small Indian Kingdom had a dream a
beautiful white elephant offered the Queen
Buddhism
The Buddha 2,500 years ago nestled in
a fertile valley along the border between
India and Nepal a child was born who was
to become the Buddha the stories say that
before his birth his mother the queen of a
a lotus flower and then entered the side of
her body when sages were asked to
interpret the dream they predicted the
Queen would give birth to a son destined to
become either a great ruler or a holy man
one day they said he would either conquer
the world or become an enlightened being
the Buddha people like stories it is one of
the ways we learn the story of the Buddha's
life is an archetypal journey but it is a
means to an end it is not an end within ten
months as a tree lowered a branch to
support her a baby boy was born emerging
from her side seven days later the Queen
died the world is filled with pain and sorrow
the Buddha would one day teach but I have
found a serenity he told his followers that
you can find too everybody understands
suffering there's something that we all share
with everybody else it's at once utterly
intimate and utterly shared so what it says
that's a place to begin that's where we begin
no matter what your circumstances you will
end up losing everything you love you will
end up ageing you will end up ill and the
problem is that we need to figure out how to
make that all be alright what he actually said
was that life is blissful there's joy
everywhere only were closed off to it his
teachings were actually about opening up
the joyful or blissful nature of reality but the
bliss and the joy is in the transitoriness do
you see this glass I love this glass it holds
the water admirably when I tap it it has a
lovely ring when the Sun shines on it it
reflects the light beautifully but when the
wind blows and the glass falls off the shelf
and breaks or if my elbow hits it and it falls
to the ground I say of course but when I
know that the glass is already broken every
minute with it is precious everybody every
human being wants happiness and put the
she and I teach it you are your own master
future everything depend on your own
soldier but that what does the responsibility
is just to show the part therefore the Buddha
can shine out from the eyes of anybody
inside the buffeting of of an ordinary human
life at any moment what the Buddha found
we can find in southern Nepal at the foot of
the Himalayas is one of the world's holiest
places lumbini where according to the
sacred tales the Buddha was born Buddhist
pilgrims from all over the world make their
way here to be in the presence of the sage
whose life story is inseparable from
centuries of anecdotes and legends there
are countless stories of the Buddha each
tradition each culture each time period has
their own stories we have lots of visual
narratives and artwork from all over
Buddhist Asia but the first written material
actually the first biography say of the
Buddha really we don't see that before
about five hundred years after his death for
the first few centuries Buddhist narrative
was oral historically it is based on
something certainly that happened there
there must have been someone who
correspondent was Tama Buddha who we
don't know we don't know how much of it is
pure fairy tale and how much of it is historic
fact but it doesn't matter that touches
something that we all basically know the
relevance of it is in the message of the story
the promise of the story like any good story
it has a lot to teach so the story of his life
then is a beautiful way of telling the teacher
he who sees me sees the teaching the
buddha said and he who sees the teaching
sees me born some 500 years before the
birth of Jesus the Buddha would grow to
manhood in a town vanished long ago for
nearly three decades he would see nothing
of the world beyond the tale say he was the
son of a king raised in a palace with every
imaginable luxury he was called Siddhartha
Gautama a prince among a clan of warriors
when I was a child he said I was delicately
brought up most delicately a white
sunshade was held over me day and night
to protect me from cold heat dust dirt and
you my father gave me three lotus ponds
one where red lotuses bloomed one where
white lotuses build one where blue lotuses
bloom the father wants him to be a king
wants him to conquer the world you know to
be the Emperor of India which at that time
was 16 different kingdoms and it was
predicted that he would be able to conquer
wherever he wanted if he remained as a
king so the father was creating this artificial
environment to coddle him his father wanted
to prevent him from ever noticing that
anything might be wrong with the world
because he hoped that he would stay in the
life they knew and loved and not go office
was predicted at his at his birth and and
possibly become a spiritual teacher rather
than a king shielded from pain and suffering
Siddhartha indulged in a life of pure
pleasure every whim satisfied every desire
fulfilled I wore the most costly garments ate
the finest foods I was surrounded by
beautiful women during the rainy season I
stayed in my palace where I was
entertained by musicians and dancing girls I
never even thought of leaving when he was
16 his father drawing him tighter into Palace
life married him to his cousin it wasn't long
before they fell in love he was solely in love
with her there is the story that on their
honeymoon which was about ten years long
at one time they rolled off the roof that they
were making love on while in a union and
they float they fell down but landed in a bed
of roses lotuses and lilies and didn't notice
they had fallen and so the stories say he
indulged himself for 29 years until the
shimmering bubble of pleasure burst his
father does everything he can to never let
him leave never let him see the suffering
that life is but one day he goes outside and
he's travelling through the kingdom and he
has the first of four encounters she sees an
old man and he asked his attendant and the
attendant says oh that's change one doesn't
always stay young and perfect then on the
next tour outside he sees a sick man and
doesn't quite understand what it is he asked
his attendant and the attendant says oh that
happens to all of us everybody gets sick
and don't think you were a prince you a lot
get sick your father will get sick your mom
will get sick everybody will become sick
then he sees that it isn't just the sick person
in fact it's universal and something is
stimulated inside of him so he keeps getting
the chariot driver to take him out and he
sees you know horror after horror and on
his third trip outside he he needs a corpse
and he recognizes impermanence and
suffering and death as the real state of
things the world that he had been protected
from shielded from kept from singing and he
was shocked you know he was shocked
and he realized this is my fate too I will also
become old I will also become ill I will also
die how do I deal with these things these
are universal questions in any human
beings life what it's like to be in a body
inside of time and our fate and how do we
navigate that it really is a tale of the
transformation from a certain naive innocent
relationship to your own life to wanting to
know the full story wanting to know the full
truth and then fourth trip outside he sees the
spiritual seeker someone who has decided
to live a life completely other than his life in
order to escape from impermanence
suffering and death so he has this sort of
traumatic encounter with the pain and
suffering of life we try to protect our children
we don't want to let our children see all the
pain that's in the world but at a very early
age at a time before he could remember
anything at a time before there was
conceptual thought he already suffered the
worst kind of loss that one could suffer
suddenly a mysterious way his mother died
when he was a week old so something
tragic happened you know right at the
beginning that might be what it takes to
become a Buddha is that you have to suffer
on such a primitive level 29 years old
profoundly troubled Siddhartha was
determined to comprehend the nature of
suffering he resolved to leave the palace his
wife had just given birth to a baby boy
Siddhartha called him Rahula fetter he
names his son fetter he names his son ball-
and-chain this is the fetter that will keep me
tethered to this life this is what will keep me
imprisoned late one summer evening
Siddhartha went into his wife's room a lamp
of scented oil lit up his wife lay sleeping on
a bed strewn with flowers cradling their
newborn son in her arms he gazed from the
threshold deep in thought if I take my Weiss
hand from my son's head and pick him up
and hold him in my arms it will be painful for
me to leave he turned away and climbed
down to the palace court-yard his beloved
horse Kentico was waiting as he rode
toward the city's northern wall he left high
into the air mara the tempter god of desire
was waiting you are destined Laura told him
to rule a great Empire go back and worldly
power will be yours siddharta refused he left
grief and probably absolute puzzlement and
dismay in the hearts of life in the infant son
who was innocent and yet was suddenly
fatherless and of course his own father but
there is no knowledge one without sacrifice
and this is one of the hard truths of human
existence in order to gain anything you must
first lose everything sadaqa was alone in
the world for the first time on the bank of a
nearby river he drew his sword although my
father and stepmother were grieving with
tears on their faces he said I cut off my hair
I put on the yellow robes and went forth
from home into homelessness I had been
wounded by the enjoyment of the world and
I had come out longing to obtain peace
siddhartha wandered south toward the holy
Ganges River once a great prince now he
became a beggar surviving on the charity of
strangers he slept on the cold ground in the
dark forest of Banyan teak and saw that
covered the northeastern plain frightening
places where wild animals roamed and
dangerous spirits were said to live he's
going out to see what there is he's a seeker
he doesn't have a teaching yet he doesn't
have an understanding yet he doesn't have
a insight yet he doesn't have a solution yet
but he recognizes the problem Siddhartha
could not expect help from the religion of
the time the ancient Vedic religion steeped
in ceremony and ritual some of its rituals still
live on in ceremonies conducted by Hindu
priests who chant Vedic formulas more than
2500 years happy some haka because wa
RT er was happening yoga cave enhance a
homophony Delta all grumpy yo parson
accordion Musa read you some Psalm 83
brownie huh uncool super Dan Carter on
topics antiparticle the centuries the Vedic
rituals had commanded respect for the gods
and inspired conviction but by Siddhartha's
time the rituals no longer spoke to the
spiritual needs of many Indians leaving a
spiritual vacuum and a sense of foreboding
the gods become less important than the
rituals themselves it's a period of great
unrest is a period of social upheaval social
change cities were growing generating new
wealth and spiritual hunger as one ancient
voice cried out in despair the oceans have
dried up mountains have crumbled the
Polestar is shaken the earth founders the
gods perish I'm like a frog in a dry well a lot
of people aren't satisfied with the religion
that they grew up in and when Prince
Siddhartha decides to give up his life he's
doing something that lots of other people
were doing Siddhartha joined thousands of
searchers like himself renunciants men and
even a few women who had renounced the
world embracing poverty and celibacy living
on the edge just as spiritual seekers still do
in India now at this time in India there are
lots of renunciants out there it's a flourishing
renunciant tradition there are many different
people who have given everything up and
practice austerities and meditate in order to
escape from the cycle of death and rebirth
the notion of reincarnation is something
that's part of Indian culture part of Indian
civilization part of Indian religion that was
there long before the Buddha and it was the
in a sense the problem that the Buddha
faced suffering didn't begin at birth and
finish with death suffering was endless
unless it was possible to find a way out
become enlightened become a Buddha in
his time there was a sense of death not
being final but of of death leading inexorably
to rebirth and of being suffering beings
bound to the wheel of death and rebirth it is
said that Siddhartha had lived many lives
before this one as countless animals
innumerable human beings and even gods
across for incalculable ages the sacred
texts say and many aeons experiencing life
in all its different forms Siddhartha's
previous lives many moons sometimes as a
human being sometimes as an animal but
then gradually using his practice becoming
more higher and higher and deeper deeper
the idea is from life through life to progress
more and more toward the eye at the
Enlightenment and become wiser and wiser
some beings will stubbornly insist on their
ignorance and their egotism and they will
charge ahead grabbing and eating what
they can at front of themselves and being
on dissatisfy I've been thinking that the next
bite will do it and they will die and be reborn
die before in infinite times it could take them
you know billion lifetimes if they're very
stubborn and becoming a Buddha becoming
enlightened is the only way of getting out of
the continual cycle of death and rebirth now
rebirth here isn't the popular notion that you
know I'm a past life I was Cleopatra floating
down the LA Nile or or or Napoleon it's as if
every life is going through junior high school
again over and over and over with the
authority of the priests worn thin and
wisdom seekers likes the doctor roaming
the countryside holy men emerged teaching
their own spiritual disciplines sadaqa
apprenticed himself to one of them a
celebrated guru who talked the true
knowledge could never come from ritual
practice alone it was necessary to look
within you may stay here with me the Guru
told him a wise person consumed well in his
teachers knowledge and experience it
directly for himself Siddhartha said himself
to learn the rigorous practices the Guru
prescribed the teachers of the time are
already teaching forms of yoga and
meditation teaching that the self reflective
capacity of the mind can be put to use to
tame the mind to tame the passions that
was already established in India and there
were probably so many schools of yoga and
meditation in those days just as there are
now y'okay well satirically in here sorry Kelly
to apne off so happy group Salem milta
here yoga de muchacha que hum Samadhi
ko practical Johnny although yoga appears
to focus on controlling the body it is in fact
an ancient spiritual discipline a form of
meditation harnessing the energies of the
body to taste mind some Yogi's learned to
sit without moving for hours breathing more
and more slowly until they seem to be
barely breathing at all all kinds of trance
states are possible through meditation if you
hold the mind if you concentrate the mind
on a single object you know be it a word or
a candle flame or a sound it's possible to
transport the mind into all kinds of
interesting places the person who was to
become the Buddha was very good at all
those practices he was a super student
doing these practices taking them to their
limit and no matter what he did in these
practices he was still stuck in the pain that
he set out with he ascends to these very
rarefied states of consciousness but it's not
permanent and it does not bring penetrating
truth into the nature of reality so these
become a temporary escape from the
problem of existence but they don't solve
the problem so doctor apprenticed himself
to another popular guru but the results were
the same the thought occurred to me he
said later his practice does not lead to direct
knowledge to deeper awareness
disenchanted he left this master to
Siddhartha continued to drift south still
searching for the answer to his questions
why do human beings suffer is there any
escape he's trying and trying and searching
and searching and he already experienced
extreme luxuries so now he tries extreme
deprivation among the renunciants
asceticism was a common spiritual practice
punishing the body is a way to attain
serenity and wisdom siddhartha fell in with
five other aesthetics and soon was out
doing them in mortifying the flesh subjecting
his body to extremes of hardship and pain
the body represents a fundamental problem
old-age brings a decrepitude to the body
sickness brings pain and suffering to the
body and death is ultimately the cessation
of the functioning of the body so there was a
sense that if you could punish the body
sufficiently you could escape its influence
you could transcend some of the limitations
that the body seemed to impose the ascetic
pursues the truth by taking the requirements
of survival down to the absolute minimum
possible barely enough food to stay alive no
protection from the elements no heat sit in
the cold sit in the rain meditate fiercely for
all the hours of awakening the step of
renunciation of shedding everything of dying
the feeling that one is dying to two to one's
life as it was is essential to being reborn as
someone who sees the cedex can still be
seen in India firm in the belief that by
subduing the flesh they can gain spiritual
power such a guy big-time Buddha listen
literally double cutaway a second
Exchequer Nokia project manager he said
gently ha giorgia Surat al-rahman he's a suit
Oh Archie Moore later Martin Martin the
Maharaja but needed it with a male doctor
mode emaciated exhausted siddhartha
punished himself for six years trying to put
an end to the cravings that beset him he
tortures himself trying to destroy anything
within himself that he sees as bad the
spiritual traditions of that time said you can
be liberated if you eliminate everything
that's human you know everything that's
coarse and vulgar every bit of anger every
bit of desire if you you know if you wipe that
out with force of will then you can go into
some kind of transcendental state and the
buddha tried all that and he became you
know the most anorectic of the anorectic
ascetics he was eating one grain of rice per
day it was drinking his own urine and he
was standing on one foot he was sleeping
on nails he did it all to the utmost my body
slowly became extremely emaciated
Siddhanta said my limbs became like the
jointed segments of fine or bamboo stems
my spine stood out like a string of beads my
ribs shut it out like the jutting rafters of an
old abandoned building the gleam of my
eyes appeared to be sunk deep in my eye
sockets like the gleam of water deep and
well my scalp shriveled and withered like a
