I’m going to begin with the, paying homage to the Buddha, Dharma, Sangha, and then, the chant, we recite this, the heart advice of Buddha, the very fundamental meditation in the life, the protecting yourself, protecting one’s own mind from the, not only problems of this life but from the oceans of samsara’s sufferings, and karma and delusions, so protect from that, and which brings us to, not only the ultimate liberation, the total cessation of the whole entire suffering and causes, not only that, then, which brings us to full enlightenment, the state which is, the quality of mind is that, mind which is perfected in all the qualities of cessation of all the disturbing-thought obscurations, that which mainly interferes to achieve liberation for oneself, and the obscuration, the subtle obscurations which mainly interferes to achieve the state of omniscience, so we cease all that and perfect the mind in all the qualities of realizations. So, like atomic bomb to destroy our enemy, that which is not outside, which is within us, which is on our mental continuum, which not physical but not, enemy, our mind, our mind but not all the mind, our mind but not all the mind, so the wrong concept, wrong concept which gives the wrong view, so which obscures, which function is obscures our mind, obscures our mind and disturbs the mental continuum, so that, the delusion, the disturbing negative attitudes, so the obscuring, disturbing, negative attitude. So in Tibetan language it’s called, nyon mon ba, so, but what, so, it can normally it may be translated as disturbing attitude but I added this one, I added one more function of this, one more harm that it does, obscuring, and that’s exactly what it does to you, to us, obscuring, instead of enlightening, awakening, instead of awakening, then it obscures you, obscures our mind.

So obscuring, disturbing, negative attitude, so, because what it does is harm to you, these delusions, attachment, anger, ignorance, so forth, these that the kind of foundation, then there are so many negative thoughts related with the attachment, so many negative thoughts related with anger, so ignorance, so like that. So, six root delusions, 20 secondary delusions, so those still the basis. So, because it obscures us, it obscures one’s own mind, to see the nature of the phenomena, to see the nature of, even nature of yourself, to see the conventional nature, it blocks to see, it obscures to see the nature of yourself, and ultimate nature of the self, not only the conventional nature, not only the nature true for the all-obscuring mind, but it obscures to see even the truth for the wisdom, this absolute mind. So, the mind realizing absolute truth, so the truth, the mind realizing absoluteness, or absolute truth, so, obscures that, to realize this ultimate nature of the, absolute truth or ultimate nature of the self. So then, never allow us, never let us to, never allow us to be enlightened, to be fully enlightened, to be omniscient one, all that, and didn’t allow us even to be free forever from the oceans of samsaric sufferings, to be free, completely free from the delusions and its cause, all that, the obscuring, disturbing negative attitude and its cause, the negative imprint, seed, which is nature of imprint. So, and on the basis of this, then obscure to have attainment of the path, the five paths to liberation, the thirty-seven aids to enlightenment which is contained within that, and then the five Mahayana paths, the ten bhumis, same, and then there’s also the tantric path, the path of the secret mantra, the Vajrayana, so it’s obscured to have those attainments, to be able to achieve enlightenment within one life, even much quicker than that, that’s by practicing lower tantra, then by practicing highest tantra, that you’re able to achieve enlightenment even much quicker, in a brief lifetime of degenerated times, within twelve years, so it’s mentioned by great, enlightened being Pabongka, even within three years. So, the Heart Sutra, by meditating on that, it’s like an atomic bomb, to destroy the, to eliminate this, our enemy, the delusion.

