Audio recorded at Buddha House Adelaide. Transcript auto-generated and AI-corrected; may contain errors.
About this talk. In this 96-minute address to Buddha House members, Khensur Rinpoche reflects on nearly two years as resident teacher — tracing his path from abbot of Sera Monastery (1983–87) to Australia at Lama Zopa’s invitation, and explaining his decision to pursue Australian citizenship as a commitment to the students rather than personal preference. He then speaks directly about what the center needs to grow: open communication between workers and students, a sense of collective ownership he calls “healthy pride,” and mutual care among practitioners as itself a form of Dharma practice. He draws a parallel between Buddhism’s early spread in Tibet — carried first by lay practitioners before monastic institutions arose — and the present situation in Australia, expressing genuine hope for a future monastery here. A frank community address rather than a doctrinal session, intended for established members.
File metadata (for organising)
File: 16 1990 06 16 PT Talk to Members.mp3
UUID: eef59d69-4142-4dfb-9396-ed8ef834a8d4
Teacher: Khensur Rinpoche
Collection: Public Talks 1988-2003 (Khensur Rinpoche)
Date: 1990-06-16
Recorded at: Buddha House Adelaide
Duration: 95.7 minutes
Words: ~3,525
So I’m very happy that all of the older students have gathered here together today. It’s been — I came a year ago, September I think the eleventh, and therefore it’s been about a year and eight months since I first came to Buddha House. And I appreciate very much the continuity of our gathering together every week, once or twice, or three times even, for teachings. I’m always talking about how, with respect to our Dharma practice, we have to develop a kind heart, have to practice altruism, that in our practice we should seek to eliminate our various faults and try to develop all of our excellent qualities. This is what I normally talk about.
So it’s it’s really excellent that we have as much harmony as we do amongst all the students. So previously, when we visited Chenrezig, I gave a talk to the students there, and requested that I give a similar talk to the students here. So I’m just going to talk very briefly. So previously, due to the efforts of Lama Yeshe and Lama Zopa who came to Australia and gave teachings — on their initiative — Buddha House was established. Over the years, much effort has been put into developing Buddha House as much as we could.
In the course of these years, many Geshe teachers have been invited to give teachings at Buddha House. And not only has this center been firmly established, but it’s also been of significant benefit to the students and others. So I had previously a very good relationship with Lama Yeshe and Lama Zopa, and they had invited me to the West. I stayed, in pursuance of that eventual occurrence, six months at Tuśita, the Dharma center in New Delhi. But then I was appointed the abbot of Sera Monastery by the Dalai Lama.
I served as abbot of Sera from nineteen eighty-three to nineteen eighty-seven. Upon finishing my term, a letter was presented by Champa Gyen requesting me to serve as a teacher at Buddha House. So initially I was requested to come for two years, but I said that, since I had many students at Sera, I could only come for one year. But his Holiness the Dalai Lama said that would not be sufficient, and therefore I accepted and committed myself to stay for two years. I have been here almost two years now. During this time, I have tried my best with the altruistic attitude to develop all of the students at Buddha House.
My aim is to spread the Buddha Dharma, considering how precious it is, and more particularly to develop the students at Buddha House. And I have continually, in all of my actions, sought to have this pure attitude in whatever I do. On the one hand, I have a great liking for the Dharma, and I have tried to take as my example His Holiness the Dalai Lama, seeking to benefit people as much as possible. On the other hand, Buddha House has provided me all the various conducive conditions for me to carry on my personal practice — all the food and shelter that I need.
So from this standpoint, I have done whatever I could to repay and to serve as well as I could. In accordance with my own practice and seeking to help others in this way, Buddha House has provided me with all the conducive conditions and has presented me with a very relaxed atmosphere. And on another hand, previously, when there had been many arrivals from Tibet — many new students seeking to practice the Dharma — in order to practice the Dharma, they must understand the Dharma itself. Lama Zopa, in his great kindness, developed our school at Sera Monastery, donated one hundred thousand Indian rupees to the school. And this is my way of repaying his great kindness.