green bitter gourd shriveled and withered in
the heat and wind but he was trying to do is
pushing his body to the most extreme that
he could but then he realized that from that
he cannot gain what he mourns trying to
judge you the body the body becomes too
much the whole attention is giving to the
party nothing else he surrendered himself
completely to the hard training that he was
given and what he discovered having tried
this completely for many years was that he
had not answered his question it hadn't
worked he was on the verge of death dying
unawakened when he remembered
something he remembered a day when he
was young and sat by the river with his
father and the perfection of the world as it
was simply gave itself to him years before
when Siddhartha was a small boy his father
the King had taken him to a spring planting
festival while he watched the ceremonial
dancing he looked down at the grass he
thought about the insects and their eggs
destroyed as the field was planted he was
overwhelmed with sadness one great tap
root of Buddhism is compassion which is
the deep affection that we feel for
everything because we're all in it together
be it other human beings other animals the
planet as a whole the creatures of this
planet the trees and rivers of this planet
everything is connected it was a beautiful
day his mind drifted as if by instinct he
crossed his legs in the yoga pose of
meditation and the natural world paid him
homage as the Sun moved through the sky
the shadows shifted but the shadow of the
Rose apple tree where he sat remained still
we felt a sense of pure joy the joy that he
found is in the world that is already broken
it's in this transitory world that we're all a
part of and the fabric of this world despite
the fact that it can seem so horrible the
underlying fabric of this world actually is that
joy that he recovered that was his great
insight but he says I can't sustain a feeling
of joy like this if I don't take any food so I
better eat something and then at that
moment village made and mysteriously
appears carrying a bowl of rice porridge and
she said to him here eat that moment of
generosity and release when he accepted
the rice was a decision towards life it was
what in the Christian tradition might be
called grace that you cannot do it
completely on your own and in Christianity
the grace comes from the divine in the story
of the Buddha the grace comes from the
ordinary kind heart of a girl who sees
somebody starving and says eat there's
something beautiful whenever I remember
that it story it makes me so happy because I
see the heart of Buddha as the person he
was like the Siddhartha this dish was the dis
used to be fed by his stepmother rice
pudding he was missing that so much and
then he remembered maybe further and
further and he remembered about his wife
about his son and the deepest emotions
that he had suppressed the overpower they
cam up they were still there we had a
feeling of missing you had a feeling of
seeing his hand and it's the feeling of being
near his loved ones never so powerful oh
this must have soaked his whole entire
being he was actually an utter failure he had
been clinging to the path of asceticism and
when he took the food what followed was a
return of his original question life is painful
life involves change this is still a problem
the problem didn't disappear it wasn't long
before the ascetics who had been
Siddhartha's companions found him eating
and turned away and discussed so doctor
loves luxury they said is forsaken his
spiritual practice he has become
extravagant but the man who will become
the Buddha realizes that extreme
deprivation isn't the way to go we can live
as normal human beings we can eat drink
and in fact we kind of need to eat and drink
and be normal human beings in order to
break through in order to attain kind of
realization that he was looking for
siddhartha had put his faith in two gurus
they hadn't helped him it punished his mind
and body that had almost killed him now he
knew what he must do to find the answer to
his questions he would look within and trust
himself Boudia is a small town in
northeastern India bronzor pilgrims have
come here from all over the world for more
than 16 centuries for Buddhists there are
hundreds of holy places but none more
sacred than this one but Gaia is the sacred
point from which the Buddhist faith radiates
some pilgrims travel great distances reciting
prayers and prostrating themselves every
step of the way it is their Mecca and
Jerusalem they're holy of holies is not the
imposing temple beside them but a simple
fig tree ficus religiosa the Bodhi tree the tree
it is said is descended from the Buddha
style every pilgrim knows the story of how
Siddhartha after accepting the rice milk from
the young girl who decide the rags he was
wearing bathed himself in a nearby river
and strengthened sat down in the shade of
the Bodhi tree and began to meditate it was
springtime the moon was full before the Sun
would rise Siddharth as long search would
be over he sat down under a Bodhi tree in
the shelter of the natural world in all of its
beauty and fullness and he said I will not
move from this place until I have solved my
problem let my skin and sinews and bones
dry up together with all the flesh and blood
of my body he said I welcome it but I will not
move from this spot until I have attained the
supreme and final wisdom all at once Mara
Lord of desire rose to challenge him with an
army of demons he attacked Siddhartha did
not move and their weapons turned into
flowers mata is the ruler of this realm of
desire this world that we all live in and what
he's afraid Siddhartha is going to do when
he attains enlightenment and becomes the
Buddha is conquer that world that is he's
going to do away with desire he's going to
he's gonna wreck the whole game Mara did
not give up he sent his three dollars to
seduce him siddharta remained still when
he faces Maura he faces himself and his
own destructive capacity but he's not the
warrior trying to do battle with those
qualities he's discovered his own capacity
for equanimity he has become like you
know the top of the great Himalayan
mountains you know the weather is passing
over him storms are raging around him and
he sits like the top of the mountain and
impassive not in a trance state you know
totally aware of everything so he frustrates
mahram siddharta resisted every temptation
Mara could devise the Lord of desire had
one final test he demanded to know who
would testify that Siddhartha was worthy of
attaining ultimate wisdom and his demon
army rose up to support him Siddhartha
said nothing he reached down and touched
the ground and the earth shuddered aras
demons fled the buddha reaches down and
but his finger touches the earth he says the
earth is my witness he said Mara you are
not the earth the earth is right here leave my
finger and the earth is what we're talking
about accepting the earth not owning the
earth not possessing the earth but the earth
just as it is abused and exploited and
despised and rejected and cloud and mind
spat on and everything else you know it's
still the earth and it's it is it's we owe
everything to it Siddartha meditated
throughout the night and all his former lives
passed before him he remembers all his
previous life infinite numbers of previous
lives female and male and every other race
and every other being in the vast ocean of
life-forms and he remembered that old
viscerally so that means his awareness
expanded to remit to be old so all the
moments of the past were completely
present to him he gains the power to see
the process of birth death and rebirth that all
creatures go through he's given this sort of
cosmic vision of the workings of the entire
universe as the morning star appeared he
roared like a lion my mind he said he's at
peace the heavens shook and the Bodhi
tree rained down flowers he had become
the awakened one the Buddha something
new opens up for him which he calls
Nirvana or which he calls awakening he
said at this moment all beings and I
awakened together so it was not just him it
was all the universe he touched the earth as
Earth is my witness seeing this Morningstar
all things and I awakened together it's not
like entering a new state its uncovering or
surrendering to the reality that has always
been there he realized he'd always been in
Nirvana that Nirvana was always the case
your reality itself is Nirvana it's the unreality
it's your ignorance it makes you think you're
this subset self-centered separate being
trying to fight off an overwhelming universe
and failing you are that universe you're
already enlightened he's saying the the
capacity for enlightenment that your your
awakeness already exists within you
Nirvana is this moment seen directly there is
nowhere else than here the only gate is now
the only doorway is your own body and
mind there's nowhere to go there's nothing
else to be there's no destination it's not
something to aim for in the afterlife it's
simply the quality of this moment just this
just this this room where we are pay
attention to that pay attention to who is
there pay attention to what's what isn't
known there pay attention to what is known
there pay attention to what everyone is
thinking the feeling what you're doing there
and pay attention pay attention four weeks
the Buddha remained near the Bodhi tree
peaceful and serene he was tempted to
retire into a profound solitude instead of
trying to teach others what it had taken him
six long years to discover for himself he
wants to stay there he's very happy he
doesn't want to go out he he says to himself
no one is going to understand this you know
people are gonna think I'm crazy they're
gonna think I'm nuts Buddha saw the nature
of the people envy and jealousy and strong
negative mental states all of the people in
the world they are like the fishes riddling in
the very shallow water so Buddha he
himself afraid to teach the people the myth
is that God comes to the Buddha Brahma
comes on his knees and says please we
need you why don't you try talking about
what you just understood because the world
needs that the gods needed and the men
need it you know people need it and then
Buddha decided to to to give his teachings
because of a great compassion is not an
ordinary compassion when you feel the
feelings of others you automatically don't
want them to feel bad you feel the feeling of
your hand you don't put it in the oven tip me
not you're not being compassionate your
hand you just feel the pain so you know if I
put it there so you feel others pain you were
going to do your best to help them alleviate
it when somebody becomes enlightened
something blooms in his heart it's like a
flower blooms and it cannot hold the
fragrance it has to naturally release so it's
like he naturally had to release his radiance
he has to share this joy that was in his heart
thirty-five years old the Buddha would
devote the rest of his life to bringing his
teachings a Dharma the fundamental laws
of all things into the world but as he had
feared it would not be easy as he set off to
share what he had learned he met a
wandering ascetic who was your guru the
ascetic asked him the Buddha said he had
no guru that he had attained enlightenment
on his own it may be so the ascetic said and
walked away on his first attempt to teach
the Buddha had failed Buddha meets
someone who doesn't see anything special
about him because the awakened Buddha
doesn't look any different from anybody else
he is ordinary Buddhism is not about being
special Buddhism is about being ordinary
and it is not about the continual excitation of
bliss it is about walking a normal human life
with normal human beings doing normal
human things and this reminds you that you
yourself might be a Buddha at this moment
the person you're looking at might be one
it's an interesting practice just each person
you see as you walk down the street Budda
Budda Budda Budda Budda from Bulgaria
the Buddha walked west nearly 200 miles
and crossed the Ganges River he was still
searching for a way to explain to others
what he feared was unexplainable the path
to the enlightenment he himself had
experienced in a deer park in SAR not not
far from the Ganges he would try again his
five former companions were still practicing
the austerities he himself had abandoned
from far off they saw me coming and
unseeing me made a pact with one another
the Buddha recalled friends here comes the
doctor living luxuriously straying from his
ascetic practice he doesn't deserve to be
bowed down - these are his buddies who
were just disappointed and disgusted with
him for giving in after they had all been
trying to starve themselves into
enlightenment so they they're a little
distrustful at the beginning they refer to him
as an equal and he then tells them no that's
not the term you should use when you refer
to it - targeted to a being who's gone
beyond and so he sets them straight and
they then become the first people to hear
the content of what he realized under the
Bodhi tree his first teaching would later be
called setting in motion the wheel of the
Dharma because it brought the Buddha's
message into the world for the first time he
did not propound a dogma instead he spoke
from his own experience out of his own
heart he had known the abandon of the
sensuous and the rigors of the ascetic now
he would disavow both of them the Buddha
said I've discovered a new way and it's not
the path of asceticism and it's not the path
of sensory indulgence it's the middle way
what the Buddha was always doing was
saying everything's everything needs to be
balanced so you know the middle way was
always balancing between you know
excesses on this side excesses on the other
side Fair goes the dancing when the sitar is
tuned tuned as the sitar neither high nor low
and we will dance away the hearts of men
but the string too tight breaks and the music
dies the string to slack has no sound and
the music dies there is a middle way tune us
the sitar neither low nor high and we will
dance away the hearts of men the path to
enlightenment lay along the middle way the
Buddha taught and the ascetics listened
now he would answer the question that six
years before had provoked his spiritual
journey the question of suffering Buddhists
don't have a creation story there is no
creator deity it's not really an interest it's it's
not an issue what's an interest is the
problem of human suffering and the solution
to human suffering pretty much everything
else right is beside the point the Buddha's
analysis of suffering came in the form of
what have come to be called the Four Noble
Truths there is no Commandments or
anything the first noble truth is that there is
suffering in this world generally this
suffering has been mistranslated suffering is
not entirely accurate to the word that the
Buddha probably used it means something
closer to dissatisfaction that you know we're
never quite happy and if we are that's gone
in an instant anyhow and he says that this
suffering is unsatisfactoriness doesn't arise
by itself it has causes our own mind causes
it while the second noble truth asserts that
suffering has a cause the third noble truth
makes an astonishing claim you really can
be free of suffering by understanding the
cause of suffering nobody tells you that and
so that was a huge announcement the
problem Buddha taught is desire how to live
with the confused and entangling desires of
our own minds people often misunderstand
Buddhism as saying in order to wipe out
suffering you have to wipe out desire if that
was what the Buddha was saying then
where does the desire for enlightenment fit
in you know with the Buddha's saying be
smart about your desires desire must be
dead without desire how Candide our life
without desire how can it you put the hood
strong desire to become put that but desire
to harmful that bad with the fourth and final
Noble Truths the Buddha laid out a series of
instructions for his disciples to follow a way
of leading the mind to enlightenment called
the Noble Eightfold Path the cultivation of
moral discipline mindfulness and wisdom
they are as I like to think of them a set of
possible recipes that you can try on your
own life and see which one makes the best
soup the Buddha didn't speak for long but
when he was finished the five skeptical
ascetics had been won over they became
his first disciples word quickly spread of the
sage teaching in the Deer Park its are not
hundreds came to hear him and became
disciples too many were wealthy merchants
or their sons living just five miles away in a
thriving trading center on the ganges the
holy city of Banaras Banaras is the most
sacred city in all of India as it has been for
millennia even before the time of the
Buddha pilgrims came here to worship their
gods and bathe in the holy river of heaven
you see people purifying themselves
bathing in the Ganges you see priests
performing rituals you see corpses because
that's the best place to end one's life so you
see going on there a great range of religious
activity and much of it of the type that does
go back to the Buddha's time many of 's
sacred ceremonies on the Ganges echo the
ancient practices of the Vedic priests the
Brahmins in the buddha's day only the
brahmanas could mediate between the
gods and men only they could conduct the
holy rituals that were said to preserve the
universe itself the Brahmin priests stood at
the pinnacle of a rigid social hierarchy a
sacred system of caste beneath them were
the Warriors the caste to which the Buddha
belonged below them were farmers at the
bottom were the servants and still lower
outcasts those social groups are not merely
social conventions but rather they're
hardwired into the nature of the universe
you're supposed to stay in that group and
survival society depends upon your
continuing to perform the function
associated with that social status caste was
irrelevant to the Buddha so were priestly
rituals to preserve the universe his
teachings focused on the universe within
the Buddha said you could be from any
caste what makes you knowable is if you
understand reality you know if you're a good
person if you're a wise person then you're
knowable in time a devoted gathering of
monks formed around the Buddha ATS are
not near the Ganges broken stones and
fallen pillars mark what remains of what
grew to be a vibrant monastic community
the Sangha it took the Buddha many many
years to find his way but he didn't want it to
be so hard for people and so he established
a community who could live together and
help one another in a ceremony evoke in
the beginning of the buddha's own spiritual
journey fledgling monks of all ages say
goodbye to their families and homes and
join the sangha i go to the refuse after
buddha i go to the refuse after dhamma and
I go to the refuse of the Sangha that the
Sangha is an embodiment of but it's