Then the Lion-face Dakini practice, to pacify any obstacles, outer and inner obstacles, because inner obstacles, then there’s outer obstacles we receive because of the delusions, so we receive the outside obstacles, outer obstacles, we receive from human beings and non-human beings, naga beings, like that. Then, unable to practice Dharma, things like that. Then we do strong requests to the lineage lamas of the lamrim, from the bottom of your heart requesting them to grant realizations, to pacify all the obstacles, all the wrong concepts, the nonvirtuous thought towards the virtuous friend, so I’m talking about the wrong concept, what is to be purified, the ordinary thought towards the virtuous friend, and then, the guru, virtuous friend means the root guru, who reveals the path to liberation and enlightenment, who reveals the path to happiness, unmistaken path to happiness, and that is, not just only temporary happiness, happiness of future lives, but also ultimate happiness: liberation from samsara, and especially full enlightenment. So path which reveals, shows the whole, to achieve all this happiness up to enlightenment, so the, from there, the self-cherishing thought, and the, the relating to tantra, before that, the attachment clinging, attachment grasping samsara, samsaric pleasure, samsaric perfections, [pause] so, very filthy, dirty place, very filthy, dirty, the poo poo, poo poo, this is my new English language, poo poo, poo poo, I didn’t know that before, only coming out, I think this last year or, the beginning of this year, somewhere, I got this label. So, anyway, so, fluid poo poo’s and then, all these, so many harmful insects, so the something very terrifying or very ugly or ugly, very displeasing, disgusting. So, anyway, so many place like this, where there’s a lot of poisonous snakes or some, many harmful beasts, maybe tigers. So, anyway, some place like this where there’s a lot of harm and very dirty, but you think it’s so beautiful, you think, you look at it as so beautiful, no harm, unbelievably beautiful or so clean, so nice. So you don’t call nyum nyum this one; nyum nyum is for food, but, so, anyway, you look at it only nice, how wonderful it is, but so, as a beautiful garden, like beautiful, only nice, nice to see, nice to hear, nice smell, so, what I was telling before is the total opposite. So, place, what it is and what I told before, but then you look at it totally how beautiful it is, so like that. Then you go there, but with this belief you went there, but it totally cheated you, totally, with belief you went there thinking, visualizing, thinking like this, but totally cheat, deceived you, the dirty place filled with harm. Then you disturb yourself, so that’s the conclusion. You get a lot of disease and you get eaten by snakes or eaten by insects. So, in other words, it’s full of fire, but then you think it’s a beautiful garden, you jump that, you think, ‘beautiful garden,’ or you think it’s a beautiful beach, you run to that beautiful beach, anyway, or the ocean, what or something, but it’s, what it is, just deep fire. Or another example is, I’m just giving, the grasping to samsara, samsaric happiness, perfections, so, you can use examples like that, how there’s mistaken grasping to samsara, arising, you cause, you let, you cause to rise attachment, grasping to samsara, samsaric perfections, samsaric pleasures, samsaric perfections, so, enjoyments. So like the example, on the blade, on the knife or blade, you put honey, and you don’t see that there’s a blade, the sharpness that cuts, that harms you, then, thinking on the honey, then, not knowing that it’s harmful to you, that that’s cheating you, that that’s cheating yourself, so not like that, not really like that.

So here, like this, clinging, attachment to samsara, clinging samsaric pleasure, so all like that, samsaric perfections. In Tibetan it’s kor wai pun tsog. Kor wai is the cycling one; pun tsog is perfectness or perfection, so, it means all the food, clothing, house, whatever, all this, all the samsara, samsaric perfections, all these, the material possessions. So, so if we are hallucinated, not knowing what is samsara, how the samsara is in the nature of suffering, the house is not samsara, the country is not samsara, what exactly it is, is the continuity of the contaminated aggregates caused by karma and delusion, that is samsara. And some lamas, ?maybe Denma Lochö Rinpoche used to add this word, called ‘birth,’ the continuity of the birth of these contaminated aggregates caused by karma and delusion. So, basically it’s the same, so the continuity from life to life, the continuity of the aggregates. The physical body does not continue from life to life, but the aggregates, aggregate of the mind is the one that continued from beginningless rebirth, this aggregate of the mind, now, and then the, so then forever it continues, the, so, not always we have the body, so, this doesn’t go to intermediate stage, this doesn’t, the present body doesn’t go to next life, it disintegrate, its continuity stops. So, that, this mind, there’s body and mind, the mind, the aggregates, and then what goes to life to life is the mind. So the, that which is under the control of karma and delusion, and contaminated seed of delusion. So this continuity of these aggregates, that is samsara. So Lama Tsongkhapa explained in the Lamrim Chenmo, the great commentary, elaborate commentary of the stages of the path to enlightenment, the part of the continuity of the contaminated aggregates caused by karma and delusion, so why it says “part” there? So us, I mean, who is going to achieve liberation in this life, us here, somebody who is going to achieve liberation from samsara in this life, then that person’s body, the aggregates, there’s a continuity, there’s no continuity going after this. Even the person has now, but there’s no continuity of that going to next life, there’s no reincarnation, so, because he achieved liberation in this life, so you don’t have reincarnation, under the control of karma and delusion, reincarnating again and again, and died, so you don’t have that. So you cease that circle in this life.

