Answering the Call or Taking the Leap? - Finding your place in the Dharma

0:00 It's a very intense two-day fast and purification ceremony and she's taught in Europe. She just got back from Tahiti where she taught and she's very popular in Israel and she'll be down in just a second. Report an error in the passage at 0:00 Highlight the passage at 0:00

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1:54 instant. Yeah. Thank you. Report an error in the passage at 1:54 Highlight the passage at 1:54

2:17 That's the whole reason she had to come down. Report an error in the passage at 2:17 Highlight the passage at 2:17

2:25 She's like, okay. Report an error in the passage at 2:25 Highlight the passage at 2:25

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3:53 don't know. Report an error in the passage at 3:53 Highlight the passage at 3:53

3:57 just wait for your notes. Report an error in the passage at 3:57 Highlight the passage at 3:57

4:06 We'll make you feel welcome. Report an error in the passage at 4:06 Highlight the passage at 4:06

4:28 San Francisco. Yeah. Report an error in the passage at 4:28 Highlight the passage at 4:28

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5:08 do with you, and it's been four years. Okay, Report an error in the passage at 5:08 Highlight the passage at 5:08

5:32 so if you would like to prostrate, we can all, because I don't really know you were here before and all. If you'd rather not, then please, you know, don't feel bad about it. Report an error in the passage at 5:32 Highlight the passage at 5:32

5:50 We're not going to fall apart. There's no worthwhile to feel bad about it. And when you prostrate, it's good to really want to prostrate. Like, you know, we're not prostrating in front of a statue, right? I mean, we're not. Report an error in the passage at 5:50 Highlight the passage at 5:50

6:05 Sometimes also people say, oh yeah, Buddhism, you know, where you give the statues food. So it's like, that's not what this is all about. So we kind of prostrate also to our own potential, being able to in that state, like to imitate the Buddha. It's not that we are, you know, the high and mighty Buddha and prostrate to the principles. Report an error in the passage at 6:05 Highlight the passage at 6:05

6:36 By prostrating, we create the cause to be slowly, slowly, slowly. Also our goal by believing that we can, you know, having the trust and the Report an error in the passage at 6:36 Highlight the passage at 6:36

6:50 trust. And so with Report an error in the passage at 6:50 Highlight the passage at 6:50

6:56 the body, we express this, Report an error in the passage at 6:56 Highlight the passage at 6:56

7:08 we got rid of all the delusions by showing that we can do this. We also appreciate our own ability and not just the ability, but also our own interests, being here and, you know. Report an error in the passage at 7:08 Highlight the passage at 7:08

7:32 And then one advantage is as you get older, then we tend not to do these things anymore because it hurts, right? But if you continue, actually, it slows down the process of becoming stiff. Report an error in the passage at 7:32 Highlight the passage at 7:32

7:48 And actually, you know, something as simple as prostration. It can be a purification of body speech in a very, very simple way if your mind is really there, like purifying the negative actions of the body prostrate, purifying the negative actions of speech, you say, you know, and purifying the mind, especially this whole thing, I want to be Report an error in the passage at 7:48 Highlight the passage at 7:48

8:18 maybe seeing light and Report an error in the passage at 8:18 Highlight the passage at 8:18

8:24 activity, so it can become very profound. So when you go down on these five points, you think that you're contaminated aggregates by wisdom, Report an error in the passage at 8:24 Highlight the passage at 8:24

8:43 if you come up very quickly, meaning you want. as quick as possible and when you drag your hands a little bit on the floor you think that I'll take everybody Report an error in the passage at 8:43 Highlight the passage at 8:43

9:15 you don't know how to prostrate, you can ask anybody from the center that He is much Report an error in the passage at 9:15 Highlight the passage at 9:15

9:41 more forgiving than me. Thanks. Report an error in the passage at 9:41 Highlight the passage at 9:41

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10:36 I was asked by Charles to come here and give this talk. It was still not quite clear about it. Because I was under the impression that you would just ask me a question about dancing. But that is always the easiest thing. And I would very much encourage you to do that, actually, even in the middle. I have a habit of, once I start talking, it's difficult to stop me. Report an error in the passage at 10:36 Highlight the passage at 10:36

11:04 And then I talk, talk, talk, talk, talk. And because I see that you are interested, I don't really stop. Time is up. I like very much, because I'm not a teacher, okay, you know, I couldn't give you the Report an error in the passage at 11:04 Highlight the passage at 11:04

11:26 good know how to find, where to find, but what I like very much is, because we have great teachers in the Bay, who have studied this, like backwards and forwards, and by heart and all this, so you don't need, Report an error in the passage at 11:26 Highlight the passage at 11:26

11:48 because you do need at one point, you know, some Report an error in the passage at 11:48 Highlight the passage at 11:48

11:58 faith, and the more you know, the more faith, the more trust you will have, you see how everything, Report an error in the passage at 11:58 Highlight the passage at 11:58

12:12 Sit down for Report an error in the passage at 12:12 Highlight the passage at 12:12

12:16 the best. It's a very, very, very good talk. Report an error in the passage at 12:16 Highlight the passage at 12:16

12:24 And that really, because things have been said in Buddhism that it's not really in accord with what we grow up with. Report an error in the passage at 12:24 Highlight the passage at 12:24

12:36 Things like that your mind is pure and Report an error in the passage at 12:36 Highlight the passage at 12:36

12:47 that because it's your nature you can never ever lose it no matter how much negativities you do and that we're not in touch with this nature because it is covered by our delusions. I mean, how many of us hear that your unhappiness is responsible? Report an error in the passage at 12:47 Highlight the passage at 12:47

13:15 We learn if you have nice Report an error in the passage at 13:15 Highlight the passage at 13:15

13:22 children, nice friends, live in a nice country, then you should be happy. That's what we learn, isn't it? And so when we don't have it and we are unhappy, so we're not really surprised because we understand we're not happy because we don't have these things. The problem is that when you get all these things and you're still not happy, then what? Report an error in the passage at 13:22 Highlight the passage at 13:22

13:52 possibilities either you fall into depression which many of these talking about the Report an error in the passage at 13:52 Highlight the passage at 13:52

14:00 Maybe California would also fit. So you have two possibilities. Either you fall into depression, you give up all responsibility. Look, I'm here in my black hole. There's nothing I can do. So it's kind of nice, you know. Report an error in the passage at 14:00 Highlight the passage at 14:00

14:22 Or you look further. Okay, I have all these things. This is what I've dreamt about. Now I haven't. but they're still not happy so you go and look Report an error in the passage at 14:22 Highlight the passage at 14:22

14:59 There Report an error in the passage at 14:59 Highlight the passage at 14:59

15:06 are different ways that it is described. How many of you are here for the first Report an error in the passage at 15:06 Highlight the passage at 15:06

15:20 time? That's good, you know, like we're not born with these knowledges of Report an error in the passage at 15:20 Highlight the passage at 15:20

15:27 everybody who is sitting here at one point, me included. Report an error in the passage at 15:27 Highlight the passage at 15:27

15:34 So they say, you know, like it's called Report an error in the passage at 15:34 Highlight the passage at 15:34

15:48 So the texts describe how this is hidden, you know, so like one, this is nine examples, Report an error in the passage at 15:48 Highlight the passage at 15:48

15:58 if known, I would be told, pulled it out somewhere, Report an error in the passage at 15:58 Highlight the passage at 15:58

16:08 it's hidden, I remember a few. So one for example, this one is for me, this one I know, it's like, it's hidden like honey that is hidden by the bees. Have you ever seen beehives in the wild, like in the forest, where the bees actually hang on the beehive, you know, not these nice things, Report an error in the passage at 16:08 Highlight the passage at 16:08

16:29 take the honey. But it's kind of a round thing and they're all hanging there. So there's no way for you to get that honey. Because hidden or protected. Report an error in the passage at 16:29 Highlight the passage at 16:29

16:43 This is like our Buddha nature that is hidden or protected. By anger, it stings. When we're angry, it's like this. You know, the sweetness of the honey is completely not accessible to us. Then also they say it is hidden like a very beautiful Buddha statue that is kind of wrapped in a very dirty form. Report an error in the passage at 16:43 Highlight the passage at 16:43

17:09 It even stinks maybe. But inside is a golden Buddha. Report an error in the passage at 17:09 Highlight the passage at 17:09

17:20 Then Report an error in the passage at 17:20 Highlight the passage at 17:20

17:24 it's another very good, a treasure that is hidden in a cesspool. Report an error in the passage at 17:24 Highlight the passage at 17:24

17:33 And you see the sewage, open sewages, you know, where all these, it shimmers like Report an error in the passage at 17:33 Highlight the passage at 17:33

17:53 that. So you would never reach into there unless you knew that there would be a treasure hidden. Because it's kind of disgusting. Report an error in the passage at 17:53 Highlight the passage at 17:53

18:07 So when you know, you know, when you know that something is hidden somewhere. Even if it's very disgusting, do each in. Report an error in the passage at 18:07 Highlight the passage at 18:07

18:20 Yeah, if you would know that, if you would really know, like for example, I always used to say, how many of you know Indian toilets? You know, it's just a hole in the ground. So let's say you wear a pair of jeans and you pull them down and your wallet with your visa card, with your driving license, with all your money. Report an error in the passage at 18:20 Highlight the passage at 18:20

18:41 All of a sudden you hear this sound, you know, look. Report an error in the passage at 18:41 Highlight the passage at 18:41

18:48 But you already made your... Report an error in the passage at 18:48 Highlight the passage at 18:48

19:01 But not even that, because I know it's disgusting. Report an error in the passage at 19:01 Highlight the passage at 19:01

19:10 But you see, because you know you're dependent on these things, because without these things you can't survive. So it's not such a big, you would never otherwise reach into to see if by any chance somebody is wrong. Report an error in the passage at 19:10 Highlight the passage at 19:10

19:25 You'd never do that, okay? But you would immediately go and you would fish it out. you next time. Report an error in the passage at 19:25 Highlight the passage at 19:25

19:22 don't know. Report an error in the passage at 19:22 Highlight the passage at 19:22

19:31 Because why? Because you know how dependent you are. And this is the sad thing about us. We don't know. We carry with us day after day after day after day. We let it dormant. We let it be covered. So then we are like the person. They lost it. And then we have all these difficulties. We're in a foreign country. We have no money. No visa card. We have to go and beg. Life is very difficult. We have to fight. We carry a lot of negative karma and all this. We are stuck in saṃsāra yet. Report an error in the passage at 19:31 Highlight the passage at 19:31

20:02 The ticket out is with us. Do not believe it. The trust that if I arrange the conditions outside, then I will be okay is still bigger than the trust that saṃsāra sucks. Report an error in the passage at 20:02 Highlight the passage at 20:02

20:23 We haven't understood this yet. I still think sleeping an hour longer in the morning is better than meditation. I'm not convinced. The gut feeling is still like this. So then I have to go against this stuff. Get up! And then when I'm up, then I'm up. Then I know that it's much better to sit. Very simple breathing meditation. 20 minutes, half an hour is really great. That's much better than sleeping. Oh, I slept so many hours in my life already. Report an error in the passage at 20:23 Highlight the passage at 20:23

21:12 The day is completely different, especially if you generate a positive motivation. So this is this whole thing about, you know, on one hand, we're very one-pointed about what we want, we think. These are all very short-lived and short-term things. And they never give us the Report an error in the passage at 21:12 Highlight the passage at 21:12