experience and wisdom what happens if
people practice this thing I did truly happy or
not are the joyful or not so I think Buddha
wanted to also leave a perfect example of
his teaching and alive teaching a teaching
that walks a teaching that can talk a
teaching that can laugh so I would say
Sangha is just like a living example of
Buddhist teaching the first Sangha was a
radical institution open to people of every
caste and remarkable for the times in which
the Buddha lived to both men and women
the Buddha was part of a culture deeply
suspicious of women the attitude towards
women at the time was very critical and
many things were impossible for them so
that was a very revolutionary thing to do that
any that Times of India by ordaining women
is nuns the Buddha gave women the
chance to escape the drudgery of daily life
life was so hard for most women that
entering the Sangha was a liberation as we
know from their ecstatic heart-rending
poems so freed so freed so thoroughly freed
a my from my pestle my shameless
husband and his sunshade making my
moldy old pot with its water snake smell a
version and passion I cut with a chop that
income to the foot of a tree I meditate
absorbed in the Bliss what bliss bliss
nirvana the Buddha taught could be found in
the fleeting moment through the practice of
meditation the Buddha showed his followers
how to come to terms with their own roiling
thoughts and desires by paying attention to
them by becoming aware becoming mindful
as an ancient poem counsels like an archer
an arrow the wise man studies is trembling
mind a fickle and restless weapon many
times our mind is not peaceful enough so
you realize that perhaps we need to
understand more about mind itself and how
to balance the emotions how to balance our
mind and try to cultivate more happiness the
difficulties comes from within one
experience unexpected things from one's
mind most dangerous be skeptical doubts
doubts about oneself doubts about the
Buddha physical is we can get from from
from the food and from the supplements of
vitamins and yeah and for the mind this is
the only only way we have to only medecine
meditation is not about getting rid of anger
getting rid of lust or getting rid of jealousy
even while becoming monk often
experience angers it happens it often
happens when people start hissing like a
shaven bald head person but it gives a good
chance for us to realize that okay let's see
this anger arises what is it what more often
happens in our ordinary life is that whenever
we experience these emotions we get it
stuck into it it starts twisting us but
Buddhism is going through inside it and
getting out of it peacefully and I think that
gives us more joy that makes human life
more full more around it's not like we we are
not living in partial truths but there's like
whole of things together it takes time to
comprehend this and then by practicing
again and again the practitioner becomes
very balanced and one reaches the state of
very strong equanimity equanimity towards
the physical and mental objects and this is
the base camp for the summit
enlightenment after washing my feet a
disciple said I watched the water going
down the drain I am calm I control my mind
like a noble thoroughbred horse taking a
lamp I enter myself thinking of sleep I sit on
my bed I touch the wick the lamp goes out
nirvana my mind is freed the mind is as
restless as a monkey the Buddha taught
who you are what you think of as yourself is
constantly changing like a river endlessly
flowing one thing another tomorrow there's
water in a river then there's water in a glass
and then the water is back in the air and
then it's back in the river the waters there
but what is it that's a way to think about the
self in Buddhism one moment you're angry
the next moment you're laughing who are
you a seed becomes a plan wisps of grass
are spun into a rope a tripling stream turns
into a river the self comes in the self goes
simply notice how from one moment to
another yourself is actually not as much the
same as we think it is what the Buddha
realizes is that if we can get rid of this
fundamental misunderstanding of the nature
of the self based on egotism we won't cling
to things we won't screw up everything we
do because we're thinking about it in the
wrong way once you stop centering your
your feelings about your feelings on yourself
that what naturally arises is is simple
compassion compassion for your own
suffering compassion for the suffering of
others even the most abstract of the
Buddha's teachings had a practical ethical
dimension compassion the Buddha taught
comes from understanding impermanence
transience flow how one thing passes into
another how everything and everyone is
connected when this is that is from the
arising of this comes the arising of that
when this isn't that isn't from the cessation
of this comes the cessation of that this is
always connected to that everything is
connected to everything else you never live
by yourself you live always within a family or
society or culture you constantly interact
with other people all the time so our
happiness depend on their happiness as
well how can we be happy if we are the only
one happy in and you know just an island of
happiness within an ocean of misery of
course that's not possible compassion
stirred the Buddha to send his monks out
into the community sworn to chastity and
poverty they wandered the roads bringing
the Buddha's teachings into the world
Goforth monks for the happiness of the
many out of compassion for the world there
are beings whose eyes have little dust on
them who will perish if they do not hear the
teaching but if they hear the teaching they
will gain liberation the monks exist by
begging we think of begging is kind of a bad
thing begging in this tradition is a good thing
it's a sign of spiritual purity you're not
allowed to bake tomorrow's lunch only 's
lunch then you can't eat from noon until
dawn the next day then you have to go out
and get another lunch and then in exchange
for lunch you give a section unless they say
we don't want to hear about and you don't
but that's the only thing but that forces you
to interact with the lay community and if
you're not serving them if you're not doing
something useful for them they won't put
anything in your bowl and that will be the
end of your community the Buddha himself
wandered across northeast India teaching
and gathering new disciples everywhere he
went you didn't have to become a monk or a
nun to become a Buddhist the Buddha's
teachings were for everyone everything is
burning what is burning the eyes are
burning everything seen by the eyes is
burning the ears are burning what is burning
everything heard by the ears is burning the
nose is burning smells are ablaze the
tongue is burning tastes are ablaze the
body is burning the mind is burning we're on
fire we may not know it but we're on fire and
we have to put that fire out we're burning
with desire right we're burning with craving
everything everything about us is is out of
control the boodle goes on to talk about the
three poisons greed and anger and
ignorance and how the the three poisons
are what is making the fire and the way out
of doing this is not to deny the three poisons
but to recognize that if you turn them around
you come to their opposites instead of
greed you have generosity instead of anger
you'll have compassion and instead of
ignorance you have wisdom I can give my
teachings in brief the Buddhist said I can
teach in detail it is those who understand
that are hard to find there are stories of
people coming and saying I am leaving your
teaching because you have not told me
about whether there is a life after death or
whether there is another world and the
Buddha says did I ever say that I would give
you the answer to these things the Lord who
didn't why do you think that I never said that
I would give you the answer to these things
because these are not the things that you
need to know thing that you need to know is
how to deal with suffering because at this
very moment what made you ask that
question was suffering the Buddha was
above all a pragmatist he did not expect his
followers to agree with everything he said
he encouraged them to debate and argue to
challenge him but I say my follower should
not accept my teaching out of devotion but
rather your own experiment even Buddha
himself in order to get final enlightenment
need hard work so investigate based on
reason the true logical investigation if
something continued in the Buddha's own
world then we have the right to reject it as
the Buddha gathered more and more
followers stories spread of his miracles
which mixed the marvelous with the
mundane one story tells how 500 pieces of
firewood split at the Buddha's command in
another a mad elephant charged wild lay
down the street forcing everyone to flee only
the Buddha remained quietly waiting the
elephant overcome by the Buddha's radiant
kindness knelt before him and the Buddha
patted his leathery trunk what's the meaning
of miracle miracle something unexpected I
think 100 years ago jumbo jets or some of
these computers or these I think in there I
this is our something American because
miracle if something cannot understand so
now I think within this century we may find
some new ideas or new facts so far we
spent all our energy and time for research
on matter not internal world this this skull
small space but lot of mysterious things still
there the great field of knowledge is as tiny
as the earth is in the universe I mean it's a
Tyson speck and and the the the universe is
what we don't know and it will always be
that way this however however much we
find out it will still be that way because the
unknown is vastly here is bizarre it's
unspeakably greater than anything we will
ever know in one of the most storied
miracles the Buddhists rode on a jeweled
walkway suspended in midair while streams
of water spouted and flames flashed from
his body shooting out to the very edge of
the universe and as the Buddha sat on a
lotus flower giving his teachings he
replicated himself filling the sky with
multitudes of Buddhas for all to see and
wonder do I believe that literally does it
matter whether we believe it literally what
many of those miraculous stories are about
is is the sheer wonder the very fact that the
whole of unknown time and space has led
down to this led to this very moment when
we're sitting here talking to and we are
sitting here talking to each other he's utterly
miraculous sitting here in a room having had
a cup of coffee having taken it out of a
beautiful blue and white porcelain mug what
could be more miraculous than that
everyday life around us is already so
implausible and so glorious that what need
for further miracles and that's the teaching
of the Buddha that's the miraculous
teaching of the Buddha violence the Buddha
talked always leads to more violence to the
Slayer comes a Slayer to the Conqueror
comes a conqueror he who plunders is
plundered in turn war was endemic in the
Buddha's Age ravaging northeast India
again and again although kings and their
ministers sought his counsel the Buddha
offered no grand political vision he was
powerless to stop the killing and the fighting
even the men women and children of his
former Kingdom were massacred by a
marauding King forced into pits and
trampled by elephants it was said that the
Buddha received the news in silence
hundreds of them killed so that day but that
was sad but the human being so he had like
a human being so sometimes is he he also
you see as a day failed he failed to perform
miracle the buddha failed but we as the
buddha failed constantly and part of our
suffering is our is our failure our recognition
of our failure buddhism doesn't argue with
reality there will always be both the potential
for awakening in any moment and the
potential for incredible damage at any
moment and if we fool ourselves into
thinking were past that we will do incredible
damage change the buddha said must
come from within the buddhist arts always
with the mind and talks about the violence in
the mind and says that violence in the world
is a result of violence in the mind a tree lives
on its roots if you change the root you
change the tree culture lives in human
beings if you change the human heart the
culture will follow for decades the Buddha
shared his teachings all across northeastern
India but all beings be happy we taught
weak were strong great or small let us
cherish all creatures as a mother her only
child barefoot in his robes he was still
walking the roads when he was 80 but old
age was upon him his back hurt his
stomach was often in pain I am old worn out
he told a trusted disciple like a dilapidated
cart held together with thin straps the world
is so sweet he said that he could
understand wanting to live for at least
another century but he was frail and
exhausted he became ill near cushion
Agora a remote village near the border of
Nepal when he was offered a meal which
would prove deadly the food was spoiled he
ate what was offered to him and it said that
he knew that was bad but he took it anyway
because it was offered and didn't want the
person who offered it to feel bad because it
was his time Cuccia negara is revered by
pilgrims as the place where the Buddha
finally left the world it was in cushion Agora
where he grew weak and asked to be laid
on his side and a quiet Grove of salt trees
as he neared the end his disciples began to
weep stricken with grief but the Buddha
reassured them all things change he said
whatever is born is subject to decay he's
saying this is a natural process he told his
disciples use this time use the energy here
even this for your own wakening so he used
even his own death and their sadness as a
time to remind them of what their real task
was what he's actually doing is inviting
those who are close to him into the
experience I don't think the Buddha's
teaching in any way argues against grief or
or sadness or lost the teachings if they
make any sense have to make sense in
ordinary circumstances in ordinary lives and
in ordinary lives we grieve when we lose we
we grieve we when when it when it hurts we
say ouch Buddhism is trying to look at
things but where they are the way it is just
as it gets it hurts this is life this is our life
and our relation to life involves losing it too
you don't get beyond these things you don't
get beyond it's all right to feel what human
beings feel and we are not supposed to turn
into rocks or trees when we practice
Buddhism Buddha's laugh cry dance feel
ecstasy probably even feel despair it is how
we know the world it is how we live inside of
our hearts and not dissociated from them
the buddha had always been saying
goodbye now he prepared to leave the earth
forever he would never be reborn never die
again it may be that after I'm gone the
Buddha told his disciples that some of you
will think now we have no teacher but that is
not how you should see it let the Dharma
and the discipline that I have taught you be
your teacher all individual things pass away
strive on untiringly these were the Buddha's
last words the Buddha died peacefully his
head was pointed to the north his face to
the west the stories tell how the earth shook
and the trees suddenly burst into bloom
their petals falling gently on his still body
falling out of reverence devine coral flowers
and divine sandalwood powders fell from
above on the buddha's body out of
reverence you his disciples were quite upset
what are we going to do without our teacher
we will be lost without our teacher but his
instruction was so simple and so clear I am
NOT your light I am NOT your authority
you've been with me a long time now be
your own light the Buddha saw death and
life is inseparable these are two sides of the
same thing death is always with us death is
part of a whole large unknown and if we are
unable to smile at the idea of the unknown
we're in real trouble that's the realism that
the Buddha was talking about trying to
come to terms with reality when he was 29
and still Prince Siddhartha the Buddha had
left his wife child and family to try and
understand the nature of suffering he had
attained enlightenment shared what he had
learned and left a path for others to follow
now he was gone but before he died he had
asked his followers to remember him by
making pilgrimage to the place of his death
to where he gave his first teachings where
he achieved enlightenment and where he
was born those four places mark out a
sacred biography and in tracing that
pilgrimage route you were learning the story
of that life at places of pilgrimage temples
were built images were installed and relics
were enshrined millions of people get
immense inspiration but the spirit always
there but real Buddhist holy places is within
oneself that's important so real but the
second place we must build within ourself
we must build within our heart although the
Buddha had predicted that his teachings like
everything else would in time disappear
Buddhism flourished in India for 1,500 years
spread into Sri Lanka Central and
Southeast Asia Tibet China Korea Japan
and in the 20th century to Europe and the
Americas adapting different forms and
shapes wherever it took root attracting
many millions of men and women who
practiced the Buddha's teachings both
within and outside the monastic community
but everywhere and in every age the
essence of the story remains the same the
Buddha said that we've turned this world
into a painful place and this world does not
have to be a painful place this world can be
a world inhabited by Buddha's but it's up to
each one of us to turn ourselves into a
Buddha that's real that's the work if the
Buddha is not you finally the Buddha is of
no interest to you the Buddha is the Buddha
is of such interest to you because you are
the Buddha every sentient being even
insect have Buddha nature the seed of
Buddha that's the seed of enlightenment so
therefore there's no reason to believe some
sentient being cannot become Buddha so
like that I know that there are supposed to
be preserved footprints of the Buddha which
are which are kept in in one of the sacred
places in in India or Nepal and you know
you can stand in them and if you stand in
them maybe you realize ah ten toes me too
there is a story of a brahmana who one day
found the Buddha under a tree calmly
meditating the Buddha's mind was still he
radiated such power and strength that the
Brahmin was reminded of a Tusker elephant
the Brahmin asked him who he was imagine
a lotus that had begun life under water the
Buddha replied but grew and rose above
the surface until it stood free so I too have
transcended the world and attained the
supreme enlightenment who are you then
the brahman wondered remember me the
Buddha said as the one who woke up
there's more about the story of the Buddha
and his legacy.
