Audio recorded at Buddha House Adelaide. Transcript auto-generated and AI-corrected; may contain errors.
About this talk. Geshe Kyab opens this 82-minute Sunday beginner’s class by addressing the language and cultural barriers that arise when teaching Buddhism to Western students, emphasizing that Buddhism is philosophy, psychology, and science of mind. He then introduces key Buddhist terminology—Buddha, bodhisattva, bodhicitta, Mahāyāna, and Theravāda—explaining that a fully enlightened being is fundamentally one who has eliminated all delusions and gained all knowledge. He stresses that Śākyamūni Buddha established Buddhism in India, and that countless Buddhas have appeared and will appear across worlds and time. Geshe Kyab shares a personal story of being detained at Miami airport in 2004 due to visa confusion, describing how Buddhist philosophy helped him transform fear and frustration into patience and acceptance. He emphasizes that confusion is an essential first step in learning, that small fears serve a protective purpose, and that Buddhist psychology and compassion can address problems Western psychology sometimes mishandles. The class concludes with a simple guided visualization meditation using Om Ah Hum to purify negative karma of body, speech, and mind, followed by dedication prayers. Pitched at beginners and curious newcomers to Buddhism, with an open invitation that serious long-term practitioners may also encounter fresh insights.
File metadata (for organising)
File: 2016 12 18 Beginner's Buddhism.mp3
UUID: ae91b8f0-6127-4a51-8f92-33325004bbaf
Teacher: Geshe Kyab
Collection: Geshe Kyab Beginners Buddhism Sundays (Geshe Kyab)
Date: 2016-12-18
Recorded at: Buddha House Adelaide
Duration: 81.8 minutes
Words: ~10,234
Thank you. This class is beginner Buddhism class. So, this class you can learn very basic Buddhist teachings. Of course, anybody, you know, anyone can come to this class, even though someone who learned Buddhism for many, many years, still you can come. Maybe you may hear something new, even though or a student they may think, oh, I know this, you know.
Maybe you can hear some new things. So this class is actually the for the newer people, so people who are really interested in Buddhism, got to come. As I said before, anyone can come. So I can say some new things today before I start my actual teaching, there’s a few things when you come to the Buddhist center. It’s very important to understand.
Because of the Buddhism is new I shouldn’t say new nowadays, know, almost Actually, generally speaking, yes, Buddhism seems to be little For some people’s perspective, it is new for them. When you hear Buddhist teachings, sometimes you may hear the teachings and words that we use, the terminology is very different. Also the way of how we teach to the students is also different. So, yes, I did spend almost fifteen years in United States. So beginning it was difficult to teach westerner because of you needed everything very, how I say, almost like A, B, C, D, E, F, G, H, like that, you know.
In my monastery we don’t do that, but I can understand. But I was new, I didn’t understand. It’s difficult. So then I learn your culture, try to understand the how people learn here, know. So then, okay, I got it now.
So then, since then, you know, the even though some of the teachings, you cannot change the it’s how I say it in terms of, you know, you cannot change, but I do try to make easier to people to catch it, to understand the what exactly I’m saying. But but then the but we shouldn’t be losing the basic what Buddha taught us. So that is the very important. But besides that, in Buddhist book, they give you many, many different examples. Most of Buddhist examples are very old, old examples.
Sometimes those examples are not so comfortable nowadays. But we have new examples. You know, we no need to just whatever book says. But we can collect the new examples, which is the you know, we don’t need to worry for that. So anyway, one thing is the Buddhism is the philosophy, actually.
Buddhism is a philosophy, psychology, and the science of mind. Of course, in Buddhist perspective, we do see Buddhism as not only just philosophy, also religion. Buddha himself, we have here Buddha statue, Śākyamūni Buddha, who established Buddhism in India. So two thousand five hundred fifty three years I think fifty three years before, after he, you know, attaining the enlightenment, so then he established Buddhism. So he said, I will call it Buddhism.
Since then, Buddhism, you know, born in this world. Of course, after Buddha Śākyamūni, there were so many great Indian masters. If you go I don’t know. Some of you may already gone there in Nālānda monastery. Nowadays, you can see only ruin, you know.
Those monastery I think that monastery use you know, used to be it’s a big big monastery. So many great Indian master Buddhist Indian mastery happened to be from that monastery. Of course, then Buddhism came in Tibet. So which is the the nowadays, we have all these Buddhist teachings in Tibetan. But nowadays, how fortunate we all are, Buddhism is also so many different, you know, languages like English, Spanish, and German.
I mean, almost every language nowadays you can read the Buddhist teachings, and also the you can get the teachers too. So now when I say philosophy, which is very, true because the, you know, Buddhism teaches and its teachings are very much practical. So very, very much practical, the as I said before, beginning, maybe when you hear Buddhist teachings, little strange, maybe. But you need patience, which is very important, so is the effort is very important. Of course, the mindfulness comes in on next.
So once you hear something that if you, hard to understand or didn’t understand, why not you should ask questions? What does mean that? You know? I give you here almost half an hour questions and answer time. People can ask questions, so I can give you, you know, answers, which is also good to get it’s good for me also that the okay.
Now they are asking me some questions. So it’s it’s good also, you know. But when you hear Buddhist teachings beginning, you may be confused, which is my perspective, it’s good. There’s a first way of learning when you are confused. Wonderful.
You know, that’s good. When you are confused, that mean I want to know this. See, now you try to learn. If you are not confused, then I’m I’m afraid so. So confusion is good.
That’s the first step to learn on Buddha Dharma. Okay? So now Buddhism is, as I said, psychology also, you know, which is it’s very true. I had many issues in my life, you know. I’m also a normal human being.
So as same as like we all are, so I had many issues. I’ve never been a psychologist. Absolutely not. I didn’t know at that time the Buddhism is also psychology. Then I was after thinking all these Buddhist teachings, especially the teachings from the Śāntideva, one of the great Indian master, he taught one of the best teaching the Way of the Bodhisattva.
Unbelievable. Then after I I was saying, wow. All these teachings are actually the psychology. Why I why I need to go to psychologist? Even I never heard psychologist when I was in the monastery.