So the path, the five paths to achieve liberation, the fourth one, path of meditation, so that meditator, that meditator’s aggregates does not continue, the aggregates ceases in this life, it doesn’t continue, so part, when you say part, so that reveals the meditator who is attainer of the path of meditation, whose, there’s no rebirth again, there’s no continuity of the aggregates, okay, so that ceases. So part, the word part, particularly reveals that. Then all the others who are not like that, who have to reincarnate again under the control of karma and delusions, then you can say, continuity of the aggregates. Continuity of the contaminated aggregates, caused by karma and delusion. So what exact samsara is, is that. So what causes the continuity, by karma and delusion, what causes oneself to circle in samsara, what causes oneself to circle in the six realms, one after the other, by karma and delusion, who is circling is yourself, that, yeah, that…. So, anyway, by ceasing the cause, by ceasing the action and the, nyon mong pa, the obscuring, the disturbing negative attitude, then including its cause, the seed, the negative imprint, then only then, only then you have holiday, only then you have holiday, that time you have actual holiday. So free from suffering, real holiday, forever, not just a few hours or one month or one week, not like that, free forever. So, I think, already half-hour has gone, right? So how much time left? [Ven. Paloma: Till twelve o’clock.] No, no, there’s meditation. So, how much? Half hour? So one thing I wanted to mention here, such occasion is very rare that, not because I’m special, it’s just because of Buddhadharma, the Dharma, Buddhadharma, what I say, I mean, as much as possible, so, of course, if there’s mistakes of course you can correct me, and if I remember mistakes, I will mention, I will correct by myself.

But, anyway, just because it’s Dharma, it’s very, this is a very precious time, very important time for us, not that we have opportunity to listen to teaching all the time, so this is a very rare opportunity, so therefore, it’s very important, even you do not understand, but to pay attention is very important, even one cannot understand the meaning, but to pay attention is very important, because otherwise, if you don’t pay attention, if you think of something else, physically here, physically in this gompa, but if you are thinking during, not only during meditation session, but even during the talk, if you are thinking, I don’t know what, [GL, RL] what people think, what Mexican people think, I’m not sure. So, anyway, thinking back to home, your mind, body is here, but the mind is thinking about home, so, body is staying here, the mind is staying at home. Anyway, I’m joking. So, or going to the mountains or going to the beach or something like that, or traveling to some other places, Rocky Mountains or something, or climbing Mt. Everest or something, anyway, I’m joking.