practice or study bodhichitta is to study
actually ourselves our life understand
understand our life for example bodhichitta
motivation gives our life is sort of great
possible meaning and makes every single
action of our daily life as beneficial as it
possibly be so we should remember
bodhichitta from morning to night very very
important I always write I've always every
single my teaching when you come here all
of you understand that I mentioned you first
I talked about bodhichitta so it's it's very
very important because teachers say that
you you keep bodhichitta is your most sort
of precious possession and remember it
constantly and practice it frequently so you
know that's why I think our main practice
should be meditation on bodhichitta the
attitude of the Bodhisattva is not to look for
in lanten meant for freedom for oneself
along but to seek freedom and
enlightenment for all beings all living beings
so this Atlantean attitude comes from the
understanding that all beings have the same
goal freedom and happiness that's why to
study bodhichitta is to study about all living
beings think about all living beings in in
ordinary sense we usually share sort of
same view right we enjoy doing things
together and enjoy go somewhere vacation
you know enjoy same thing our you know
split your path we should all come together
and then you know practice bodhichitta walk
on the path with you know this sort of
enlightened attitude like for example I want
all beings to attain enlightenment that is our
goal our motivation these wish is we called
bodhichitta or or you can understand the the
combination of love and compassion is we
called bodhichitta love and compassion both
we call bodhichitta so body means
enlightened or awakened cheetah is mind or
heart you know so cheetah bodhichitta
cheetah refers not just not just to thoughts
mind and our emotions but you know so the
thought of loving compassion were vast and
profound so as we open to the experience
of mind Chapa we come to an understand
of who we are with sort of an ability to care
for others and ourselves that's why this is a
heart of enlightenment or you know mind
sort of awakened so bodhichitta is you know
enlightened attitude or a weakened heart
you can say bodhichitta so you should really
keep in your mind the definition bodhichitta
and bodhichitta actually you can understand
love in compassion but our ordinary love
and compassion sort of exist with a
motivation called Maya usually you know we
have sort of love and compassion for
whatever is within this motivation of mine
we have love and compassion for our
friends we have love and compassion for
our family so when we say you know my
friend my family I mean you know that's
nothing wrong but it's not the best you know
it's not genuine sort of you know motivation
or bodhichitta because for example we
practice you know like say you know
patience or generosity discipline and all
these other virtues tolls whatever is within
this motivation of sort of mine mine is mine
you know this motivation is sort of based on
selfish you know my practice my friend you
know my my my that's kind of you know this
motivation is not so pure you know because
based on selfish or self-centered however
beyond this motivation our love and
compassion is very genuine you know that
is bodhichitta so I think sometimes we really
need you know investigate with our mind so
what do I mean when I say that I have a
compassion for you know beings we just we
can say that you know easily but when we
investigate you know our compassion for
example when we cry when we Cheers over
the death of let's say like dog your dog and
then we must sort of question and you know
investigate whether those tears are for the
dog who died or for ourselves you know I
mean you know are we crying because we
missed our companionship of our pets or
are not you know if so then this is the best
on our self-centered right because you
know North tears of the genuine loving
compassion by analyzing our minds in the
sort of caution and ourselves then we can
see how much genuine compassion and
love and kindness we actually have
developed so Buddha thoughts you know
the first he discovered bodhichitta and very
profound teaching that's why he suggested
for everybody to practice bodhichitta and he
he thought bodhichitta through the example
of us sort of flower he said you know if we
want to have a beautiful flower we must first
have the seed right see at the beginning of
our part bodhichitta is like seed you know
flower seed and the seed of what 0 of
enlightenment seed of liberation sort of you
know genuine compassion love you know
we have that and in the middle of our part
after we have planted the seed bodhichitta
is like water that makes our seed of
enlightenment will grow you know and
finally once the plant growing we need the
you know other conditions weren't in heat or
bodhichitta in order to sort of wrapping the
fruit of our enlightenment you know so
bodhichitta is very important if you read
maybe you already know the tentacles the
my midi Amaka the middle way the first he
talks about bodhichitta about this using the
buddha's teaching these three examples
like a flower and he described and about the
bodhichitta is so so important because
without bodhichitta there is no Bodhisattva
part you know it's clear without Bodhisattvas
path there is no fruition of enlightenment
you know you understand what is the
meaning of enlightenment right fearin I
mean the elaboration so therefore without
bodhichitta there is no mahayana path is
bodhichitta is the the foundation of
mahayana path and so so without
bodhichitta even you know we practice you
know hundreds hundreds of hours we are
not walking towards any sort of variation of
enlightenment no matter how long you
practice your I mean that's good temporarily
but you're nothing you're not on the right
path so for this reason the mahayana path
emphasizes generating bodhichitta at the
beginning of our journey until a ten
liberation you know you can't say or i
practice bodhichitta this much so now i'm
done never done whole life until a ten
liberation so i'm going to teach you only
bodhichitta nothing else so you should keep
in your mind every single words of the
teacher you know and make sure that you
should understand bodhichitta and the
benefit of bodhichitta then you will see when
you take the vow you have to first
understand about bodhichitta about
bodhisattva right then you will see you won't
take the vow or not you know so that's why i
just make sure that i I know you understand
very well bodhichitta but more you know
need to understand you know bodhichitta
what kind of bodhichitta how to practice
what is the benefit all of this so that's in
generally speaking you know explain
bodhichitta how it is important and then you
know given rise to bodhichitta has two
levels of bodhichitta right these are absolute
bodhichitta and relative bodhichitta - so
we're not I'm an absolute body - that is the
realization that the ultimate nature of all
phenomena is emptiness and it is nature of
mind itself that's we called absolute
bodhichitta it is the the union of emptiness
and compassion in this case so that is
absolute bodhichitta very beautifully that's
per debt side here and now explain more
about relative bodhichitta because we need
that relative bodhichitta or heart of Allenton
meant is is a type of desire actually desire
you know the desire to bring all beings to
the state of enlightenment that is the
characteristic of relative bodhichitta relative
bodhichitta is simply dispositive you know
desire or thought I want all living beings to
attain the state of enlightenment so so it is it
is a positive thought right of love and sort of
concern so in order to become a Mahayana
stay we must cultivate a genuine heart that
cares for others so relative bodhichitta now
and generally to different levels of
bodhichitta ultimately and relative now a
relative bodhichitta here two types right
which are aspiration and application or you
can say intention or action bodhichitta so
now you need to know what is the
difference between aspiration bodhichitta
and implication bodhichitta aspiration
bodhichitta is like sort of heaven the desire
you know for example to go on a vacation
somewhere you know I will do whatever it
takes to get there right in our mind this is in
mind it is about wishing good things for
other beings right positive thoughts desire it
it mostly a state of our mind and does not
include sort of activities right so this is we
called aspiration bodhichitta so when we
practice aspiration bodhichitta it has three
stages of training in remember the water my
perfect teacher these are considering others
is equal to ourselves one this is how you
practice relative bodhichitta another method
right because remember all no matter what
all living beings we have one goal freedom
and happiness no caution so considering
others is equal our selves because we are
saying and also exchanging that's the
second one a little bit different difficult than
the first exchange in ourselves for others
right and the last is difficult one checking
others is more important than ourselves
where you are we have this three stages of
training you already studied meditate on
relative bodhichitta right many times so
considering others is equal our selves you
practice more that or you exchange
exchange in ourselves yourself for others or
you you know you think that others more
important than yourself that's real
Bodhisattva and also traditionally taught we
can generate this aspiration in three
different ways for example remember kin
like Bodhisattva and cutting like Bodhisattva
Shepherd like Bodhisattva tree so for
example first I will explain you the kin like
Bodhisattva we can generate an
enlightened attitude this you know like the
attitude of a kin okay and Goodkin once first
to strengthen the wealth of his canden right
taking care that then when the kingdom has
sort of enough wealth he share that wealth
with all his or you call a people you know if if
a good can in a similar way when we adopt
care like bodhichitta body a bodhisattva
bodhichitta we say I first want to attain a
Latin meant for myself and then I hear my
wisdom my compassion and in lanten power
with all living beings right I'm going to
benefit all living beings through the wisdom
and compassion of my own Atlantean so
that is kind of you know how we most you
know ordinary people practice bodhichitta
like that first I want become a lot Leverett
then I can share my capacity to others
which means I have a capacity to help right
help others so this is aspiration bodhichitta
your motivation your desire I want become
Buddha and then I can't help more sort of
limitlessly right so that's like cane cane like
Bodhisattva so you know actually when we
say I want to sort of achieve enlightenment
for all beings think about at this moment this
point we are not actually doing anything
right we are simply having a good part just
intention right it's like it's it's like saying I will
give some money you know to poor people
right just just your in your mind it's a good
good good inspiration but it does not
actually benefit the person at that moment
you develop this is very important you know
this intention is very important even even
though we're not we're not yet acting we're
not doing anything for others because we
don't hit maybe capacity to help others right
but first we develop our mind sort of you
know and think about others think about our
life you know this I have this precious life
then what should I do for others you know I I
come here in this world this planet for what
you know that's we think about you know oh
just taking care of myself that's very narrow
motivation I mean taking care of one person
nothing I mean even though animals they
can take care of themselves it's very easily
but we are here the main reason if you want
a meaningful life you really need to think
about others and how to help how to take
care of others you know that's why we're
here that's why we're human beings are
very intelligent we have this wisdom mind
so we have to use that meaningfully you
know so so these first think about you know
I want achieve real enjoyment because for
living beings because these causes that
allows us to attend result you know so it is
like we are we are planing our sort of you
know vacation somewhere we first need to
have the intention to to go on that vacation
right so that's that's that's our attention our
goal and that's generally about aspiration
bodhichitta you know it's good thoughts
good desire you know think about others
even though nothing you do action you
know there's no net but in your mind this is
also very helpful because even though we
don't have the capacity but this motivation
helps us we don't need heart we don't we
don't want harm others anymore if you have
this intention you know and the application
bodhichitta is is implementation of the plane
you know here we really do something you
know and help others that we were thinking
about helping an aspiration bodhichitta you
know so this is very different from aspiration
to understand we are not just to thinking
about help we're really doing something for
others doesn't matter a lot or leader but
we're doing something really we're doing
something but for you know beginners you
know first we have sort of two develop
aspiration bodhichitta in our mind otherwise
we cannot practice application bodhichitta
which is which is practice six paramitas you
know I will teach you you know later this
experiment that's very important right so
now think about we have two body cheetahs
how do we practice these two types of
bodhichitta we practice aspiration
bodhichitta by putting the four four
immeasurables like foreign yeah for a major
boat there you know may all sentient beings
have happiness this law of compassion
these things for a major boss there there
are many different methods but that that
that we can use for you know the develop
our aspiration bodhichitta so practicing for
example for measurable qualities we will will
will cause sort of us to develop genuine
aspiration bodhichitta right think about for a
measure but we we're doing nothing right
when we practice law of practice
compassion practice joy practice what that's
that's it's expiration aspiration we are we are
developing our love develop our
compassion you know we're doing nothing
but this is how we develop our aspiration
bodhichitta how we practice aspiration
bodhichitta and we practice application
bodhichitta by putting into action the six
perfections six paramitas you know these
are generosity discipline patience religions
meditate concentration and wisdom all the
Buddha's teachings include the six
perfections six paramitas this the application
bodhichitta is about six paramitas think
about generosity this you are doing
something right not only like not only you
are thinking about sort of aspiration you are
doing something generosity you do
something right so this six paramitas the six
paramitas are the practice of Bodhisattvas
who have connected with the basic heart of
compassion in law and we have developed
sort of confidence in that heart you know so
if you really see and understand the benefit
of bodies bodhichitta and when you listen to
the teachings about bodhichitta you are sort
of you know if you really understand oh this
is really important this is really the essence
the foundation all my practice so this is very
important so I want to sort of practice that
you know you're ready to then you're ready
to take the vow you know and practice
Maya so that's why I you really need to first
understand the benefits or body bodhichitta
how it is important you know so this is in
general you know do you have any cautions
aspiration application yeah generosity
discipline religions you know imp no
patience generosity religions patience
religions many no no discipline second
there is the order yeah ethics in discipline
same okay let's say generousity diligence
no discipline zombats atoms oppa patience
super 20 religions only something marital
constant yeah concentration and then
wisdom got gymba Satyam Jumba satan
Zopa Tony santen and Sheriff Tony's
diligence sheriff here up wisdom o other to
the captain like Bodhisattva and Shepherd
like Bodhisattva no I think they are just the
same yeah there's him just how there's a
different different motivation well they're you
know the cane like Bodhisattva is actually
good for us the other two are it's difficult you
know I mean for instance like Shepherd like
Bodhisattva this Bodhisattva things that or
first I want all living beings become a lantern
man then me that means remember the
three types of Chen training you think there
are other the community are more important
than yourself right because like Oh first I
want all living beings happiness and you
know liberate then myself it's no possible
but it's good good motivation it's not
possible all living beings become Atlanta
samsara is no beginning and no end but this
is how you develop your motivation
sometimes people think I can do this I I
don't have this capacity that's why that's not
not correct you can't do it you can't because
Bodhisattvas can think about all all living
beings I want I want become a lot than
myself together yeah together across the
the ocean all living being myself together
become a Palatinate but I think cane like
Bodhisattva is good you know first I want I
want become a bodhisattva then I can help
because you know if you become a you
become a bodhisattva then automatically
you will think about others you know how
can I help alternate level is just Bodhisattva
bodhichitta ultimate level bodhichitta is the
the nature of all phenomena is emptiness
realization of that realization the union of
emptiness and compassion that is the
ultimate bodhichitta it beyond the religion
body each other right so that's that and yep
tomlin types of you know tolling practice I
wish we will practice knowledge now this
letter but tolling is actually practice for
aspiration bodhichitta you know you think
you you think it desire right you visualize
somebody you know that who are who are
very suffering and then you take in that
suffering and give your happiness so you
you are developing your aspiration it's not
really action this this is not practice you're
not practice application bodhichitta when
you practiced on it but you developed your
mind you know and thinking about others
you have to develop that you know rather
than think about yourself all the time you
know yeah all right yeah yes there are 10 10
levels of Bodhisattvas not yet Buddha not
yet become a you know totally sort of
enlightened but you are you know not
ordinary person so this yeah this is big thing
salmon you know if you if you read the MIDI
Mecca chant occurred commentary or route
this Titian it describes very experienced
very well about the ten stages of
Bodhisattvas part each stages like first
stage second yeah there are different
qualities and different different views
everything it's different first first stage
Bodhisattva is kind of you know beginner
and the second is better that you know
better and better because the tent body
survives almost Buddha you know you will I
mean you know you don't have to think that
you know what kind of capacity you have
what kind of qualities you have you will
know that then you then you read this
teacher then they will explain you know they
give you the characteristic or for instance
the first stage is Bodhisattva what kind of
qualities you will get at that level you will
see and then if you had that quality with you
then you are first Bodhisattva the stages of
Bodhisattva if you don't have those qualities
then we are not there yet you know I mean
but we're on the right path if you practice
bodhichitta correctly like that and then
taking the body suffers vow so then you're
on the path you're on you know right path
then doesn't matter how long check that you
know get to the like gentle stage of body
suffer doesn't matter you're on the right path
so you are going you know correct you
know way and then eventually you will get
there but very important we have to take
that part first that's why we really need to
understand the benefits of body body
Cheeta if you understand benefit then you
really interest in right you want to practice
you see the value of body Cheeta then you
will practice now I'm going to explain the
bodhichitta prayer you know by Chandon
there was a little bit you know kind of land
by land because we recite this per year all
the time so that make sure that you
understand I mean you know probably you
understand already but I want to make sure
that you are under this is all the time eh
Mays print precious bodhichitta tech birth
where it has not a reason where it is forever
continue that that's the prayer bodhichitta
prayer right so this four lines from this is
from Shanda there was prayer bodhisattva
bodhichitta prayer so for instance first line
may supreme practice bodhichitta the word
supreme practice bodhichitta is the wish for
all living beings to attain liberation right so
this is the method to turn our mind towards
enlightenment for the welfare of other
beings that's why it is precious that's why it
is supreme right this is the this is the
aspiration bodhichitta right when we say
supreme precious bodhichitta that means
we are thinking about others and we are
studying aspiration bodhichitta because for
living beings so that's why this method this
desire or thought is very positive very
supreme very precious because you are
thinking about others how can I help so
that's why spring purchase bodhichitta what
you have to you have to memorize this
prayer right now every single teaching we
have here we say this prayers right mr.