I think because monastery is the, you know, all these monks are psychologist actually, you know. When you receive teachings from your teacher, my teacher is also a psychologist. I didn’t know at that time. Anyway, so this way, you need to learn Buddhist teaching, psychology perspective or a philosophy perspective. And maybe some of you may like to become Buddhist, which is very different.
So that mean you need to take some Buddhist vow, so which is very different, you know. Other than that, if you just want to learn Buddhist teachings, you can come here, just learn as a, you know, philosophy perspective or psychology perspective. That’s all. Okay? You’re no need to worry.
Oh, if I go to Buddha house, it says Buddha house, or I may be now changing my religion. Nonsense. Don’t worry about that. Just think about, I’m going to learn Buddhist philosophy rather than Buddhist religion. That’s one thing you need to keep it in your mind.
So today, beginning, I will give you some the very useful words that we use, I shouldn’t say common, you know, it it actually is not the ordinary words or or or the, you know but it’s very commonly we use in when we teach Buddhist teachings like a Buddha, Bodhisattva, bodhicitta, Mahāyāna, Theravāda, or Hīnayāna. Then then the Arahat, things like that we use often when when we teach. But then you need to know what exactly the teacher was saying. And then next, I will going to do some meditation. Okay?
Together. Okay. First thing is the we call Buddha. Yes. B u d d h a.
When you hear Buddha, mostly people just look at the statue. Oh, Buddha. Or some people may be loving Buddha, big belly Buddha. That’s how, you know, many people think, oh, Buddha and and loving Buddha, or maybe these these are the Buddha. No.
Buddha yes, all these image and statues, representation of Buddha in bodhisattva? Yes. The real Buddha is the enlightened being. You know, images, statues are representation of the Buddha and bodhisattva. The real Buddha mean, Tibetan we call sanjay.
San jae. San means eliminate all obscurations or obstacles, and jae and jae means gain all knowledges. Sang jae. That’s what we call in Tibetan. Sang jae.
Sang means the eliminate all obscurations like delusions and other, you know, karmic obscurations. That mean Buddha has no any more obstacles or obscurations needed to be eliminated. That’s one thing. And j means again, Buddha gained all knowledges. There’s no knowledge that Buddha need to learn again.
So, that is a meaning of the Buddha. But now here is the Buddha translated in English enlightening being. So, I wouldn’t say enlightening being, I would like to say fully enlightened being because this is sometimes confused. There are sometimes we also talk about enlightened being, lower path practitioner also, but Buddha is the fully enlightened being. So that’s the meaning of the Buddha.
Now, statue. Here you can see these are the representation of Buddha. We can see statue as a real Buddha. It’s good to see it that way. Okay?
Also, not only just one Buddha in this world, there would be many countless Buddhas in this world. Female Buddha, male Buddha, like that. So also the, you know, Buddha is not only in this this world. This particular Buddha, Śākyamūni, call Śākyamūni Buddha, came in this world to help us. So that’s why we know him very well.
Everybody says, oh, Buddha, Buddha, you know. But there are many, many other Buddhas beside the Śākyamūni Buddha. And book says, actually, the as I said, there are many, many Buddhas, but especially there are twenty I’m I’m sorry, not twenty. Two thousand very, very special Buddha will be, you know, peers in this world. This particular world that we call seven continents world.
Remember, this world. Europe, what is that? Asia, Australia, Europe, South America, North America, then what? Antarctica or seven or six continents. So that’s what we call world.
Yes? So this two thousand Buddha will be appears in this particular world. Now already four Buddhas are done. So next to the Śākyamūni Buddha is Maitreya. We don’t have oh, yes.
Smile over there. Small Maitreya statue. I was I was asking Buddha also, why not they should get big Maitreya statue? They need to pay only the shipping one. FMD give you free.
Yeah. Big one. Yes. You know, that’s do the same same kind of, you know, image there, but big one. Maitreya, nowadays considered as a bodhisattva.
Of course, he must be already Buddha, you know. But Maitreya is now in Tuśita. Before, Śākyamūni Buddha was here, he came and he gave his prophecy to Maitreya Buddha. So when Śākyamūni Buddha’s teachings disappear from from this world, not at all mothers or no monks, no nuns, no teachers, teachings of all his teachings one day will be disappear.
Then there in the world is going to be seized by the four elements, earth, fire, water, and air. So that’s actually the now world is really going to be the, you know, destroying is not anymore. Not like I think along I don’t know which year in United States many people scare world is going to be ceased now. I’ve been telling them, don’t worry. Don’t worry.
I believe what Buddha says. One one year, December twenty first, I don’t know which year was that. Two thousand and when? One? Twelve.
Two thousand and twelve. I think, you know, that’s just somebody just kind of a scam. Whatever is it. Anyway, Buddha’s teaching will be teachings will be disappear upon this world, world is going to be ceased. Then the again, the new world would be start.
Then I think sentient sentient beings in this world may be you know slowly slowly starts, the Maitreya Buddha will be come appears in this world and he will going to lead us again. So that is one just theory, something like this. Okay? So that mean the we really really don’t need to be worry. You know?
I mean, there will be so many Buddhas will become in this world. But as I said before, there are millions and millions of Buddhas because of the there there are so many different planets in this universe. But we are the very, very tiny, the six continents world that that that we call. But there there are so many other planets and worlds, so many many Buddhas are already serving other part of the world. But this particular Buddha came in this world, you can see him, like, you know, that you are seeing me, I can see you like this, which is the we call manifestation.
Buddha manifest as a ordinary look like a ordinary human being that people can see him. So Buddha has many many different bodies. Some of the Buddha’s body called enjoyment body of the Buddha. So that means this particular Buddha, enjoyment body of the Buddha, we cannot see him. Only the those highest, those practitioner, especially the highest bodhisattva can see him and receive the teachings from him.
But this particular Buddha is called manifestation or or emanation body of the Buddha. So something that he emanated as a ordinary being that we can see him and receive teachings from him directly when we don’t go through something, which is we are very, fortunate, you know, we have all his teachings. The Buddha’s time, many people saw Buddha, so that’s why the the and the now you can see one of the Buddha’s statue in Bodhgaya. That statue is saying that statue is a really look like a Śākyamūni Buddha. That’s when you know, in Bodhgaya is the Buddha Buddha at enlightenment.