So, anyway, so, then you don’t hear teachings, and if you don’t hear teachings, then it doesn’t leave any positive imprint, even the positive imprint, that which has unbelievable benefit in the future to meet Dharma and to be able to have very easy extensive understanding, depth, and to have realizations, so this doesn’t happen. So then awakening yourself from hallucination, awakening yourself from the wrong concepts, removing the hallucination, the hallucinated view and then the hallucinated mind which projects hallucination. So, it doesn’t happen. So the living in the hallucination, the true existence or everything appearing truly existence, and then, that, and believing they are all real, that ignorance, so that’s one major one, so you don’t become free from this, this thing which ties us to samsara, always it makes, causes to be reborn, die, reborn and die, continuously, in the six realms, all of this, one after another. So this is how we have been from beginningless rebirth, this is how it became we have been suffering, and this is how, if you don’t practice Dharma in this life, then, if you don’t do something now to this mind, if you don’t do something in this life, now, to this mind, change, if you don’t make some development to this heart, then, we will miss this opportunity, this opportunity that we have just found once, this life, which is this life, if we miss out this, didn’t get to practice Dharma, then that’s it then, not sure when. So we just came back from the lower realms, hells, hungry ghosts, animals, those whichever, then again go back to the, our resident, our resident place, the lower realms, go back. So, that, which is extremely rare to be human being, to receive deva, human rebirth, just even ordinary human rebirth, deva, extremely rare, because they come from only pure morality, only pure, morality but only pure morality, comes from that, comes from that cause. And to live in pure morality is not easy. If you look at the world, if you look at others, watch others, extremely difficult, rare, and then, examine to your own life, your own mind, it’s extremely difficult, rare, extremely difficult. So, first of all, one do not come to the, to understand, cause, the cause of suffering is nonvirtue; cause of happiness is virtue, morality, a good rebirth has to come from morality. First of all it takes time, it takes time to meet Dharma, it takes time to meet Dharma, not sure when you will encounter this, meeting Dharma, and come to understand this, come to understand this point, it takes time, when you meet Dharma, when your mind comes to know this, the extremely, so difficult, extremely rare. And then even that time happened, even you intellectually you come to know, even you come intellectually, but there’s still, I mean even one hear doesn’t mean, again, it takes so much time to, if you have strong imprint from the past with Dharma, then you, immediately you understand. When you hear, immediately you find faith, immediately understand. But if you don’t have much Dharma imprint from the past, then, you have more imprint of heresy, those wrong concepts, more imprint of heresy, so forth, then, very difficult, even you hear the teaching Dharma, these things, about karma, the cause of happiness is virtue, such as good rebirth, good rebirth to be born in pure land of buddha, where you become enlightened or the, when you are born there, then you never get reborn, impossible to be reborn in the lower realms. And then, deva, human realms, taking birth, the body of the happy transmigratory being, body of the happy, not hippy, happy, body of the happy, body of the hippy, that happened many years ago [GL], body of the hippy transmigratory being, that happened many years, that, I think, 1963 or 1963, something around 1963 or something, I think somewhere there, around those times it started, so now, I think, it’s changed, now again changed from that. So when I was in Kathmandu, [a couple of words missed] of prayer to the Buddha, anyway, I think ________ prayers.

Anyway, so, I think, 1963 I was in school, in Delhi, young lamas, young lamas home school, from the four traditions, Sakya, Kagyu, Nyingma, four traditions, one, the second British nun, she’s not the first who become a Buddhist nun, in the Tibetan tradition, she’s the second. I think the first one is called Sister Vajra, she lived a long time in Darjeeling, she built a house there, a small cottage, and then lived in Varanasi, and passed away in Darjeeling. And then ordained by this great lama, with whose monastery I became a monk, in Tibet, Domo Geshe Rinpoche, that’s the name of the lama, not the monastery, the lama. So she passed away in Darjeeling. Then the second Western Buddhist nun is Frida Bedi, so she started a school for, I think three times, only in the summertime. First one, Delhi, six months, then she moved to Dalhousie, then, maybe three times she did, in summertime, wintertime closed, I think, because extremely cold. So, I was in Delhi, six months, then, six months at Dalhousie because she asked, she wrote a letter when I was in South India, sorry, not South India, Western Bengal. So the, there’s 1,500 monks, monks who escaped from Lhasa, basically from Lhasa, then other parts of Tibet, monastery, Sera, Ganden, Drepung, those large, like university, the monastery where there’s the most extensive learning, like depth of ocean, like that, learning Buddhist philosophy like that, extensive, sutra, then also tantra on the basis of that. While you are in that monastery or after, especially after, when you enter tantric college like that. So, so many went to different parts of India to make road for the, at the borders, the India, making so many preparation to protect from the Mainland China, protecting the country at the border, then so many went, sent, many went to makes road, many, many monks after came from Tibet.