Paris three times all the time this is very
very common per year and very famous per
year you know no matter what kind of
tradition card you're searching you know
whatever they say these prayers very very
important okay that's the first line and the
second line you now you understand why
spin why pressures right bodhichitta
remember what is the definition of
bodhichitta right so that's why supreme
that's why precious and then take birth
where it has not a reason it's to train in the
mind in the four immeasurables and
practice six perfections six paramitas right
take birth where it has not arisen we have to
practice it has not reason in our mind we
have to practice immeasurable aspiration
bodhichitta practice six perfections
application bodhichitta so then you can
develop this practice mind partials
bodhichitta right practice - aspiration
application which is four immeasurables for
a major ball has many different methods
right like tone and practice and all this kind
of thing and then six paramitas so then you
know we can develop this bodhichitta the
practice bodhichitta and then method for
making it never went but continued to grow
for evermore is to arouse the supreme
bodhichitta and 2:10 in the practice of
aspiration application bodhichitta we need
more and more more more more right more
and more we have to develop this continue
to grow forever more until attend
deliberation tent Bodhisattva we have to
grow more and more we're not there yet but
once you practice you can grow more and
more you know and then eventually you
really think about others not yourself at all if
you really think about others the benefit
actually comes back you you will get you
will receive all the happiness all happiness
all the freedom from all living beings that's
the benefit your motivation is not for yourself
become enlightenment or become you know
what you all this happiness but it's just the
death that's the benefit if you think more
others you will get the more benefit so that's
why you know grow forever more we have
to grow more and more never satisfied to
practice bodhichitta because we have to
grow more and more so we should practice
this method you know for you know making
it arise where it has not risen and for sort of
preventing it from decline where it has
already within us already arising and for
making it grow and develop more and more
so that's either you know grow more and
more which means either we practice in
detail way with the six perfections for a
major balls right and in less detail way with
practice loving compassion so this prayer
when you when you say this prayer not just
the same right when you say these prayers
we have to understand the meaning of the
prayer that if you understand meaning of
prayers it gives you you know confidence I
have to grow more and more because now
think investigate yourself your law of
compassion is it there is it is a genuine love
and compassion or not you know I just told
you right the motivation based on mine or
motivation based on others my friends my
my my my or others others you know so
then if you have that mind motivation - that's
not genuine genuine compassion laws so
we have to sort of make sure that how we
transform into genuine love I mean we have
love and compassion without with an us
that's because we have the potential we
have the the seed of the Enlightenment
which we call the Buddha nature that's why
we have genuine among the compassion
love and compassion within us already
when we we were born but that's love and
compassion is not really genuine because
we are ordinary you know people so that's
why we have to sort of change that love and
compassion change into genuine so that's
that's one way it's difficult but one way it's
not so difficult then you know to say these
per years and think about the meaning you
know of this prayer and the purpose of this
this prayer is to develop our mind our heart
as well as a practice for developing our
aspiration bodhichitta and both an
application bodhichitta so this practice
begins with our aspiration aspiration to help
others how and the way to help others is to
just develop sympathy and friendship for
ourselves you know however when we start
this practice we should not feel that you
know we are already there or we have that
capacity you know but we desire to develop
our mind and our ability to genuinely care
for other people you know others so you
know if we do the practice very sort of
literally and according to the instructions the
practice itself develop our heart you know
that's the that's the benefit you know so we
start you know this part we start out being
able to care for those we love and ourselves
first and then sort of slowly extend that our
motivation extend out more and more right
that's how we that's that's in this prayer so
grown for more and more right first if you're
beginner you know when you for instance
when you practice stolen maybe think about
others difficult rather you know maybe you
should think about yourself you know I want
happiness so how you know change your
mind develop you know and control your
mind if you have a difficult situation you
should think about bodhichitta all that you
know and then you slowly develop your
mind and then extend that motivation that
meditation to others right so so that's that's
very important you know otherwise if we just
have the idea of extending out of to all living
beings if we are beginner you know then the
practice would be sort of without feeling you
know I mean you just to think in other beans
but not really it will not never sort of actually
touch our heart you know I mean that's why
you know this expiration practice the body
bodhichitta inspiration is very important first
two you have to develop that you know
aspiration think about others because if you
don't have that aspiration and then ran
away practiced only and think about or live
in bins and if you really investigate how can
you help or live in bins you have no
connection you know just to your your
thinking just to thinking but it's not sort of
tangible you know there is a no feeling
actually so that's why when you meditate
very important you sort of your feeling you
know are you really there or you just just sit
in thinking I mean you know so it's very very
important the aspiration bodhichitta I think
because that helps you know develop our
mind and once you have very strong
inspiration it's sort of automatically I want
help I won't help how how how you you will
you know that cautions arise in your mind all
the time how how how should I help how
many way you're looking for help you know
then you know one way you can help you
know they call small doesn't matter right you
are you're you're thinking but if you're
thinking if we're thinking ourself all the time
we're not there yet we are ignore others you
know so this this in then you know self right
selfish and then you will never never find
actually happiness in this kind of part so
that's why aspiration makes sure aspiration
practice four immeasurables practice love
and kindness compassion forgiveness all
this our foundation of application bodhichitta
and then once you really developed your
aspiration then you are ready to help others
you know then six parameter perhaps
practice experiment I will teach you more
that now we should meditate okay meditate
tolling little bit a little bit different way
maybe you know first relax your body and
you know get comfortable and then you
know as usual deep breath few times
because it helps calm your mind and make
sure bring your mind back make sure you're
there and once you're comfortable and
relaxed and you know then you can begin
the meditation by imagine yourself first let's
say first yourself we should maybe practice
aspiration bodhichitta this way think about
yourself think about your life how these
when you for instance when this also
combination this meditation combination of
your your breath when you breathe in you
should visualize visualize you here first think
about your life you have good life or not
good life in the think about that if you have a
good life you should appreciate them and
you should you know dedicate your life you
know and then visualize when you breathe
in right visualize all the happiness yeah
peacefulness everything joy you know that
exist in this world you know you are taking
with your breath check-in and you are
receiving you know this those you know is a
sort of is if you like color is a white light you
receive in all the good things that exist in
this world you're taking that with your breath
when you breathe in doesn't matter when
you breathe in short or long it depends right
so taking those things and then when you
breathe out imagine that all your problems
suffering sadness all this we all have worry
stress all that right so that's that's we have
so living from your body from your mind if
you like color as a dark or black smoke
color at the same time let go everything in
your thoughts whatever you have sadness
anger attachment worry stress whatever
you have just let go everything with you
when you breathe out so continue doing this
practice for a few minutes as you continue
your practice and it becomes more stable
and real hartfield and tangible then you you
then you can begin to expend the given and
taken to more and more other living beings
if you wish if you want do this continue on
yourself for yourself that's fine if you want to
move and xx you know think about others
more then you can do that you know when
once you get sort of relaxed and really your
heartfelt and then you can do that you know
so if you do that you sort of explained the
given and taken to more and more other
others then then this is how we develop our
bodhichitta love and compassion right
northern compassion this is actually love
and compassion because love is you take in
you know for instance you take in all the
good things that exist in this world you take
in that that's it's that that is love and then
when you breathe out all the problems leave
in your body mind that's compassion you
know so this is how you practice aspiration
you know love and compassion and
sometimes you become you know if you do
this more and more continually then you
maybe get tired with this practice then you
just can't simply do rest in meditation you
know rest in meditation rest as long as you
can without thoughts right rest in meditation
means no thoughts no positive thoughts no
negative thoughts you know which also in
this case part of the ultimate bodhichitta you
know when you rest in meditate you know
just to no thoughts no follow your thoughts
and just to relax and focus on the present
moment so that's very beautiful you know
once you do this you know taking and given
many times with your breath sometimes you
get tired you know or I want to do something
else then just to relax you know no thoughts
very good and or you can sort of send all
your virtuous activity and your happiness in
the past present future your wealth even
your body your mind you know to all living
beings and or maybe you can visualize
somebody you know special person
meditate that each individual receives all
happiness that's also given meditation right
given meditation so yeah yeah so the given
meditation taking meditation imagine that
these people as soon as received your
compassion your love your happiness then
immediately sort of purified their sufferance
that's that's your meditative taking
meditation so do that for a few minutes okay
I understand okay just to relax now if you
two ways you can think about yourself you
can think about others you can you can
choose you know for instance if you think
about others think about all this situation in
right now in this moment you know people
for instance lots of people died and
problems all this right now you can think
about that and their family and people who
died people who lost their loved ones you
can give them your compassion and sort of
checking their sadness or you can think
about that or you can think about yourself.