Thinking about the needs of the students at Sera, I asked Kimbo to make effort in helping them, that things might go well. I thought if I could, by my being here, additionally help the students, then this would be a very excellent circumstance for me to remain. And so towards that end, I have made efforts at attaining Australian citizenship. So last year, Kimbo and Doc and Bronwyn made great efforts in helping myself and Buddha House. I appreciate all of the efforts of what they have done, the students of Buddha House.
Accordingly, out of great appreciation for all their efforts, I decided I will stay an extensively long time at Buddha House. I have students at Sera Monastery, so perhaps it will not be forever, but for a long, extensive time. So I have a great appreciation for Buddha House. And though I mainly seek to teach the Dharma, still I try, for anyone who comes to me, to answer their questions and resolve their doubts as clearly as possible. Give whatever counselling I can give.
If they’re sick, I give them medicine, give them whatever advice in whatever way I can help people. And I say: How are you? And Thank you. Whatever I can. I’ve always tried as much as I could in this way, I made effort.
And I think that Jampa as translator, and Tenzin in his various roles, have done good work, and I appreciate what they are doing. And also, I’m quite mindful of the fact that the workers and the various students are doing as much as they can, and I appreciate this very much. Mainly, we have to consider how we can develop Buddha House, but not only from the side of the Dharma, but also in its secular aspect. So the community of Buddha House — it’s not simply any type of organization. It’s an organization which is seeking to benefit others.
It’s a center of altruism, trying to help others. And therefore, to the degree that we are able to develop Buddha House, to that same degree we are able to help others. So what do we have to do? What do we need to develop Buddha House? We must concern ourselves with two areas.
One is the spiritual area and the other is the secular area. So how do we develop from the point of view of the Dharma — the side of the Dharma? We have to try as much as possible to help the students to understand the Dharma and its various benefits, to present it as clearly as possible, make it readily available to them, and help them to transform their minds. And we’ve done this previously, and we have to continue to do this. Out of our kindheartedness, we’ve made effort and gone through a lot of trouble, and we have to continue with that same motive of seeking to benefit. So in the development of the Dharma, the development of the Dharma side must be simultaneous with development in the secular area — we must create a complete set of conducive conditions for both of the developments.
So who is it that is going to make all of this effort? It’s the various workers and all of the students together. If all try as much as possible to develop the center, then it’s definite that things will be accomplished. So from time to time there are a great number of students attending Buddha House, and these numbers are going to increase. So we have to think about how we’re going to develop Buddha House.
In the development of Buddha House, I can just have some rough ideas. I don’t have any detailed plans in my mind. But in general, I appreciate very much all of those who are helping in the development of Buddha House. So how are we going to develop Buddha House? There are some workers, some individuals who are working for Buddha House.
On the other hand, there are some students who have not been working for Buddha House. Now, I think if everybody did a little, and then together — it’s not possible that Buddha House would not develop if everybody contributes a little toward the development of Buddha House. Additionally, in the development of Buddha House, internally there must be harmony: harmony amongst the workers, harmony amongst the students. If there’s no harmony amongst the various people who are involved in Buddha House, then we won’t develop. So how are we going to create this harmony?
First off, those who are working for Buddha House need input. They need ideas of how to develop Buddha House. And on the other hand, those who are involved with responsibility of running Buddha House must not think that they are involved in a power trip. They must think that they are working with the students themselves.
And therefore, there must be communication amongst the people. So in developing the harmony amongst the students and in the development of Buddha House, it’s necessary that the students — and that we develop a sense of, so how to translate this word? Anyway, it’s something like a sense of, you might say, healthy pride. And that you really have a great liking for Buddha House — you think and you want to see it develop.
So you’re willing to make effort and employ any methods to help in this development — that there’s a sense of identifying with Buddha House and you want to see it grow. It’s a healthy pride in what’s happening with Buddha House. There must be a feeling on the part of those who are the workers with responsibility for the work of the house that there must be communication between them and the students — that they must not think that whatever I do is okay. And if they proceed in this fashion, then the students aren’t going to like what’s happening, and it’s going to result in distancing between the students and those who are the workers of Buddha House.
