Audio recorded at Buddha House Adelaide. Transcript auto-generated and AI-corrected; may contain errors.
About this talk. In this 97-minute session, Geshe Kyab explores the second of three principal aspects of the path: bodhicitta, or the mind of enlightenment. He begins by explaining why equanimity meditation is essential groundwork, using relatable analysis: we habitually project others into three categories—friends, strangers, enemies—triggering attachment, indifference, and hatred respectively. He then walks through the logical basis for treating all beings equally: in past lives, everyone has been our mother, our friend, our enemy; the only difference is time and circumstance. From this foundation, Geshe Kyab teaches the seven causes and effect method for generating bodhicitta: recognition that all beings are our mother, remembering their kindness, repaying their kindness, which together cultivate great love; then compassion and wholehearted resolve, finally ripening into the altruistic mind of enlightenment itself. He also introduces the exchange of self and others—reversing our habitual neglect of others and self-cherishing through practices like tonglen and generosity. Throughout, he emphasizes patient, step-by-step practice over expectations of sudden realization, and addresses a student’s family crisis with compassionate Buddhist counsel on acceptance and letting go.
File metadata (for organising)
File: 2016 11 15.mp3
UUID: d599e660-a266-41df-b167-877de2716440
Teacher: Geshe Kyab
Collection: Geshe Kyab Three Principal Aspects (Geshe Kyab)
Date: 2016-11-15
Recorded at: Buddha House Adelaide
Duration: 96.6 minutes
Words: ~10,837
Look at the gold book, page number thirty four, I think. Yes. Thirty four. Gold book. Gold.
I go for refuge until enlightenment. Practice of giving, the six perfections. May all sentient beings have happiness and the causes of happiness. May all sentient beings be inseparable from the happiness that is free from suffering. May all sentient beings in the abiding equanimity free from attachment for friends, hatred for enemies.
Reverently, I prostrate with my body, speech and mind. I present clouds of every type of offering actually arranged in my mind. I confess all my negative actions since beginningless time. I rejoice in the merit of all holy and ordinary beings. Please remain until the end of cyclic existence.
Beings. I dedicate all my merits and those of all others to enlightenment. Short model of it please. English. This ground, anointed with perfume, strewn with flowers, adorned with Mount Meru, the four continents, the sun and the moon.
Imagine this is Buddha filled and offer it. May all sentient beings enjoy this pure land. Please look at this mantra. Thank you. The three principal aspects of the path, and we are now the second principle, which is the bodhicitta or mind of enlightenment.
English translation, mind of enlightenment. Another translation is altruistic intention. That’s our subject. Today I will going to give you more details about bodhicitta or mind of enlightenment. bodhicitta is the mind.
bodhicitta. Buddhi is mind, I mean, Buddhi is the enlightenment. Chitta is the mind. bodhicitta. Mind of enlightenment.
Bodhisattva who possess the bodhicitta. So we are not yet bodhisattva that, you know, who possess the itta, but we are, you know, to achieve bodhisattva way of life. So that’s why this kind of teachings, which is very, very important, although, you know, sometimes little difficult to understand. But, you know, as I mentioned before, we are only should not be seeking just, you know, the very basic Buddhist teachings. Sometimes we need to move on, you know, move on different subjects and teachings little advance.
This way, you need to improve. But everything is the people’s desire and interest, so how much you want to furthermore learn and practice? So here, in my duty is whatever Buddha house organize, so I will going to do that. That’s my duty. So then now the students’ perspective, students need to learn I mean, you know, if you’re interested to learn more furthermore, that’s your own interest.
So we should be here in the center going to organize it. So then my duty is, as I said, just teach. If you cannot learn the very advanced Buddhist teachings, if you only want to learn very basic Buddhist teachings, so I will going to do that also for you. So I’m here for you no matter what teachings you are interested, you know. But here, today’s Tuesday class is the three principal aspects of the path.
The reason why we do this class because first of all, we try to do the Lamrim, middle Lamrim, which is the thick like this. Then I was talking to Judy, Judy, I’m not sure. You know? I I do know my students in Florida. They like to learn, like, these kind of things.
But I said, I don’t know Buddha House students yet, how much they want to learn, you know. I think better first, we should do this small one. One. There are three principles, which is this one, you know. So it out.
This one is the very good to start, actually. So only three principles. Although, you know, this book do have almost every part of the Lamrim teachings, but this one is the Lama Tsongkhapa, really created a very small way to start the big Lamrim book like this. There are three books like this. So my students in Florida, they did these three books of the Lamrim three times, continually, you know.
So here is the I mentioned Judy. First, we should go this one. Check it out. Then next, we should go this one. Three books of this, you know.
So that’s why this one is the brief Lamrim. Only three principles. So if you do learn this one, you can get some ideas. So then if you move on a little bit bigger one, so then you will find out the more details from this Lama Tsongkhapa’s book. You know?
As I said, everything is the people’s interest, you know, how much you want to learn furthermore. So the or don’t want to learn the advanced teachings. So that’s people’s choice. We cannot push people because people do have their own abilities, their own capacities. Most important thing is the interest.
That’s most important. What I will going to say one thing is the it’s very important we need to grow insights also, you know. Not only just the learning things are easier one, you know, of course, which is very important in the beginning, which is we do here beginner Buddhism class, which is very important for newer people. Learn beginner Buddhism class first, which is the very, very basic Buddhist teachings I do almost every Sunday. Then, you know, sometimes, of course, you know, even the older students can come to that class, it’s good for refreshing.
You know, it’s good for the recollection, which is good. But then after, you know, studying the beginner Buddhism class, then you need to move on the Tuesday class or so is the Thursday class, especially the Tuesday one is the this is a little bit, you know, more than just the beginner Buddhism. Then of course, the Thursday class is mostly the mind training. So this coming Thursday is going to be the seven point mind training. So and we are thinking in January going to be the Tuesday class, the way of the bodhisattva, but I don’t know.
So I will see, you know, I will going to talk to Judy. So on the it’s going to be the nine, ten chapters and and kind of, you know so let’s see. Let’s see. You know? And commitment is very important.