what's a bodhisattva we all you know we
like to talk about you know when we do
something good we have a bodhisattva
when we you know and when we feel good
we always like to say oh well you know look
at that Bodhisattva so I put this question
here especially for a lot of you guys who are
new and I broken down the definition into its
the words Bodhi and sattva and enlightened
Bodhi it sat wine in India yeah sorry the
word Bodhisattva is actually Indian in origin
Sanskrit in particular so I broken it down
Bodhi means enlighten and sattva means
existence of being so it's an enlightened
being and it's also an enlightened existence
so the vows itself is related to this existence
okay a bodhisattva it is anyone who is
motivated by great compassion has
generated bodhichitta big word bodhichitta
which is a spawn which means a
spontaneous wish to attain Buddhahood for
the benefit all sentient beings okay
Bodhisattvas could be emanations of fully
enlightened Buddhas for example manjushri
Avalokitesvara vajrapani so what what it
means here is that this bodhichitta
spontaneous wish to all of us from one one
way another has this always sometimes we
feel kind we wish to help someone that not
that's not necessary means bodhichitta
when you've whatever we do whatever we
accomplish whether it's to our own efforts to
helping others to give me advice most of the
time we have an ulterior motive we have a
wish that is not totally selfless so when it
comes to bodhichitta it is a spontaneous
total selflessness so hence body shot body
cheetah is something we wish to aspire for
aspire to is a state of mind and Bodhisattvas
are beings that has this and they of course
many stages but I will not go into that so for
example when we talk of manjushri I will
Koteshwar some of you may not be for me
this words I know but Quan Yin I'm sure all
of you know Quan Yin I'm sure all you know
let's Avalokitesvara that's the Sanskrit name
for Quan Yin Quan Yin is someone who has
that which that spontaneous wish to benefit
others I will tell you why you need to do that
later here here I'm going to talk about our
human potential some of you are in lamrim
some are you are not so it doesn't matter
how it's played in the lamrim it covers three
scopes lesser intermediate and great beings
so what are these trees scopes it is a
motivation of lesser meaning - meaning to
attain for oneself but later on it will I break
down lesser because the coverage here is
regarding our our scope that means our
state of mind right now which is under
lesser because we are not body suffers yes
we don't know how bodhichitta we have
know our state of meditation is not it's quite
shaky I would say so we cut we come under
the lesser beam I'll go into lesser B because
that's what all of us start when we start in
Dharma and so what it is is it's this divided
into three categories lesser lesser
intermediate lesser and great lesser okay
don't get caught up with these terms yet let
me explain lesser lesser beings is the
lowest possible state of existence we can
imagine a lesser beings narrow-minded self-
centered irreligious and seek only pleasures
of this life alone they are totally not into
spiritually at all some of us knows people
like that some was perhaps people who are
close to us people who are not close to us
and their only existence is to seek pleasure
for themselves they are not into Dharma or
any other religion for that matter
intermediate lesser beasts which are myself
you are related to because I'm probably in it
is someone who is who alternates between
negative and positive actions this is all
covered in in this book the Bodhisattva
vows by the way it means that someone
who has heard a bit of spiritually heard a bit
of Dharma and and also who have who who
think deep about the actions I think all of us
in this room should be either this or higher
the next one is great lesser these are
practitioners who realize that the pleasures
of this life is limited is faulty is impermanent
the jobs that we have the relationships that
we have the fun that we have the holidays
where you go over all in one day the money
that we have the the wealth that we have
will come to an end so this is the start of the
lamb rib the other two scopes is not covered
lamb rim starts with this is a great lesser
and so because they know it's limited
because they know practices know it's it's
empowerment why is it faulty because
although all the fun we have all the money
all the things that money can buy all the
friends that we can have is faulty because
they can turn against you anytime at any
moment meaning why why that's money in
all that can turn against you because always
no money cannot buy happiness all always
know that money can destroy our lives
friends can can be friendly at one time and
at the end can betray us give up on us or
maybe was maybe pull us away from
spiritually things that can be beneficial for us
negative friends so we don't know for sure
that's why um deep thinkers practitioners
know this and that's why it comes to the
next line so they place their focus into
achieving happiness in the next life that's
the very base in a labrum actually I think all
of us in one some of us should be in this or
the previous we all of us are not definitely
we haven't you know we don't have
bodhichitta we don't have all that to be you
know intermediate and great beings so
that's why some of us will learn lamrim our
training is to achieve that because why do
we want to achieve that like I say all all
these pleasures all the things that we are
chasing our life all the families all the friends
our kids our wealth our business we cannot
take away refers to the next life that's what
we're in she tells us again and again and
again to drill a nurse this sense that
because we cannot we have to start our
spiritually now we have to think ahead we
have to think deeply about what you really
want in life hence me spirituality hence
that's where Dharma comes in it's very very
important that we understand this before we
take our vows our vows are the ones that
some people you know when I first saw the
vows I thought oh my god you know it's so
scary there's so many you must not do this
you must not do this you must not do this is
a list of don't do's you know there are 18
rude vows and 46 auxiliary vows when I first
took it they gave me the paper to read after
reading the vows I was like okay that's a
good nap it was it was it was - it was quite a
lot for me that's how I was like 23 24 years
sorry 25 years old I was quite like naive and
I was very very new to Dharma and when I
was looking at it then besides that they gave
me other vowels you know because I was
taking initiation as well the other vows is
gruel you know the guru devotion vows
you're not vowels but there are ways to
devote yourself to your t-shirt and then
there's that's your refuge I was like when I
read everything sure I took a nap and then
someone someone reported that to
remonstrate and then I've got tea still on
during the you know there's a Dhamma talk
before the initiation so I was teased and my
point in telling you all that is that I know
some of you are thinking that the vows are
quite scary and what I'm telling you is all
very scary but there's a point to it and as
what remedy said if I if I were to tell you all
you know all this will give you how many
husbands in in heaven how many in your
next life you'll be so good-looking you'll be
so pretty you'll be so wonderful that will me
not getting old so if you so simple I think the
vows I'm going to achieve that it's not so
simple so that's why we tell you what what's
your condition right now what women she
does is always tell you or how many - how
many years in 50 years all of you will be
gone you know that's that's the the one of
the things that stuck in my mind about when
she's teaching so in 50 years all of us will
not be here will be 6 feet underground or
ashes so it's good meditation for us death
meditation that's called death meditation it
many death meditation is not something to
make us feel scared and not do anything
about it death meditations to make you a
little bit scared but that scared is to to turn
you around to make you a better person
how many times you've heard stories or
people who have near-death experience
after that yeah totally change they become
better they appreciate life better they
appreciate what they have better they are
nicer people some of them even go on to
into spiritual is some go on to you know
doing charity so deaf meditation or adam
meditation on impermanence is very very
wonderful way of transforming so anyway
that goes for this slide i'll go to next what
does the body suffer vows do for us the
bowels are not for bodhisattvas not all
bodies that was the body saw us in the past
never didn't take these vows and to become
a bodhisattva the Bodhisattva vows are for
us who find it hard to produce an altruistic
intention that's very fancy was too to mean
that it makes us selfless it makes us think of
others the vows are a method to transform
us it is not our prison is not something scary
it is not in fact room she always tells us it's
something that liberates us it sets us free
why does it sets us free very simple when
you are when you us when you have a
measure of selflessness when you have a
measure of when you you shift your focus to
out you gain all the happiness in this world
that's what all of us know why do so many
people in the West in the East are seeking
Buddhism spirituality any form of religion
religion is a means of bringing shifting our
focus okay some some religions maybe
towards God but at least it shifts our focus
out from ourselves because why why is it so
important to be selfless it's because we
spend a whole life being selfish that's the
truth i I I see that myself when I eat time
when you listen to Rooms teachings you
listen carefully and you morning but why
does it some of us feel irritated some of us
made us it makes us think because every
aspect of what remedy teaches every
aspect of not just women she any any
spiritual teaching is meant to open our
minds to understand our condition to realize
where why we're unhappy so anyway
holding a vows the Bodhisattvas vows make
us generate artificial aspiring bodhichitta
and creates the merits to realize bodhichitta
and i said it realize it meaning bodhichitta so
what does this mean when we hold a vows
we do not become a Buddha we do not
become a Buddha bodhisattva immediately
what happens is we create we in the
boughs make guide us along guides our
actions guide our mind if we follow it
towards selflessness towards others
towards helping others so when we do that
the vows are given from a lineage from
reemerge himself and remedies lineage
them all the way to lama tsongkhapa who is
an enlightened wither and lama some girls
teach lineage them all the way to
Shakyamuni sharp wood ash a few Mooney
the historical Buddha that's the Buddha who
became enlightened India and the hell is a
lineage why I'm saying the lineage why I'm
talking about it because why I'm
emphasizing it because the vows has
blessings when you take the vows and you
hold a vows it has blessings to change our
mind that's why I've said collect merits the
merits is the blessing when we hold our
vows we collect merits verses we study the
Bodhisattva vows I know some of you are
thinking we study body some of ours and
we just practice it what difference does that
make we are good people we think of others
we go out yes but that doesn't mean that
you have changed you transform your mind
to be you see selfish self selfishness is
many levels so on a deepest level it's very
hard to change and it is the vows it's the
blessing of the vows they will help us uproot
all the way why do we want to do that why
you bother all about all this selflessness
deep level because we should be scared
when we when our last hour comes
because we are not is not certain no no
remedy no fortune-teller can tell you that
you are definitely going to a good rebirth
you will take rebirth in somewhere in
Malaysia you never know for sure so we
want to ensure what's going to happen next
so the the Bodhisattva vows are achieving
bodhichitta achieving selflessness achieving
altruism the so fancy words for this is our
primary concern here and that's of all
spiritual spiritual people and anyway also
and on top of that all of us have many
karma much Allah , you know in a first half
of our life we were we were gamblers we
were womanizers we were we're only
thinking of ourselves we were spoilt brats
we we only care about what's going to
happen you know no the fun on our
weekends on happy hours the next dress
we're going to go the party we're going to go
and the jobs that we we are earning to feed
ourselves to enjoy ourselves the Holi the
next holiday we're going to take so we have
been all always been this and we create a
lot of negative karma along the way so
holding the vows purified that karma and
most important it lays the foundation for
higher bowels and practices for some of you
near some control initiation this is a very
important initiation for many of you guys for
for your next life many many of you this is
something that is taught as a something that
is taught by remedy for and it's a practice
especially for many of us okay background
on the vowels the vowels consists of 18
bowels good vows these are the main 18
vows and 46 seconds vows and the 18
vows in fraction of the route vows constitute
losing the vows meaning you break one vow
you lose all your vows it's like a monk will
break one of the main mean vows they
cannot become a monk anymore but in the
body cells vows case you don't have to
worry it doesn't mean that you go to hell or
you cannot take you break the vow you can
redeem yourself which I'll talk later and the
lineage of these files comes from Buddha
Shakyamuni literally it is extracted from the
sutras each and every single vow is
extracted from sutras so it's a valid it has a
valid source and it is that I will I put you to
some names arya-aa Sangha Chandra go
mean Shanti d'Ivoire kabaah it's these
special Saints in the past that is compiled
from the sutras they literally look to the
sutras false for specific sites specific verses
that relates to how a bodhisattva should act
and they compile it until they mean it into
this 18 2014 6 secondary vows so what my
point is telling you this is that it has a sauce
it has a blessing when you take that is not
arbitrary it's not Minah by some Tibetan
monk it was from the Buddha himself so
next one I will start now on the vows I will
not go very technical don't worry I know it's
very small print because there's a lot but
you don't have to take down the vows that
vows can you can actually get it from th they
have it and when you have when you go for
it when you actually take the vows you'll
receive your vows and you should read it
every single day it is not technical it's very
very simple maybe your English is not so
good so some of the vows our explained
about the meaning in terms of the words but
it is common sense many of it's common
sense the number one vow is praising
yourself oneself and belittling others due to
attachment to receive material offerings
praise and respect I put in a - object content
and motivation must come into effect
meaning you must be praising your self-love
and you must be praised you must be
belittling means you put down someone
else and that someone else you're talking of
a human being here someone who can
understand you and and your your
motivation of course is you have a
motivation to receive something you have
you maybe you wanted to put it to receive
praise or respect I know some of you are a
little confused because I think this comes in
effect when some people likes to what they
do is they like to come clean about other
people they like to talk bad about other
people they like to focus on that indirectly
and they will say in such a way that makes
them look good that's a huge infraction or
breakage of your vows your number one
vow in fact and jealousy is also mentioned
because some people are very jealous so
they like to talk that so generally for those of
you who is going to take the vows you
cannot do that anymore I don't think most
people here are normal people who gossip
a lot people who talk you know when they
gossip need to talk that and in they they
they talk about other people this is you have
to you have to remember this because
people's reputation is at stake and you
indirectly people who you know when it's
most people thing when you talk about
someone you make yourself look good
actually you don't you make yourself even
look worse remember she always says this
I've healed many times when people when
you gossip in talk bad about someone else
it reflects more on you than you had a
person because people can other people
may or may not believe you but when they
look at you when you complain and
complain and complain that's not very nice
so anyway it makes sense it's logical
number two not giving material eight due to
my silliness or not teaching the Dharma to
those who are suffering and involve a
protector so it's a object the substance
requested the subject requesting and a
motivation so this is very simple it looks
technical but it's not meaning when there's
someone who needs your help who is
genuine this is mentioned this is already
discussed in a book who is genuine who
has a genuine need and comes to you and
you assess the person has somewhat of a
genuine need for either an explanation
that's why it says teaching the Dharma
meaning an explanation that will help him
an advice where is the Dharma or is not the
Dharma it doesn't matter or who needs
material material eight meaning could be
they need to borrow something to help
someone someone who could ask you you
know for your job could be someone who
asks how help lam in general you are
obliged as a body to hold someone who
holds the vows to help that person of course
if this doesn't apply when someone you
know is being you know the deceptive
someone who is who is trying to use you of
course you use discernment here but the
point is when you can help you should help
when there's a need you should help when
you hold hold a boss and you don't help is
subject to infraction in factually means you
break your vows the third one is not
listening to others apologies or striking
others strategy means you hit up you hit
your head could be verbal or it could be you
know you use you punch them up or you
you know you do something to retaliate
there's a huge infraction meaning when you
when people apologize to you when you're
sincere you should accept you hold the
vows when you hold up the vows you
should accept people's apologies when
people are sincere you have to of course I
know some of you thinking but sometimes
what about people who always apologize
and apologize and apologize and the
apology mean nothing yes but you still from
your heart you who you must let go but you
have to voice out you have to reply you
have to respond there's another vow later
on so the next one is abandoning the
Mahina by saying that Mahayana texts are
not words of the Buddha or teaching false
teachings okay this one may or may not
apply to you some me not some some of
you me it's very important that that all of us
especially when we explain the Dharma to
people we cannot you cannot pick and
choose you know oh this teacher is right
that teachings is right this is better that is
better in a so as someone who hold the
vows you cannot discriminate teachings
within Tibetan Buddhism with in any form of
Buddhism in fact remedy says within any
religion you cannot criticize another religion
we have no right and it breaks our vows so
this is very important this specifics mentions
the Mahayana what I'm talking about what
remedy talks about in general about
religions as well so we have where people
from other centers we have other really
other practices we do not criticize we do not
bring it down so that's the basis of this file
ok the fifth one taking things belong to the
Buddha Dharma and Sangha that means in
in a Buddha Dharma Sangha you should
know that it's the three jewels what's the
tree jewels is which are a house when we
are when we are involved in the department
when we are raising funds when we are
when we are how do you say doing our
voluntary work when we are doing anything
in cuchara house when we say we're going
to do it we should do it when we say we're
going to donate something we already
pledged we should do our best to fulfill that
because otherwise we are like taking from
the Sangha and we and even coming to
catch our house this is sorry be talking
about physical things when you come to
catch our house you should take care of our
things we should not be rough we should
take care of our our Center we should take
care of the name of our Center by our
actions so it covers a lot in what I think love
and also sometimes we think oh you know
sometimes we have we have borrowed
someone who is pledge some money and
we took it and then we forgot we have to be
very careful and when you use that money
because it says here in a book
transgressions occurs when we know or not
the owner of the substance meaning
whatever belonging to the the Sangha
where we know it belongs to the Sangha or
not that it's been pledged by the owner is
been pledge it means it belongs to the
Sangha it means sorry it means you belong
to the three jewels so once it belongs which
we chose whether we remember we know
or we don't know it still belongs and we we
misuse it we take it we don't take it we give
it to someone else you're breaking your
vows so what is trying to say is not is to be
responsible about the Chara house is to be
responsible about our spirituality about that
belongs to the organization is taking
responsibility the number six is abandoned
the holy done by saying that the text which
teach the three vehicles are not the
Buddha's words this is on a technical side
three vehicles refers to the Mahayana
theravadan and Vajrayana Tibetan
Buddhism Chinese Buddhism Japanese
wooden korean buddhism vietnamese
buddhism thai buddhism belongs to
theravadin sri lankan buddhism all this is
covered under the three vehicles we cannot
say that the holy text is not Buddhist it is not
under Buddhism so this is on the technical
so I don't think any of us will be so daring to
say that law but but in an event that we hear
someone who does we can remind them
that it breaks the other it is so bad that you
break the body but someone's bodhisattva
vows means it's wrong on itself doesn't
mean that you don't take the body side of us
and you do that it means it's you get
positive Karma it still means negative
Karma so next with anger depriving an
ordained ones of their roles beating and
imprisoning them or been causing them to
lose their ordination even if they have
impure morality for example by saying that
being ordained is useless this is very
important with regards to ordained Sangha
which in our case right now we have
remedy our guru which is higher than the
Sangha and also someone like in the future
will have ordained Sangha we will have
Anila will be one of the first and we have to
be careful to not use actions words and
thoughts and the way we handle ourselves
to hurt her in any way possible because if
she takes off because she hold the vows
when we when someone whose vows we
should hold them with respect and not the
other way around so that's that's what this is
about mmm there's technical aspects of it
also this this vow I put there less than three
less or equal than three months it's written
in a book because if it's more it will be the
Sangha which is another violator so it also
depends on your motivation in action which
is out of anger doing all those things.
