Audio recorded at Tibetan Buddhist Institute, Adelaide. Transcript auto-generated and AI-corrected; may contain errors.
About this talk. In this 102-minute commentary on the Heart Sūtra, Kyabje Rinpoche opens with an extended reflection on developing altruistic intention—recognizing all sentient beings as former mothers and committing to their liberation. He then explores the sūtra’s central mantra, Gate gate paragate, explaining how its syllables correspond to the five Buddhist paths from accumulation to enlightenment. The heart of the teaching is a detailed exploration of the Prāsaṇgika Middle Way understanding of emptiness: things do not exist by their own intrinsic nature, yet they exist through mental labeling and dependent arising. Rinpoche repeatedly emphasizes that emptiness is dependent arising—not a void, but the basis for all causality and practice. Pitched at practitioners with prior exposure to Buddhist philosophy seeking to deepen their understanding of emptiness.
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File: 1 of 2 – KR.mp3
UUID: 9682ec0f-35f1-4f5b-97c0-c8616d9803a6
Teacher: Kyabje Rinpoche
Collection: Heart Sūtra
Recorded at: Tibetan Buddhist Institute, Adelaide
Words: ~5,697
First we shall develop a motivation of altruistic intention which is a very very good motivation. When our practices of all the practices of the preparation actual part as well as the conclusion or the result of the practice will be very beneficial and very effective if it’s performed along with the motivation of altruistic intention. Any kind of sentient being in this world, in nature, they are same, wishing happiness and do not want suffering. Those sentient beings, there is none of the sentient beings who hasn’t been our mother, not just a mother or a parent, it has been our parent for numbers of time. And during their parenthood, they have helped us in many ways, like the same way our current our present life or current parents shows the affection to us.
And so they have shown us numbers of kindness, so should recall their kindness. And at this time, we are very fortunate to have this precious human rebirth on which basis we can help return their kindness. So by remembering their kindness, you should develop here a good motivation and a wish. Wish, the thinking, wishing that all motherly sentient beings as much as like the the space thinking, wishing them to be free from all the sufferings and their causes, and I will take responsibility to to free them from the sufferings. And likewise, develop a love towards motherly sentient beings wishing them to have all the entire happiness and their causes as well as take the responsible to bring all the sentient beings towards the happiness.
So we have here developed a very good intention or motivation to free all these motherly sentient beings from the suffering and let them have all the entire happiness and their causes. But beside the wishes, we don’t have the capability or a potential to bring them the potential to do so. The reason why we don’t have the capability is because at this stage, we haven’t abandoned entire negativities or the faults and haven’t attained the entire good qualities. Whether such potentiality or the capability exists or not, it does exist. If we have abandoned entire faults and the negativities and attain the good qualities, then we attain that capability of freeing sentient beings from the suffering and bring them towards the happiness.
So, for example, our Buddha Lord Buddha Śākyamūni has attained enlightenment for the sake of entire sentient beings. And because the Buddha Śākyamūni has attained enlightenment for the sake of entire sentient beings, as with the world systems, there are hundreds and billions of world systems or planets. And according to those, the Buddha Śākyamūni, after his enlightenment, had emanated himself or manifested himself in hundreds and billions forms, and each emanation benefits the numbers of sentient beings. So as we are the follower of with Lord Buddha Śākyamūni, if one if we practice the path, which practiced by the Lord Buddha Śākyamūni, then it is sure that we will attain we will we will be able to abandon all the negativities and and attain enlightenment or entire good qualities like himself. So should develop a motivation here in order to free all those sentient beings from the fear of the cyclic existence and the solitary peace.
I shall here, and bring them to the state of ultimate happiness. I shall here purify all the negativities and attain enlightenment or entire good qualities. So in order to to fulfill those those wishes, attain enlightenment for the sake of entire sentient beings, I shall here cultivate the two, the method and the wisdom, the method and the wisdom, the bodhicitta or altruistic intention and the correct view, and and practice the six perfections starting from the generosity or giving to the perfection of wisdom, and especially practice those two, the concentration and the and the and the perfection wisdom. And in order to train or train or perfect it the perfection of wisdom, I shall here practice, listen, contemplate, and then do meditation on this essence teaching of Heart Sūtra, the teaching on emptiness, which has the which includes the entire essence of the essence of the of the entire teachings. And we shall do a short meditation on this.