Commitment to learn learning is very important. Here is the now the second principle, which is the mind of enlightenment. So the last week, we talked about the how to generate the mind of enlightenment, you know, or the bodhicitta. So the there are several ways to generate the mind of enlightenment. One is the seven causes and effect, and another one is the exchange of self and others.
Before you meditate and generate mind of enlightenment or bodhicitta, it’s very important to meditate. It’s called equanimity. Meditation on equanimity, which is very important. First of all, you need to equalize all sentient beings as just one. The reason why meditation on equanimity is important, now do from our mind, we do project the three different categories of the people in this world.
One group of the people, we project it as friends and family. Second one is just neutral beings like strangers. And third one is the enemies, like three different projections. Because of the three different projections, then the three different emotions arises. One side is the desire attachment towards friends and family.
Stranger side is the not indifferent feelings or indifferent sort of emotions. Then now the third side of the people or emotion going to be the more hatred, dislike, you know. They are my enemies. But mainly the first group of the people and third one is the see? It’s very, very, you know, two different totally the two different emotions.
One side is a very strong attachment. One side is the hatred, you know, dislike. That’s a problem. Middle one is the indifferent feelings. Because of these two different emotions, so then now the, continually we really, the reborn in this world, which is the saṃsāra, you know, suffering world, because of the strong attachment and anger, you know, hostility or the anger.
So we are continually accumulating negative karma. Buddhism is the all about the karma. That that is the most important in Buddhism because Buddhism, we don’t talk about the creation or god. You know? That’s why the Buddhism is the everything is the one’s responsibility, which is the we need to talk about karma, individual karma.
And karma is also very complicated. karma is also you cannot just share karma or I have so many negative karma. Can you take some of my negative karma? Help me. We cannot do that because of the it’s individual individual responsibility.
That’s another thing. It’s very difficult sometimes. Some people perspective, very difficult to understand. I was like that when I was young. But understanding karma and the having faith in karma is very important in Buddhism.
That that opens up so many doors about the Buddhism, like reincarnation also opens up, you know, many, many things. So the if you look at that that perspective, then now we are talking about these two different emotions, strong attachment and hatred. So now how these two things comes from? How this happening? Why?
I didn’t I didn’t want to feel any bad, you know, these emotions. Only I really want to love everyone, but still we get this time to time, you know. It’s very difficult to control it, isn’t it? There there are all the time two different people for us. Generally, three, of friends in the family, stranger, and the enemies.
But leave it stranger, that’s much easier. Not these two. All the time like that. Dislike people, you know, and like people. So because of that, then, you know, the which is I mentioned, then jealousy comes.
Then, of course, this anger becomes hostility, hatred. And then so many issues and problems arise. But we didn’t realize that how these emotions, you know, arising from where? What? What is causing us?
See? Usually, don’t check it that way. So that’s the main thing here is the delusions. Delusion of mind, confusions, ignorance. See?
Lack of, you know, understanding the bodhicitta, lack of understanding mind of enlightenment, lack of understanding the kindness, lack of understanding the compassion. See? So that’s why now in Buddhist teachings, they give you so many different ways to bring people into the right path. So this is one of these. This particular one is one of that.
Many different tools, you know, There’s no solutions that can solve just one specific subject or teachings. No. It’s impossible. We must learn different, different, different teachings, you know, about the Buddhism. Especially this particular one is the Lama Tsongkhapa, great master.
Lama Tsongkhapa wrote down so nicely only our own abilities, our own capacity, our own interest, these are the only the, how I say, the left it. Otherwise, teachings are here, you know, and you have teacher, you have teachings. It’s only you, actually, you know, how busy you are. Of course, you know, in Westerners, sometimes you guys are very busy. You have friends and family, you need to go to work and to support oneself and oneself children.
It’s understandable. However, sometimes we need to sometimes for teachings and practices. It’s very important. So then learn this kind of teachings, you know, even though beginning, it’s very difficult to understand and practice, but you can just learn intellectual perspective beginning. It’s okay.
After learning the intellectually, then time to time, bring it inside. Think about seriously, really. Even though it could be one small sort of, you know, the practice or the step, it’s okay. No big problem. It’s okay.
You know, it’s very difficult to practice everything right away. Even though, let’s say, I teach here one and a half hour, within a one and a half hour sometimes I go over so many things, which is my problem, you know. As a teacher, if I don’t give you many different ways of describing the teachings, then I can hear so many questions. Okay, Shaila, what does mean this? What does mean so and so like that.
So that’s why I must give, you know, to the people different ways to, you know, to help people to understand what exactly the meaning of these teachings. When I do that, sometimes it takes, you know, time. So what can I do? You know, it’s a if I go as a you know, what we do in the monastery, I can finish this within one hour and two hours. That’s it.
Very simple. For monastery, they do like this. After after after all, it’s your own now. You need to find out the every meaning reason like that. But you cannot do these things here in the West because Western people are you are not trained in this kind of teachings.
We train in the monastery, you know. Monastery, I receive these teachings within a few hours. That’s it. Everything finished, you know. But here is the hearer in the west, which is my experience in in in Florida, in the USA.
Beginning, I was giving teachings as a monastery way, go more, you know, like this. This. And people are not so comfortable, not so happy. They feel it is too much, and they feel like, you know and I just wonder, even though I talk to some of the, you know, these people who teach you the things that how can you put things in the westerner perspective. I learned these things, sir.
But but I couldn’t learn everything right away. It’s because I didn’t have enough time. But then after I was reading many articles and, you know, westerner, you know, psychology, try to understand the people’s mind, you know, westerner mind, and and then bring that and and also Buddhist. Sometimes many things, it’s it’s a comfortable. Western psychology and Buddhist Tibetan Buddhist things are I can bring that, make it a little bit, you know, basic thing is the Buddhist, but more western psychology.
It’s it’s done very well. It’s done very well. But there are many teachings. It’s very difficult. You cannot put these things together, especially there’s some advanced teachings.
You know, for instance, when we talk about the bodhicitta, you cannot make it very much as a westerner, how I say, perspective. There’s no exact translation you can find it. So only this mind of enlightenment, that’s how we translate it, and altruistic intention. Sometimes, you know, some people think it’s not so. But when I say bodhicitta and and and and and the in Tibetan, it’s huge, very valuable.