1200 years ago the people of Tibet
developed a comprehensive medical
system they understood how the mind can
powerfully affect the body they use subtle
ways of changing the body's chemistry with
medicines made from plants and minerals
they blessed their medicines and their
patients in lengthy rituals and they encoded
this knowledge in a series of elaborate
paintings Tibetan medicine is the focus of a
worldwide interest in traditional medical
knowledge one of the conceits of present-
day society is the notion that modern
science technology and medicine have
made the past irrelevant but long before
there was even science or medicine people
were observant and inventive as they
developed ways to combat sickness both
physically and psychically India and China
have traditional practices that have roots in
antiquity and we're gaining insights into
traditional medicine from the near-mythical
kingdom of Tibet steeped in Buddhism that
could be invaluable in industrialized
countries as well in lhasa tibet the birthplace
of tibetan medicine much of buddhist
heritage has been dismantled or destroyed
Buddhism's ancient synthesis of priests and
healer doesn't always coexist easily with
communist ideology but many Buddhists
have hung on to their traditional beliefs
when the Buddha left his sheltered life it
was the shock of seeing someone who was
sick someone old and then someone who
had died that set him on the path to
enlightenment the Buddha himself claimed
to be a healer not a God and offered his
teachings as remedies not Gospels known
as Sun Yaman 'la he is the medicine
Buddha the master of remedies the healing
deity of Tibetan medicine his radiant body is
azure blue the colour of healing in his hands
he holds a bowl filled with the nectar of long
life and the flower of healing guided by
centuries of practical science Tibetan
doctors are taught that there is nothing in
the world that cannot be used in some form
as a medicine and their traditional
knowledge includes turning a vast number
of minerals and plants into medicinal
compounds practitioners still use treatments
that used to be part of Western medical
practice but have now been changed or
abandoned the ancient wisdom of Tibetan
medicine resides in this stunning visual
encyclopedia of the human body and
psyche based on centuries of observation
these intricate paintings represent a blend
of Buddhist spiritual teachings a complex
medical science and an elegant art form
these paintings were made with a
remarkable insight into how the human
brain absorbs knowledge they're a visual
record created to pass along a vast amount
of information in logical groupings this tree
branches off to display the three basic
methods of diagnosis first observation the
leaves show the doctor how to look carefully
at the patient's body particularly the tongue
and urine the center branch shows the
importance of touch and accurately taking
the pulse the last branch illustrates how the
doctor should question the patient asking in
detail about symptoms past illnesses daily
habits moods diet and any areas of pain as
buddhist tibetan doctors were unburdened
by beliefs and ritual purity or caste so they
were never reluctant to handle and examine
bodily materials this was probably why they
were noted for their excellent diagnostic
skills some Buddhists say that their book of
medicine came directly from the Buddha or
dropped from heaven here in the yarlung
Valley near Lhasa others with a more
historical bent point to Tibet's first great
King song Stan gampo under his auspices
Tibet held its first international medical
conference in the 8th century inviting
physicians from the neighboring countries of
India Nepal Greece Persia and China to
share their knowledge your talk the elder
the Great Sage of Tibetan medicine took the
essence of each system and created a
distinctly Tibetan fusion reflected in the first
widely accepted Tibetan medical text the
four Tundras in Europe in the 17th century
to be medically curious is a dangerous
pursuit at the same time that European
doctors are defying the church by secretly
dissecting bodies and herbalists and
midwives are burned at the stake medical
knowledge is flourishing in Tibet under the
direction of the fifth Dalai Lama at this time
a tibetan scholar wrote a brilliant new
medical commentary a careful compilation
of the leading-edge medical science of the
time he also commissioned the set of
illustrations to accompany the new text the
medical wisdom of a thousand years of
practice was distilled on 279 cloth panels to
ensure that the illustrations were accurate
master painters visit the sky burials most
corpses in Tibet were cut apart and offered
to the vultures at the funeral grounds the
actual construction of the human body was
very clear traditionally two or three of the
brightest monks from each monastery would
be chosen to study at a Medical School in
Lhasa over the years these monk doctors
traveled across the Tibetan Plateau
spreading their medical knowledge and their
Buddhist faith throughout Central Asia they
expand Tibetan influence north into Russia
establishing thriving Buddhist communities
in Bharata the region around Lake Baikal
between Mongolia and Siberia the Tibetan
culture takes root expressing itself through
the Buddhist religion and a uniquely
Siberian variation of Tibetan culture but the
Tibetan medicine of Lhasa and far away
Bharata were to be tested by a new god of
scientific socialism and progress in Russia
the overthrow of the czars and the
Bolshevik Revolution marked the beginning
of a Dark Age for the buddhists of Bharata
Stalin's purges in the 1930s release an
inexplicable brutality on a massive scale
monasteries are burned to the ground or
reduced to rubble religious manuscripts and
relics are looted and destroyed but its
leaders are executed by the thousands
Tibetan Buddhists are also living on
borrowed time in March of 1959 the
Chinese army invades to bet the people
resist occupation and are crushed by
Chinese troops a hundred thousand
Tibetans flee before the invading army the
Chinese demolished over six thousand
monasteries and temples and systematically
destroy medical texts wherever they find
them in order to avoid being captured or
killed the Dalai Lama and a small group of
monks and officials set out across the
Himalayan mountains the Dalai Lama finds
refuge in Dharamsala India the exiled
Tibetans are determined to keep their
Buddhist faith and their science of healing
alive the heart of Tibetan culture continues
now in exile in Dharamsala the area in
northern India granted to Tibetans after the
Chinese invasion of their homeland the
Dalai Lama considers Tibet's unique
medical tradition one of its most important
contributions to human well-being he
insisted that one of the community's first
projects should be setting up a new Medical
Institute beginning in 1961 with one building
the large complex now houses a school and
a facility for manufacturing traditional
medicines the handful of trained doctors
who followed the Dalai Lama into exile were
able to re-establish Tibet's entire medical
system because as a part of their traditional
training they had learned all of the ancient
texts by heart dr. Dawa guides his students
through the seven year course required to
become a doctor of Tibetan medicine but
this classroom looks a little different from
what it would have a hundred years ago not
everyone is a month many of the students
are women and a significant number of
them plan to study Western medicine as
well so Authority the quality is necessary for
a physician are to be knowledgeable and
experienced another very important thing is
that the doctor has to be kind-hearted and
have a loving compassionate nature I'm
Judy Cambridge Chandi your eq8 a god dr.
Dawa knows the Tibetan medicine must
continue to evolve yeah we can't be content
just to say Tibetan medicine is one of the
most ancient systems of healing we need to
interact with modern medicine so we can
authenticate our results and cross-reference
our diagnosis and treatments to correct
inaccuracies that doesn't mean we should
lose our identity in trying to imitate Western
medicine we need to create dialogue with
Western science in the West scientific
knowledge can have an uneasy fit with
spirituality but dr. Dawa finds no
contradiction between his understanding of
medicine and his faith in the Buddha's
teachings Buddhist doctors believe that the
healing they offer their patients is part of
their own spiritual growth a way to practice
compassion on the path to enlightenment
no salad on the daily she but didn't you
destroy business or didn't in Tibetan
medicine healing is a collaboration between
doctor and patient no blinking lights or high-
tech equipment and dr. Dawa makes his
diagnosis using careful observation a
trained sense of touch and a real dialogue
with his patient is this where it hurts serious
ah when you eat hot chilies do you get a
headache when you eat too much oil or fat
sonority Meena Dada Western medicine is
good for acute illness and for emergency
cases as when there are traumatic injuries
Authority whereas Tibetan medicine is good
for long-standing conditions or chronic
diseases its particular strength is getting at
the root cause of diseases rather than
masking or just treating the symptom that
one area Mandy how much here in the
Tibetan system one of the most important
methods of diagnosis is by means of the
pulse but dr. Dawa is doing more than
checking how fast it is he uses each of three
fingers to evaluate the health of a different
internal organ next the urine the color odor
and characteristics of the bubbles in the
urine all point to what might be out of
balance in the patient's body from the color
of the urine and how the bubbles disappear
it seems this is a bit serious try to eat more
fruit but not sour fruit for the time being I will
prescribe medicine for one week then come
back with another urine sample initially
almost every disease stems from an
unwholesome diet or improper behavior
which cause imbalances in the body
according to the Tibetan knowledge of
healing the four main methods of treatment
are correct diet and behavior the
appropriate medicine and accessory
therapies like massage and acupuncture so
touchy elem so it must heal in Dharamsala
the spiritual and physical elements of
Tibetan medicine remain inextricably linked
but China and Russia have sought to sever
the bond want to know what we're up to visit
our website inulin Odette the capital city of
Bharata Buddhism and Tibetan medicine
have not been completely embraced to
Vandor ji is a Buddhist monk and a doctor
who practices traditional Tibetan medicine
here it hasn't always been easy at times
he's been hounded by the KGB and
forbidden to leave the country to Vaughn
Dorji Radney avec also known as to van
lama may not be your image of a typical
Buddhist monk but complete with cell phone
and a busy schedule he's an mg Lama a
doctor of traditional Tibetan medicine he
works out of a small clinic in a Buddhist
community center to Vaughn Dorji takes a
vow very similar to the Hippocratic oath to
do his utmost to cure and to treat every
patient equally regardless of age race or
well no he may be wearing the traditional
robes of a monk but to Vaughn Dorji deals
with some very contemporary medical
issues as a Buddhist he's opposed to
assisted suicide he believes organ donation
should be encouraged and thinks artificial
insemination can be of great help to women
who want children up to 30 patients a day
walk through the doors of his clinic with
every possible medical problem it isn't that
we ignore modern Western medicine they
have their own excellent aspects such as
surgical treatments and computer analysis
they can be very effective and we can make
use of them if it in the future I hope we can
combine the good points of Western
medicine and traditional Buddhist medicine
what I mean the a his first patient is 11
month old Zorich he's back for a check-up
for a skin condition - Vaughn Dorji is treating
more and more patients with allergies and
skin problems he believes there's a link to
the chemicals now found in food - Vaughn
Dorji relies on a sensitive touch careful
observation and quiet listening and if the
patient is too young for a conversation it's
all the more important to be aware of body
language the color of the skin and overall
energy hmm I'm no more to build with a
baby I look mainly at the face economy it
shows everything that would indicate inner
diseases a typical treatment starts with
herbal medicine and changes in diet whoa
come on now Zurich you need to take some
medicine no what's with all of you guys to
deal with you buddy hey what did this gluten
you should give him natural food don't give
him the artificial stuff in packages that kind
has lots of preservatives no something uh
she did it bit me for the first few months we
treated him with ointment sand creams but
everything got worse and worse it even
affected his breathing his skin would get
inflamed and scab over and just peel off the
modern medicine didn't help so we came
here to see the Tuvan Lama it was
miraculous his medicine helped at once
zorax cheeks healed who I started to
breathe normally unfortunately for Zurich
Tibetan herbal medicines aren't sugar
coated as a Buddhist doctor to Vaughn Dorji
believes he can help strengthen the healing
power within his patients he prays for each
of them to regain their health and be freed
from their suffering when this engines
internal organs and then m'lady get in the
water lighten the load and you already
lighted only a few of the highly-trained mg
llamas had survived the brutalities of the
thirties and Buddhists were still considered
class enemies by the Soviet state so when
two von Dorji decided to become a Buddhist
doctor he faced some serious obstacles but
there were difficulties to go to a Buddhist
school you had to get permission from the
Communist Party Central Committee all the
way in Moscow but here in borracho I was
very lucky to meet a sham Bar Dorje
Gamboa the man who until the end of his
life would always teach me humble Imam he
got me into the Institute and I graduated in
1982 when two van Lama finished his
medical training he was forced to register
with the KGB he's not the bull um but I did
all the llamas were supposed to tell on one
another who was doing what and they tried
to force us to spread rumors about each
other and I refused to do this fortunately
they did not stop me from being a llama I
was allowed to go to Mongolia but I was
barred from going anywhere else so I
couldn't leave the country to continue my
education mr. Romney granny region don't
even ask it was a time when any kind of
religious expression in Russia was
considered ignorant or subversive but the
Buddhist belief that everything is
impermanent turned out to be quite true
things in Bharata were about to change
once again in 1989 after the collapse of the
Soviet Union Buddhism was declared a
legal religion and once again the temples
are a place of celebration the monastery
colleges that had been destroyed or
abandoned are being rebuilt and every
family is proud to have one of their children
become a monk given Dorji has a more
secure future as a buddhist doctor he has a
medical license from the russian
government though it doesn't allow him to
practice at the local hospital 's first patient is
mrs. gamma she's a social worker and sees
the Tuvan Dorji for both physical and
spiritual reasons he listens to her anxiety
over a court decision being handed down if
things go badly for her partner he may be
sentenced to three years in jail this is
gamma receives a blessing in the prayer for
a good outcome exposing bridgewater a
doctor must have a big heart he must
understand his patients soul and help them
psychologically and spiritually how are you
keeping it along with being knowledgeable
he should be open-minded he can't keep
himself isolated from the world he can't stay
inside a capsule I knew that great feeling
carmine come the mg Lama is now my
personal physician he's the kind of person
that you can open up your soul to he has
such understanding eyes health and mind
are connected and the most important thing
is that the doctor and the patient are friends
at Sagat is about an hour's drive from the
capital of Wulin Hooda it's one of a network
of Buddhist monasteries built in this region
to Vaughn Dorji used to be the head of this
monastery and still comes back to take part
in the temple rituals his nephew Genghis
who himself hopes to become a doctor one
day spends the summer's here learning all
he can about Tibetan medicine from his
uncle autumn is the time to harvest many of
the plants used in traditional medicines the
plants energies concentrate in the roots as
leaves and fruit fall away you stay here and
guard the house oh is it to Vaughn Dorji and
Genghis head out to gather liquorice an
important ingredient in medicine to treat
coughs no sir Vasily come fight me trekking
to remote places to harvest medicinal herbs
has always been a part of a doctor's training
the route here is thin usually it's thicker it's
very sweet during the hard years back in the
40s licorice root was used instead of sugar
we would give it to the children there is near
the Buddhism with it just dig on this side
genghis if we dug around and destroyed the
root system and took all of it that would be
bad we have to be careful because the
plants are our future it's not only you who
comes to collect here but other people
gudule Molly another very close and
Lawson well Genghis this will be enough for
one maybe two years we'll see maybe we'll