So, and then those, so who stayed there, this is only for studying, continue with the studies, 1,500 monks, so then, West Bengal, so this is Bhutan, I think border of Bhutan and India, so Buxa, so this, it’s unbelievable place, so I don’t know, which way you think unbelievable. So anyway, so, unbelievable hot, so hot, so many monks died, because they just came from a very nice place, very cold, I don’t know, you can say cold. So, and the food, I don’t know that exact food what you actually given, or change, anyway, the ?circumstances ?play, a place where there’s so many people died, when India was under British, that’s the place where Mahatma Gandhi-ji was imprisoned, where Prime Minister Nehru was imprisoned, and so many leaders were imprisoned, this is the place. So the outside, is exactly prison, where the police stand, a certain place where the police stand, in the sky, in the sky, they put the legs, and then the police stand like this, so in a ?certain road. So, anyway, where prime minister Nehru was imprisoned became monks’ room, so very, very long, so the monks’ beds all lined up, very, very long, then here, here, maybe sixty, seventy, but not big space like this, and then also outside, then, in the courtyard also same, very small, courtyard, there was barbwire, but which is kind of thorn. So outside there’s courtyard there, and then they put around. So there’s only small, from here up to there, so one bed there lined up, then here, so there’s a very small space, just enough to walk, this is outside of the house, because didn’t have enough, didn’t have enough space, so then, also monks. So, anyway, and then, in the summertime, leeches come, leeches, so when you go to toilet, then, come back, leeches, and then sometimes snake, sometimes the snakes, hey fall from the roof, not from the roof, sorry, between the ceiling and the wall, where the monks’ beds down there so sometimes snakes, they made a nest or something, so then they fall down. From the door, from the door sometimes, from the door, in the summertime snakes come in. So, anyway, and full of mosquitoes, mosquitoes and then the red bugs, mosquitoes, one thing, then the red bugs under the bed, the bamboo, because the monks go to the forest and get bamboo and crush and make bed. So there are many red bugs. Then, when you go to sleep, you put this net, sleeping net, you put net, and the corners, in the corners then there’s the red bugs, they stayed there, that’s their home. Until the light goes off, until the light, as long as the light is on, they don’t come down. The minute when you turn off the light, then they start coming down, then you see them make big bumps. So, very harmful, but the monks, those who have been studying there, they did unbelievable study, practice and study until, so all day long, there’s whole program, one after the other, so, in the early morning they memorize texts, root texts and commentaries, then go to receive teachings from their own gurus, then you go to, each monastery has their own, debating, where they do prayers, where they debate, place, it’s called ?chörak, where do prayer and debate, the study, but the study is debate, in a class and one-by-one, one is in class, you debate, the other one is person-to-person. One sit down and give answer, one stand up ask questions. So, when it starts, first there’s a class, then you do, one or two hour or whatever, debate in the class, and then, there are six or seven, I don’t remember exactly, class, so according to the subject, different philosophical texts, so, then, gather, do prayer, prayer, different prayers, meditation prayers, to pacify obstacles, to pacify delusions, outer and inner obstacles, to complete, to be able to complete your study of Dharma, attaining the path to enlightenment, and then also prayer for other people who died, who are sick or whatever, who have difficulties, do prayers for them. So then there’s also much request, people who are living, who have died, to pray. And then, after that, then person-to-person debate.

So like that, gradually you go, you finish this text, you complete the sutra, five major sutra texts. Then, when you finish this, so, you have an examination, examination with, in front of all the monks, there are many learned monks, so, with the abbots, and with all the abbots, then representative, this I was talking at Buxa, I’m not talking Lhasa, Tibet, so then a representative of His Holiness comes, some, one high lama comes there to examine, then they get degree, so there’s the system in Tibet, like that. Then, you enter tantric college and study all these extensive, very deep meaning of tantra, tantric path, the art, you learn the art, mandala, and all this, ritual, prayer, also all the meaning, commentary behind, so all this. So, anyway, you become fully, so this way you become fully qualified, so, to guide sentient beings, you are able to reveal whatever methods that fit to them, so you are fully qualified, for your own enlightenment, complete path, as well as able to offer extensive benefit to sentient beings, able to guide. So, anyway, I don’t know why I was talking, I was supposed to do prayers, but it become a story, it become story telling, instead of prayer, it become story telling. So, hopefully it becomes commentary of the prayers.