Huge. But when you translate it in English, sometimes not so that much, you know, that mind is. So that’s why the teacher must be express how important bodhicitta is. So see? So this way we the teacher, you know, do need to teach, but then the board side, student side and teacher side must be patience.
Patience. Okay? So what I try to say here is the two different emotions. Two different emotions, very strong attachment in one side of the group, and very strong hostile or hatred towards the enemies. So that’s why the our world is fall apart.
So now this particular today’s subject, generating bodhicitta, will help us to understand the reality, understand how important both groups of the people, how it’s very important, we call sentient beings. Not only these groups of the people are the sentient beings. Also, these groups of the people are also sentient beings too. You know? So which is the I mentioned in my a few weeks back that these groups of the people, although now we call them enemies, but in the past lifetime, these groups of the people have been our friends and family.
At the moment they help you, they did so many kindness. Same as this lifetime, these groups of the people helping you and so much kind for you. So that’s why you love them. So then now only the time matters. Time matters.
Also, thing, these groups of the people which are your friends and family. They are now your friends and family. But the past lifetime, they have been your, you know, your enemies. So at the moment, they harm you and your family. So there is no permanent friends in the family or the enemies.
Everything is going to be changed. So that’s why the equanimity comes here. You know, meditation on equanimity, which is very, very important before you actually the generating the mind of enlightenment. You cannot just generate mind of enlightenment if you have not yet the meditate about this equanimity one. So that’s why they first try to, you know, equalize the all sentient beings as a ones of friends and family.
So then the you know, even though it’s totally realization of this equanimity can be very difficult, but at least, I mean, you know, mentally, understand the importance about the loving enemies. You know? They are just now the enemies because of our own karma, their karma in our own karma became like this. But in the past lifetime, they have been your, you know, the friends and family. So they, you know, at the moment they help you, they did so many good things for you.
So, you know, this way I think we need to bring these groups of the people together as just one, you know, mind projection, not like two. Then I think if you generate these two different methods for generating the mind of enlightenment, I think that’s going to be much better. See? Like this. Remember, realization is one thing and meditation and practicing is another thing.
Realization would happen after you’re practicing the mind of enlightenment. Sometimes people, because of the impatience or impatient mind, oh I did a few times this meditation, I have no realizations, I cannot do it. So that’s an impatience mind. How can we, you know, we would have realization within a few meditations? How?
Look at our mind. Just look at our mind, our habit, tendencies that we really haven’t gone through this negative tendencies and the habit. Then now just for a few meditations, few classes, and and and few practices just at realization? No. It’s impossible.
I mean, you know. So that’s why you need patience, step by step. First, listen to the teachings very carefully. Second thing is to contemplate the teachings. Try to understand the teachings even though, know, it is small one.
That’s okay. Then last one is meditation. Take it inside. We need to do, we need to do, means we need to take these actions. Do it.
Not waiting. Oh, tomorrow or a day after tomorrow. Even though it is short time, five, ten, half an hour, anything. It depends on own time. Just do it.
That’s important. Okay? You know, and to understand and just do it. So this way you need to learn. As I said, nobody really perfect in this world.
No. Nobody would be perfect until you attain enlightenment. I’m not perfect. You’re not perfect. We all are yet to be achieved enlightenment.
Not yet achieved enlightenment. We are supposed to be the highway to the enlightenment. Yes. But not perfect yet. Hundred percent.
Absolutely not. No one in this world until you’re at enlightenment. One thing is the most important when you do learn Buddhist teachings and meditations when you come to the center, one thing is to keep in your mind. Don’t downcast yourself. Never, never, never.
Oh, they are so good. They have been learning so many years. Or they meditate, they do all these pujas and this and that. Oh, I am not that much. That’s not good.
Absolutely not good. Never, never downcast yourself. Say it, I can do it. Have some self confidence. Whatever is it, Buddhist teachings or the whatever in outside you do, all the time, self self confidence is very important.
You know? Maybe now your karma is not reaping. Maybe now, you know, that’s why you couldn’t learn very well or maybe not realization yet. But one day, definitely going to be, you can able to learn very well, you can able to practice, you can have realization. It takes some time.
Okay? We all are not same. Some people maybe learn very fast and practice and get realizations, his or her karma. You know, they’re their own karma. Some people may not be like that, but we all do have certain talent.
We all do have wonderful karma. One day it will be rippings. I will I will give you this. I will sign for you. The reason why I’m saying this one, because you’re already coming here, this place.
Such a beautiful place. You’ve already been listening to so many teachings. That means there is something. You wouldn’t be here if you have not good karma. That’s for sure.
You know? But what I was saying is maybe not yet your karma is ripping to understand everything, to realize everything, to learn everything. Yeah, possible. But, you know, don’t discourage yourself. Don’t downcast yourself.
You know, you do have wonderful karma. It’s waiting for you because karma is the only difference the result once a karma meet the conditions. Maybe now some of your conditions are not yet, you know, established. Whatever is it, you know. So one day, once you met that conditions, you will see, wow.
This is the Gesheke was talking about it. I will definitely keep it in your mind. This happens one day. You know? When?
I don’t know. You know? I have no clear voice. I wish. But this gonna happens one day.
You will you will understand things much better than now. Or maybe you may already understand a little bit now. Next time, maybe you will understand much, much better than now. This happens. But one day, you will see the all these pictures, you know, very clearly like a high definition.
Know? Maybe now little fuzzy, little foggy, maybe here, there, confusions, you know, so and so. Don’t worry for that. I mean, I I I was like that beginning in the monastery, you know, many years still confused, especially karma comes. Uh-oh.
You know? It’s very difficult to accept the karma. But once you get older, when you see some difficulties, people are dying, having so many problems, then now so many questions pops up, then you can get many, many answers from the books and reading books. That’s why reading books are very important. Read good books, not like a Harry Potter or all kinds of things.
Harry Potter. I watched one Harry Potter in the theater. One of my assistant, he said, like, can you come? I said, next time, I said, no. No, please.