21:33 gratification, the satisfaction that we want. Then we just have to keep on running. But we're not really clear on, you know, why am I here? What's the purpose of my life? Report an error in the passage at 21:33 Highlight the passage at 21:33

21:49 You wake up in the morning, you just go, well, it's not Report an error in the passage at 21:49 Highlight the passage at 21:49

22:01 joy. There's no, it's just like, yeah, okay, I don't know. You can do anything. Report an error in the passage at 22:01 Highlight the passage at 22:01

22:11 It really depends on your motivation. Report an error in the passage at 22:11 Highlight the passage at 22:11

22:15 So Buddhism makes it like this kind of Buddhism, what they're practicing here. It makes it really easy by having all these formal prayers. Now I know that in general I don't like formal prayers so much. Report an error in the passage at 22:15 Highlight the passage at 22:15

22:36 Although I tell you in your Dharma practice formal prayers is the easiest thing to do because all you have to do is read them. Meditation is very difficult. You see it's simple but it's very difficult. Generating compassion and bodhicitta is very difficult. Understanding emptiness is very difficult. Saying prayers that puts your mind in the right direction is very easy. So on one hand we have this mind who wants to do, you know, wants to have everything easy, but then it refuses to do things that are easy because I don't understand what I'm saying. Report an error in the passage at 22:36 Highlight the passage at 22:36

23:13 You don't need to. Report an error in the passage at 23:13 Highlight the passage at 23:13

23:18 Especially when we do pujas. We do the pujas to kind of make offerings to the Buddhas. The Buddhas understand what we say. The puja in English, they understand. The puja in Tibetan, they understand. You do the puja in Tibetan that no Tibetan would understand. there. Report an error in the passage at 23:18 Highlight the passage at 23:18

23:38 So we don't have to worry about this. With the poochers and with the crates, we just have to do it. So it's really, really easy. But I think, you know, everything that smells a bit like religion has become a big hindrance. Instead of becoming a healthy task. And I understand why. Because there has been done so many hurt and negative things in the wars, killing, exploitation. Report an error in the passage at 23:38 Highlight the passage at 23:38

24:08 Forcing people into being religious, you know, making them afraid and all that. So I understand that kind of say, oh, you know, religion, but it can really help us. In order to be a Buddhist, you can practice just the philosophy, or you can just practice the ritual part, the religious part, or you can practice both. Report an error in the passage at 24:08 Highlight the passage at 24:08

24:33 It doesn't really matter. So very often people say, well, yeah, all these things, you know, do I really need them? No, you don't. But it makes it easier. So why not use them? So why not at least try to use them and maybe decrease our pride in everybody else? Report an error in the passage at 24:33 Highlight the passage at 24:33

24:57 We don't like to do things that we don't. Report an error in the passage at 24:57 Highlight the passage at 24:57

25:06 And being able to do prayers in a language that you don't understand, I tell you, your ego goes well. And you resist. I mean, this is me. I resist and I resist. Dharamsala for years. Report an error in the passage at 25:06 Highlight the passage at 25:06

25:37 It was all I liked. I was always playing the drum and I could sing loud because the monks that were leading it, they didn't have a tune. Everybody sang like in all different directions. Report an error in the passage at 25:37 Highlight the passage at 25:37

25:53 And so I, you know, I suffered every eighth of the Tibetan monks. Report an error in the passage at 25:53 Highlight the passage at 25:53

26:04 And then, I don't know, Report an error in the passage at 26:04 Highlight the passage at 26:04

26:09 it's not that I heard a voice, but it was just something that said... had to go. Report an error in the passage at 26:09 Highlight the passage at 26:09

26:14 And it was like a dam breaking. It was really like a dam breaking. I knew I had to do it. I resisted doing it. I mean, how more stupid can you be? Report an error in the passage at 26:14 Highlight the passage at 26:14

26:25 And then you sit up and just do it. And then since then, I can do all kinds of things that I don't understand what I'm doing. But I can do them with a relaxed mind. And it has been. And not just then for putters. It comes for, you know, tasks that I need to do but I don't like doing. That all of a sudden, this whole resistance is gone. Report an error in the passage at 26:25 Highlight the passage at 26:25

26:46 Because I started to see how much this resisting is creating. And it's, I mean we have enough problems that there's nothing we can do. Report an error in the passage at 26:46 Highlight the passage at 26:46

26:57 But then this one is really. Report an error in the passage at 26:57 Highlight the passage at 26:57

27:01 So this is why we usually start with just a few, okay? Report an error in the passage at 27:01 Highlight the passage at 27:01

27:21 Refuge, bodhicitta... Like 87, I think. 87? 87. Sorry, 88? Is refuge and bodhicitta before teaching? Are you sure? After 88 I request to the married few of them. I do it every day. in this class. Report an error in the passage at 27:21 Highlight the passage at 27:21

27:43 The prayers before teachings are in that section. I'm sure they are elsewhere in the books. Report an error in the passage at 27:43 Highlight the passage at 27:43

27:53 What other one do you want? Report an error in the passage at 27:53 Highlight the passage at 27:53

27:57 Yeah, right, this one. Report an error in the passage at 27:57 Highlight the passage at 27:57

28:03 So, you know, because I think the class is all about Report an error in the passage at 28:03 Highlight the passage at 28:03

28:09 taking the lead. Report an error in the passage at 28:09 Highlight the passage at 28:09

28:18 To answer this call is kind of, you know, there's one saying, we need to know where we want to go so we can take this apart a little bit. Report an error in the passage at 28:18 Highlight the passage at 28:18

28:28 But when we look, I go for their future until I'm light, to the Buddha, the Dharma, and the Supreme Assembly, and my practice of giving another purpose. near the end of the day. Report an error in the passage at 28:28 Highlight the passage at 28:28

28:40 I go for refuge until I'm enlightened to Buddha, the Dharma and the Supreme Self. my practice of giving and other professions, may I become a Buddha to benefit also to your I go for refuge until I'm enlightened to the Buddha, the Dharma and the Supreme Self. my practice of giving and other professions, may I become a Buddha to benefit. Report an error in the passage at 28:40 Highlight the passage at 28:40

29:01 Okay, so this would be the prayer of a Buddha. Somebody who is a Buddhist. Do you know what makes somebody a Buddhist? What makes it Report an error in the passage at 29:01 Highlight the passage at 29:01

29:21 very general, but it can be something very precise. Report an error in the passage at 29:21 Highlight the passage at 29:21

29:31 People don't like it. I can just repeat what they said. Report an error in the passage at 29:31 Highlight the passage at 29:31

29:39 Yeah, it means an inner being, so you stop looking outside for happiness. But that might be also other traditions. Report an error in the passage at 29:39 Highlight the passage at 29:39

29:56 Referring to it. Report an error in the passage at 29:56 Highlight the passage at 29:56

30:04 Yeah, just try, you know. Just guess. That you understand, to Report an error in the passage at 30:04 Highlight the passage at 30:04

30:27 understand that theory. Report an error in the passage at 30:27 Highlight the passage at 30:27

30:35 To suffer. Report an error in the passage at 30:35 Highlight the passage at 30:35

30:45 So basically with the four seals here, that's it. So I bet that's very technical. You know, like you understand that all compounded phenomena in the nature of humans. That means that nothing lasts. Now this sounds very trivial and everybody says, yeah, come on, I know that. If we would know it, we would not suffer every time something breaks and when somebody dies and we might have to die. Report an error in the passage at 30:45 Highlight the passage at 30:45

31:07 We would really know it. What is your reaction when you hear that somebody has died that you saw this very morning? Shock. Can't be. Why not? Everybody dies. You're not living with this. All compounded phenomena are impermanent. What does it mean a compounded? A compounded phenomena is something that is dependent on causes, substantial causes, to become it. Report an error in the passage at 31:07 Highlight the passage at 31:07

31:33 And these causes have to be different from what? Because a person, a human being, is dependent on sperm and egg. Now neither the sperm nor the egg is a human. So then that comes. It changes into form. So because it can come into existence, it has to go out of existence, because otherwise logically it's people to transform from sperm and egg into you, but we don't want to accept that. Report an error in the passage at 31:33 Highlight the passage at 31:33

32:09 You know, same thing, like we talk about history and all this, like, you know, people are shocked in Switzerland when I say, well, you know, 100 years ago there was no Switzerland. Maybe a thousand years from now there will be no Switzerland, and who cares? Report an error in the passage at 32:09 Highlight the passage at 32:09

32:27 It's like, you know, like nobody... Nobody suffered because there was no Switzerland like 800 years ago. Report an error in the passage at 32:27 Highlight the passage at 32:27

32:36 Oh, the Austrians were. Report an error in the passage at 32:36 Highlight the passage at 32:36

32:42 So anyway. So, you know, we are like the same. You know, if somebody would say, oh, the United States are threatened to continue to be. Report an error in the passage at 32:42 Highlight the passage at 32:42

32:54 This feeling of permanence that the United States will always be the United States. Well, they belong to some other people. We don't think about them. And then we will be like them. Somebody will come and take it away from me. Report an error in the passage at 32:54 Highlight the passage at 32:54

33:14 Somebody will take it away from me. Somebody will take away Switzerland from me. The same way as you know, Switzerland has been taken away from the Austrians. You Report an error in the passage at 33:14 Highlight the passage at 33:14

33:25 know, all compounded phenomena, everything, everything changes, all the time, all the time. Report an error in the passage at 33:25 Highlight the passage at 33:25

33:34 So this is, a Buddhist would accept that. There's no point of clinging to things. Doesn't mean you can't enjoy them when they're there, but you don't. Next one is, all contaminated phenomena are in the nature of suffering. Everything that has been created by karma and illusions is at one point. point to suffering. Report an error in the passage at 33:34 Highlight the passage at 33:34

34:01 pleasures you know we label pages happiness are only happiness when they are pleasant either you get fed up with them and then they turn into something or they stop you I tell you we suffer more from when a pleasure stops than from not having Report an error in the passage at 34:01 Highlight the passage at 34:01

34:31 pleasure. Either because, as I said, either because we're fed up with all things or because we can't. Everything is like this. All the phenomena that our mind kind of touches turns into, turns sour. You know, if you look at the human life, we're really pathetic. Report an error in the passage at 34:31 Highlight the passage at 34:31

34:58 Do you really think that the money that we're earning is worthwhile the price that we pay? You really think so? Is it worthwhile the price that we pay for the money? The time, the worry, the competition. Then we have to give it to the city for taxes, for the bills. So many people struggle these days, can't meet all the needs that, you know, bills and things. Report an error in the passage at 34:58 Highlight the passage at 34:58

35:31 So much worry because of all these material things that we think we need to survive. Oh, well, you know, 800 years ago, people were living here. Report an error in the passage at 35:31 Highlight the passage at 35:31

35:43 Otherwise, we wouldn't be. Our forefathers, you know, they didn't have all the things that we had. Report an error in the passage at 35:43 Highlight the passage at 35:43

35:53 And to all this, you know, there's more and more and more. More expensive, more elaborate, more this. And it doesn't get us what we want. You know, if at least with our quest for comfort and things should be easy and all that, if at least it would bring us the happiness that it promises, okay, it's justified to destroy the planet. Report an error in the passage at 35:53 Highlight the passage at 35:53