The master says that all the Buddhists of the present, past, and future, there have been a number of Buddhas in the past, and there will be a numbers of Buddhas in the future because they are numberless of sentient beings. Due to this, there will be all sentient beings will attain enlightenment. Therefore, the future Buddhas are numberless, well as the current the the numbers of people achieve enlightenment currently. So all all the Buddhas of the present, past, and future have attained enlightenment, and they they will lead to they will lead towards the enlightenment by the path which is the only path towards enlightenment, the path of perfection, path of perfection vehicle. And there’s no other path than this.
So therefore, we should because we have to enlighten achieve enlighten enlightenment, one should practice the the the path, the perfection path. So the way of traveling in the in the perfection path is first one should cultivate the wisdom derived through derived from listening or hearing teachings. So should listen to the teachings as much as one can. After listening, hearing the teaching, then should not leave the hearing as hearing. Do not leave leave the hearing.
Bring all the hearings towards the concentration and derive the wisdom wisdom derived from the concentration. During the concentration, what one does, one does the analytical meditation, analyze on the topic what one have heard, on the teachings what one have teachings one have heard. And through by analyzing all the topics through the concentration, then bring by analytical meditation or analytical meditation brings gives ones the result or the final conclusion, what is true and which is wrong. And after establishing the the the teachings through towards the end or bring towards the result by analytical meditation, then bring all the final meaning of the analytical meditation towards the actual meditation. And from the very beginning of the meditation stage, is quite difficult one face difficulty because of because it’s because one have, one is not used for the meditation from the beginning.
And so, therefore, one will face a little difficulty. But after doing the meditation, continuing with one’s meditation or in the sense familiar familiar familiarization, which is the meditation, and towards the all the the the final result one might have brought from the analytical meditation. Then putting it more meditation on the the final topic and by maintaining the strong meditation on the topic, finally one realize or one develop or realize, say, the emptiness. And once you attain emptiness directly, then there won’t be any problems. There is no difficulty.
So and when one realized the developed the wisdom directly realizing emptiness, then apply conjoin that wisdom conjoin the the wisdom realizing emptiness with the method, the method of bodhicitta or altruistic intention and the six practices of six perfection. And through this, one can one can overcome the overcome the the the faults or negativity, the suffering, and its causes, disturbing emotions. And it one can also apply antidote towards the the the self grasping the ignorance, the self grasping attitude, which is the cause for all this to all which is the cause for all the sufferings and disturbing emotions. So by applying antidote towards the ignorance, the self grasping attitude, and one minimized, one gradually minimized the disturbing emotions, faults and negativities. By by minimizing all those disturbing emotions, one automatically on other side, one increases the knowledge.
And by doing so, then it by doing so, it minimizes all the negativities and develops a good quality. And through this way, one attains enlightenment, which is state free of all the negativities and full of entire good qualities. So, the last week we have completed how the the disciples with the low or adult faculties travels in the path. Today, we start from disciples with the sharp faculties, how they train in the path. So, now we start from the text.
The practices of the sharp faculty starts from the text saying, therefore the mantra of the perfection, wisdom. From there starts the practices or training of the part of the disciple with the sharp faculties. And the perfection wisdom here means the perfection means the wisdom wisdom directly wisdom directly realizing emptiness is the wisdom of of wisdom of perfection or perfected wisdom. And according to the lower tenets, they said that the the perfected wisdom is only available in the Buddhahood or in the state of Buddha state of Buddhahood. It’s not in the sentient beings.
According to the Prāsaṇgika, the Middle Way, the consequentialist Middle Way school says that the perfection wisdom does exist or is in the sentient beings as well because the Tibetan word here used means it actually puts the instrumental word at the word, which means doesn’t say that this is perfected. It means this can perfect it, can be perfected. So it means the sentence means can be perfected or wisdoms can be perfected. So therefore that reads and it says that the the perfection wisdom is also valid in sentient beings. So because it says the text says it’s the mantra of the perfection wisdom, and and there are numbers of different interpretation of that.