But it’s a good example, Harry Potter. You know? All those things does not exist, but only exist within the two hours, that screen, you know. All these pictures, those video graphics are unbelievable. And also one of my students said, Geshe-la, can you come and look another movie?
I watched only a little bit. I said, absolutely. Lot of what is what what are yes. I watched maybe even not half an hour, said, no. No.
No. Please. Please. I want get out from the theater. You know?
I was what is that? It’s just I mean, it’s not it’s just a fake, all these strange things. You know? Seems to be very popular movies. Anyway, of course, it’s I’m just talking for myself.
You know? Many people loved it. In United States, these are the become blockbusters. They made a lot of money, actually. That’s business.
Point is the reading good books are very important. Dalai Lama’s book. There are some westerner, very nice. They wrote books are so nice. But I don’t want to really my suggestion to you, don’t I don’t want you to read some books that really does not have that much essence.
Only talk about nasty things, especially the politics. Never, never read politics books. It’s very much, you know, all the how I say you you will become more arrogant, you know, when you read those books because of the look at the news. When you watch news, sometimes how much affecting your mind? Point is to read good books.
Okay? So like, you know, books that really help you not only this lifetime, also the, you know, next lifetime. So I’m going back now. So see the now developing bodhicitta will help you to, you know, bring these two groups of the people together just the one. So that’s what we call mind of enlightenment.
So order to do so, first thing is the equanimity, which I just mentioned to you in the meditation on the equanimity. Then next, two generations of the mind of enlightenment. One is the seven causes and effect. Last week, we went a little bit, you know, like this. Second one is the exchange self and others.
Now, seven causes and effect is the there are different translations. So now this book, last Tuesday, I couldn’t bring you this book. This book will give you the hearer is the Yes, here. First one is the cultivating a recognition that all beings are your mothers. So, however, Buddhist book gives you the mothers, mothers, mothers like that.
But then now, some people do have certain issues with the mothers, so maybe this particular first one cultivating a recognition that all beings are your mother may be difficult to practice. Don’t worry. There would be solutions. Okay. Then now what I need to do?
Let’s say, oh, I cannot do this one because of the I have some issues with my mother. I cannot cultivate the recognition that all beings are your mother because of the I have some problems with this lifetime mother. So this point, this particular point, you can edit anyone, any person, you know, who are very kind for you or father or the uncles, brothers, sisters, friends, best friends, husband, husband, wives, anyone, you can edit here. It’s not necessary only to add your mother, but, you know, books cannot put down all these people here. They just give you one, but we, the teacher, need to be explained to you.
Okay? If you do have problems, the first one, cultivating a recognition that all beings are your mother, you can edit anyone from your family or friends in this particular one, whoever is very kind for you. Second one is the cultivating a remembrance of their kindness. Once you recognize the all beings are your mother, then now second one is remembrance of their kindness. The third one is the cultivating the wish to repay your mother’s kindness.
So then the development of attitude of being intent on others’ welfare. So that’s the subject comes, but this is not actual course one. The result going to be the cultivation of love. So that happens. First one is the recognition, which is the all sentient beings are your mother, then remembering their kindness, repay the mother kindness.
These three are going to be causes of one of the these seven which is the love, you know, cultivation of love. Love comes from these three different causes. This one is the not like ordinary love that we have one. This one is the we are talking about the great love, Buddhist Buddhism, the love, totally the non discrimination. These two groups of the people, just one loving, just one groups of the people.
There’s no three different projections. Just one project one projection. Just the friends and family, I love you. That’s it. Great love.
Then next to the love, the cultivation of compassion, which is very important. Then next to the compassion, the cultivation of wholehearted resolve, like a resolute thought. Another translation is resolute thought. This one is the Then finally what happens, result is going to be the mind of enlightenment or spirit of enlightenment or the bodhicitta. Is going to be the result.
So these are the seven causes and effect. So much details in this book, I don’t think I can just read it and explain to you so many details. You want to learn this one more details, you need to buy a the second Lamrim book, and it will give you so many beautiful, you know, and it’s not so also difficult to understand. You know, you can learn this slowly, slowly, one one at a time, and then then then I think it’s beautiful. Okay?
See, here is the talking about I think I I did little bit last week time. Recognition, all sentient beings were once your mother. So that one is the so the why is the why Buddhism saying such a it’s the this kind of a recognition that all other sentient beings are once a mother. We are not talking about the all sentient beings are once a mother in this lifetime because this lifetime we have only one mother, you know? But now this one is saying the all sentient beings are also the, you know, in a past lifetime, they became your mother.
Could be the, maybe, you know, maybe we’re born as a dog’s mother or cats or any other animals or could be another human beings, you know, mother human being. But there are no really the boundaries. There are no boundaries. The reason why there’s no boundaries because we had, you know, many, many lives, many different lives in the past lifetime because of our own karma. Samsāra has no beginning.
It’s beginningless. So this point is that our birth is also like that. Totally beginningless. Sometimes we have taken the dog’s life, so that means we, you know, we’re born from dog’s mother, from cat’s mother, also other animals, or human, demigod, godmother, anything like So that means we all, each other, became our mother in the past lifetime. This lifetime, we are a stranger to each other.
Maybe now we are becoming more, you know, friend because I’m just two months old, I think. Maybe we are becoming little bit, you know, closer than before since you have been coming here listening my teachings. Otherwise, I’m stranger for you. You are stranger for me. But past lifetime, we all became each other’s, you know, mother.
At the moment, we help each other. We give birth each other. See, that’s Buddhism do believe that. It’s very difficult to understand. But when we talk about the birth has no the limit, you know, it’s beginningless.
Samsāra is the beginningless because of that our birth is like that. Different different different different different birth, different different beings, We have been born from different mothers. We gave birth from different mothers. But then now, when you look at it that way, so then all other sentient beings really have been our mother. For them now, if you look at this lifetime mother, how much she kind for you since she conceived you, her womb, keep nine months.
Nine months and ten days or something. Then then after, you know, you come from the mother’s womb, she went through so much pain and suffering. That’s not enough. Again, that, she raised you, breastfed. I mean, there are so many things.