So, so the monks, so they debate, they study in, each monastery has their own place, ?chörak, so then, debate until twelve o’clock, nighttime, twelve o’clock, or even after that, then they come down to home, then they recite, many monks they recite all what they have memorized in the morning, then come back and recite by heart, many pages, three or four hundred, many, many pages, maybe five hundred, many pages texts, so, they recite, otherwise forget, you have to recite by heart, nighttime. So, many monks do that until three o’clock, like that, some, who have memorized so many thousand of pages, many thousands of pages they recite by heart, yeah, three o’clock or something it takes to go over. So, unbelievable study, totally absorbed, totally, even though the conditions are so bad, so bad, but, very harmful for life, but their mind completely engaged in Dharma, so, studying the path to liberation and enlightenment, so how to be free from samsara yourself, and how to liberate others from samsaric suffering, to bring to liberation and enlightenment. So where Sera Je and Sera Me, where they do puja and where some of the monks live, this is not only Sera monks but live in other houses, so, so this become, this is the house, I’m talking about, where Prime Minister Nehru was imprisoned, and then where Gandhi was imprisoned was one house, mud, one particular house, even has much more wires covered all around. So then some nuns came from Bhutan, I don’t know where, some nuns came from Tibet, anyway, so they were, this become their nunnery, but no change, building has no change, same, but it become nunnery because nuns live there. So, I don’t know, so I don’t know now why I talk, why I’m telling these stories. I’m lost. From where it started? [Ven. Paloma reminds Rinpoche about the hippies.] Oh, the hippies. Sorry, so, I went to another direction.

So in the beginning, there was no text, because they just escaped from Tibet, there was no texts, they all had to learn, but no texts, so rare, and then, everything has to be copied, write, copy, many pages, many hundreds of pages, and then later on they got some stone, print, or something like that, so, then later, so many have to write, so many monks had to write, and then print. Then, later, Domo Geshe Rinpoche, the great lama, whose monastery I became a monk in Tibet, he was released from prison in Lhasa, so then he was very smart, then he brought one truck full of our college, monastery texts, the philosophies, composed by Panchen Losang Chökyi Gyaltsen, so brought to India, so then the monks had more texts to study, so it helped very much. Anyway, so, that time this Frida Bedi, she became Buddhist, she become, went to Sri Lanka, I think, then, when Mainland China took over Tibet, during that, when the monks escaped from Lhasa and other parts, came to India, then at that time, she was asked by Nehru to look after the monks. The first place in India, the, [pause] I’ve forgotten the name exactly, not Buxa, but one place before that, so she was in charge looking after the monks because her son, her son called Kabir and the daughter, I think it happened going to the same university with Nehru’s, they become friend of Nehru’s children, so that’s how, then, become known each other, Nehru and Frida Bedi. So, anyway, then she came to Buxa at least two times, three times, at least two times she came to see all the young lamas. So it happened that I was there, so, then later she organized this school in Delhi, but I got TB at that time, so, I went to school but I got TB so I stayed in the hospital, maybe one month, something like that, then went back to Buxa to study. So, anyway, I stayed there eight years at Buxa but I didn’t really study, I used that time wrong way, making paintings, so I was, I have some friends, Frida Bedi found some friend to help, to write letter, to help, I think the idea is sort of to help with Dharma to them, and then sort of they, have communication maybe to help a little bit in the needs, to the young lamas while they are studying. So, so she found some one family, she found one family from Scotland who sent letter only very rarely, so then I sent some letter to them. So, one time they sent one kind of round box, so I thought it was some machine or something, I thought, so, I thought it’s a machine or something, went to ask some Indian person, Indian officials, so anyway, after we opened was cookies [GL, RL], I think might be some cookies which they like, must be.