And on the contrary, it should be the other way around. There should be a drawing together in closeness. This is — about the sense of community. This is my thinking: that we have to not allow any sort of split, separation, and distancing between those who are the workers and those who are mainly the students. There should be a drawing together, a closeness. So we should keep in mind — the students should keep in mind — the great kindness which Buddha House represents.
The Buddha Dharma is very precious, and it is by means of Buddha House that we’re able to take advantage of it according to our individual desires. We’re able to each day do exactly what we want with respect to Buddha House. If we don’t want to go, we don’t go. When we want to go, it’s there for us to go to. If we don’t like going, we don’t go.
If we like going to that particular class, we can go to that class. This ability to choose to go or not go — the fact that this is there for us to make this choice — is the great kindness which Buddha House represents for us. So we should be mindful that we’re able to fulfill our desires in the direction of spiritual practice — owing to the kindness which Buddha House represents to us. Whatever we do for Buddha House, in the giving of our dues, etcetera, these are all going in the direction of spiritual life.
And therefore, in whatever we give, it is benefiting ourselves. Whatever one does for Buddha House out of one’s own desire — we should understand that this is a way of practicing Dharma, and therefore it’s not just that it helps Buddha House, but it brings about one’s own welfare. So the function of Buddha House is extremely important since it serves as a means of propagating the teachings of the Buddha. And it’s in dependence upon the teachings of the Buddha that sentient beings can achieve a lasting happiness. So this is a very important mission.
So if each person would do whatever they can — even if it’s only a little — contributing to Buddha House and its development, and putting all these little efforts together, then we create something very meaningful. If each person contributes as much as they’re able, then Buddha House will develop. So mainly the development of Buddha House is dependent upon the teachers and the students. There’s nobody else that’s going to develop it aside from these. There’s no one else who’s going to help develop the center aside from the students and the teachers — no matter what name we may give them, what titles we may give these different individuals, whether it’s a teacher, whether it’s a worker, or a student — all contribute what they can.
So the students from their side must help the various workers of Buddha House. The workers must say what exactly the need is, what problems they are having. And from the student side, to make effort in helping, thinking that these people are there helping Buddha House because they believe in what they’re doing.
From the student side, because the workers know where the problems are and what needs to be done — from their side, as much as they are able to help in this way. There is sympathy or a mutual caring which arises, and a sense of harmony between everyone. As I mentioned at the Chenrezig Dharma Center, the majority — the vast majority — of the people who are coming to the centers are not rich, but neither are they poor. We attract more or less a middle class at the centers. So why do these various people come to the center?
It’s because they are having some kind of troubles or difficulties. And therefore, for their benefit, we seek to benefit them by means of the great vehicle Dharma. And this involves a caring, a love — we have to have compassion for the people’s problems. What do we do when we practice Dharma? The essence of the great vehicle Dharma is altruism, the beneficial attitude to help others, to eliminate their problems, their suffering.
We can’t simply speak about it from our mouth. We also have to put it into practice. In helping others in this way, it’s definite that Buddha House will be helped in return. So it’s extremely important that we create a sense of harmony amongst us. This should be one of our main aims.
When we go outside, we should try to care about others, to practice love. Additionally, internally, we must always try to benefit one another, your Dharma brothers and sisters — to act out of compassion. If there’s someone with a problem, help as best you can to help them eliminate their problems, creating a sense of harmony between all of the students and all of the workers. So we have to help each other. We cannot neglect one another.