I mean, if you look at it if you look at it that way, it’s unbelievable. Mother is mother. There’s no beings like a mother in this world. Absolutely not. If you look at that perspective, same thing like all other sentient beings have been that way.
If you look at the even the animals, unbelievable. You know? Those birds, and and they go to kill another small creature and bring that to feed those eagles and, you know, unbelievable. They’re feeding these small small animals, insects. And look at the cats and dogs.
All the time, and, you know, just try to protect them. Even though in animals, mothers are unbelievable. Animal even the animal mother can give their life for their baby. When you look at the those channels, National Geographic and and Discovery channels in Africa, those mothers, what do you call wildebeest, I think, you know, this cow. Unbelievable.
It’s so sad, you know. Sometimes lions comes, try to kill the baby. But mother was very you know, even though she is not that much strong as a lion, but she just, you know, try to do something to protect her baby. So that’s a mother. So if you look at this perspective, but in all sentient beings in the past lifetime, they haven’t like that.
So so that’s why the recognition is very important, first of all. Once you recognize the old sentient beings are your mother, so then now second one is the remembering her kindness, which is I just mentioned Remember her kindness. So then now once you remember her kindness, same thing that this lifetime mother, whatever she did, same thing like other other sentient beings also have been that way. So then now repay her kindness. Good children, good child, when mother, you know, needs help or what needs to do, you’re supposed to be repay her kindness, isn’t it?
That’s what we call civilized society, we call that’s a good child. You know? Otherwise, if you turn on your mother when she need it the most, civil society say, oh, that’s a bad child. That’s usually we call. Similar like that.
If now mother sentient beings need your help, now you need to repay their kindness. So not only in this lifetime mother but all other sentient beings. How to repay their kindness? Then comes loving them now. Repaying kindness is the conventional repaying kindness is what we do, we give food and when our mother needs some help, we help them if good child, you know, or give them food or shelter or money or when mother was sick, we give them some services, which is very important in conventional perspective.
But here is not only that is enough, here is the what you need to do love now. So that’s a very important. Loving. You know, it’s a now you really need to love those mother that really have been so kind for you instead discriminating them. You know, see, loving is very important and compassion.
Then next to that comes compassion. Then not only the love and compassion, also the wholehearted mind. I think that’s here is the wholehearted. This is their translated. Here is the wholehearted resolve, is the resolute thought.
I myself am going to help mother sentient beings to attain enlightenment. In order to do so, first I would practice. I will meditate. I will become kind and decent human being. So then I will going to help mother sentient beings to attain them enlightenment.
Something like that. I am going to do. Not all just praying for them. I’m going I myself going to do very, very strong, wholehearted resolve or resolve thought is something like this. Then if you develop such a thing like that, then eventually result going to be bodhicitta or mind of enlightenment.
So that happens. So that’s why the seven causes and effect is very, very important. If you want to learn more details, this book gives you all the details, you know, how to step by step how to generate this particular mind of enlightenment. The second one is the exchange self and others. I did say this before also, you know, exchange.
Exchange does not mean that my bodies are yours. Your bodies are mine. My nose and eyes and ears are yours. Your one is the mind. We are not talking about the exchange is something like this.
Here is totally the orientation of two, you know, two states of, you know, of the mind. So that’s what we are exchanging. Orientation of two states of the mind. Which are they? Neglecting others and cherishing one’s self.
Usually cherishing our self, neglecting others. So now these two need to be exchanged like that. These two states of the mind need to be exchanged. So that’s the meaning of the exchange self and others. Normally, we only, you know, cherishing ourself We neglect thing neglecting others.
Now this particular practice, other way. So that’s you need to do. Understanding the other sentient beings are once a mother, you know, the now, you need to say enough. Enough. Cherishing only myself.
Enough. Enough. Since I was born in this world, I’ve been cherishing only myself. But results are not good. Is it worth it?
Results are good? No. Am I happy? Absolutely not. No.
So then why? See now? Okay. Now I will look at other way. Check it out other way.
Cherishing others, neglecting oneself. Experiment, new rules, you know, now. Maybe stopped cherishing oneself, new rules. Cherishing others, neglecting myself. Check it out.
Actually, the you know, when you cherishing others, actually, you are cherishing yourself. It’s your own benefit, actually. You know? But the other problem is the when you do cherishing ourselves, problem is the other motivation. Motivation is only the I I and me, me, me.
This way, we do cherishing for ourselves. But now even though when you’re cherishing others, the eventually, the reality, you are helping yourself, but then you are not really raising motivation to do something for yourself rather for others. See? Totally different now. Your motivation is to really thinking others benefit.
So that’s what we call cherishing others. That’s in Buddhism we call cherishing others is one’s happiness. That’s exactly the truth. As I as I mentioned before, we have been cherishing our self all these years. Where is the happiness?
Comes, disappears, comes, disappears. Most of the time, we are with a suffering. Suffering and pain is almost like our best friend within us. Happiness just comes and goes, comes and goes. That’s exactly the sign that saying the because of you are only cherishing yourself.
Now once you understand the these teachings other way, check it out. I mean it. You know? It it will be very strange feeling, but good one here. Absolutely.
Cherishing others is one’s happiness. Although this happiness not yet the ultimate happiness or prominent happiness, but this happiness is the much, much higher level happiness than our ordinary happiness that comes from the cherishing oneself. Very different. My own experience, I’m talking you. Not that that book says so or that says so.
Absolutely not. I don’t teach teachings something that I don’t experience in myself. I don’t teach. This is my way of giving teachings. Every teachings I do, I all the time try to meditate.
First, try to experiment myself. That’s what I do, you know. So check it out. Now exchange self and others. These two orientation of the mind, state of the exchange.
So now this one is the you can do many different ways. Within the Tonglen practice also you can do that. Taking and giving meditation, which is we call tonglen. English is the taking and giving. So you can do this practice with the or taking and giving meditation.
You can do this practice. You know? So the so then then then the when when you do this practice, you are raising motivation to help others rather, you know, raising motivation towards you. See, your motivation is already for others. See, you already started this cherishing others.