36:14 But we are destroying the planet for something that doesn't even make us happy. But we've gone so far, we don't know how to stop. Report an error in the passage at 36:14 Highlight the passage at 36:14

36:25 Okay, so all contaminated phenomena are in the nature of suffering, leads to suffering. Everything that is created with the mind that is... Confusion, attachment and aversion and other things will create moments of frustration, pain, lamentation, despair, grief. You Report an error in the passage at 36:25 Highlight the passage at 36:25

36:53 know these words. Have you ever had moments of lamentation, despair, grief, pain? Report an error in the passage at 36:53 Highlight the passage at 36:53

37:03 You know? Why is this confusion? There is no separate self. There is no essence. There is no I that needs to be gratified. All we are is a combination of body and mind that changes moment by moment and moment by moment. And all we have to do is recognize. But because our confusion is so thick and our opinions about what reality is, who we are and what, everything, all that, because they are so strong. Report an error in the passage at 37:03 Highlight the passage at 37:03

37:33 That's why the Buddha needed to give so many different teachings so that everybody can hear what they need to do. All he would have to do is say, hey, look, what you're seeing is wrong. Report an error in the passage at 37:33 Highlight the passage at 37:33

37:55 It's just a movie. I can decide how I want to play my role. This whole thing, what we call real life, just like a dream. But we don't know that we dream. That's why we take everything so seriously. And this is why we take all the experiences that we have, we carry them along with us. You know, everybody who has given us a role is engraved in the chip of memory. It's like silly. Report an error in the passage at 37:55 Highlight the passage at 37:55

38:28 The first one is only Nirvāṇa is peace. Nirvāṇa is a state where the mind is free from all afflictions. So that means you're not looking anywhere else for happiness. Report an error in the passage at 38:28 Highlight the passage at 38:28

38:41 That means this is the leap for it. Report an error in the passage at 38:41 Highlight the passage at 38:41

38:48 That's it. Whatever I am looking for is only there. So the purpose of my life as a Buddhist is not even so much helping others as we always think. You know, I think first you have to learn to help others, to recognize that we have to... Purify our own mind. This is why you go the steps. Lower scope, middle. That you recognize that every situation in my daily life can become a because. Report an error in the passage at 38:48 Highlight the passage at 38:48

39:28 It's all about recognizing the afflictive emotions of them anyway. Every moment I can practice patience. Every moment I can start practicing contentment. If you have very pleasant moments, then you can start, instead of already planning the next trip or the next cake or whatever, You can start practicing when things are difficult instead of reacting with aversion because Report an error in the passage at 39:28 Highlight the passage at 39:28

40:01 you need resistance if you want to practice patience. Otherwise you cannot practice patience. So the person that is putting up that mind that resists, Report an error in the passage at 40:01 Highlight the passage at 40:01

40:16 they're not obstacles. So when we say I go for refuge until I am enlightened, so that puts your, you know, it doesn't say I go for refuge until I find a hospital. Report an error in the passage at 40:16 Highlight the passage at 40:16

40:31 I go for refuge until I have a child. I go for refuge until I have a good job. I go for refuge until I am retired. It's not like this. I go for refuge until I'm enlightened. So it's very clear what you want. You don't want worldly happiness. You want enlightenment. So by saying it, it creates imprints on the mind. Report an error in the passage at 40:31 Highlight the passage at 40:31

40:57 So very often people say, oh yeah, but it's just saying words. Do not underestimate the power of words. I'm pretty sure that from the psychological point of view, we all know if you tell the child that the child is stupid, it will pretty quickly start to believe it and will act like a stupid. We know that. We even know, I don't think we know, but we have been told that we believe it, that in the movies, I think in the 70s, they tried this out to flash really, really short messages of publicity. Report an error in the passage at 40:57 Highlight the passage at 40:57

41:34 Into the movie that consciously you didn't see anything and people would come out and buy it. That they made these things in the 70s. Report an error in the passage at 41:34 Highlight the passage at 41:34

41:44 The power of the mind, of imprint, when you put things in the mind. So if you put these words in the mind, of course then you know, because Buddhism entails a lot of studies and all this, so you start to get familiar with that object of refuge. Report an error in the passage at 41:44 Highlight the passage at 41:44

42:01 What does it mean, refuge? So it's like, Report an error in the passage at 42:01 Highlight the passage at 42:01

42:08 you know, you become a refugee for your Buddha, for every Buddha. If you're a Buddhist, because why? Because you go for refuge. So you start to recognize that saṃsāra is not a safe place to be. At the moment, I think for most of us, it's okay. And then we think it will always be okay. Because we don't take into consideration that we're going to die. Report an error in the passage at 42:08 Highlight the passage at 42:08

42:37 And we have no idea where we will end up. You see, if next life you're born somewhere on Hay Street, and there's the century here. And then you go up, see the century, maybe some memory wakes up and they meet like Charles, you know, who starts to practice very young, like that, you know, then that's fine. Report an error in the passage at 42:37 Highlight the passage at 42:37

43:02 That's okay. Then we wouldn't have to worry to be able to continue. What if you're born as a dog or as a pigeon or as a, you know, in the century? Report an error in the passage at 43:02 Highlight the passage at 43:02

43:20 Little mice. Little mice. Report an error in the passage at 43:20 Highlight the passage at 43:20

43:25 Or a cat, you know, there's cats in it. How are you going to continue with the past? So that's what we need to realize. This is why you go for refuge, because you know you need protection. Report an error in the passage at 43:25 Highlight the passage at 43:25

43:44 It's not that the Buddha will be able to protect you if you're not doing anything from your own side. So it goes both ways. Yes, the Buddhas can protect us. So it's not because somebody said at one point, oh, but you know it's so difficult to be a Buddhist because when I was still kind of not a Buddhist, then you know whenever there is a problem, a big problem, immediately you ask protection from God. Report an error in the passage at 43:44 Highlight the passage at 43:44

44:06 So she thought that she could. Report an error in the passage at 44:06 Highlight the passage at 44:06

44:12 do have some powers. They're not only potent, also, you know, God is not always Report an error in the passage at 44:12 Highlight the passage at 44:12

44:20 But it's a good mind. It's a really good mind who understands that I can't do this alone. Report an error in the passage at 44:20 Highlight the passage at 44:20

44:35 And how can the Buddhists protect us? The Buddhists can protect us by giving us very clear instructions on what we have to do not to get into difficult situations. Not to create negative karma and whatever negative karma we've already created, purify. Report an error in the passage at 44:35 Highlight the passage at 44:35

44:54 So it's very clear. It's very, very clear. And also this whole thing that, you know, sometimes I say, when you become a bodhisattva, a bodhisattva is somebody who wants to attend enlightenment for the benefit of all. Report an error in the passage at 44:54 Highlight the passage at 44:54

45:06 So as a bodhisattva, you have no more enemies. And people think that I'm saying that nobody will hurt them, that's what I'm saying. But you are not hating anybody for them because you understand you're going to get hurt Because it's your karma that is ripening. And on top of it, this person who is harming you will help you develop patience and real compassion. Report an error in the passage at 45:06 Highlight the passage at 45:06

45:31 Because having compassion for a victim, I tell you, that's pretty easy. You don't have to be compassion. But having compassion for an aggressor, that is very good. Report an error in the passage at 45:31 Highlight the passage at 45:31

45:45 Knowing that the aggressor will be the victim. Knowing that the aggressor is not happy. It creates a lot of unhappiness in everybody's mind. Don't assume that they are happy because you don't know. Just maybe look at your own mind when you aggress somebody. How do you feel afterwards? Are you happy? Report an error in the passage at 45:45 Highlight the passage at 45:45

46:12 Definitely not. You're all tense and you're ashamed and you know you owe the other person something so your pride has really taken a blow and all these kinds of things. So it's the same for everybody. And you know how we feel when we do like, we really hurt somebody with our words, even though it wasn't our intention. Report an error in the passage at 46:12 Highlight the passage at 46:12

46:31 I don't know if you've ever done it, if that has ever happened to you. That somebody, you said something and somebody really hurt. Report an error in the passage at 46:31 Highlight the passage at 46:31

46:38 How did you sleep that night? Did you sleep okay? No, isn't it? So can you imagine how somebody feels who really, who kills somebody or who rapes somebody or whatever? Report an error in the passage at 46:38 Highlight the passage at 46:38

46:55 It's easy to say, oh, they don't know what they do. They're just not showing that they suffered. Same as us. We're not proclaiming to the whole world when we feel bad about having it. So taking refuge is kind of, you know, knowing exactly what we want. We're going in that direction until I'm enlightened, no matter how long it takes. Report an error in the passage at 46:55 Highlight the passage at 46:55

47:22 So, to the Buddha, the Dharma and the Supreme Assembly. So in order to take refuge, you kind of have the fear of saṃsāra, but also the faith and the trust. In the Buddha's teachings that they will get you to that point, meaning a mind which is from all visions, meaning a mind that is peaceful and well-being. Report an error in the passage at 47:22 Highlight the passage at 47:22

47:45 Happiness is kind Report an error in the passage at 47:45 Highlight the passage at 47:45

47:50 of well-being, better, peaceful, spacious, calm, equanimous, strong, courageous. You know the qualities of health, fearlessness. Equanimity, universal compassion, universal wisdom, universal skills, because that also comes with it. The skills, knowing how to help others, that it really helps them. Report an error in the passage at 47:50 Highlight the passage at 47:50

48:19 This is why we practice also in the future. First we need to learn to help ourselves. Actually it's quite interesting to see that sometimes we're much more skilled helping others than ourselves. We give other people very good advice on that we hardly ever find. Then we think just because we tell them what to do with their depression or anxiousness, fear, Whatever, we think that it should work. We are all disappointed when not even noticing that. Report an error in the passage at 48:19 Highlight the passage at 48:19

48:58 The Buddha, the Dharma, the Saṅgha, they are like the faith, the trust that they will lead us to this state. This is also, this is what makes you a Buddhist. You trust with these teachings that they will lead you where you want to go. But you yourself, you from your side, you need to know what you want, how far you want to go. Report an error in the passage at 48:58 Highlight the passage at 48:58

49:23 And my practice of giving the other perfection, so it is perfection of the perversity, the perfection of ethical Conduct, patience, enthusiasm, effort. Enthusiasm, you like to drop the word. Report an error in the passage at 49:23 Highlight the passage at 49:23

49:41 The moment we hear effort, we kind of think, oh. Report an error in the passage at 49:41 Highlight the passage at 49:41

49:48 Enthusiasm, because whenever you have enthusiasm, then everything is easy, no effort. Report an error in the passage at 49:48 Highlight the passage at 49:48

50:01 Then concentration, then wisdom, those are the six perfections. And actually, you know, would you like to have joy in your life? Would you Report an error in the passage at 50:01 Highlight the passage at 50:01

50:14 like to have that? Report an error in the passage at 50:14 Highlight the passage at 50:14

50:20 Good for health? It makes you look beautiful. Anger makes you look real. Depression makes you look Report an error in the passage at 50:20 Highlight the passage at 50:20

50:31 real. So, joy has very clear causes, very precise causes, you know. Report an error in the passage at 50:31 Highlight the passage at 50:31