There’s a big stupa. Inside the stupa, can see one beautiful Buddha statue, Śākyamūni Buddha statue. People saying that particular statue is a real look like a Buddha because of this artist who built it, the that statue, the one very, very old woman, you know, saw actually the Śākyamūni Buddha already passed away. She saw how look like a Śākyamūni Buddha. And before she passed away, she told this artist how look like a Buddha.
So that’s why the one of the great artist built this particular statue. So then then then the, you know, the people really go to see the Bodhgaya’s Buddha, which is a lots of blessings that we think, you know. Also, sometimes we also buy some clothes. I I have some clothes here. I bought it from a Bodhgaya.
Can you see it over there? Yellow one on top of the Buddha statue. Yes. Yeah. that yellow cloth I bought it.
And first, you know, offering offer to the this that particular Buddha. And and then then after sometime he, you know, took it back and he give it to me, lot of blessings. Then I bought it here because this is perfect Buddha house, you know. So I I give it to a center. So maybe once we move in new center, I will going to put it.
I don’t know how to do it. Let’s see. Anyway, so that’s a Buddha. Buddha is something like this. When you hear Buddha, you’re enlightened being, not like a just statue or something like that.
Okay? Next to the Buddha, you can hear bodhisattva. Bodhisattva, bodhisattva, or bodhicitta or bodhisattva like that. Bodhisattva is the great practitioner. Not only just ordinary practitioner, Bodhisattva is the Mahāyāna practitioner.
It’s a great practitioner who possess bodhicitta, which is the mind of enlightenment. Sometimes translated bodhicitta as altruistic intention or or or the awakening mind, different English translations. The meaning is the mind of enlightenment. Bodhisattva possess the bodhicitta, which is the mind of enlightenment. So this this is a very high practitioner.
That’s called bodhisattva, only the Mahāyāna. Then then then then now another thing is the Buddhism. When you hear Buddhism, Buddhism divided the two categories, Theravāda Buddhism and Mahāyāna Buddhism. Sometimes, Theravāda Buddhism also translated Hīnayāna Buddhism, but better to translate Thiravada Buddhism. Okay?
The then then the Mahāyāna Buddhism. So that’s why they know this great bodhisattva is the Mahāyāna practitioner. So that’s called bodhisattva. And Theravāda practitioner, call the Pratyekabuddha and hearers. You know, Śrāvaka and Pratyekabuddha.
And and and and the English translation is solitary realizers and hearers. So there’s two different practitioners. These are the Theravāda practitioners. So now the with the, you know, Buddhist practitioner, we have choices that the really first you want to engage the Theravāda path, then next the Mahāyāna or just directly to engage Mahāyāna path, everything is individual to individual, your choice. Okay?
You need to choose. But of course, when you engage the path, we are not just talking about just listening to your teachings. I mean, you must be imbued with Buddhist teachings, then you must practice. That’s the mean here, okay, in order to really engage the Theravāda path or the Mahāyāna path. So bodhisattva, bodhicitta is the mind of enlightenment. So bodhicitta is the changchub sem, wish to free all sentient beings from suffering and pain, wish to free like compassion, wish to free all sentient beings you know, from pain and suffering, and also wish to all sentient beings to be happy.
Kind of in very strong sort of this motivation or intention. Okay? Then then the next to the bodhicitta or the bodhisattva, that is what we call also ārya beings. You can hear ārya beings, ārya beings, ārya beings like that. So little complicated, but you know I will just you know teach you.
ārya beings are the ārya arahat, that is what we call aria arahat. So, there is a two different things. Actually, they are the great practitioner, you know. Maybe it’s a little for you, it’s a difficult. Ārya and arahat, both we do Mahāyāna and Hīnayāna.
Mahāyāna also we did talk about the Mahāyāna ārya beings, and so is the Theravāda perspective. Also, we need to talk about the Theravāda ārya beings. Okay? And an arahat is the Mahāyāna arahat is the like a Buddha is the Mahāyāna arahat, foe destroyer, you know. Destroy the foe or enemies, which are the inner delusions, things like that.
So instead, Theravāda do have similar like that to a solitary realizer and hearers. So now look at the there are many different Buddhist paths, not only just the one. So these are the very, common that we use if you are a very serious Buddhist learner. So these things are it’s very good to know the meaning of the old, this different different different Buddhist terminology that we use every teaching. So then you know need to be stuck there.
Oh, okay. Sounds like very nice roads. I don’t know what does mean that. So something like that, you know. Okay?
So now the it doesn’t matter which Buddhist path or teachings, the Theravāda or the Mahāyāna, it needs to be eventually to achieve enlightenment, full enlightenment. Why enlightenment is that much important? Why? Of course it is important literally or day by day livelihood. It sucks, isn’t it?
Very difficult. I know. One day or one time one moment we are so happy, second moment everything disappears. The same things happens again and again. That’s what I call sucks, mean that.
Really, life is sometimes very difficult, isn’t it? It’s difficult. You try to do some good things, but then sometimes that person, you have no idea how he or she will going to behave on you. See? Because of this karmic game, karmic law of cause and effect.
But then Buddhism, all this Buddhist philosophy, Buddhist psychology, unbelievable. Really, it’s help you, show you the right direction. Absolutely right direction. It’s up to you. It’s up to you how, you know, you are listening the Buddhist teachings.
I will say this again. If you are coming here and you’re listening Buddhist teachings to get some sort of power, miracles power, then this is not the place. You know? Maybe you may need to go somewhere else. I don’t know who gonna give you.
I don’t believe those things. Miracles power is within you here. You need to bring that power outside from the in. That’s what you need to do. In order to do so, you need to learn first all these basic Buddhist teachings or maybe there’s sometimes advanced Buddhist teachings, not enough yet.
Then you need to, you know, take all this teaching insightly. I’m not saying twenty four hours. No. Little by little, you know, take it, meditate. So then practice, then miracle power is there for you.