So see, you already neglected oneself. So that’s now a good way to start this particular exchange self and others with with the Tonglen practice. Then someday, I think there would be some sort of a, you know, movement inside the in in in its happiness. Beautiful, blossom, happiness arises. So this happiness would not be same happiness as, you know, used to be, like a past or happiness just comes and disappears, comes and disappears.
Absolutely not. And another thing is the practice of Chenrezig. If you do practice Chenrezig properly, similar also. Similar, you know, you will feel this wonderful happiness. But you need to learn how to do this practice of generosity.
When I say practice of the generosity, one of these six paramitas or six perfections, which are the Mahāyāna teachings. So many different ways you can do practice of Giving material objects, material things, or clothes and shoes, you know, of course, this is one one way of, you know, practice of the generosity. Generosity. And also the saving somebody’s life, giving life, you know, saving life, which is the way to animal liberation, you know, so freeing animals. Just the example I’m giving you, I don’t know Buddha House in my center in United States.
Time to time being, we do this called animal liberation. So you do here, yes? So same thing. You are buying some animals from those pet shops. In United States, it’s very difficult.
Only we can do the small, small creatures like snails and what do you call that? Grasshopper? Grasshoppers. You can buy these small animals from the pet shop because these are eventually the, you know, snake’s food. They feed for the snakes.
So now we are bringing these animals, buying these animals from the pet shop, then we are freeing. That means we are giving them life. Know? But in India, we do buy cows because, you know, Islamic Muslim, they slaughter their cows. We buy cows, yaks, Tibetans are the yak, you know, in Sikkim, and chickens, goats, like that.
But then one problem is sometimes very difficult to keep these animals. And in South India, one of the Taiwanese monk I I hope I’m not mistaken. This is I understood. One of the Taiwanese monk bought it huge land somewhere in South India, and people can buy their cows and they can free cows in that place. So you can give them some certain money to buy the grass and the food for your cow that you free.
That that I heard it, But I didn’t do in South India, but I did it in yaks, in the Sikkim. Yaks, you know? You know yaks? Mhmm. I did I did buy some yaks a long time ago.
I did free one yak, name of his holiness, the Dalai Lama in Lama Zopa Rinpoche, and my aunt and my mother so and like that, you know. But you cannot buy many yaks in the one time. It’s expensive. Only one at a time, you know. You have to save first money.
So if you are rich, of course, you can buy many many yaks. But poor monk like me, I cannot do it every time in a one time, maybe one at a time. But chickens also, I bought some chickens and and and goats, you know, and and like that, they tend to free. Because chickens, people kill. And, of course, them goats, they call them mutton, you know.
In India, people eat goat. I don’t know. You eat goat here or Like a sheep, goats, like that. Also ships, you know. See, this is another practice you can do, giving life to those animals.
So you are giving life, which is a great practice of the generosity. You are saving the lives of the animals. Or then also, you know, you can adopt the dogs and the cats also. That’s a good thing to do. I adopted one cat, a cat in the United States.
Also, people do help children around the world to become their sponsor to they can go to the schools. They can make their life also, you know, which is another way of saving people’s life where there’s poor people. Not for the giving money to rich people, absolutely not. I’m talking about the poor people who really needs the help to go to schools, which is that you are giving them life, giving educations. That’s a great practice of generosity.
Then another thing is the giving Dharma teachings. You know? Giving Dharma teachings is one of the best practice of generosity one can do. But of course you cannot just give Dharma teachings if you are not trained yet, if you are not really educated yet. Of course, once you educate it, then also giving teachings and different meditations to the students or your friends and family also.
That’s another wonderful practice of the generosity. See? Now these are the also, when you do that, you are totally cherishing others. Of course, then giving one, two dollars to beggars, poor people. When when you drive on the street, you can see.
I don’t think I saw any elderly yet. I don’t think so. I saw in the city, but they look like they are not look like a poor, actually. Actually. They are wearing very nice clothes but they are guitar.
Even though they sell their guitar, lot of money, you know. I think they are rich beggars, you know. I won’t give money to them. I’m sorry to say that, but they look like they’re totally clothes are so good in leather jackets, but I don’t know why they do guitar. They’re not really but they’re asking money, you know?
You know. I met a man, he bought a five bedroom house and he bought cars and sent his children to good schools traveling in Wirbel as a busker. It’s not actually a poor thing for donation. It’s just a way of making money. Yeah.
But they are also very good player. They does guitar very well. Why not they should give some audition to play some, you know, music company? No. And one of the this, I was listening very nice, very nicely.
No? But I don’t know the what exactly what was he was playing, but he sounds like he was doing very well. Yeah. Like that. But what I’m saying is the beggar is the someone has no money to eat.
You know? That’s I’m talking here. In in in Florida, in my area, when you drive, sometimes on the street, you can see even though American is so rich, I mean, United States, but still there are so many homeless people. I was shocked when I was in DC, Washington DC, which is the capital of United States of America. Isn’t it?
So beautiful that area. When you go a little bit outside of the city, oh my heaven, you can see all these poor people, mostly the black people. You know? But in San Francisco, very strange. San Francisco, you can see combination white people, black people, Spanish people on the street.
They’re sleeping like same as like India. They sleep on the street. They build this the plastic tent. Look like plastic. You know?
They sleep on the side of the street. I I thought maybe the some kind of a how you say? The sometimes, you know, American, you call it fair. Flea. You kind of, you know, sometimes show comes.
Oh, fair. Fair. Fair. Yeah. I thought that but there’s some no.
Are the homeless people. What? You know, in San Francisco, inside the city. First time I saw, I was shocked. Not just one we are talking about, many.
But then also my student told me in Portland, in Washington State, in Portland also there are so many. Mostly I think after I research, I’m very good for these things, I try to research myself why, you know, such a rich country. Mostly they are educated. They are not really uneducated, they are really educated. Problem was the drugs.
That’s the main problem I think most of these people. Not only we are talking about just the ordinary people, some lawyers used to be very, very rich after they went down, now homeless. India is the, you know, very understandable, most uneducated people. It’s a real beggar, and you can see. But now in the United States, they are saying they all almost finished their college and schools.