Some people said it’s not the mantra or it’s not the the tantra because this teaching is the teaching of it’s a sūtra teaching, therefore, it’s not a tantra. And some people said we can we can put that mantra as a Tantric or a Tantric teaching or a tantra as well because even though it’s it’s in the it’s in the sūtra system, but it gives the entire meaning of the tantra, Therefore, it can be taken as a tantra. So and the the Vimalamitra commentary says that the the mantra or the the this mantra, the mantra of perfection, wisdom, is is is is okay to take as a secret mantra, a secret tantra or secret mantra. It is because the the mantra which the meaning of the mantra is is the mind and the protections. So because and because so therefore, the this teaching, the the sorry.
Therefore, the mantra of the perfect the perfection mantra is the wisdom and is the mind and the protection. For that reason, we can take this as a the secret mantra. So, for example, like the Om Mani Padme Hum, which is the mantra of Chenrezig and is is the is is the mantra. And as for the mantra, there are two. It’s called the interpretive and the definitive.
And the actual mantra which we’ll recite of Mani Padme Hung is the mere word or writing or the mere word is called the interpretive mantra. The actual, the definitive mantra is the mind and protection. So now. So the word mantra is the it can be divided into two, the man and tra. And man which means the mind and protection and tra according to the tantric system, tantric teachings.
The tra is called is the actual tantra. So, whereas here the meaning of mantra is being interpreted or meaning of the mantra here is called the the the protect the protection of the mind or protect protect mind. And so, therefore, and you there are the different ways for with the body, spirit, and minds. And preserving preserving vows like the Bodhisattva vows and the vows of individual liberation, like the Upāsika vow, so forth. These are the the vows are mainly to protect the the the the actions of the body and the speech, whereas the the tantric vows are mainly to protect the one’s mind.
No. So, therefore, the the wisdom realizing emptiness. When when one develop the wisdom realizing emptiness, then that protects one’s mind or a one’s mind because it purifies the the negativities, the disturbing emotions of the mind, and also it abandons the obscuration towards liberation. So so therefore, if therefore, the wisdom realizing emptiness protects one’s mind. So, as they are the five mantras.
And so this is the training of the the way of the way of how the the disciples have to be the sharp faculty trained in the five paths. So the perfection, the mantra of perfection perfection wisdom is the training of the path of accumulation. Because when the Bodhisattva with the sharp the disciple with the sharp faculty or a Bodhisattva with the sharp faculty, when they train in the path of accumulation. As for the path of accumulation, we we said in the previous classes, it is divided into three three, the small, middling, and the great. And the Bodhisattvas with the sharp faculty, when they’re training in the middling part of the path of accumulation, they realize the emptiness.
So this one, the the mantra of the perfection wisdom is the path of accumulation. And the the the mantra of great knowledge is the path of preparation which which which prepare one to reach the path of seeing. And the unsupervised mantra is the path of seeing that way one realizes emptiness directly and overcome all the the abandonments to be abandoned during the path of seeing. And the mantra of equal to the unequal is is called is the path of meditation, which is the path where one equals one’s one’s unequaled knowledge will be equal towards the the the knowledge of the Buddhist. And the last mantra is the mantra that completely pacifies suffering is the path of no more learning.
And during that path, the path of no more learning, where one has overcome entire sufferings and the the entire sufferings like the the grasping attitude or self yeah. Grasping self grasping attitudes, the ignorance, and all the imprints. So and what it says is all these five parts, they realize that they that that realizes the So the text says that all these five parts have seen the lacking of true existence, that the phenomena doesn’t exist by their own characteristics and the empty of inherent existence. So they have realized all these or they have seen the truths. And and what they have seen is the truth.
So, therefore, one should realize that all this what the realization has realized by those five paths are true, and one should understand and should meditate on those realization. And makes the request here, the text says that one should meditate and should realize that these are the five paths, which are parts towards the liberation, which helps you to attain enlightenment. And also, these are the part which let you let you become enlightened, therefore, should understand and meditate. So, now, and the so this should realize that this will lead you towards the enlightenment. And the mantra here is called the mantra of the perfection sūtra, yeah, Heart Sūtra begins from the which means this is so on or Tadyatha says that it is so.
That means we have the saṃsāra to abandon and the nirvana to attain. So, it is so, which means that both the saṃsāra and the nirvana are of one taste being without true existent or not being are yeah. No. Yes. So and the mantra goes, kate gate.
And Gate, the first Gate Gate means go, go. The first go is towards the first path of accumulation. And second go is for the path of preparation, go towards the path of preparation. No? And the which means go go towards the path of seeing.