That’s a real and the I would like to say also the fact, real and fact miracles power. Other than that, something you are expecting from the outside may exist, may not exist. Some people are waiting those kind of power for entire of their life. See, people do that. Rather just learn Buddhist philosophy or Buddhist psychology, and then then they fix it.
You know? So there will be the miracles power, I think, really. It’s everything is the mind training, to train one’s mind. Because Buddhism, we do believe all these problems arises from the one’s own mind, not from the external. It’s internal, not from the external, actually.
External, those are just the conditions, you know, but main thing is the internal. That’s a Buddhism way to believe. You need some faith on karma, actually. Then then the I think this will help you. I’m not saying the because Buddha says so or or or Dalai Lama says so, this and that.
My own experience, I’m talking to you. I don’t teach you something that I don’t experience. I never experience. You know, as I said, I had many issues in my life. Why not?
As a normal human being, things happens. It’s not not something that the sky is falling down. Things happens for all of us. When sometimes things fall apart. But then my Buddhist teachings that what I can see is the everything is to fix, you know, when problem arises.
Sometimes I’m successful, sometimes I failed. Why not? If you fail, then it’s good sometimes. Then you can put more effort to fix that problem. Next time, I can able to fix it like that.
Failing is good actually. Failing can help you to learn. Actually, really, failing is to help you to learn, you know. So that’s why the my own experience, I’m telling you, yes, Buddhist teachings will help you. Of course, I will I cannot judge you and really they just push you, or you must learn Buddhist teachings.
Buddhist teachings are the best. I cannot I cannot do that. But I can just tell you to my own experience. I did say this before. First time in my life, when I was detained in Miami International Airport two thousand and four, beginning my mind was very very heavy, upsetting now, you know, and little bit fearful also.
I’m talking about the in America, how nasty they are. Out of the blue, I was just, you know, because this never happened before in my life. Of course, when they detained because of the visa problem, poor monk, I didn’t have any idea religious visa, tourist visa, working visa. I didn’t know. You know?
I just I got the visa. I went to United State. The problem was the I supposed to be having religious visa then tourist visa. I didn’t know beginning. Only I learned all this.
I I was saying, no. I must learn now. This is the first time this happened. I must learn because nobody told me, you need to get this paper, go to the embassy when you before you come back to United States. Nobody told me.
Nothing. I just went to India and came back, and then then the this, you know, immigration asked me. Of course, first, checked. he can see my visa was for ten years, actually. You know?
I just used one or two years. That’s it. He said, why are you here? I just honest. I’m teacher.
I teach TKC. He said, what? You cannot teach. You are in tourist visa. I said, no.
I have another paper one. Seems to be this is a religion things. He just check it, and he put his hand on his head. You made a mistake now. This is after after nine eleven.
Remember? Nine eleven, you know. He said, oh oh, he tried to, you know, be less nice, but he said, oh, you got to go inside first. Okay. Once you’re getting inside, four hours.
Lot of people there, I must say, oh, I was so tired. And I had some cold. I tried to get this fever also. Oh, so tired. They are not allowing contact in all these thirty five or forty students in Miami, international airport waiting for me.
No. I cannot call them. They cannot like that now, you know. Then my mind saying, okay, maybe they may send me back to India, you know. I’m saying, now I try to train myself because of all these things happening.
It’s very new for me, very difficult here inside, you know. Or maybe they may put me in the jail or what is going on now here? Much as I try to do, they say, no, your line is not yet there. You must wait. Four hours that inside of that room, many people finally said, they call me here, there, here, there, then they say you need to go back to India tomorrow.
I said, why? I have all these papers, you know. I know, you make mistake. I said, what I make mistake? I said, I didn’t make actually mistake.
Now I’m understanding. I’m reading. It’s your immigration make mistake. I told them. I was too strong because of the v my center asked the religion visa, and they give me tourist visa.
This is their mistake, not my mistake. I don’t know. I’m bank. I have no idea what visa I got it before. But now I’m reading.
One paper says religious visa, only my passport tourist visa. Then I also said, wow. What is going on? Actually, the what happened was I got the tourist visa. I came to United States, and that status of my visa change, the tourist religion.
Now I I didn’t have the stamp on my passport. Stamp on the passport is to tourist visa for ten years, but I had I had a paper. That paper supposed to be me to go to embassy in New Delhi with a passport to get this stamp. But how can I how did I know these kind of things, you know? Anyway, I’m so sorry, please.
I’m I let me go. I’m not criminal. I’m not terrorist. I’m just Buddhist monk. And first thing is the I really want to know.
I didn’t come to United States. That’s something that I I had a desire to come to United States. No. I was invited to your people. I told them.
It’s true. Your people invite me to come here, but now you are telling me to go back to India. I have all these things here. Was visiting and to decorate the things. Let me go, and I will not gonna harm anyone.
You can look at my record. I I I already spent two years. I did very good job. I told them. This man says, oh, no.
One African American man was very good. He said, let him go just a monk. He’s a Buddhist monk. Another one is so rude. This is the first time I tested how rude they are, where how they talk.
And I was saying, oh, shouldn’t be think this way. This is the time to practice now. Really time to practice. Because before I totally I forget all this practice because of so many things happening there, you know. Now I’m saying no.
No. No. No. No. No.
No. You got to be now thinking. Think. Think. Think.
Think. I was thinking, okay. Okay. Okay. Think.
Think. Think. Take all these difficulties as a positive. You know? All these unfortunate things happen to be good for me to practice patience.
Then also I was thinking, oh, yeah. Maybe tomorrow I’m going back to India. Oh, how wonderful. Maybe, you know, I can see my parents. I can see I mean, I can see my mother or monastery.
Good. Another vacation. You know, try to think that way. Okay. But I was a little tired already eighteen hours Lufthansa, you know.
Now I’m going back. Anyway, it’s a long story. Yes. Beginning, I’m honest to you. It was difficult for me, really.
I lost it, my mind. Upset. I was trying to I was little angry too. I’m honest to you. Because, you know, there’s nothing in a Buddhist monk.