But of course maybe some maybe, you know, same as like India, mostly because of the drugs, alcohol and drugs. They make good money playing this what you call casino, know, game, and drugs, and all this alcohol. But that’s a very, how I say, it’s a very unfortunate to be becoming poor like that, you know. Australia too. Yeah.
Must be. But I have not seen yet. Only I saw this guitar one, you know. Three hundred thousand hundreds. Uh-huh.
Yeah. Must be. Must be. The city. City.
Must be. Yeah. But this area seems to be a good area. I have not seen. I’ve been looking here and there.
I have not seen. Maybe a little bit. Maybe a good area. Yeah, I think. I’ve worked in aboriginal community.
Yeah. And I’ve been through Africa and slums. The slums are magnificent compared to the aboriginal communities. It’s just terrible. Alcoholism and the violence.
So when you see someone like that, even you give them one dollar two dollars they may eat something how beautiful. I mean, you know, just some people sometimes in the United States they say, oh, Geshe-la, you shouldn’t be giving them. They may do drugs or they may do they may smoke or they may do alcohol. I said, whatever they were going to do, this is their problem, not your problem. You know?
You just do this practice, then finished. That’s it. And that’s I I think this is my way of thinking. But, you know, different people, different ways of thinking. Anyway, practice of the generosity, another ways of to to I’m giving you the different examples how to, you know, exchange self and others.
You know? When you do this practice of the generosity, your mind is already, you know, towards others than yourself. So that’s your your motivation is already towards others than yourself. See? Beautiful exchange.
Maybe this way, if you start something, which is I started actually, you know, even the small, small ways, you know, giving, teaching, sometimes small donations. Even though I try to give every year in the United States fifteen dollars to one of these organizations, I mentioned to you last time for this elephant to to feed her, you know, every year, but I cannot go because I’m not rich monk. But at least I check my own budget to do little little small small things to they call wildlife on this mission or protecting wildlife in in America. They protect the, you know, wildlife like a wolf and and and all these wild elephants like that. Anyway, so there are many small, small ways that we can do this practice of generosity.
Check it out. Of course, I’m sure many people do that. Check it out how you feel about it, you know. So then now that one is the you need to improve as much as you can different ways. Everything is your own capacity, your own, you know, the abilities or your own, you know, time in tables, schedules, you know.
But just doing, even though doing is very important, even though it is small one. That’s okay. So not like, you know, numbers. Just something is very valuable even though it is small one, which is very good. Okay.
Now ten minutes break, then come back. Just realized before the seven causes and effects, it’s actually six causes and the effect. Is that right? Or If you put that way, then yes. For instance, the recognition that all sentient beings are once your mother, first one is the recognition, and second one is the remembering their kindness and repair their kindness.
These three causes of the love. Love. Oh, I see. Yeah, love. Then the love is also the cause of the other three, like compassion, resolute thought, and bodhicitta.
Okay? Love is result of result from the causes and cause of the next three things. So that’s what they call together seven causes and effect like that. Okay? Yeah.
Go please. There a particular meditation on equanimity? Is there a particular way to meditate with that? Yes. I think, I don’t know which class I mentioned, there is one book.
The you are talking about the to reading book to do this meditation or just It it says book that Yeah. There is a book, how to expand the love by his holiness Dalai Lama. How to expand the love, that book give you. But, also, the you know, this is your first time? Did last Tuesday’s class for the first time.
Last Tuesday? And this one, only twice. I think you misses some of the my teachings. meditation on equanimity is the you can do the as I mentioned, the you know, I know in sometimes westerner people need to you need all like A, B, C, this way, you know, but we don’t do it this way. We just keep and you have to pick up from there.
I can understand that, but I’m talking about the, you know, the your perspective. You want to learn how to meditate. This particular one is okay. Now listen. Remember, as I said, three projections, closer friends in the family, stranger, and enemies.
That’s we project. Yes? So now you need to meditate this one. We need to bring these all people together in one side. Only one projection.
These projection. These are the you need to meditate. Now this is you’re supposed to be the meditating equanimity. How to bring all these three people in one side? Also, you need to believe in reincarnations, past life and next life like Let’s say, first of all, the three different projections.
Living the stranger is much easier one. Main thing is the closer friends and family, so is the enemies. Now these two, try to focus. Okay? Now why you have to ask questions yourself?
Why I love friends in the family, closer friends in the family? What will be the answers? Answer is the they love me and they help me. That’s why I love them. So that’s you build up your desire toward these groups of the people.
That’s the answer you get it from them. Now this side, focus on this side. Why I feel dislike and hatred towards the enemies? Because answer is the they dislike me, they harm me and my family, so that’s why I dislike them. These are my enemies.
I feel this anger toward them. You got the two answers. You got the two questions for two answers. Okay. Now second thing you need to think about is the closer friends in the family.
All the time closer friends in the family, are are they prominent friends in the family or not? You need to check it out. Answer are no. Changes. Okay.
Same thing, enemies. Are they prominently enemies or not? Answer is no. There are also changes. But now next thing is you need to bring it, yes, closer friends in the family, they help me, they are kind to me, and these are the I dislike them because they dislike me and my family.
But this is the way are talking about this lifetime. But then now Buddhist perspective is that not only this one life. You know, we had so many lives before. Many, many lives before. So many lives before, subject going to be changed now.
These groups of the people have been your friends and your family, but at the moment, they help you. They’re kind for you. Same thing like you love them because of the help you and kind for you. Same answer you can get it from them because of the past lifetime, they became your friends and family. Same thing like your friends and family also became your enemies in the past lifetime.
They harm you and they really dislike you. So if you look at that perspective, they all are equally same. Equally same. Doing good things are equally same. Doing bad things are equally same.
So what is the best now? Best thing is to bring these two groups of people together in one side. Love them. That’s the best thing to do. Love them.
You know? Do you got it now a little bit? How to equalize? I’m giving you a brief. But if you buy that book, that book give you more details.
Okay? Maybe it may take hours to meditate. First of all, read that book. Absorb everything what Dalai Lama mentioned, the meditations. Then next, don’t look at the book, meditate inside.