And the power of Sangathi go towards go to the path of meditation? Yes. Which means that they should found or attain enlightenment. And so this is the part, way how the disciples with the faculty trained in the five paths. So, and then the third part of the text is the rejoicing or admiring part that the text begins from, then the Tathāgata victor arose from the Samādhi and so on and so forth, saying both the Śāriputra and Avalokiteśvara for saying the well done and should practice and all the what what what the question and answers been discussed here, all these are are being admired by well done and admired by the the gods, demigods, humans, the or the Buddhas.
And it used the text says the the word repeat the word lekso lekso, well done, well done, which is to say which is which implies the that that the Buddha emphasized the disciples to practice. So the text says, It is just so and it is like that, which means that what Chenrezig, the Avalokiteśvara has said is true and just like that. Also, what I have realized is also saying is what Chenrezig has said is true. So as for the teaching or as for the yeah. As for the teachings of Buddha Śākyamūni, they are set forth to be three types.
The teachings set forth by, we call it, the admiring teaching here in this context of the Heart Sūtra, the admiring part by the Lord Buddha Śākyamūni, and the teaching received through his grace or by his blessings. And word of the teaching comes from the Buddha’s mouth itself, Buddha’s mouth. So the first topic of the Heart Sūtra says, Thus I have heard. So the beginning of the Heart Sūtra was called the admiring part. And the teachings between the question and answer between the Śāriputra and Avalokiteshwarva is called teachings comes question and answer comes from the or the teaching set forth called the teachings, the blessing teaching, which means come, the Buddha has blessed, and those two have discussed the question and answer.
And the last word saying, And then the text starts from, Then the Tathāgata Buddha rose from the Samādhi, so on and so forth, and the gods, demigods, and all the Tathagatas, the Buddhas have admired so forth, are called the teaching comes out directly comes from the Buddha’s mouth or his mouth. So there are three. It has been classified into three sections. So here, this is how the disciples with the sharp faculty or a Bodhisattva with the sharp faculty, they train in the parts. The reason why it’s called, the word here says the sharp faculty is because for those disciples one does not need to teach all detail.
This is the path of seeing and within the path of accumulation one has to do this in such and such practices. It is not required for those disciples with sharp faculties. What one needs to hear, one just hear should train in the path of accumulation just by saying that and one, the disciple understands all the practices of the path of seeing as well as then same towards the path of preparation, seeing the path of meditation and so forth. So according to the Prāsaṇgika, the consequentialist middle way school, all the phenomenas, function and so forth on the basis of the imputation through the conception and they exist, they function on the existence of mere name, which is imputed by the the conceptions. And so on the basis of the labeling by giving name by the conceptions and so forth, all the things exist, the law of action, the causes and the results, effects and so forth exist.
By knowing that all things exist merely or nominally exist or exist on the basis of imputation, by knowing this, one may think that then one can give name to anything, but one can say anything to any object, which but that is not true. And in order to label something, the object needs some characteristic to receive such an imputation or such a fabrication. For example, one can call snake one can call snake for mistake snake, mistake the roll of rope as a snake, And and one can mistake the copper as a as a gold, but one can’t give something give a name of gold to a something which is not at all which is not at all look like a gold. So in order to impute something or give a label, a name to a object, first, this one should need a proper valid basis for the for labeling. And by having a valid basis to label something, then one needs the other three requirements to label something for that basis.
And if one has all the three characteristics, then the thing, what we say, consequentialist says, they exist merely by the labeling or imputation. No. Yeah. So, for example, if we demonstrate an example here, the the the the we we have demonstrated this many times. Therefore, the the labeled a person or a I towards the five aggregates.
And the five aggregates are the basis of where one labeled the the name person. And so in order to have that give the label, one needs to all the three requirements. In order to receive a valid labeling a person towards the five aggregates, one needs to have a three characteristic. For example, is is that there should be a there should be a cognition or a wisdom which which which that gives the name person towards the five aggregates, which is the first characteristic. And the second one, the labeling that the first conception or a or a perception labeled towards the five aggregates can’t be affected by the another perception.
Right? And the third one is that it can’t be affected by the the logic which is examining with the which which establishes the the the existence of the which which establishes the the lack of true existence. So the labeling of a person to the five aggregates is a valid fabrication or imputation. It is because but the the name person which labels by a perception to the to the towards to towards the five aggregates. And and on the basis of the five aggregates, it appears as a person.