50:43 It's a mental factor that one creates, but it's not dependent on outside things, like pleasure. You know, the happiness that comes from pleasure is dependent on many things. First of all, there needs to be an object. Second, we need to have a good relationship with this object. Third, we have to stop consuming it before it turns into boredom. Whereas joy has very, very clear Report an error in the passage at 50:43 Highlight the passage at 50:43

51:21 ethical conduct. Did you want to say something? Yeah, exactly. No, abstaining from non-virtuous actions. It's easier than the virtues. You see, we always want to do very big things, okay? We do first and little things, like becoming a non-harming person before we go and help others. Report an error in the passage at 51:21 Highlight the passage at 51:21

51:46 It's difficult to help others, and it really is. But not to harm them is easier. So that has to be the first step. Then you can also sometimes rejoice in the evening, you know, because we don't really see how wonderful. If you haven't harmed anybody, then you can rejoice about it. I didn't harm anybody today. I didn't disturb anybody's peace of mind today. Report an error in the passage at 51:46 Highlight the passage at 51:46

52:13 So let's say you're depressed, you are at home, you feel bad. And you think, wait, I did not go out. I didn't create any harmful speech because with the speech when you are in a good mood you create a lot of negative because you gossip about it. Report an error in the passage at 52:13 Highlight the passage at 52:13

52:33 I didn't insult anybody because I didn't talk to anybody. I didn't spend any money. Think Report an error in the passage at 52:33 Highlight the passage at 52:33

52:44 like this and you start to rejoice. There's nothing good or bad about depression but you can find good sides because both sides are there. We Report an error in the passage at 52:44 Highlight the passage at 52:44

52:59 were forced to practice ethical conduct today. So that is a cause for joy. Generosity is a cause for joy. Giving freely what you can afford. Report an error in the passage at 52:59 Highlight the passage at 52:59

53:15 Very often we can afford much more. You know we have this kind of mind that when it's like donation-based, things like this, or you know also with the homeless people, we give little, but it's Report an error in the passage at 53:15 Highlight the passage at 53:15

53:32 not a joy for me. Report an error in the passage at 53:32 Highlight the passage at 53:32

53:36 Don't be so frightened. You know, don't do it every day, but do it like maybe once. Report an error in the passage at 53:36 Highlight the passage at 53:36

53:47 Whenever I see somebody who needs a bus station. Report an error in the passage at 53:47 Highlight the passage at 53:47

53:56 She didn't have it, but she was very angry. So Report an error in the passage at 53:56 Highlight the passage at 53:56

54:02 I wanted to give her those 15. It's skillful. But I would have given it to her because I told her after I said, Report an error in the passage at 54:02 Highlight the passage at 54:02

54:15 I would have given you the 15. You go around insulting everybody. Report an error in the passage at 54:15 Highlight the passage at 54:15

54:27 Especially Report an error in the passage at 54:27 Highlight the passage at 54:27

54:32 if you have a lot of attachment, actually. Sometimes people are a bit attached to spending money, buying, buying, buying things. Then you think, okay, I buy this, but the same amount I give. Report an error in the passage at 54:32 Highlight the passage at 54:32

54:44 So then the more you spend, the better it is. So then all of a sudden there is joy. So generosity is a great source, but not to feel proud. On the way home, I like to walk. You know, like the homeless people there, I'm really, I always, it's so easy to talk to them. You know, they don't think that's, Report an error in the passage at 54:44 Highlight the passage at 54:44

55:14 it's very easy to have, sometimes nice sometimes. Report an error in the passage at 55:14 Highlight the passage at 55:14

55:22 One can tell me that, you know, now he's going to get a lawyer because his TV got stolen. Report an error in the passage at 55:22 Highlight the passage at 55:22

55:31 And also then I had lunch somewhere. It was quite amazing. I had lunch somewhere in the place. And so this homeless person comes in and he mumbles something. And so Report an error in the passage at 55:31 Highlight the passage at 55:31

55:52 then the person who was serving it thought, don't worry, I'll take care of it. No, no, let me pay. I'm only here once. It Report an error in the passage at 55:52 Highlight the passage at 55:52

56:04 was a Chinese person. Report an error in the passage at 56:04 Highlight the passage at 56:04

56:08 So you can make really nice connections with people. Not that then it has to last your whole life, but short moments in your daily life with two humans. And when I offered the food before I ate my food, three jewels. And then when you pray, you pray kind of. May we always be able to make offerings. May I and all others always be able to make offerings. That means, may we always be able to have, where we don't have to steal and we don't have to kill. Report an error in the passage at 56:08 Highlight the passage at 56:08

56:44 I was quite moved actually, just to realize what that means, you know, to have a life where you don't have to worry. Report an error in the passage at 56:44 Highlight the passage at 56:44

56:54 You know, it was very windy today. And you see these people not being able then, when they're all frozen, to go home and have another. Report an error in the passage at 56:54 Highlight the passage at 56:54

57:14 They have more freedom than we have because they have nothing to lose. Nobody respects them anyway, so they don't have to put up. Report an error in the passage at 57:14 Highlight the passage at 57:14

57:25 Now that doesn't mean that many are joyful. Report an error in the passage at 57:25 Highlight the passage at 57:25

57:32 So by practicing sixth perfection, so generosity is a cause. So what else? Gratitude is a cause. You know, sometimes people think they have to be joyful first in order to be grateful. It's the other way around. You have to start really learning to appreciate what you have. Report an error in the passage at 57:32 Highlight the passage at 57:32

57:53 You know, when we say, like, you know, answering the call, it's everybody. Because sometimes people think you have to become a nun or a monk, you know. Report an error in the passage at 57:53 Highlight the passage at 57:53

58:05 It's like not everybody has to come. And also it would not be beneficial. Maybe sometimes it's better to be a happy lay person or a nun. It depends. Because you see, being monk or nun is all about renouncing. So you have to sacrifice. And if it makes your mind too tense and too tight, I think for the monks, for the men, it's especially with the sexual energy. Report an error in the passage at 58:05 Highlight the passage at 58:05

58:34 Because it's also masturbation and all that. It's out. So it's like really no sexual activity. That's difficult. Because one tries to do something. It needs to be managed somehow. You can't just suppress it. It needs to be transformed into something more pure. Report an error in the passage at 58:34 Highlight the passage at 58:34

59:01 So that's very difficult for moms. For the women, I think it's more difficult. You know, women like to have some kind of intimacy, but not necessarily sexual, but like children, husband, family, like that, you know, caring. Report an error in the passage at 59:01 Highlight the passage at 59:01

59:18 So I see that this is Report an error in the passage at 59:18 Highlight the passage at 59:18

59:24 why also they discourage us. I'm seeing from watching movies, because in the movies, you know, very often you have these scenes where everything is easy, like family life is easy, or it was difficult, but then there's a pressure again. Well, life is not. But sometimes I fall into the same trap, you know, that not so much anymore. I have to go back somewhere, you know, I'm very often on a train or something, I Report an error in the passage at 59:24 Highlight the passage at 59:24

59:58 go into another place, and then I see... Report an error in the passage at 59:58 Highlight the passage at 59:58

1:00:12 Nobody's Report an error in the passage at 1:00:12 Highlight the passage at 1:00:12

1:00:18 waiting for me, not even... cat money with a dog then you know i also fall into the that would be and then then i remember all the problems and tell me who are the family and then i think better nobody Report an error in the passage at 1:00:18 Highlight the passage at 1:00:18

1:00:42 You have no guarantee that somebody will look after you. I'm trying to visit my mom because she was my mother, not because she was such a good as a normal person. It's just difficult, it's very good to Report an error in the passage at 1:00:42 Highlight the passage at 1:00:42

1:00:58 I went to see her because she brought me up. It's a normal thing to do. If she were to just be an old person, I don't think Report an error in the passage at 1:00:58 Highlight the passage at 1:00:58

1:01:14 it is. But Report an error in the passage at 1:01:14 Highlight the passage at 1:01:14

1:01:18 it doesn't mean that you do have to become a monk. Also sometimes there's a big confusion about, this is maybe now a little bit, Report an error in the passage at 1:01:18 Highlight the passage at 1:01:18

1:01:33 I want to become monk or nun because I want to benefit others. Again, you don't need to become a monk. Take bodhisattva vows and live up to them. Report an error in the passage at 1:01:33 Highlight the passage at 1:01:33

1:01:48 If you want vows, you know, you think you want vows. So then you take, because really monastics, we're not really, Turkey and I, we are not doing the right thing. Report an error in the passage at 1:01:48 Highlight the passage at 1:01:48

1:02:01 We should be locked away in a nunnery and with other difficult Saṅgha members and all our money is taken away and we have nowhere else to go and the only solution that is there is to work with our mind so that we can accept the difficult people. Report an error in the passage at 1:02:01 Highlight the passage at 1:02:01

1:02:22 This would be, that's what the... buddhist saṅgha is all about so that we need to rub against each we have so many possibilities you know i can go Report an error in the passage at 1:02:22 Highlight the passage at 1:02:22

1:02:32 have my own money nobody's really looking after you see like in this It doesn't mean being a monastic, it doesn't mean being poor. and starving. It means that the monastery or the nunnery has the money to look after you and what you get is the lowest standard which is still okay so that you can have a healthy life. Report an error in the passage at 1:02:32 Highlight the passage at 1:02:32

1:03:12 It's not about you have to starve and you know. Report an error in the passage at 1:03:12 Highlight the passage at 1:03:12

1:03:19 So that would be for a monastic, that would be the right thing. So of course you see Cherki, you see me and we are out and we are benefiting others and we did really great. It's not really, Report an error in the passage at 1:03:19 Highlight the passage at 1:03:19

1:03:34 it would come, you know, that would come like you would enter, ideally as a nun, you get ordained. You train, you learn, you are formed, you are trained by someone who already has a trained mind. You're alone, you have a mentor. And this mentor can tell you, hey, stop this. It's quite strict, okay? It's difficult. Report an error in the passage at 1:03:34 Highlight the passage at 1:03:34

1:03:59 For our ego, it's like, you know, Report an error in the passage at 1:03:59 Highlight the passage at 1:03:59

1:04:07 so that would be the ideal situation. Then when the mind is... Report an error in the passage at 1:04:07 Highlight the passage at 1:04:07

1:04:15 So Report an error in the passage at 1:04:15 Highlight the passage at 1:04:15

1:04:21 like that. So it's not like this in this situation because the Tibetans don't have a company. So they can't offer it. They themselves have problems. Report an error in the passage at 1:04:21 Highlight the passage at 1:04:21

1:04:33 So then they can't take care of it, like in that way. It's different than if you are getting ordained in the Thai tradition, then down there, the first Westerners would go in Thailand and Burma. Report an error in the passage at 1:04:33 Highlight the passage at 1:04:33

1:04:51 And I know Westerners who are ordained in those traditions, they would enter the monastery there, and they would enter that hierarchy. That was easy. The Western tradition would not have an existing. I hope soon, because Report an error in the passage at 1:04:51 Highlight the passage at 1:04:51

1:05:14 it's not our fault, because there's nobody there to train, because the situation was not like in Thailand. I don't want to say that I should not have gotten ordained to, Turkey should have. Report an error in the passage at 1:05:14 Highlight the passage at 1:05:14

1:05:30 I don't think I would have done as much in terms of dharma practice if I had a job, I would have earned money, spent the money, Report an error in the passage at 1:05:30 Highlight the passage at 1:05:30