Anyway, so they have a company, I’m not sure what company, 4000 people or 500 people, something like that, but then some problem happened, I think. So then she found one old lady from England to take, that lady took care of me for seven years. So when I was in school, all the medicines, TB medicines, came from her, and milk, all the, for seven years. I didn’t know at the beginning from where it come, had no idea; but later, I found out, it was explained, so it came from her, this old lady from London. She’s a member of Buddhist Society in London. So, because she sent a little bit of money so Lama Yeshe and myself able to buy some, make some extra food, some vegetables and some extra food. So, in Lama Yeshe’s small bamboo outside of main house, outside the house there’s a courtyard, so, there’s bamboo, bamboo behind and maybe this is not bamboo, this wall, this side bamboo, so there’s a door, just enough for one person, one bed. So this is where Lama Yeshe gave teachings inside that. So make food in one small tin, one Indian butter tin, so you make hole here, inside it’s empty, so I think you put pot on top, but here you make a hole, you put the fire, fire under here, small fire. So that. So when I went to see Lama, Lama Yeshe, very first time to receive teachings, in the room, one small room, so inside, in his room, only two pots, only two small pots, and small fire place, and that’s it. So some texts, some texts covered with plastic, here, on the bed. Behind, there’s a window, there’s ants’ nest, ants, so bed, bamboo bed, bamboo crushed, then, lay down on the wood, so quite hard, it covered some Bhutanese cloth. Because I carried name, incarnate something like that lama, so then Lama put me on his bed during teachings, other people sit down. So, anyway, the first, anyway I’m just going to ?finish talking this, the first day I didn’t understand, the first day I didn’t understand anything, nothing. So I think many people, when they come to Kopan Monastery meditation course, so at beginning, I think, beginning few days I think must be like that, I think many people because of my language, I think also lack of Dharma knowledge and the language, two things, I think. So, I think they understand nothing, for a few days [RL]. Except the ones they hear from other, old students, lay or Sanghas, that one, of course they know that, they hear in their language. But my one is, the first day with Lama Yeshe, didn’t understand anything. So I was thinking why Lama couldn’t teach it slower, but I didn’t ask, I didn’t ask but this is what I was thinking while I was sitting there, while I was sitting there in front of Lama on the bed, same bed.

So anyway, like that. So, but I think I should tell the complete story because this becomes teaching on the karma, teaching on the karma, the, your action and the effect of your action, so, this becomes teachings on, especially that. So, so my is, first class, the very beginning class of philosophy study. So the leader, our leader, class leader, the Lama Yeshe’s student before, some monks had been taking teachings, studying from Lama. So he was pushing me very much. I had a guru already there, Geshe Rabten Rinpoche, who was my first teacher, who began to teach Buddhist philosophy, the very first dura, the very beginning one, like learning ABCD, that was the first classes in school, so, I already have a great teacher, great scholar and a great yogi, who had great attainment, had, because great scholar so many, so many disciples, so he did not have much time to teach me. So then I had another guru, whose name is Gen Yeshe, he’s Geshe Rabten Rinpoche’s disciple, but he didn’t stay, he left to wander, to practice Dharma by wandering his life, ascetic life. So, anyway, the leader of my class took me, I used to go with him outside to, for walks or for washing body, where there was river, so go often quite a lot outside, so he pushed me very much to take teaching from Lama, from Lama Yeshe. So I was not planning, so I just went with him, I was not really planning from the heart, I just went with him, because I would go out quite often with him, go outside.