So therefore, because it suits the label, the person and from the basis part, it appears as a person, which which proves that the labeling of person towards the five aggregate is a valid fabrication. And for and the labeling of gold towards the copper is not a valid fabrication or imputation because because it’s called it’s called the invalid because by labeling a gold towards the copper, but on the part from the basis part, the copper itself, no matter from the copper side, it will never appear as a gold or it will never be a gold. So therefore that fabrication is called the invalid fabrication. Whereas the person appears as a person, the five aggregates is a person. So it means the valid fabrication.
So these are the very important to train in the theory or the view of middle way. And the tenets below the Prāsaṇgika, the Cittamātra schools and so forth below, And their interpretation or their assertion is that if something exists, then it should exist its own characteristic. If if some if it doesn’t exist by its own characteristic, then that thing doesn’t exist at all. So this is the theory set forth by the Cittamātra schools and so on, that if it exists, it should exist with its own characteristic. And if if it doesn’t exist with its own characteristic, means the thing doesn’t exist at all.
So and the the Prāsaṇgika, the consequentialist middle school separates the existence and the and exists by its own characteristic. Because this they said, if something exists, doesn’t need to be exist by its own characteristics. So which separates the existence and the exist by its own characteristic? And for the second one, the lower tenets say that if it doesn’t exist by its own characteristic, then that thing does not exist. So whereas the Prāsaṇgika says the opposite, that thing doesn’t necessarily be nonexistent.
That if it doesn’t exist by its own characteristic, it doesn’t mean that thing does not exist at all. It does exist. So, these four divisions are the very important part of the Prāsaṇgika, consequentialist middle way school. If something exists, the existence and exist by its own characteristic, which means that if something exists, it doesn’t need to exist by its own characteristic. The first two part. And the second part, if it if it doesn’t exist by its own characteristic, but the thing does not necessarily be a non existence, so these are the two four.
So these four are are the very key point and and of the Prāsaṇgika, and which also makes the the consequentialist tenets very unique and uncommon, the the technique than the other tenets. What for the Prāsaṇgika, the consequentialist school. I’ll stick with the word consequentialist school. They assert that because that thing exists, because of that it does not truly exist. They are empty of inherent existence.
So because it proves the logic logic here is because it exists Because because it exists, therefore, it is not the therefore, there it is empty of inherent existence. But by proving this, it it it it establishes the thing does exist. So by establishing thing exist, it avoid one from falling into or or abandons or avoid one from falling into one extreme, which is called the eternalism. So and the second one saying that if it doesn’t exist by its own characteristic, the thing doesn’t necessarily be a nonexistent. And that and that that helps one to see that all the phenomenas of the sums the past, saṃsāra and the beyond, and all the causes, law of causes and effects, the good and bad migrations, so forth, they exist on the that do not exist by their own characteristic, but they do exist on the basis of the fabrication or imputation imputed by the perceptions.
So the these these points are the key and very hard the points of the Prāsaṇgika, the consequentialist schools and which are quite hard to understand as well? So you should try to keep all these key points in one’s mind and do meditation on those key points? So and the the the No. The the great master Tsongkhapa, in his The Three Principal Aspects of the Path, said that the appearance stops the existence, which means that the because of the knowing the appearances of the true existence of the causes and effects by realizing the from the good cause give the good cause give rise towards the good result, bad cause give rise towards the bad result. And by seeing that, because of knowing all this, it it it it cuts the existence, which means the true existence.
No. No. No. No. And because all these phenomena are are empty of inherent existence.
They let the the inherent existence. Therefore, it cuts the it helps or abandon ones falling into nihilism of establishing that things do not exist at all. Because they are empty of inherent existence, they exist on the basis of labeling. They exist nominally by the mental fabrication. So, therefore, it it it it it cuts the one falling into the nihilism.
So so if one realize one realizes or sees that the empty is the dependent arising, and dependent arising is the empty, which means emptiness. So whenever one realizes this, if one realizes that sees that emptiness is dependent arising and dependent arising is empty, then one realizes the essence meaning or essence teaching of the Heart Sūtra given by Lord Buddha Śākyamūni. Just by just by by thinking or meditation five minutes on how empty is dependent arising and dependent arising is empty or emptiness, which just by meditate thinking on that for five minutes, one one cultivates the numbers of merits or virtues as well as as well as it it it helps in many ways that it helps one to abandon the disturbing emotions, the self grasping attitudes. So here concludes the teaching of the Heart Sūtra now. And as for the advice, I have given very long advice during the during the long life puja.