1:05:43 the pleasures of it, Report an error in the passage at 1:05:43 Highlight the passage at 1:05:43

1:05:47 holiday, trips, all that, sports, it's very expensive, new pair of skis every time, every year now, new bike, new camera, new this and new that. Report an error in the passage at 1:05:47 Highlight the passage at 1:05:47

1:06:09 But it doesn't mean that you can't practice as a person. So the Buddha gave teachings to lay people. There is something for it. So you need to know, how far do I want to get? Report an error in the passage at 1:06:09 Highlight the passage at 1:06:09

1:06:38 See if you can find that goal. Report an error in the passage at 1:06:38 Highlight the passage at 1:06:38

1:06:44 So meditate, forget the word meditation. Let's look inside. So just try to say with a straight back, one Report an error in the passage at 1:06:44 Highlight the passage at 1:06:44

1:06:57 of the first Buddhist practices, relax but stay with. Relax meaning don't expect anything. Whatever you want to arrive has every right to be. Report an error in the passage at 1:06:57 Highlight the passage at 1:06:57

1:07:25 You think you should be doing, I will give you some instructions about meditation itself is quite simple. Just try to be, to Report an error in the passage at 1:07:25 Highlight the passage at 1:07:25

1:07:36 be present with the body, because the body, Report an error in the passage at 1:07:36 Highlight the passage at 1:07:36

1:07:41 just be aware or know directly, Report an error in the passage at 1:07:41 Highlight the passage at 1:07:41

· · · silence, 1 minute

1:08:15 present, just knowing directly, unmistakably, that you're breathing in when you're breathing in, unmistakably, Report an error in the passage at 1:08:15 Highlight the passage at 1:08:15

· · · silence, 1 minute

1:09:11 enjoy the moment, and Report an error in the passage at 1:09:11 Highlight the passage at 1:09:11

· · · silence, 1 minute

1:10:01 try to find, to connect with that very deep gut feeling that we, this wish for, this wish for goodness, Report an error in the passage at 1:10:01 Highlight the passage at 1:10:01

1:10:20 yearning to be a loving person, Report an error in the passage at 1:10:20 Highlight the passage at 1:10:20

1:10:32 yearning that we have to do everything right, Report an error in the passage at 1:10:32 Highlight the passage at 1:10:32

1:11:00 meditate with you, sit with you. Report an error in the passage at 1:11:00 Highlight the passage at 1:11:00

1:11:31 This is a song that is the yearning, the yearning. Report an error in the passage at 1:11:31 Highlight the passage at 1:11:31

· · · silence, 1 minute

1:12:17 This is the cold. Report an error in the passage at 1:12:17 Highlight the passage at 1:12:17

· · · silence, 1 minute

1:13:32 Mind it? It's Report an error in the passage at 1:13:32 Highlight the passage at 1:13:32

1:13:37 a little bit our problem. We all have it. Buddhists do not. We all have it. And if we don't address it, then, you know, we're looking, we're trying to fill that hole that seems to be there, you know, that something, that pull. We're trying to kind of do something about this, but we're usually looking in the wrong direction, like... Report an error in the passage at 1:13:37 Highlight the passage at 1:13:37

1:14:00 That's what we learn, you know, if you have a life that is easy and where you have everything that you want in an easy way, then this call will be answered. Report an error in the passage at 1:14:00 Highlight the passage at 1:14:00

1:14:14 So basically this is it. So then it depends, like when you feel it or when you listen to the first noble truth, you know, what's the first noble truth being said in the first teaching of the Buddha, he gave four very specific truths. Actually, it's not that the truth that is noble. What it means is... Report an error in the passage at 1:14:14 Highlight the passage at 1:14:14

1:14:38 The fourth aria of truth. If you are somebody on the path of seeing, meaning having realized emptiness, then you see it as true. Now we are nowhere. I am nowhere near. I don't see it as true. But Report an error in the passage at 1:14:38 Highlight the passage at 1:14:38

1:14:56 what's the first number? Report an error in the passage at 1:14:56 Highlight the passage at 1:14:56

1:15:04 Life is very unsatisfactory. We're stuck with this yearning for goodness. Did everybody find it? Report an error in the passage at 1:15:04 Highlight the passage at 1:15:04

1:15:15 So we're stuck with this yearning for goodness. This is why we can't go. But Report an error in the passage at 1:15:15 Highlight the passage at 1:15:15

1:15:28 we don't really see the... It causes why we are not in contact with which are the delusions. So we blame all kinds of things outside instead of blaming. Report an error in the passage at 1:15:28 Highlight the passage at 1:15:28

1:15:44 You see, when somebody is really grumpy and unhappy and you ask them, or even you, you know, somebody would ask you, hey, what's wrong? You would come up with all kinds. It would be quite rare that you would say, oh, I have too much anger or I don't know how to love myself. Report an error in the passage at 1:15:44 Highlight the passage at 1:15:44

1:16:06 Have you ever answered like this when you were grumpy? Why are you going to have a headache, a toothache, you know, the house is falling apart, your partner is doing my job, don't win the lottery, the car didn't start this morning, it would upset my stomach. Report an error in the passage at 1:16:06 Highlight the passage at 1:16:06

1:16:28 It's quite rare that even somebody would say, oh, too much negative. I'll deal with it. Report an error in the passage at 1:16:28 Highlight the passage at 1:16:28

1:16:44 So now again, you know, as a, Report an error in the passage at 1:16:44 Highlight the passage at 1:16:44

1:16:50 you see, why I, why I, I took the leap very quickly, but this is why I said to Charles, it's very undramatic. Because I had enough money, I was already in the East, I had already given away most of my things and said, okay, I'll stay here and study and practice. Report an error in the passage at 1:16:50 Highlight the passage at 1:16:50

1:17:10 I mean, what led to that, that can be, when I sold the restroom and before I was traveling around in the South Pacific. Maybe I needed that time just to relax and to really think that I was going to paradise and then for three years to find out. Report an error in the passage at 1:17:10 Highlight the passage at 1:17:10

1:17:33 So don't go to the South Pacific, don't spend the money, it's not worthwhile. worthwhile to find out that even having a A lot of money in the South Pacific where you have all the freedom to do whatever you want to do, even that is not. You know, finding it out through a direct, but you don't need to do it, I'm telling you. Report an error in the passage at 1:17:33 Highlight the passage at 1:17:33

1:17:55 Trust me a little bit. Report an error in the passage at 1:17:55 Highlight the passage at 1:17:55

1:18:02 When I heard the first few teachings, I did a 10-day course in Copan. It happened and I not fear I have because I had some moments where there was no fear. And it's only then that I noticed, Report an error in the passage at 1:18:02 Highlight the passage at 1:18:02

1:18:25 but because I was so used to that fear, I didn't even notice. So after this 10 day course, I was walking down the hill into a new situation and I would usually be afraid or anxious that I was completely fearless. Report an error in the passage at 1:18:25 Highlight the passage at 1:18:25

1:18:42 That's really amazing. After 10 days, you know, only. Because I had done also therapy after I stopped drinking for this fear because it's really after when I stopped drinking. Report an error in the passage at 1:18:42 Highlight the passage at 1:18:42

1:18:58 But that's the only moment where I really saw that it's possible to be free from these practices. It seemed feasible. Because the practices are so precise and so logic and so down to earth. There's nothing mystical about the whole thing if you look at the Buddha. Report an error in the passage at 1:18:58 Highlight the passage at 1:18:58

1:19:19 Don't make it too complicated. Really look at it from the point of view how logic it is and how feasible it is. But you will only see that it works if you do apply these things. Report an error in the passage at 1:19:19 Highlight the passage at 1:19:19

1:19:32 Understanding the Dharma is quite easy, but then being able to do it for the discipline who Report an error in the passage at 1:19:32 Highlight the passage at 1:19:32

1:19:42 can give you, after a while, after you have been practicing for maybe a couple of years, Like, you know, coming to the classes, studying and all that. Then you need somebody who is able to tell you now you do this because the range of what you can do is huge. Report an error in the passage at 1:19:42 Highlight the passage at 1:19:42

1:20:00 And then you get all frantic, you know. Then we take our usual pattern of wanting to do everything at once into the Dharma practice. And then we want to do prostrations and meditation and study and retreat and work. And then we get even more stressed. And then, you know, instead of the Dharma practice helping you to become more relaxed and be happier, although your Dharma practice, a big surprise, is not about making you happy. Report an error in the passage at 1:20:00 Highlight the passage at 1:20:00

1:20:34 Yes. And the less you look for happiness now, the happier you will be. Be like this. If in your mind you know you want to go on top of a mountain which you have to climb, difficult, hard, dangerous, you know you might, Report an error in the passage at 1:20:34 Highlight the passage at 1:20:34

1:20:58 but you made the decision to go on top of the mountain, It can be hot, it can be raining, it can be pleasant. It doesn't matter because why you want to go. But if at the top of the bottom of the mountain you just want to go for a pleasant walk, the moment it starts raining you go home. Report an error in the passage at 1:20:58 Highlight the passage at 1:20:58

1:21:19 And this is why so many people give up at a short time of practicing because they think that the Dharma practice is... Report an error in the passage at 1:21:19 Highlight the passage at 1:21:19

1:21:33 So whether the practice is pleasant or not, it doesn't matter. The same, you go to the gym, okay? Why do you go to the gym? Because you want to develop your body. So that's the goal. The goal is not to have pleasure while you're hanging on these machines. And you're not disappointed when there is no pleasure. Report an error in the passage at 1:21:33 Highlight the passage at 1:21:33

1:21:57 This we understand. And when you hear what the Buddha has to say, the first novel truth, that your existence is suffering, why then, you know, why look for a state that is no suffering in a place where it is not possible not to have any. Now we have this also, this gut feeling, this wish. For life to be without problems. Impossible. Try to find a person who can truly state, I don't know what problem you are, I never have a problem. Report an error in the passage at 1:21:57 Highlight the passage at 1:21:57

1:22:28 Nobody, not even the richest or the poorest person. So stop wanting things that you can't have. But this wish or this desire, this aspiration to be free from delusions, this you can accomplish. Report an error in the passage at 1:22:28 Highlight the passage at 1:22:28

1:22:42 So it depends how much time you want to invest. It depends on your situation. No point wishing for... You know, you already have three little kids and you want to become one. Report an error in the passage at 1:22:42 Highlight the passage at 1:22:42

1:22:59 It's guilty being a nun. If you have all these, you know, worried about your children, you have all these guilt while you're sitting in your monastery and you're trying to, you know, don't wait until they're gone. If you're young and you don't have kids, Report an error in the passage at 1:22:59 Highlight the passage at 1:22:59

1:23:19 you know, if you have the conditions, you know, Tsoknir Rinpoche, because I go to Israel quite a lot and Israelis are very enthusiastic and they're good in taking leaps. Report an error in the passage at 1:23:19 Highlight the passage at 1:23:19

1:23:31 And so there are all these 18-year-olds who want to give everything up and not even finish their education and all that. He says, yes, sure, you can do that if you have about $100,000. Report an error in the passage at 1:23:31 Highlight the passage at 1:23:31

1:23:44 That means you could live until you die in the East with these $100,000. But if you don't have them, don't go. Because if you don't finish, you go to the East until you're 30, and then you come Report an error in the passage at 1:23:44 Highlight the passage at 1:23:44