Or if you are missing something, check the book. Make it this, how I say, diagram or whatever is it like a step, but it’s like a stage like this in your mind. First, do this, then this, then this, then this, this way. Okay? Welcome.
Anyone? Geshe-la. Mhmm. Just today, I had booked my father, take my mother into hospital and it is quite difficult for my father to accept and the possibilities. What would you advise that I do to facilitate the balance of my father and attending to mother and father as it were.
It’s difficult because your father is not Buddhist practitioner. Yes, he’s not practicing and you can do some practice yourself, you know, but just to changing your father’s mind is very difficult because he is not accepting whatever is it. Do he follow any religion, any other? Nothing. Okay.
So that’s that’s another thing. It’s very difficult. So because when you don’t get answers from the science, so that that that point, religion is very important. Buddhism or any other religion is very important. But, unfortunately, nowadays, people are depending only science.
Science is very important. I’m not saying, of course. I mean, I have said all these things are wonderful. But then sometimes, some cases, science cannot give you the answers. That point is the Buddhist Buddhism or any religions are much better.
But now you are talking about the your father, you know, to accepting things or to make some kind of a balance to him to have and something that you can do for him. It’s very difficult, you know, to to give you the anything that can help him because of the I have no idea between you and your father’s relationship. You know, you know better than me. So he accept you that you are following the Buddhist tradition? He he accept it or not?
If he accept it, then you can talk about the how Buddhism sees the, you know, point of like that, you know, kind of moment accepting, whatever is it. Not like blindly accepting, but understanding the fact, after understanding your mother’s situation or whatever is it, so then now you need he need to accept it. Otherwise, let him know the example. If you don’t accept it, then he will be suffer. Give him some examples.
Something like that. Of course, then your side is the, you know, the you can do some mantras. You know? There are many powerful mantras one can do. Say some mantras and and and pray.
That’s only much you can do because those kind of, you know, situation, sometimes it’s very difficult for all of us, you know, because of the one side of the person is not accepting anything. So this is the point. What I’m saying is the religion is very important. I’m not saying Buddhism is only the important. That’s not my point.
Any religion is very important. All religion do have unique, you know, teachings and and and and, you know, the the advices they give you. But then science is this. After all, after sometimes, science ends. There’s no any answers you can get it from the science.
So that you can do. You can, you know, talk to him. The explain to him nice way, respectfully, you know, not like a father and son, you know, sometimes difficult, nice way, and and and you learn many things from here. You can now, you know, nice way, as a westerner, try to express him, but don’t push him. Pushing is not good.
But check it out, how he feel about it. Just let him know, can you please open up a little bit? I what I will going to say? I’m not saying the to on the accepted everything what I’m going to say, but just for the moment, just listen. You know?
And you you you must be doing some preparation. Make it the nicest, you know, this your talk short shortcut way, but everything is there. Something, you know, like a westerner way. Make it. Just let him know if you don’t accept it, then the what would be next?
Are you ready to to facing something, you know, if you’re not accepting, what will be next? I think if you don’t accept it, you will be suffer. And also something bad things happens to your mother, then now you are not helping her. You are harming her. If something bad things happened, she will be stuck somewhere in Buddhist perspective.
You know? She is serious now? Fairly serious. Oh, okay. She can leave or what?
Not sure. Doctors are attempting Okay. To help her Mhmm. But they offer no guarantee. I think kind of serious for me.
So, see, that’s a problem now. So now your father was not accepting. He’s already now grieving, you know, before actually she is losing. See? And then then then then the so this is the call, the strong attachment.
See? This is the problem now. Of course, you wouldn’t understand. Now you need to tell your father if you don’t accept it, but keep it some hope. It’s okay.
Hope is important. You know? Maybe she may recover, but have some hope. I used to tell people, close the door, open the window. That’s what I used to say.
Close the door, you know, accept it now, but open the small window. You know? That’s he he need to do. Your father need to do. Otherwise, something bad things happens to your mother, he will be ruining his life, so it’s to your life, every family life, because he wasn’t accepting.
Then then the worst thing is the he he he wasn’t helping your mother, harming in Buddhist perspective. Why? Because of the holding back, not accepting, not letting go. So that mean that your mother, the very dangerous position, She will be attached to your father. At some point, she wouldn’t find the way to get out from there to rebirth again.
So these are the need to I don’t know rebirth. Your father accept rebirth or not. So see, this is difficult. But if someone is a Buddhist, it’s very easy to explain all these things. You know?
But you can just talk to him as a westerner way, Australian way, whatever is it. Just, you know, talk to a little bit like this. It’s really then he he wasn’t helping your mother if you don’t let go. Then then then the in Buddhist perspective, sometimes we call some kind of a spirit ghost like that, you know, stuck there somewhere, not finding the way to get out from there because of the two strong attachment like this. So that’s why let go, especially the from the people who are alive, must let go.
Do prayers. Do something good things for your in in in your mother’s name. That’s this is these things that he need to do. Otherwise, only holding. Time comes, we all need to go.
You know? Time comes, we all need to go. So that’s a way of life. What can we do? Okay?
Thank you very much. Much. The dedication. From the Buddha house dedication prayer, look at the Buddha house dedication prayer, page thirteen. Lord of Dharma, who is in accordance with our various dispositions, those to be subdued, makes clear in the light of our well spoken advice.
The sacred Ganden tradition, essence of the Buddha’s teachings, foremost of holy lama, to you who are supremely, O lama, please, please live long. Avalokiteśvara, great treasure of non-objectifying compassion, Mañjuśrī, master stainless wisdom, Tsongkhapa, crown jewel of the sages of the Land of Snows, Losang Drakpa, at your feet I make request. Avalokiteśvara, great treasure of nonobserving compassion, Mañjuśrī, master of stainless wisdom, Tsongkhapa, crown jewel of the sages of the Land of Snows, Losang Drakpa, at your feet I make request. Avalokiteśvara, great treasure of non-objectifying compassion, Thank you very much. And, Brendan, I will pray for your mother tomorrow morning when I do my practice.
Okay? Thank you, Geshe. Yeah.