And and and all my records are there, FBI records are everything’s there. But just little things, they try to be very how I say, to to very much restrict it. If you look at Miami, you have no idea. Miami is the home of the all these drugs. How many people are bringing drugs there?
But now here, poor Buddhist monk being sent back to, does not make a sense. I mean, you know? But, of course, this is they’re trying to do. Anyway, next I left India next day. News came because Miami helped they my now student understood they put very strong news.
That news is very, very good for many monks in the next time. Yes. I saw the news they sent me through the email because of the my student notice now, they are sending me back to India because of the they hire one lawyer also. Now you know lawyers are very good for these things, you know. The news came, and and my picture is there.
Geshe Kyab was going back to India and they are talking, oh, why do a lot of things. Anyway, I think that’s a good thing. I think next time maybe it’s good for other monks, you know. Anyway, the point here is the mind. Yeah.
It was it was crazy, really. Mind. You know? Then then then tell me I’m saying, oh, no. No.
No. The man was asking so many questions. I said, can you stop now? I cannot give you all the answer. You whatever you want to do, just do it.
I just like to be myself. I want to meditate. And he said, no. You cannot do that. Or you’re not allowing me to meditate also, you know.
This is my right. This religious right. No. You have to be give all these answers. No.
I cannot do now. Mhmm. I’m tired. Give me some food. I asked for they give me some food also, you know.
I’m tired now. All these four hours now, almost one hour, all these questions, things like that. I said, no. I cannot do. If you like to do, you can do this later.
Later, they say, he cannot do that. I’m sorry. You are anyway, you are sending me back to India. Okay. But now I want to do it myself.
That’s why I did it. So then try to meditate, try to apply the teachings. Finally, I got some smile on my face. I was saying, wow, it’s crazy. I’ve been teaching students for few years, all these teachings.
Then I was also trying to get I I had this upsetness, you know, and my mind was I lost my mind. Next thing, my practice. Then I’m smiling. And I’m very confident also. I’m then I was helping some other people too.
We meditated together. There are a few people inside the bedroom. Waiting is they didn’t handcuff me because of the only visa problem, you know, they didn’t. They just say, one man was so nice, policeman. He said, sorry.
We know you are Buddhist. We know Dalai Lama, but this is crazy. I’m just policeman was this is very crazy because you have nothing to again, just the simple things. I said, are you angry? He said, yes.
I was, but no. I’m okay. Absolutely okay. I have no I’m going back to India, another vacation, which is good, but I’m so sorry my students, you know, they have no teacher there. And he said, where is your center?
I give him card. Next time, come to the center. You know? First, I’m going to India. Come back then.
Come to the center. Anyway, yes, you can do. Really, you can do. This is the particular that the teaching Śāntideva taught us. If there is a cure, what would be the sadness and fear or wariness?
If there’s no cure for it, again, what used to be sad and and and, you know, disappointed because there’s no cure. If there’s a cure, then of course we need to try to fix the problem, you know. So which is the wonderful wonderful teaching to learn, unbelievable. So then I was totally settled very well. Next day three pm, another Lufthansa sent me back to India.
So then that’s it. then got the stamp, everything, then came back after a month, think. It took a little bit longer than I was expected. Anyway, for instance, Buddhist monk, when they when they got kind of a problem, which is not their the comfort zone, you know, all these things. How difficult.
How difficult. Think about it. But then then because of the Buddhist teachings, philosophy or psychology, you did practice. Actually, really, I did it, you know, which is good. Anybody can do that.
Only you need something to learn. You need some attention to learn the Buddhist philosophy and Buddhist psychology. That’s all. I’m talking as simple. I’m not talking about the tantric initiations or empowerment or very, very advanced Buddhist teachings.
No. You’re not needed in order to fixing some of the those things are absolutely not. You need Buddhist philosophy. Especially, Śāntideva’s, we have the Buddhist author, which is I will going to do the next year are going to be the my Thursday class, I think. See, I will going to do one chapter because it helped me a lot.
Why not you? Westerners are very smart. Westerners are very smarter than sometimes I think Tibetan because you once you catch something, you try to analyze it. You know? Look at those scientists are unbelievable.
That’s why Buddhism and science is very comfortable. Because science is everything is the particles, you know, that they they check it around. In most of the forms, they check it around and they once they see something, they will say this and that. But Buddhism is the mainly the inside consciousness. See, that’s why it’s a the process are the similar.
Buddhism also analyze, analyze, analyze, analyze, analyze. But same thing, science also do these analytical things. They analyze something, they felt, they analyze again this way, and finally did they approve this and that like that. So that means very smart. There is no Tibetan scientists, but most of scientists are westerners.
So that is why I am saying westerners are smart. But there are Tibetan masters inside this thing. Yes, Tibetan masters are smart. So how beautiful westerner scientists, Tibetan masters together, that’s beautiful, isn’t it? So that’s why you only need the little encouragement.
You need to encourage yourself. Sometimes I can say, same thing maybe here, some of the westerner, they downcast themselves. Oh, I cannot do this, I cannot do that. You know kind of a just try to downcast yourself which is the very very bad. You should not be down casting yourself.
You must be confidence, have wonderful self esteem. You know, I’m not talking about the self-cherishing or the ego. I’m talking about the self confidence, which is very, important. Downcasting is the not good. Whatever you downcast, then you it is very difficult, then you would not be really successful because of the you are downcasting yourself.
I cannot do this, I cannot do that. There are many many things I cannot do, But some of the things I’m very good for that. Same thing like you also. There are many things maybe you cannot do, but there are must be some of the things you can do and you will be very successful. This happens.
For instance, for me, mathematics forget it. Oh, I’m very, very bad. See, no? Simple simple, yes. God is hiding, I’m saying no.
Whether I like to whether I like to meditate intonation, doing doing all these things for instance. It’s everything is to your own talent, you know. Some part of the your where some some of the brains are good for some of the things. Some people’s brains are good for something else. Some of the those people may be difficult to meditate, but they are very good for I have one student, he’s a professor.
He’s very good for math. So that’s why I try to learn some of the things. Basic things are okay. Then go higher, I said, no. No.
No. No. It’s better to be calculated now. Much easier than just, you know. Something like this.