1:24:03 back to the West, you're 30, and you have no education. You won't find a job. And you'll be somebody hanging out, kind of, you know, doing a bit of work here and doing a bit of work there, not knowing where to fit in. And, you know, you gave up your Dharma practice because Report an error in the passage at 1:24:03 Highlight the passage at 1:24:03

1:24:24 it's very, you know, the Lamas, they are very down to earth. It might sound cruel to you when someone says something like this because we are used from the Christian tradition because they are looking for people. Report an error in the passage at 1:24:24 Highlight the passage at 1:24:24

1:24:38 But we think, you know, the Tibetan's waiting for us to become moms and aunts. Nobody's waiting. wait, wait, wait. When they see you coming, they go, oh no. Report an error in the passage at 1:24:38 Highlight the passage at 1:24:38

1:25:04 They have enough problems, this is why you have to support yourself. Which again, it doesn't mean that you can't practice that. You have the teachings and you have like different levels, but make sure that it doesn't remain, because you will have no results and then you get this. Report an error in the passage at 1:25:04 Highlight the passage at 1:25:04

1:25:29 Make sure that what I said with the joy, that you try to practice. Gratitude, generosity, ethical conduct, bodhicitta. These are the causes for joy. If you have no joy in your practice, Report an error in the passage at 1:25:29 Highlight the passage at 1:25:29

1:25:46 it's not that it's kind of completely useless, it's definitely better than you. Report an error in the passage at 1:25:46 Highlight the passage at 1:25:46

1:25:53 But if it's remaining on the intellectual, don't be Report an error in the passage at 1:25:53 Highlight the passage at 1:25:53

1:26:03 too ambitious. Because with the basic program and the master program, you are actually trying to do something that you do nothing else. Report an error in the passage at 1:26:03 Highlight the passage at 1:26:03

1:26:15 So it's good if you want to do it, but also give yourself some space if you... Maybe don't understand everything you need. It's Report an error in the passage at 1:26:15 Highlight the passage at 1:26:15

1:26:25 good to do it because as I'm saying, the more you know, the more you will have faith in the Buddha's teaching. So it's really, really good. You need to be also to be able to sit and watch your mind through mindfulness. You need to know, that I was open to say very nicely, you need to know the secrets of your mind. Report an error in the passage at 1:26:25 Highlight the passage at 1:26:25

1:26:49 How your mind reacts to things. What brings up these emotions that you don't. How the thoughts kind of... Make them very solid and very real. So then the discipline of stopping the thoughts, not the emotions, but you can stop the thoughts, like these kinds of things. Try to also do simple things, not just things. The meditations that you just did that are offered here, you know, this at least once a week, I would say, try to go. Report an error in the passage at 1:26:49 Highlight the passage at 1:26:49

1:27:23 So they're every Thursday? Every Thursday. Every Thursday. I do some concentration. Report an error in the passage at 1:27:23 Highlight the passage at 1:27:23

1:27:34 It has to come with the concentration, with all the, you know, When the Buddha talked about meditation, he talked about two kinds of meditation. One is concentration, the other one is special insight. So it's okay to learn, but if you only have it up here, it could almost become a burden because you know how you should act, but because your mind is not trained, you don't have to act. Report an error in the passage at 1:27:34 Highlight the passage at 1:27:34

1:28:05 And then instead of decreasing the ego, Report an error in the passage at 1:28:05 Highlight the passage at 1:28:05

1:28:11 try to be not too ambitious so that the Dharma practice doesn't become source. Because you know if you can give people all the points and all the four point analysis about emptiness and what is the object of reputation in the four schools and all that, you know people will fall Report an error in the passage at 1:28:11 Highlight the passage at 1:28:11

1:28:37 if you don't really understand much. Then your mind is open to it. Report an error in the passage at 1:28:37 Highlight the passage at 1:28:37

1:28:49 It's necessary. It's necessary to know. But it needs to go deeper. And just, you know, just to have a mind that is able to stay on the breath. That creates a certain well-being because the mind becomes pliant, flexible. You know, you can tell the mind, hey, stay here. So it's not all over the place. And then it becomes, the mind calms down and it becomes clear. It calms down itself, by itself, if you're able to stay on the breath. Report an error in the passage at 1:28:49 Highlight the passage at 1:28:49

1:29:20 And then the bodhicitta and the vipassanā needs to come in because otherwise you withdraw the mind too much and then it's very pleasant and you just want to stay there. And then you become the person who... Wants to go on vipassanā retreats because you have the ability to sit. You can have the mind on the object. Report an error in the passage at 1:29:20 Highlight the passage at 1:29:20

1:29:40 The mind becomes very flexible. It's very pleasant. And then you hate to do retreat at the end of the weekend. That means there's not enough. Report an error in the passage at 1:29:40 Highlight the passage at 1:29:40

1:29:53 You have withdrawn too much. You only do it because you want to feel peaceful in the meditation. Meditation itself is not for the sake of feeling peaceful. Meditation is for the sake of knowing. Knowing what? Report an error in the passage at 1:29:53 Highlight the passage at 1:29:53

1:30:08 Question to you. Secrets of the mind. Very good. But knowing what? The three characteristics of saṃsāra so that we want to get out of it, which are impermanence, dukkha, selflessness. Report an error in the passage at 1:30:08 Highlight the passage at 1:30:08

1:30:28 That's the secret of selflessness. And dukkha, what is creating the suffering? Not the person outside, not the situation, but our reaction to it with the afflictive emotions. You know, again, we are really completely pathetic. Because we want to be happy, we want to be peaceful, we want to be well. This is our call, this is our nature. And we use tools to create a peaceful mind that by their nature destroy the peaceful mind. Report an error in the passage at 1:30:28 Highlight the passage at 1:30:28

1:31:00 We use attachment to get what we want. Desire destroys the peaceful mind. It's impossible for the mind to feel peaceful when you have desire. We like to protect ourselves from problems with aversion and anger. Aversion of anger by itself destroys the peacefulness. So you kind of disturb yourself. Nobody else is disturbing yourself. Those are the secrets. To be able to see that. Report an error in the passage at 1:31:00 Highlight the passage at 1:31:00

1:31:33 And in order to be able to see that, now this is the hand reaching into the cesspool. You have to be able to see where you're at and still have compassion. Report an error in the passage at 1:31:33 Highlight the passage at 1:31:33

1:31:48 Instead of starting to hate yourself because you see all your delusions. To develop compassion, to see my goal. Report an error in the passage at 1:31:48 Highlight the passage at 1:31:48

1:31:59 I'm sitting here with all the... Report an error in the passage at 1:31:59 Highlight the passage at 1:31:59

1:32:14 Can you have compassion for yourself when you make mistakes? Report an error in the passage at 1:32:14 Highlight the passage at 1:32:14

1:32:19 Yes, I'll come and check. I do not believe you. We are very good at beating ourselves up. I tell you, it doesn't help you. It doesn't help anybody. It doesn't prevent mistakes. It just creates more mistakes because you get all the time. You make a mistake, you stop a minute and you go, shit, that's fine. Report an error in the passage at 1:32:19 Highlight the passage at 1:32:19

1:32:38 And then you say, I didn't want to make that mistake. Report an error in the passage at 1:32:38 Highlight the passage at 1:32:38

1:32:47 It could not have been prevented. You know, we have this funny thing also that we think, oh, I shouldn't have done that. Yeah, if he would have known the outcome, of course he wouldn't have done it. But it's only knowing the outcome that now you know what you should have done before. How can you know before? I would always think that they're so terrible. Report an error in the passage at 1:32:47 Highlight the passage at 1:32:47

1:33:09 And be very, very careful. Please, because you don't like it either. If people make mistakes, don't vomit all your frustration that you're holding in your... belly on them when they make a mistake because you think you have Report an error in the passage at 1:33:09 Highlight the passage at 1:33:09

1:33:26 This somehow has become a convention that one is allowed to be angry at somebody just because they make a mistake. That's what everybody is doing. Report an error in the passage at 1:33:26 Highlight the passage at 1:33:26

1:33:39 Do you like it when it's done to you? We do it when we do it. And we do it especially with people that we dislike, that we would like to be angry at, but we don't dare as a spiritual practitioner when they're not making mistakes. And I noticed that with myself. Report an error in the passage at 1:33:39 Highlight the passage at 1:33:39

1:34:00 But enough. She made a mistake. She forgot something. We don't need to think. Report an error in the passage at 1:34:00 Highlight the passage at 1:34:00

1:34:12 And I Report an error in the passage at 1:34:12 Highlight the passage at 1:34:12

1:34:17 felt this thought. This is the result of mindfulness. You see what's going on. And then I was like, I didn't say anything. I just felt this energy. The phase kind of started to go. Report an error in the passage at 1:34:17 Highlight the passage at 1:34:17

1:34:40 And then I saw I was actually happy that she had made a mistake so I could show my disapproval. And the moment I saw it, it was finished. And also the aversion. You need to see it. And you see, you need to see these things, not intellectually, but it needs to be seen directly. And then the whole construct falls apart. Then you are protected. And when you see it in one person, then you can see that you're doing it as well. Report an error in the passage at 1:34:40 Highlight the passage at 1:34:40

1:35:17 I tell you, you make people so happy. Because we want to help people. When they make a mistake and you just say, it's okay. Report an error in the passage at 1:35:17 Highlight the passage at 1:35:17

1:35:29 And Geshe-la is really good with this. I think... One of his first words, one of his first words that I think he knew in English, Report an error in the passage at 1:35:29 Highlight the passage at 1:35:29

1:35:43 because he knows how one feels when one makes mistakes, so you don't need to make the person feel worse, they already feel bad. They can feel better, they can work much better when they feel good. Report an error in the passage at 1:35:43 Highlight the passage at 1:35:43

1:35:59 Have you ever felt that relief when you make a mistake and somebody says, keep worrying, because it kind of reaffirms the ego. Report an error in the passage at 1:35:59 Highlight the passage at 1:35:59

1:36:10 We'd rather be a happy, we'd rather be an unhappy somebody than us. Because when you don't have any problems, you're nobody. And this is also answering the call. You want to become a nobody, a happy nobody. Report an error in the passage at 1:36:10 Highlight the passage at 1:36:10

1:36:32 Not being dependent for happiness on beings. Report an error in the passage at 1:36:32 Highlight the passage at 1:36:32

1:36:43 Okay, so do you have questions? Yes. Report an error in the passage at 1:36:43 Highlight the passage at 1:36:43

1:36:54 You touched Report an error in the passage at 1:36:54 Highlight the passage at 1:36:54

1:37:03 being in the desert. Yes. I wonder if you remember anything. Being in the desert, like, you know, we start practicing because... When you hear this for the first time, you're very enthusiastic because it feels so right and it feels so true and it feels so loaded and feels so, as I'm saying, feasible, you know. Report an error in the passage at 1:37:03 Highlight the passage at 1:37:03

1:37:22 Something that we probably knew all the time somewhere and then somebody puts it into words and they say, yes, of course, but not everybody. It's interesting to see the reaction of people. Some people fight very much to prove, no, there is no self or, you know, that it's good to be angry. By the way, also, taking refuge. Report an error in the passage at 1:37:22 Highlight the passage at 1:37:22

