniture I want. This all relates to how to choose a guru because that's where conventional... So, Report an error in the passage at 2:16:01 Highlight the passage at 2:16:01

2:16:15 experience comes in because a lot of the gurus who I admire are from Tibet or they've led a different lifestyle than what I live every day in America. Report an error in the passage at 2:16:15 Highlight the passage at 2:16:15

2:16:27 Now, I mean, to add a little bit to what I said earlier, you should choose on the basis of when the person, he or she, is able to lead you to cultivate concentration. To have ethics in your life, to have some wisdom in your mind. If he or she is able to give you help, support in these three areas, choose that person. Report an error in the passage at 2:16:27 Highlight the passage at 2:16:27

2:17:02 Initially don't label him or her as your guru, but just label as my friend. And if that goes well, you can give a different label whatever term you want to use and if it's still very very successful then you can say he's my guru or she's my guru i think it's to really use those things i'll give you another other people if you have some questions oh but i have to beg you okay could you counsel us on how to break up with a guru if you want oh That's an important question. Okay, I don't know. Report an error in the passage at 2:17:02 Highlight the passage at 2:17:02

2:17:45 I don't know. This is sincere answer. I don't know how to break. I don't know. Okay. Yeah. Okay. So you have a question? Okay. Yeah. Report an error in the passage at 2:17:45 Highlight the passage at 2:17:45

2:18:11 Again, thank you, Geshe-la, for being here. I understand you're going down to Vajrapani. Do you want to explain what you'll be teaching down there? What the topic will be. Okay. And Land of Medicine Buddha, I understand you're going there as well. Yes. Tomorrow I'm going to Vajrapani to lead a retreat for 10 days, I think mainly based on lamrim, the meditation. Report an error in the passage at 2:18:11 Highlight the passage at 2:18:11

2:18:38 So there will be meditation sessions, there will be blah-blah sessions, and that's what I'm going to do at the Vajrapani. And Land of Medicine Buddha, what I'm doing? Oh yeah, Land of Medicine Buddha, I'm giving two evenings, I think. I'm going to give a talk on the subject Takom Choson, the view, meditation and conduct. Report an error in the passage at 2:18:38 Highlight the passage at 2:18:38

2:19:07 That's what I'm going to do. Thank you. Thank you very much for coming. Really, really, really nice to see you here. yes Yes, what I've said is just my own experience, not really something very, very valid, what you call the talk, what the point, but just to share some of my experiences and that's what I've done. Report an error in the passage at 2:19:07 Highlight the passage at 2:19:07

2:19:43 So thank you for coming and listening. What we'll do, we'll end the evening. evening, which is another tradition I like very much, is the dedication. The first verse is to cultivate or to experience the altruistic awakened mind, people who have that mind to increase, people who do not have, may they have, and people who have had... Report an error in the passage at 2:19:43 Highlight the passage at 2:19:43

2:20:17 had in the past, but degenerated, may they experience again. just a few people, all living beings. That's the first verse. Many of you know this and are practicing it to have experience. And the second verse is Long Love Prayer for Devjusop. Lama Tsongkhapa, Shantideva, His Holiness the Dalai Lama And that is the... Report an error in the passage at 2:20:17 Highlight the passage at 2:20:17

2:20:47 The three verses which I'm going to chant and people who like to join with me do it. And while we are reciting, chanting those three verses, the important thing is the mental state. The chanting is not important, the mental state. We have to be thinking, you know, the activities, what we have done physically, verbally and mentally. Report an error in the passage at 2:20:47 Highlight the passage at 2:20:47

2:21:15 All those wholesome virtues in general, and particularly this evening, the talk, listening, contemplating, question and answer, all those activities definitely have positive impacts, positive causes. And those positive causes will sincerely, genuinely... I think to become the causes and conditions that not just ourselves but all living beings to experience genuine happiness and have the causes of happiness, to be free from suffering and the causes of suffering, and people who help, who help and support. Report an error in the passage at 2:21:15 Highlight the passage at 2:21:15

2:22:15 To experience happiness and free from suffering, people, you know, those great teachers like Lama Zopa Rinpoche, His Holiness the Dalai Lama, which we are going to say their prayers. And also there are many ordinary people who do amazing, amazing work to make this world more peace, harmony. They all have long life. Report an error in the passage at 2:22:15 Highlight the passage at 2:22:15

2:22:44 All their projects, their activities, be very successful. So we'll do that, dedicate in that sense, to sincerely, genuinely, whatever small we have managed to create a positive, constructive karma or action. action, those to become the causes and conditions in that direction. So the thinking is really important. So therefore people who like to join with me, join, then, you know, they say the three verses together. Report an error in the passage at 2:22:44 Highlight the passage at 2:22:44

2:23:24 I don't know all the chantings. I will say straight, okay? Dharma talk by Geshe Tsering about bodhicitta, emptiness and lamrim, mentioning Lama Zopa Rinpoche. Report an error in the passage at 2:23:24 Highlight the passage at 2:23:24

2:24:08 Satsang with Mooji Satsang with Mooji Report an error in the passage at 2:24:08 Highlight the passage at 2:24:08

2:24:14 -gyo-pe-we, gu-su-to-po-ze, -sun-mu-gu-we, Leng-mu-to-do-pa. Report an error in the passage at 2:24:14 Highlight the passage at 2:24:14

2:24:36 Rave Kaurve Shingamde Pendant Deva Malu Jhumve 'en re-se-wa ten-zen gya-zo-yi, -be-se-de pa-do-ten-gyo. Thank Report an error in the passage at 2:24:36 Highlight the passage at 2:24:36

2:25:25 you, Michelle. Thank you. Report an error in the passage at 2:25:25 Highlight the passage at 2:25:25

2:25:30 Yes. Yes. Report an error in the passage at 2:25:30 Highlight the passage at 2:25:30

2:25:35 Thank Report an error in the passage at 2:25:35 Highlight the passage at 2:25:35

2:25:39 you. Thank you. Thank you. Thank you. Oh Report an error in the passage at 2:25:39 Highlight the passage at 2:25:39

2:25:52 yeah. Thank you. Report an error in the passage at 2:25:52 Highlight the passage at 2:25:52