We all do have potential. Remember, of course, we all do have a great potential to do many good things. Why? Because of the we all do have potential to attain enlightenment. So why not this ordinary things?
Why not? Buddhism we do believe each of us do have great potential to achieve enlightenment. We call Buddha-nature, rigpa. So then now, that is a one of the highest achievement, isn’t it? We have this potential, but then other achievements or secondary achievements are much easier.
Only you Okay, now again, this happen again. Yeah. I don’t know what is going on. It’s good now, I hope. Okay.
Only thing is that you need to bring that potential out to to do have some confidence, have some self good self esteem, self confidence, and and then then the hope is very important. Hope, hope. And and dream is very important. But then dream and hope also must be balanced. Too much hope, too much dream is not good.
Dreaming is important. Hope is important. Remember, whatever would be happened tomorrow because of the today’s our hope. Whatever is today, because of the yesterday, we had this hope or dream. See?
But then hopeless, dreamless, then it’s, you know, very difficult to be, you know, become successful. Yes. That’s very I saw some of the people it’s my own experience. I saw some of the people very much hopeless because they downcast themselves. I I have been helping some of the students in United States since I came to United States, but now much much better, really.
Beginning slow down, you know, depress, stress out. Sometimes very difficult. But then I was reading some Western psychology books, maybe, you know okay. Now mix around the teachings in Buddhism and psychology together, western psychology. It’s helped me a lot to help the some of the students.
Because some of the students, their mind is only black and white like this. So that’s not Buddhism is not a black and white. Even though some of the western psychology, similar like Buddhism, there is a middle path. See? So try to teach them there is middle path, not only black and white.
See? But some of sometimes how they grow, you know, because of the that’s their learning things and only black and white. There are some problems we cannot fix it. Some problems because of the biological problem, and some problems happen to be not biological problem, you know. So some problem maybe we can able to fix by Buddhism.
Some problem I think biological problem, like a, you know, psychological problem. Some people do have biologically. Maybe they may need some medications too, I think. meditations, then Buddhist meditation teachings together. I think then it is good.
Some of the this problem, psychological problem, you know need medicines, absolutely not. I checked that, some of the students. Only there’s some advice them to do some practice with them, you know, and some meditation teachings, try to teach them a way of thinking, how to think about it, you know, then it gets better. But it’s very difficult. Some biological problems, you need medications.
Yes. Both. Not only Buddhist teaching will not gonna help them. Absolutely not. You need Western medicine and Buddhist teaching together.
Anyway, so now I will stop here. Buddhism is something like this, philosophy, psychology, and science of mind. So if you do learn Buddhist teachings, you are learning Buddhist psychology. So then now you can fix the problem. When things fall apart, you can able to fix your problem by yourself.
So which is wonderful thing to do, isn’t it? So that’s our Buddhism. Now next one is the I will going to give you a little meditation which is I did it in in expo. You know, people like to do that meditation. It’s very simple.
It’s called Om Ah Hum, body, speech, and mind. O m a h h u m, Om Ahum, body, speech, and mind, like that. So this Om Ah Hum, is the Om represents Buddha’s body, Ah is the Buddha’s speech, considered as a Buddha’s speech, Hum is the Buddha’s mind. When you do say Om Ah Hum, at the same time try to visualize the Om, then the next to ah, next to the Hum. So that means you are purifying the negative karma of body, speech, and mind, which is good.
But then usually, we traditional perspective, we don’t do this meditation that we would going to do here. We do very quickly Oma, Oma, Oma, just like a blessing, then finished. But then if you do this slowly, try to think the Om is a representation of Buddha’s body, then I’m going to purify my own negative karma that I accumulated from my body. The next one is the I, is the speech, Buddha’s speech. So I’m going to purify the negative karma or non virtues of speech.
Then the next comes Hum, representing Buddha’s mind, I’m going to purify the my mental non virtues, like covetousness, harmful intention and wrong views, fundamentally non virtuous. Killing, stealing, sexual misconduct is the bodily non virtuous. Then the lying, divisive speech, the idle gossip, the harsh speech, the non virtuous actions of speech. So these are called ten non virtuous actions. We are very much vulnerable to do to do these ten non virtuous actions.
So now this meditation would help us to, even though it is temporarily, clean, isn’t it? To clean these ten non virtuous actions, to become oneself as a even though it is short time as a, you know, enlightened being. Because if you have no sins and negative karma, then you are Buddha. Short time, this meditation will help us become Buddha. Okay?
Stand up now. You can sit down. You can sit down. You are sick, sleep, sleep. Sleep.
And do like this. Just sleep down. Okay? Make it easier. Compatible yourself.
You okay? Yeah. Yeah. Just go to sleep, and just you need now listening ear only. Okay?
Now say om ahum, o m one minute. O m A h H u m. Yes? So before that, try to make this mudrā. Two thumbs together inside, bring together.
Okay. Now this mudrā is on your crown. And I wanted you to visualize the om as a white, very fine color om. Okay? And and and think about that Om is the representation of Buddha’s body.
Okay? Then then I will let you know. Now put it on your here head. Now say Now I wanted you to multiply many oms on the sky. Remember, ohm is the representation of Buddha’s body.
Okay? Multiply many, many ohms, and all those multiple ohms, white, very fine color white om, dissolve into your crown to interact with your body, it will purify the non virtuous actions of body. Okay. Now bring this mudrā towards your throat area here, like this. Now say ah.
Ah. Okay. One minute. Ah should be the red color ah. Ah is the representation representation of Buddha’s speech.
Think about that. Okay. Now multiply mini mini red ahs, then when you are saying ah, every ahs goes inside of your mouth to your throat. It will purify the non virtuous actions of speech. Okay, now bring the mudrā close to your chest.
This is going to be the Hum. Blue color Hum. Hum is the H U M, representation of Buddha’s mind. Whom is purified, is the mentally non virtuous actions. Now, multiply many many blue color Hums, then when you are saying Hum, it will be dissolved into your crown to your heart and purifies the non virtuous actions of mental.
Okay. Now together. English, body, speech, and mind. Body, speech, and mind. Body, speech, and mind.