1:37:45 Being a Buddhist means you admit, you acknowledge, that the only way to find happiness is through love, compassion. Report an error in the passage at 1:37:45 Highlight the passage at 1:37:45

1:38:00 That is what you see as valid. That's the only thing that is valid to attain happiness. Love, compassion. No anger, no aggression, no fighting, no jealousy. Report an error in the passage at 1:38:00 Highlight the passage at 1:38:00

1:38:20 For some people it seems like really feasible. But then it becomes bold. Report an error in the passage at 1:38:20 Highlight the passage at 1:38:20

1:38:29 Because there are the basic points we haven't really understood. Don't meditate. Report an error in the passage at 1:38:29 Highlight the passage at 1:38:29

1:38:38 And these are the two very, very important that we don't really do. Or even before. You remember? Report an error in the passage at 1:38:38 Highlight the passage at 1:38:38

1:38:49 And it's not really talked about so much. Like the six points that you have to think about before you start your life is what? Report an error in the passage at 1:38:49 Highlight the passage at 1:38:49

1:39:01 Don't feel bad if you don't know it because many people don't. If I start saying it, then you might remember. It's not cleaning your room. It's not the preparatory practice for you. Report an error in the passage at 1:39:01 Highlight the passage at 1:39:01

1:39:16 The six points that you think about before you start. Seeing yourself as a patient. Report an error in the passage at 1:39:16 Highlight the passage at 1:39:16

1:39:27 Seeing yourself as a patient. Seeing the Buddha as the doctor who has had the same sickness and can diagnose your sickness and say, this is wrong with you, but also the cure. Report an error in the passage at 1:39:27 Highlight the passage at 1:39:27

1:39:39 Seeing the Dharma as the medicine, meaning the methods. It can be religious, it can be philosophy. Seeing the Dharma as the medicine. Seeing your practice as the cure. So those are the four that are really important. Then the other two is like, you start to see... All the different buddhas are all the same, they're all embodying this principle of love, compassion and wisdom, fully developed mind. Report an error in the passage at 1:39:39 Highlight the passage at 1:39:39

1:40:10 You have to wish for the Buddha Dharma to prevail for a long time. So if we want the Buddha Dharma to prevail for a long time, that depends on us, the way we behave. Because if we're not a source of inspiration, we're putting people off, so they don't want to become. Report an error in the passage at 1:40:10 Highlight the passage at 1:40:10

1:40:32 If you see this kind of mind, it's really, but we don't have this kind of mind, we don't see how sick we are. You know, we think we're okay and we're studying Buddhism, just do you. Report an error in the passage at 1:40:32 Highlight the passage at 1:40:32

1:40:44 But if you are really, if you understand that you're sick, and you understand you need somebody else to be able to help you, you're much more open to receive the help. You're not going to the doctor also saying, you know, you know you have a problem with your stomach, but you go to the doctor and say, oh, you know. Report an error in the passage at 1:40:44 Highlight the passage at 1:40:44

1:41:04 I mean, my head is really good and my heart is very healthy. And, you know, breathing, I have absolutely no problem. You're not talking about these things. Report an error in the passage at 1:41:04 Highlight the passage at 1:41:04

1:41:15 This is what I see sometimes when we go and see the llamas. We tell them the good things that we are doing. Why? They don't need to know. You need to tell them your problems. You need to confess. You need to say, hey, I have a problem with this at the point. Or, like, you know, I get angry all the time or I'm still very attached. Report an error in the passage at 1:41:15 Highlight the passage at 1:41:15

1:41:35 Then they can help you. If you tell them what you have already accomplished, Report an error in the passage at 1:41:35 Highlight the passage at 1:41:35

1:41:43 acknowledge me. Report an error in the passage at 1:41:43 Highlight the passage at 1:41:43

1:41:50 Okay, so, but when we see that we are sick, we're very open to listen to what the teacher has to say. We're not coming with our own opinion saying, oh, but, you know, I think that is... Report an error in the passage at 1:41:50 Highlight the passage at 1:41:50

1:42:08 Then when you know that you have to go on a cure, now this is the point, you are not expecting this cure. Report an error in the passage at 1:42:08 Highlight the passage at 1:42:08

1:42:18 We know that cure is difficult. We know that medicine can be pretty disgusting. You're not saying to the doctor, oh, oh, I don't like pink pills. Report an error in the passage at 1:42:18 Highlight the passage at 1:42:18

1:42:29 Like we say, oh, I don't like this practice. I do Report an error in the passage at 1:42:29 Highlight the passage at 1:42:29

1:42:35 it with the Dharma practice. This is why you need the teacher who tells you what to do, but then you need to do Report an error in the passage at 1:42:35 Highlight the passage at 1:42:35

1:42:47 it. And then as a patient, you will become a very good patient who can actually bear. You know, sometimes you think, oh, Report an error in the passage at 1:42:47 Highlight the passage at 1:42:47

1:42:58 do you know somebody who has undergone chemotherapy? Report an error in the passage at 1:42:58 Highlight the passage at 1:42:58

1:43:04 Do you think that's more hardship than your Dharma? Report an error in the passage at 1:43:04 Highlight the passage at 1:43:04

1:43:09 To take this upon us, and I'm pretty sure each of us would do that. And it's just for the body who will die at the end of this life. This Report an error in the passage at 1:43:09 Highlight the passage at 1:43:09

1:43:22 is not right. This is why we can't bear these hardships because we think it should be pleasant. It's like going to the dentist hoping that it will be pleasant. If you go to the dentist, you know exactly that it's not pleasant. So if it was just a little bit painful, you come out, you're very happy. If it was very painful, you come out, you're also happy. I know that you pay money and you say thank you. Report an error in the passage at 1:43:22 Highlight the passage at 1:43:22

1:43:48 See, if you go to the dentist and you think it should be pleasant, you're going to hate that person when he starts to do his job. You might even run out. of the chair and you say are you crazy what are you doing and you never want to go back because you haven't understood that this pain is needed in order to Report an error in the passage at 1:43:48 Highlight the passage at 1:43:48

1:44:11 see what I mean, so this is missing then what is missing? It can end just like that. Not when you die, but when you lose your faith. When you lose the center because there is not enough financial support, they have to close down. Then what are you going to do without the group? Or the people in the group lose it. Report an error in the passage at 1:44:11 Highlight the passage at 1:44:11

1:44:34 And then you're the only one, and the center says, sorry, it's just for one person. You know, this precious human rebirth is like, but it's only with this situation that we have with the precious human rebirth that we can make purpose on the path. If these conditions are missing, we can't do it. How many of you feel privileged that you have a center that you can go? Report an error in the passage at 1:44:34 Highlight the passage at 1:44:34

1:45:03 That's what you're saying now because I'm asking you. Feeling privileged is like you're coming. to the door or just a thought about such a thing you might There is a place where I can tell people my problems without having to pay any money. Report an error in the passage at 1:45:03 Highlight the passage at 1:45:03

1:45:34 You know, the methods that you're learning here, no psychologist can give you. How much do you pay for a psychologist per hour? Report an error in the passage at 1:45:34 Highlight the passage at 1:45:34

1:45:49 You know, just this. We know that there are some people that are privileged, isn't it? We usually don't take ourselves as beings. It's like we look up. People who are more rich, more healthy, more powerful, more... They are privileged. So please, you be happy because I think you are privileged. You see, when you notice how privileged you are, it's like every minute of that. Report an error in the passage at 1:45:49 Highlight the passage at 1:45:49

1:46:18 Precious human rebirth is like they say sometimes, you are a thief, a group of thieves, and you have, for one night, you have this machine to make money. Banknotes. You're not going to get depressed when you're tired or whatever. Report an error in the passage at 1:46:18 Highlight the passage at 1:46:18

1:46:40 Because you know it will finish. Or let's say, you know, let's say you are kind of, I don't know, you go to a shop and then there's this thing that the hundredth customer gets four days or one weekend holiday in the best hotel. Report an error in the passage at 1:46:40 Highlight the passage at 1:46:40

1:47:05 So it's Friday, okay? What would you do? You would go immediately to bed? No. Because you know this. If you want to see all the planes, if you want to go to the fitness room, to the swimming pool, to the sauna, to the massage, da-da-da-da-da, you know it's going to end. So you will want to do all these things because you know it will. So we don't understand the preciousness, the fragility and the difficulty. Report an error in the passage at 1:47:05 Highlight the passage at 1:47:05

1:47:39 We don't understand that death is sitting. Report an error in the passage at 1:47:39 Highlight the passage at 1:47:39

1:47:45 But it's definitely sitting on the shoulder. We don't know that, you know, everything can go. That's why we don't have joy in life, because we think we're going to live forever. Report an error in the passage at 1:47:45 Highlight the passage at 1:47:45

1:48:00 Have you ever known people who knew that they only had a very short time to live? When they accept this, their life becomes quality. Not every moment. There's also moments of despair and why me and all this. But in general, if they accept it, they know, wow, if I want to be happy. Report an error in the passage at 1:48:00 Highlight the passage at 1:48:00

1:48:21 And so when you are in this desert, so when it gets boring, okay, and it gets dry, I tell you something, if you can, this is the trial, whether your Dharma practice will hold or not. And it's a good sign when you are in that desert. Be happy, because you're always, already over the first phase of this, kind of, in Germany we call this straw fire. Report an error in the passage at 1:48:21 Highlight the passage at 1:48:21

1:48:46 You know when you light straw, it makes a huge flame, but it's finished very quickly. This is usually, this is why we have so much change in the center. Because the people who are, they come, you know, after first, Report an error in the passage at 1:48:46 Highlight the passage at 1:48:46

1:49:00 I want to become a non-normal person. I prefer people who are very skeptic, but they keep coming. Because then they start to get the point because they are first there and they start to check. And then their face is kind of based on something. Report an error in the passage at 1:49:00 Highlight the passage at 1:49:00

1:49:24 She always said, check it out. So, but when you are in this, it's a good sign. It's a sign that all you have to do now is plod on. You have to continue. Don't worry. You will come out of it. Because the quiet mind only comes after this phase of boredom. Because if you can't stand the boredom, you will not be able to develop. You need a mind that needs to be hyped up with enthusiasm. Report an error in the passage at 1:49:24 Highlight the passage at 1:49:24

1:49:57 It's just attachment, you know, we want to be... Joy doesn't have to be loud. Report an error in the passage at 1:49:57 Highlight the passage at 1:49:57

1:50:06 Necessarily boredom. We're excited. We're excited with the tits and so forth. But it's more of the first years you don't have... It's more on the joy aspect when you start seeing that... Pleasure, you start seeing pleasure in the suffering and things that you enjoyed before. Oh, you don't have to go that far, you know. Report an error in the passage at 1:50:06 Highlight the passage at 1:50:06

1:50:40 I mean, in beautiful sunset, it's still beautiful. Do you have time to come to L &B? Because we're talking about the eight worldly diamonds, and I think there's a big misunderstanding. Like, when we hear about the eight worldly diamonds, so gain and... Report an error in the passage at 1:50:40 Highlight the passage at 1:50:40

1:50:59 We encounter it all the time. We just don't get so excited anymore. You can still enjoy a good ice cream, a nice talk with a person. You know, don't become too holy and it's like, oh, it's forbidden. Report an error in the passage at 1:50:59 Highlight the passage at 1:50:59