As I mentioned when I spoke at Chenrezig, that I’ve never even seen my next-door neighbor — things shouldn’t be like that. This is what we mean by a Dharma friend: someone who is concerned about practice and your well-being. Whatever problems might arise amongst you — doing in this way, there’s going to develop a mutual caring, a mutual liking for one another, becoming aware of what the needs are amongst each of you. In this way, fulfilling the needs as best we can amongst ourselves, then there’s going to be a mutual sympathy, a mutual harmony, and this is a very important facet of the practice of Dharma. So I ask you to please, as much as you are able, help all of the various students at our Dharma Center in whatever you can, and to employ whatever methods you might to help in the development of Buddha House.
So as I mentioned, though I stay at Buddha House, I have an equal feeling for all of the various centers — whether it’s Tārā House, Atisha, vajrayana — and the students have an equal care for all the students at all of these various Dharma centers. My main aim is to propagate the Buddha Dharma and to help all of the students to develop. I do this wherever I go and with all of my students. I appreciate very much the great kindness of Lama Yeshe and Lama Zopa — the important work that they have accomplished and are accomplishing now, and the great excellence that they have achieved in establishing all of the Dharma centers, not only in Australia, but in England, France, America, Spain. I think this is really a wonderful thing that they have done.
So now, due to the Chinese invasion of Tibet, there is very little Dharma in Tibet and it is now moving to the West. And the Dharma must be propagated in the West. For example, His Holiness travels around the West seeking to propagate the Dharma in Europe, Australia, etcetera. And this is what I have been doing for almost these last two years. So initially, when the Dharma first came to Tibet, there were no monks or nuns, but the foundation of the Dharma was laid by the lay people.
Out of that, there gradually evolved the monastic tradition and the Dharma flourished. The same thing will happen here. And as the same way it occurred in Tibet, the present situation in Australia is such that there are very few monks and nuns. Additionally, previously there was no Buddhadharma here, but now it’s beginning to develop and it’s up to the practitioners to help in this development — motivated by a kindhearted attitude, through their practice and their studies, to teach others the Buddhadharma.
And I have great hopes that through a gradual process there will definitely be a monastery built here in Australia, with many monks and nuns, and the Dharma will flourish. Mainly what I wish to express is that I think it’s wonderful that in dependence upon the work of Lama Yeshe, the Dharma Center has been established and there are individuals who have contributed to its growth. I hope that you make as part of your individual practice — not only your studies, etc. — a contribution to Buddha House as an integral part of your practice. So if students and the workers cooperate with one another and mutually try to benefit one another as much as they are able, then I have great hopes for the future of the Dharma. It’s like we are developing the roots of a tree.
In dependence upon the health of the roots, the tree will grow strongly. I think the same will hold true of Buddha House. There will be an influx of Dharma students who will be greatly benefited by what’s going on now. So it would be of extremely great benefit if each of us did as much as we were able to help in this development. In the propagation of the Dharma and helping it to flourish, then in the future, having this as a great goal in mind, we will achieve a great result.
Yeah. So, you know, we have come here personally — not for the food, not for the money — but for the benefit, in order to propagate the Dharma. Though there’s not very good food in India and no money, still this hasn’t been our purpose — simply to help the Dharma flourish. I was invited to go to Switzerland to live there. And they said it would be a wonderful place to live.
And I was provided with all my expenses and everything. But there was no Dharma there, so I didn’t go. And in India, I had my own home. There were fields. And the same held true for Tenzin — he had his own room, etcetera, and we had a patron who sent us a monthly allowance.
So things weren’t difficult in that respect. There weren’t any physical reasons to leave India, but I came here solely to help propagate the Dharma. So I am just trying to benefit the students of Buddha House. My reason for taking out citizenship is not for my own personal wishes, but because I will be able to benefit the students of Buddha House. It’s because of the nature of the situation.
It’s not my own personal wishes. Yeah. So if things go well, then you can be assured I’ll stay. If things do not, then you can’t be so sure. I wouldn’t be able to answer half of the questions if I was such a person.
I’d need to get together with all the other people, and you’d probably find that the new students would have a lot of questions that only some people had answers for, and have to rethink a whole lot of things — which would revitalize it from the bottom upwards. Then they want to know about these practices, so one would have to look up on some of these sessions, and then we can