Body, speech, and mind. Now Tibetan, Okay. Back to the Silence. Okay. Now you can feel it the short-time enlightenment.
Bow down together. Okay. Now shake your hands a little bit like this. Bow everything. Now sit down.
That means this is one shortcut purification. Okay. Any questions? Go. Anyone?
Any questions? Bob, go. Buddhism help with fear? Fear. Do you is there a technique?
Is there a way that Yes, there is a technique. Just fear is okay. Good. Sometimes fear is help you. It depends how much you fear.
But then now, if some fears is useless, it is a nonsense fear. I don’t know the exact idea what kind of fear what kind of fear you have. But anyway, we all as I said before, I was fearful when they detained me. It’s not my comfort zone in my mind. I was saying, what I have no fear for ghost or a spirit.
I can talk to them, but, you know, I can live, I can sleep. I was in Switzerland one mountain many years ago that belongs to somebody else. Nobody go to sleep there. I said, I will sleep there. I have nothing to against whoever is in that room.
You know, they are human being. I’m a human being. But I do have some fear for the this terrorist. I have little fear for in America, people bringing guns. I cannot go outside.
I don’t go outside in the once a dark because people carry on guns. I don’t want to get killed just for somebody’s guns. My life is precious, you know. I have little fear for that. But not great fear, but little fear.
My karma is there, I will going to go one day, I will die, you know. And but I’m not comfortable flying also. After nine eleven, I’m very sensitive to fly. I check airlines. Mostly I fly Lufthansa, I’m very comfortable.
I never fly American Airlines, one of the worst airlines. And Lufthansa is comfortable. British was is good. Air France, absolutely not. Absolutely not.
So for instance, I do have certain fears. In India, in some of the airline, Air India never fly. Even though I may need to give little more money for other airlines, I do that because I feel much better. Anyway, you know what kind of fear we do? It’s not that the bad fear.
Some fear will save you. For instance, I had little fear to go outside wearing long dress, especially in the night by myself because there there are some Thai monks, you know, hurt and killed also some Thai monks in the United States. Because that fear helped me not to go outside in the night. That’s good, isn’t it? Actually, why a monk need to go outside in the night, generally speaking, you know, but sometimes we will walk around, you know, here, dear.
But if you meditate fearlessness, Fear is fearlessness. Like a fearless fear is really the fearlessness. There’s no really fear. This fear happened to be because of the your own superstitious mind. I wanted you to understand some fears are good.
Okay? But what this one is that particularly you need to do when you are in great fear. What what do we think about? Fear does not exist inherently. Fear does not exist truly because of the fear.
I hear these words of the fear, so that’s why they now I am feeling fear. Actually, fear is fear may feel fear if you do practice. Do you understand what I’m saying? Fear is totally fearlessness. So so as I said, I don’t know the what point you feel fear, but if you do meditate, fearlessness.
Fear happen to be because of the my own this conceptual mind saying, you must be feel fear. I don’t want I don’t want that. I’m the, you know, big boy. I can fight to you. You will be fear me.
Tell fear. So this way, if you correspond with the fear, is it will be less fear. But you cannot just cut out fear totally. As I said, little fear is no big problem. So meditate fearlessness.
Okay? This will help you. Go. Next one. You.
Could you please suggest some books that are good in regards to Buddhist psychology or the combination of Buddhist psychology and Western psychology? I cannot give you the name of the books, but in the United States, I read it, there’s somebody, but I really don’t have the title of that. I think first of all, are you a psychologist? No. Okay.
First of all, I wanted western psychology books, you can get it anyway. You know, you can read it in some good psychology. First of all, I wanted you to learn Buddhism, Buddhist psychology. Understand that. Then read some of the good Western psychology book.
I do have a friend in Richmond, Virginia, and he is a psychologist. And he is very much he is not Buddhist. But he he was interested in Buddhist teachings. When I was there, we do some this the talking. He was asking me many questions.
I was also asking him many questions, how you treat this and this people. Especially I had some bipolar in my students. Then it was very difficult to give them some meditation. After I I found it from him. And also I read some books saying bipolar need lots of compassion.
See? You know, also not just the compassion, it’s a genuine compassion. That’s exactly the Buddhism, actually. That’s exactly the Buddhism. Of course, not only the bipolar people, also you need compassion for all other sentient beings.
So that’s why Dalai Lama was so great. Dalai Lama was saying compassion, nothing to do with Buddhism. Compassion is the worldly religion. It’s a worldly religion. Everybody needs compassion.
So I don’t have any names of the book, but I wanted you to if you can come to the Buddhist Center here or any other Buddhist Center, if you go and listen the teachings, ask the questions, note down. And there are many beautiful books in the library. There’s one book you can read it, the Lama Yeshe’s book, think. So that book will give you so many ideas that you can learn. And Lama Lama Yeshe is Lama Yeshe is the great.
Lama Yeshe is the one who the founder of the FPMT centers. You know Lama Yeshe. Yes? So read it one of his book. Must be there in in on the library.
Okay? Anyone? Sorry. Go. Go.
Go. It’s actually a book called the Art of Happiness by Dalai Lama and also Howard C. Cutler. He’s an American psychologist, and he must have a good meeting with Dalai Lama. He’s about psychology and how the mind works and how Buddhism can help you.
So definitely, it’s a lot of handbook for me. That’s alright. Yeah. It’s my pleasure. Okay.
Good. Now you got it there. Okay. Okay. Anyone?
What about fear of the future and fear of pain, which will happen to all of us, I guess. But say you’ve had cancer, for instance, and fear of that returning and fear of other things that make you feel very vulnerable. What’s for that? It’s okay to be fear for the future. It’s okay to fear for cancer may come back.
It’s okay. It’s not a big deal. But too much fear, that’s a problem. Just fear, and as I just mentioned this gentleman, great fear is not good. Think about also the karma.
If there is a karma that that disease comebacks, there’s nothing you can do. See? Think about that. Everything is depend your own karma. Maybe you don’t have that karma.