1:51:16 We go too far. We throw out too much, you know. Chocolate cake can still. When you think about the person who made it just for you. Report an error in the passage at 1:51:16 Highlight the passage at 1:51:16

1:51:28 And don't kind of hear your friends, oh, I can't really. Report an error in the passage at 1:51:28 Highlight the passage at 1:51:28

1:51:46 Enjoy life. Report an error in the passage at 1:51:46 Highlight the passage at 1:51:46

1:51:51 A nice wedding. I talked to, again, one of the homeless. He asked me, how are you doing? So I said, oh, I'm doing pretty well, but how are you doing? He said, oh, I'm doing really great. Look at this. Report an error in the passage at 1:51:51 Highlight the passage at 1:51:51

1:52:15 You know, it doesn't have to be, Report an error in the passage at 1:52:15 Highlight the passage at 1:52:15

1:52:28 this is maybe this also. You know, we start feeling guilty when we are joyful with the world. Report an error in the passage at 1:52:28 Highlight the passage at 1:52:28

1:52:36 Enjoy. Let it be. Report an error in the passage at 1:52:36 Highlight the passage at 1:52:36

1:52:41 I was just thinking because when we have, you know, the teachings here and then we have lunch and the brunches are always really wonderful and all of that. And Chukila always says, well, just enjoy your lunch. It's not. It's delicious from its own side. It's your karma that makes you see it that way. So that's a very nice one. Report an error in the passage at 1:52:41 Highlight the passage at 1:52:41

1:53:05 It reminds us how we can enjoy things. It's positive karma ripening, right? If you have a pleasant feeling, it's positive karma ripening. So if you don't have any more pleasant karma, your positive karma from pleasant feeling is eating ice and spinach. Report an error in the passage at 1:53:05 Highlight the passage at 1:53:05

1:53:28 So you need to find something. Report an error in the passage at 1:53:28 Highlight the passage at 1:53:28

1:53:36 Start to appreciate it. Report an error in the passage at 1:53:36 Highlight the passage at 1:53:36

1:53:40 Generosity, Report an error in the passage at 1:53:40 Highlight the passage at 1:53:40

1:53:44 lightness, okay? In German it works really well. Report an error in the passage at 1:53:44 Highlight the passage at 1:53:44

1:53:52 Because it's like when we do mindfulness measures. What you learn in mindfulness, like what is happening at the moment, you're here with you, and not just with you, the expectation that this should work very fast and, you know, the joyful effort, the joy, the enthusiasm should come right now. You know, when you look at the six perfections, enthusiasm comes, Report an error in the passage at 1:53:52 Highlight the passage at 1:53:52

1:54:19 actually the word enthusiasm means possessed. Report an error in the passage at 1:54:19 Highlight the passage at 1:54:19

1:54:28 you become like God like know timing out and it's not I don't think God is like up there doing Report an error in the passage at 1:54:28 Highlight the passage at 1:54:28

1:54:39 He's very calm and he's very clear. And then I looked up the word euphoria. Euphoria is a mind that develops if you're able to Bear hardships with a quiet mind. All the hardships need to be. So the steps are a bit like this. In your meditation, and this is where the meditation comes from, in your meditation you learn to just accept whatever is there. Report an error in the passage at 1:54:39 Highlight the passage at 1:54:39

1:55:17 So you let go of one thing. And the word in German means gelassenheit, meaning it's a mind that is able to just let things be. Gelassen means cool. It could be translated into... English, like, you're pretty cool about it. Report an error in the passage at 1:55:17 Highlight the passage at 1:55:17

1:55:43 So, when you let, then you become, when you become cool about things, there's a certain lightness. Report an error in the passage at 1:55:43 Highlight the passage at 1:55:43

1:55:55 And then with lightness, and this I don't know how to, you have, heiterkeitli means, like, light, but, lightness, but with light. Instead of having a dark mind, you have a light mind. Heiter. It's like a day when the sun is shining, a day is. Report an error in the passage at 1:55:55 Highlight the passage at 1:55:55

1:56:18 And with this mind, you develop humor. With this mind, humor comes, with this very light mind, humor comes very easy. And humor you need in you. With the humor then comes to humor. But not the humor to be able to laugh about others. Just being able to laugh about your own shortcomings. Report an error in the passage at 1:56:18 Highlight the passage at 1:56:18

1:56:41 And so this is how it is developed. So if you don't feel joy anymore, then you have to accept that there's no need to Report an error in the passage at 1:56:41 Highlight the passage at 1:56:41

1:56:55 deserve it. Then also this word. We are so hard on ourselves. We punish ourselves all the time. That when we are bad, then we are not, we don't deserve to be happy. That's the most stupid view and opinion. If you're not happy, how can you make someone happy? Oh yeah, you could make somebody else happy with your enemies. But that's a kind of perverse happiness to be happy. Report an error in the passage at 1:56:55 Highlight the passage at 1:56:55

1:57:29 Sometimes our enemies are unhappy. Report an error in the passage at 1:57:29 Highlight the passage at 1:57:29

1:57:34 Just continue. This is the thing. Just plot on. Because it's this plotting on that will give you the patience. And patience is not a mind, by the way, that is pleasant. Report an error in the passage at 1:57:34 Highlight the passage at 1:57:34

1:57:46 Patience is a mind that at all costs does not want to harm. Not want to harm yourself, because when we complain and complain, you make the problem really solve it. Report an error in the passage at 1:57:46 Highlight the passage at 1:57:46

1:58:01 This mind just from time to time just says, look, I'm bored with just Report an error in the passage at 1:58:01 Highlight the passage at 1:58:01

1:58:08 the same old story again and again and again. So that's not wanting to harm yourself. That Report an error in the passage at 1:58:08 Highlight the passage at 1:58:08

1:58:19 is patience. And patience doesn't need to feel comfortable, because patience is when there is resistance, of course. The moment it starts to feel comfortable. Then it's not patience. Report an error in the passage at 1:58:19 Highlight the passage at 1:58:19

1:58:35 Patience is also not a mind who waits until it's finished. It's a mind who can bear hardships. Report an error in the passage at 1:58:35 Highlight the passage at 1:58:35

1:58:46 Okay, that's the way it is. There's no other way. Let's do it. Report an error in the passage at 1:58:46 Highlight the passage at 1:58:46

1:58:55 And from time to time also, maybe, you know, I was very fortunate to live in Darren Sala for 17 years, to have contact with these people who practice. They're not famous. They are sitting up in the mountains. They wear dirty robes. Maybe they'll smell even bad. But when you sit next to them, then you understand when you talk, and they have something on this path. Report an error in the passage at 1:58:55 Highlight the passage at 1:58:55

1:59:18 And they were not born with it. So this also, you know, they also have to work very hard. That means I have to work very hard. If they can do it. Report an error in the passage at 1:59:18 Highlight the passage at 1:59:18

1:59:34 So how many of you are ready to take the leap to answer the call? Report an error in the passage at 1:59:34 Highlight the passage at 1:59:34

1:59:44 Yeah, I know, you don't have to answer me. This is what you have to answer. You know, what do I want? What do I want from life? Okay. So if, and it's completely legal to want a life that is easy, nice friends, nice house, nice job, good body. Report an error in the passage at 1:59:44 Highlight the passage at 1:59:44

2:00:00 It's legal. It's not forbidden. But you have no guarantee whether you're going to be helped. Report an error in the passage at 2:00:00 Highlight the passage at 2:00:00

2:00:10 Whereas if the purpose of your life, what you want to do with your life is develop patience, develop loving kindness, you know, benefiting others and all this, then you have a guarantee that. Report an error in the passage at 2:00:10 Highlight the passage at 2:00:10

2:00:25 So, you know, when resistance comes up and boredom or disappointment, then you go like, oh, Report an error in the passage at 2:00:25 Highlight the passage at 2:00:25

2:00:41 so this mind that is kind of... So it's not, nothing is per se good or bad. We can transform everything. As a lay person or as a... Report an error in the passage at 2:00:41 Highlight the passage at 2:00:41

2:00:58 And you don't have to be a Buddhist, by the Report an error in the passage at 2:00:58 Highlight the passage at 2:00:58

2:01:04 way. You can take all the methods that are available, not the tantric methods. Mind training and Report an error in the passage at 2:01:04 Highlight the passage at 2:01:04

2:01:18 love. Report an error in the passage at 2:01:18 Highlight the passage at 2:01:18

2:01:23 Because I know that in the West there's many people who are looking for something, but they don't necessarily want to change their religion. So I don't know how... Report an error in the passage at 2:01:23 Highlight the passage at 2:01:23

2:01:36 Because I have this attitude that I'm very happy to offer whatever Buddhism has to offer to people. even if they are very clear, they stick Report an error in the passage at 2:01:36 Highlight the passage at 2:01:36

2:01:47 We wouldn't exist in Lama without that. You know, when somebody doesn't come to the sanctuary anymore, then sometimes I wonder what's happening after they've been coming. Report an error in the passage at 2:01:47 Highlight the passage at 2:01:47

2:01:59 And then I have a strange feeling, they don't say, and sometimes it actually sent the person, I don't know, it seems strange to me, you were quite, did I do something? She said no. But I really, I found a Christian group, teachings I had over the church, I understand Christianity, Report an error in the passage at 2:01:59 Highlight the passage at 2:01:59

2:02:22 this is fantastic, you know, just really. I tell you, the world needs, Report an error in the passage at 2:02:22 Highlight the passage at 2:02:22

2:02:32 whether this is under the flag of Christianity, Islam, Judaism, Buddhism, whatever, as long as people practice and practice towards becoming a good person and a non-arming person. I personally do not, Report an error in the passage at 2:02:32 Highlight the passage at 2:02:32

2:02:51 as long as it, you see, every spiritual practice should be there to decrease our delusions. And boredom is not a delusion. Report an error in the passage at 2:02:51 Highlight the passage at 2:02:51

2:03:02 Disappointment is not a delusion. It's actually quite a good mind who understands that there is no happiness. Report an error in the passage at 2:03:02 Highlight the passage at 2:03:02

2:03:14 We should think Report an error in the passage at 2:03:14 Highlight the passage at 2:03:14

2:03:18 of disenchantment. That we see where I was looking. So you understood. And I know that there's sometimes nostalgic feelings coming up because it's very, it looks as if it's much easier to find pleasure in these things, but they're very expensive and they don't destroy the planet. So why continue? And they don't give up. So this is what I mean. So me from my side, you know, I'm very happy to put his practices to you. Report an error in the passage at 2:03:18 Highlight the passage at 2:03:18

2:03:51 Even if you can take the leap, Report an error in the passage at 2:03:51 Highlight the passage at 2:03:51

2:03:59 that's very easy. Report an error in the passage at 2:03:59 Highlight the passage at 2:03:59

2:04:05 You take it into your first bank. Report an error in the passage at 2:04:05 Highlight the passage at 2:04:05

2:04:15 Anybody else's? Report an error in the passage at 2:04:15 Highlight the passage at 2:04:15

2:04:19 I was just curious what you would say to someone who might not be familiar per se, but maybe they observe. Report an error in the passage at 2:04:19 Highlight the passage at 2:04:19

2:04:37 Do you study Buddhism? I'm just curious what you would say. Oh, at one point I got angry at somebody. Report an error in the passage at 2:04:37 Highlight the passage at 2:04:37