Then, Buxa is the concentration camp, where the monks live is here, so you have to go down, then you go up, then there’s a huge mountain, go down, then go up, then there’s the house where there’s a Sikh, the Indian Sikh, not sick, Sikh, with the, Sikh. From 2nd World War, he’s the leader, so he’s in charge of the monastery or the camp. So outside of his house there’s a big mango tree, so usually the monks, they take a rest there, so I said I’m not going, I told him I’m not going, then he pushed, then I went up a little bit. Then I said I’m not going. Then he pushed again, went up a little bit, then I said I’m not going. Then he pushed a little bit, so, then went up, up, up, and then, so here, the concentration camp is here, then you go up, then here, the road goes straight like this, very high mountain, so here there’s Geshe Rabten and a few other great scholars, disciples lived, a few. Then you go up, then there’s a, incarnation of the great Pabongka, the author of The Liberation in the Palm of Your Hand, the great enlightened being, incarnation lived there, then many other incarnate lamas lived there.

So at that time Lama Yeshe was living there. So I reached outside of the house, then I said I’m still not going, then he went inside Lama’s room. I didn’t bring any offering, because it’s very, very important that when you make first connection, very important, very important the auspiciousness, to arrange auspiciousness, offerings, whatever, to be, to make really auspicious, it’s very important, so from, then, depending on that, your progression, realization of Dharma, whatever, it helps. So, however, I didn’t bring anything, so, then he brought some rice, in a brass container that Nepalese they drink wine, or eat food, he filled with rice, then he put five rupees, Indian five rupees, like that, then the scarf, this very short scarf, this size of scarf, very old, a little like, not dusty but kind of old, I mean, you can’t find, difficult, so he put this around, so he brought the offerings by himself, so then he offered to Lama Yeshe on my behalf. So, Lama Yeshe asked him whether I got permission from Geshe Rabten because Geshe Rabten is Lama Yeshe’s guru also, so, because if there’s no permission then you can’t teach, you can’t accept as a disciple, because I’m also a disciple of Geshe Rabten. So Lama Yeshe asked him, so he said yes, then I went inside and sat down on Lama’s bed, so Lama asked to sit. So then, I think, anyway, the way I came, I mean, so actually I was not really thinking to, very ?eagerly, so I think, I don’t know what, but, so I didn’t understand anything. The second day was better, the second day was better. So, but here, even though there has not been really pushing, interest from my side, but it happened, and then Lama Yeshe has been not only Dharma teacher but like parent who guide me, for I think, maybe more than 30 years, so, unfortunately, not having enough merits, so Lama passed away, when he was age 49. So, who is the founder of this organization, FPMT, so like that. So, anyway, so anybody, anybody who has met Dharma by coming to the FPMT center, by meeting FPMT these center or students, and then able to hear Dharma, able to learn Dharma from them, the Dharma started, like that, then, however, awakening mind, enlightening the mind started like that by coming to the FPMT center or meeting the students from the center, learning Dharma from them.

So there’s so many people in different parts of the world, so not only myself, but all by kindness of Lama Yeshe, so met Dharma, even if we didn’t meet Lama Yeshe and receive teachings, but through the students, through his students, so like that, students of students, like that. So, anyway, so, thought to mention this. Karma, when there’s karma, even you’re not thinking, even you’re really, very, ?energy or the interest, but when there’s karma, it happens, you meet, so strong karma from past lives. So, unbelievable fortunate that, unbelievable, most unbelievable fortunate to meet Lama, and then receive teachings, being guided by Lama. So, that, I can’t do much, but a little benefit that I could offer to this world is from Lama Yeshe’s kindness, so like that. I think that’s it. So prayer, next time. Okay, thank you. Jang chhub sem chhog rin po chhe…. Due to all the three time merits collected by me, collected by others, may I who is merely imputed by mind, achieve the, then, Lama Tsongkhapa’s enlightenment, which is merely imputed one, I, the merely imputed one, achieve the Lama Tsongkhapa’s enlightenment, which exists, but which is merely imputed one, and lead all the sentient beings, who are merely imputed one, to that Lama Tsongkhapa’s enlightenment, which is also merely imputed one, by myself alone, who exists but who is merely imputed one. Okay, so sorry I made the time, confusing. Okay, so thank you.