Maybe you are a little fear because of the this the maybe you hear some news or some people are coming back, you know, but not everybody is same. karma is individual. You may have no same karma than they do. So think about if, you know, if something comes back, just accept it and then then the you can just fight it. You need to fight.
Fight it and try to solve the problem. If you can solve the problem, you are happy. If you can solve the problem, another thing also, what can you do? Just pray and say, okay. That’s it now.
I try all my best. So then now just get over it. Okay? Thank you. Yeah.
Anyone? Please, go. In your encounters with Western psychology, is that important to this psychology at all? Is there anything that comes to mind? Can you repeat it?
Well, you’ve met Western psychologists. I met, yes. Yeah, so in these discussions, has anything informed Buddhist psychology that you learned before? Is there anything the West can teach the East? Oh, of course.
Of course. I mean, I learned many things myself from, you know, the Western psychology and psychologist, actually. Yes, yes, because of the there are wonderful wonderful Western psychologist. Absolutely beautiful, almost Buddhist for me. Yes, but words that they use, maybe not so Buddhist, but actually the basically, it’s similar like a Buddhist.
You know, but there are some good psychology, there are some bad psychology. So the it’s depend the what book you are reading into it. I would like to recommend people to read good one, you know, good psychology book. Go to good psychologist. I mean, you know, so some of the psychologist saying the anger is very good.
See, I I disagree. You know, I disagree because they think the expression of the anger, you got to be express anger greatly. So that Not a good idea. For Buddhism, that’s I disagree. Because that’s not good.
But some psychology do talk about things like that. But there aren’t some things things like that in in in appearance in the psycho westerner psychology books, but also that there are so many good things, really. Wonderful things that they, you know sometimes I do listen this what what is his name? In television comes, you know, doctor Phil? Yeah?
Yeah. Doctor Phil. Sometimes okay. Sometimes it’s it’s just that, you know, I I I stop now. Yeah.
Really, it’s it’s it’s doesn’t comfortable. It’s you know, sometimes I I was he was what he was talking about? I would just listen. Yes. Sometimes he says things are okay, but some other things are, you know, but it’s very popular.
I mean, you know. But you have to check it out how much helping you, how much you get help from them, that particular psychologist. You have to check it out. If they’re helping you, that’s wonderful. You don’t need any only Buddhist psychology.
I mean, everything is the how much you get help. That’s most important. You need to check it out. Okay? Anyone?
Go. With all of life’s challenges that we all encounter at various times, it come down to the acceptance, working through the issues and then getting to acceptance? You are asking acceptance is good. Do you mean that? Well, when you are encountering lot lot of challenges like you did at the airport Mhmm.
I’ve gone personally I just work through all those feelings and things and craziness. Yes. Yes. Getting to acceptance. Yes.
The peace that I love. Exactly. The main thing is the problem arises. People does not accept it. And people think why it’s me?
Why it’s me me? I I like that. That’s the main problem. If you accept it, the fact what is happening, then you can you need to deal with it. You know?
And and many times people don’t deal with it. They don’t they doesn’t accept it. So they panic. Why? It’s me.
But in Buddhist most of Buddhist books say, first thing is they just step back, try to think. Think about how to solve this problem. Try to search the solutions. Many times we can able to find the solutions so then you can solve the problem. That’s it.
Sometimes it may take some times, so you need to practice patience, which is very important. Tolerance is very important. Of course, then forgiveness is very important. You know? All these tools, you need it.
They accept it, you know? But now I I must be very careful when I say accept. The the I’m talking here is the accept is the fact. That’s I’m talking about. Not like, you know, oh, I’m now on the having some sickness in my body.
So Buddhism says, just accept and do nothing. That’s not my point. Of course, you need to go to the doctor to take medicines. But you need to understand the nature of this suffering and pain. Why suffering and pain arises?
Without causing conditions, there’s no suffering and pain. So this point is the if you really wanted to accept it, this nature nature of suffering in the pain, the Four Noble Truths is very important to understand. You will understand how this all these things, suffering and and you know, on arises, what was the what is the cause of suffering and how can I eliminate the suffering? Is there any cessation of suffering or not? See, this will help you to understand the reality.
See? So it’s then then it’s very easy to accept the things that they supposed to be better to accept and let go also. Move on, let go, deal with it. Many times people couldn’t deal with it. So that’s that part is people stop there.
So so then people do this grieving, mourning, and and and and and then fear fairness, everything is comes there. So what is the fact? That’s the fact. What can we do? We are just normal human being.
Even god or Buddha something, they may do something in here or there. But we are just ordinary human being. Better to accept it. You know? That’s I think.
Okay? Yeah. Anyone? Okay. Then dedication.
Look at the goal book, please. Page one hundred forty eight I think. One forty six I’m I’m sorry, two forty six. I’m not seeing my eye. Yeah.
Two forty six, please. May all beings everywhere, plagued with sufferings of body and mind, obtain boundless happiness, joy, more virtue, more merits. May no living creatures suffer, commit evil, or evil follow. May no one be parted from their joy and happiness. May the blind see forms, the deaf hear sounds.
May those who are crippled become whole. May the destitute find wealth. May the naked find clothing, their hungry find food, with a thirsty find water and delicious drink. May they pour upon their wealth, thus with sorrow find joy, may they find firm hope, constant happiness and prosperity. May the fields bear harvest.
May all meditations be effective and also in prayer and prayer. May the sick and ill, quickly be free from their ailments. Whatever diseases there are in the world, never occur again. May the frightened cease to be afraid, those bound be freed. May the powerless find power and people think benefiting each other.
For long as space remains, long as sentient beings, until then may I too remain, to dispel misery from the world. Now look at page one hundred twenty, please. Lord Buddha, make me an instrument of your peace. Where there is hatred, let there be love, where there is injury, pardon, where there is discord, unity, where there is doubt, faith, where there is error, truth, where there is despair, hope, where there is sadness, joy, where there is darkness, light, grant that I may not so much seek to be consoled as to console, to be understood as to understand, to be loved as to love. For it is giving that we receive, it is in pardoning that we are pardoned, it is in dying that we are born to eternal life.
May all beings effortlessly attain the transcendental peaceful state of omniscient Buddhahood. Thank you very much.