So, I’ve been teaching here at Buddha House for the last twelve years. And the teachings I have given I gave you here in the last twelve years are the teachings I have practised and trained in the numbers of years, starting from the age 20, early from the 20 till the late fifties, that the teachings I have, like the five major texts of the monastery, and the numbers of tantric teachings, as well as special, unique instructions of the great masters. And all these practices and teachings I have heard and done given to you in the last twelve years, or all the essence teachings or the practice I have done, and are given you as lamas, as a as a special guru’s instructions and which was given in the very pure and and and good intention. I’ve given you the teachings what I’ve known. And on your part in the last twelve years, you have listened to all the teachings with a good motivation.
You have listened to all the teachings and brought all the teachings into meditation, contemplation and the meditation, and I am very, indeed very happy with your effort. So the purpose of listening, they will see listening to the teaching very often, every now and then, is to understand the teaching perfectly and correctly. And the purpose of knowing the true teachings, true meaning of the teaching is to practice, that bring all teachings into practice. And reason why one is practicing is is is the benefit of practicing is that that one will overcome all the negativities and become enlightened, become a Buddha and and can benefit the benefit both self and others like the like the Buddha. So so one should one need to attain enlightenment.
In order to become Buddha, should one needs to practice. In order to be able to able to practice, one one should understand what to be practiced. And to understand, one needs to receive the teaching or in the sense to hear the teachings. So therefore should go through all the process towards the enlightenment, So should listen the teaching or hear teachings as much as you can and never leave the hearing as hearing, then which will never help one. Just by hearing doesn’t mean that one understands the teaching.
So bring all the teachings into contemplation and then let understand, let yourself, oneself understand the true meaning of the teaching. And whenever one understands the meaning of the teaching, you never leave the understanding as understanding because just leaving understanding as understanding, it will never help one to gain any experiences of the teaching or always listening the teaching. Should bring all the understanding into meditation and make familiarize towards the topic and get try to achieve the the gist or the gain some familiarization or the the certain experience from the from of the teaching or by practicing. And through this, one overcomes by meditation and familiarizing with the the teachings, one gradually abandons the negativities and finally attain enlightenment. So if one does this, then receiving this precious human rebirth has been very meaningful and one has fulfilled the purposes of receiving this rebirth.
So therefore, I request here that whatever you have heard, please bring all the hearings into practice. And just don’t throw it somewhere. So, and I here again request that everyone should maintain harmony in the community or in this especially in the center, the one organization here should always keep harmony and very friendly between the execs to never fight between each other and also and should maintain harmony within the students as well as between the execs and the students as well. If on if you live very harmoniously, then it says, believing harmoniously, one can do a very peaceful practice. So therefore should keep a very center, very harmonically.
And I have think about this on last Sunday at the puja, but here again, during the last many years the people have sponsored and helped numbers of monks in India in many ways and I am very grateful for your help. So I would love to stay and and but but it it is that I’m getting now a bit older and it’s quite difficult according to my age. So therefore, I resigned and retired from this teaching from the center. And so for my replacement, Lama Zopa Rinpoche has appointed the Geshe Pema Tsering in one of my students in Sera, and who will be coming here to teach at the center. The Geshe Pema Tsering was born in Tibet, and he has joined the monastery in Tibet and studied for numbers years and then escaped from Tibet to India and he finishes the Geshe degree, Geshe Lharampa degree in Sera Monastery and also have completed all his tantric teachings after his Geshe degree and done finished the tantric teachings at the tantric college as well.
And under the request of Lama Zopa Rinpoche in Kopan Monastery, he has taught about six months or one year in Kopan Monastery. So the Geshe-la is very well educated and I know that he can teach you a number of teachings. And during my stays at Buddha House, the people have been very nice and supportive, and I’ve been well looked after by the students. And like myself, like you have done to me, I here request when the Geshe comes, they take good care of Geshe as well. And then one reason why I was able to stay here for this long stay very long in Adelaide is because of hard work and the help of Tenzin that during the last twelve years he has been taking care of me in many ways.
They’re doing my laundries, doing my shopping, arranging my program or schedule of going with the teachings and so forth, and cooking especially. And he has been