go out again next year and what is the
licorice root used for I'll make a medicine
with it to treat coughs it helps clear the
chest over the centuries Tibetan doctors
acquired a vast knowledge of plant habitat
and medical uses from tonics for the
immune system to sedatives and antiviral
compounds they learned how to purify and
combine plants to treat a wide range of
diseases even though over one-third of our
own pharmaceuticals are derived from plant
sources there are still many secrets to
unlock from centuries of Tibetan botanical
knowledge Tuvan Dorji introduces his
nephew to the same ancient texts and
medical illustrations that he learned from at
that time there were no young lamas they
were all 70 or 80 years of age and had been
in prison only a few of them had somehow
survived the brutality of the 1930s I was
lucky to find a teacher divan Dorji has
mastered the art of pulse diagnosis and he
wants to make sure that Genghis will be
able to use this technique when it's time for
him to treat patients give us an average
elevator your hands have to be like this or
people try not to leave them in cold water
for very long we also make sure you wear
gloves if you hold a hot cup you have to
take care of these three fingers so if you
want to enhance their sensitivity you should
soak them in warm milk at the part of the
masculine remember as you diagnose your
patients these fingers are our weapons
against disease that traditionally Buddhist
doctors make their own medicines it's a skill
to Vaughn Dorji once genghis to learn will
prepare this five-part mixture that has to be
taken with water it's very useful after hard
attack it's like a tonic for the heart you know
all the ingredients nutmeg Indian long
pepper mood an annamund ginger here I'll
show you a thorough knowledge of the
plants is something that will take years but
meanwhile a willing young person can be
very helpful with the more laborious part of
things put your weight evenly at both ends
and don't forget to keep reciting the
medicine Buddha mantra finished at last
after six long hours mm-hmm yes wonderful
very well done when you prepare a
medicine like the one will around here it is
so far only a mixed German not yet a
medicine that usually Custer can use no this
not much time now we have to read the
mantra the mantra for the medicine Buddha
not the prayers energize the medicine and
strengthen its healing powers in the past
these ritual prayers that give the medicines
the power to cure could be held over a
period of months this particular blessing is
conducted over five days and nights both
monks and the students of the Medical
School take part want to know what we're
up to visit our website plummeting
temperatures and fresh snow marked the
beginning of the Siberian winter
magnificently harsh and delicate in Kiva de
Sigma has come all the way to our Zagat
dotson to consult with to Vandor ji I see that
you've lost weight it's because of this
terrible disease I have cancer she was
diagnosed at a hospital in town with
stomach cancer but it's important to her to
get his diagnosis and his advice too as he
holds her frail arm he can immediately tell
that her condition is terminal please be still
when did you start feeling bad last autumn
what do you eat these days porridge and
fish I also take some oil mixed with alcohol
the doctor said it would kill the pain yes it's
true that your condition is not very good
does your stomach hurt yes around here
regardless of whether it gets better or worse
please do not forget your prayers as he
sees her to the door he knows he may be
saying goodbye he encourages her to keep
a calm mind and seek refuge in the Buddha
I've lived a long life and my children have
grown up like all Buddhist doctors to fajn
Dorji has a great responsibility for helping
his patients through the last stages of life he
helps each one make their own journey
encouraging them to find refuge in the
Buddha's teachings and the prospect of
rebirth I noticed not a typical model
Bethenny's business she is completely
aware that death is near at hand I think
she's a very rageous woman she can fight
the disease a little longer but mainly she
needs to keep a calm mind and prepare for
her death here there are no frantic attempts
to prolong life at any cost a patient's death
isn't a failure it's a transition an awakening
from the dream of life Tuvan Lama is
presiding over a funeral of a resident of
Oswegatchie village his role has switched
from healer to spiritual leader reincarnation
is a matter of fact to us Buddhists the soul is
reborn over and over again getting closer to
enlightenment each time whether you are
born a monk a laborer a scientist or a
farmer you must try to develop your inner
spirit if you do not surrender yourself to
anger or cruelty in this life you will climb the
ladder one more step in the next in this way
we try to become as much like the Buddha
as possible with each life that we live
burning the photograph severs the last
connection of the deceased person to this
world the purpose of the burial Rite is to let
the soul leave in peace and find rebirth in
Buddhism this present life is considered to
be a preparation for death and the new lives
to follow the coffin is turned away from the
village so the soul won't be able to find its
way back relatives visit the graves for 49
days at which point the soul will be reborn
simple wooden stakes with banners of the
Sun Moon and mantras marked the graves
relatives circle the grave three times in a
final farewell jovan Dorji is the last to leave
he must close the path so the soul cannot
follow them back to the village but death is
always followed by renewal and life here at
the octagon Datsun Genghis is helping
organize the New Year's fire ceremony two
fires will be live it's the biggest party of the
season and the rituals oh as much to Barratt
tradition as they do to Buddhism all that is
good and we Heuer should be brought to
one fire and all that's bad and negative is
brought to the second fire to burn away
completely people come here to leave their
sickness and go to the other fire to become
pure again and to be prosperous and
healthy people start to gather at dusk they
bring bags of wheat flour balls which they've
rubbed over their bodies they believe they'll
be rid of all earthly desires and karma when
the balls are burnt in the fire the paper skull
is an offering to yamaraja the king of life and
death down there as the two fires light up
the winter sky one burns away the failures
of the past year the other lights the way for
health and happiness in the new one we
improve the contract in fifth order for you in
Buddhism and Tibetan medicine go together
they are inseparable other people may think
differently but I believe you have to know
the foundation of Buddhism to understand
the foundations of the medicine you need to
understand it with your body your mind and
your soul Buddhists medicine will be alive
as long as we pass on the heritage to new
generations as long as patients want to be
treated with mg Lamas we will keep our
tradition and I believe people will come to us
for help as long as Buddhist medicine has
the power to heal Taman human beings
face four main sufferings they are part and
parcel of life birth sickness old age death it
is very important to know why we face these
problems in our life if we realize and
understand these things it helps us maintain
a positive attitude the Tibetan culture in
Lhasa was damaged in the last century by
tides of history that shook the entire world.
it's from Sri Lanka and Thailand they are the
practitioner of Pali tradition so that is the
foundation of buddhadharma and among to
this follower the holder of Pali tradition or
they are elder so my respect then Sanskrit
regime is concerned or Chinese Buddhists
and then korea-japan welcome and Tibet
and Mongolia so China among them the
Chinese tradition of Chinese was the day
the Sun scripture sanskritization holder
Chinese Buddhist or older or sons of
tradition senior so then we Tibetan our
youngest only after 70 century Mongolia's
case I heard first of all is enriched Mongolia
perhaps before reaching Tibet first of all in
second and third then Buddhism come from
Tibet so 's teachable the Dharma which
practicing by Mongolian does come from
Tibet so for Tibetan case Indians our guru
the Mongolians case we are their burrow so
now basically the Pali tradition and the
sanskrit addition to traditions the salsa
tradition the the palate region also used I
saw that takes so some kind somewhere I
think combined party tradition as a
foundation then some so tradition in the
Sanskrit addition the I think Buddhist logic
maybe I think develop stronger it
extensively car more extensively more
extensive in the sounds good tradition then
also the Buddhists and Rihanna Buddhist
unshipped also then I think in Sanskrit
vision Buddhists and Rihanna also much
that is present so so then Tibetan tradition
since Tibetan tradition which is started after
Nylander famous Islander tradition well
established in India there for 12 edition do
actually the pure lineage of Nylander
tradition that's very clear all those major
texts of Buddhism mainly some scripts and
some Bolly which we learned study by heart
from young age let me see tamo better
bruises do balcazar a better tomorrow Z she
did Ponca City Petrovich him do ha Jonesy
Oh his case around 1415 years a start is he
learning Mike is about six seven years very
young I started learning by heart at that time
no interest almost like button said in daily so
time when when my tutor come there almost
much although she didn't um I used to feel
almost as if the Sun was setting and getting
darker so such a student is it really less I
think I always prefer play like that so maybe
a stupid student so so my point is all those
texts which we learned by heart all road by
Nylander masters so it is quite clear and
then later he stand study commentaries of
these routes text so Tibetan Buddhism I
usually describe the Theravada tradition
and Rosasco tradition including Buddhist
Tantra in the tradition all complete so
there's an Islander tradition like one of top
or city scholar as well as in Buddhist master
Nagarjuna he himself you see wrote
tatianna and of course Madhumita
philosophy her philosophy I think something
like combined with Rajas so Nagarjuna one
of the top scholar of the null endure his
position also philosopher also very good
Buddhist monk then also physicians and
also some kind of chemistry Madras also a
kind of a chemist as well so we can I think
consider him as a at that time sort of was a
scientist so his brain is really brilliant in his
writing the or say he make very precise
forward a distinction certain Buddhist heard
a word which he found contradictory with
logic visions logical reason then he zipped
these things then then those only those
texts which logically can prove then he
except this other tragic account saw these
are definitive statements of the Buddha the
Buddha himself is made clear the my
follower accept my teaching not out of
respect but rather your own investigation
and experiment so he make very clear
some kind of Liberty to assert to investigate
Buddhist own words because the Buddha is
it thought different philosophies due to
Emma his follower there are different
amenities position therefore she deliberately
teach different philosophy or different
concept which itself contradictory so
sometimes I jokingly telling audience these
contradictory philosophy taught by Buddha
one Buddha same Buddha same teacher
certainly it is not correct not certainly not
due to his own confusion certainly not no he
deliberately create confusion Emma his
student certainly not then why he taught is
in these different philosophy contradictory
philosophy the answer is there are different
sort of mental disposition mental capacity in
different karmic orcid a potential ha and
there are differences among the individuals
karmic propensity so this very helpful is it to
look other tradition non Buddhist tradition
yes there are people who may not find
Buddhist approach is suitable so we need
different approach different way of approach
according different amenities position of
people at different location different time so
this very helpful with it to develop as a day
because of the accept of pluralism over in
streams is very useful so so Tibetan
tradition in some time ago Nitin I mean the
earliest early part of 20th century some
scholar described Tibetan Buddhism is not
genuine Buddhism but something divided
through a home deviant and corner Islamic
back degenerate form of Buddha or
degenerate of Buddhism which call Lama
easy I think there's I think expression or
description of love of knowledge so usually I
always tell him or introduce Tibetan
Buddhism is pure tradition of Nylander
institution but then meanwhile I also want to
say they aged century they won one of top
logicians as well as the philosopher or
master of Nylander came to tibet his name
Chandeleur Sita he I think encouraged
Tibetan Emperor now you Tibetan should I
say should hold buddhadharma through
your own language so it is much better
translate in Mongolia's case now for
example these through centuries although
they have their own language their own
script but they prefer you see study with
depending which great in tibet case did i
think really I think because of the broad
minded or I thought passages yes faceted I
think both Tibetan Emperor and mainly I
didn't Islander this particular sort of scholar
he advise all those texts should translate
into Tibetan so at the Sameer monastry
does suppose that in first monastry is a
businessman of free internet in Tibet
actually dead monastery it said the
construction of that monastery carried under
the instruction of generosity so they're
different Department one department for
translation one department for meditation
one department for Vinayaka soda into a
monastic discipline mmm and start taking
monks vow so first time eight century under
that masters leadership another department
like more ritual or ceremony or tanzy on and
of course meantime the per Misawa also
there he carry I think his direct responsibility
is to eliminate all the negative forces of
buddhadharma and meantime he also he
carry some tons of teaching so eventually
Tibetan language now I think up to drizzle
up to now the Tibetan language is the one
of the I think almost I think the best
language among the translations of original
Sanskrit text sounds a test so the Internet
century some other Western scholars they
say they found Tibetan translations are very
authentic technology are accurate accurate
now critic Utah's our warm up not only one
hour so I don't know how to start actual
explanation about buddhadharma perhaps
now I should switch to other language the
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arremato Simran Shinji what rushing you
says on gypsum ignore it on your data - Mel
away your marriage to me more 2 million
km is a decision perhaps I will begin with
the citation from a well-known scripture
Buddhist scripture which belongs to the
genre of scripture known as the perfection
of wisdom and the statement goes as
following the mind is devoid of mind
because the nature of mind is clear light so
this statement there we can look at it three
different aspects of the Buddhist thought on
the basis of this particular statement so the
first part deals with the phenomenon that we
call mind so when we speak of mind we are
already talking about a phenomenon that is
directly related to our experience of
happiness and suffering pain and pleasure
and and and also for example when we
speak of the experience of pain and
pleasure suffering and happiness we are
already talking about sentient beings who
have the capacity to feel these experiences
we are not talking about inanimate objects
which has no capacity for experience of that
kind so directly we are talking about a
phenomenon that is not material that is that
is a experiential in their nature so in other
words we are talking about a phenomenon
known as consciousness or mind and what
and then the key point being made here is
to emphasize the importance of the role of
consciousness and mind in our experience
of pain and pleasure because we all natch
they aspire for happiness seek happiness
and wish to overcome suffering and the role
of mind in that aspiration is very crucial
because according to Buddhism suffering
and pain is understood to be a function of
an untamed and undisciplined mind and
happiness and and joy is understood to be a
function of a tamed and disciplined mind
and so this is that's why the first part of the
statement mind is devoid of mind the first
part of the statement emphasizes the role of
mind and consciousness in our fundamental
experience of happiness and suffering the
second part of the statement is - devoid of
mind and this part a point to our
understanding of mind itself in our naive
perception we tend to feel as if there is
something called mind that is somehow a
concrete that is somehow real and so what
the Buddha is pointing out is that this naive
assumption of there being some kind of
solid thing or concrete thing called mind is is
a false distorted understanding and then the
final part final part which states that the
nature of mind is clear light then points
towards the ultimate nature of mind ultimate
natural mind is a phenomenon that whose
reality and existence of the religious or
originally the assembly transmission religion
let synchronicity sojourners with us - so the
the final part the nature of mind is clear light
points towards the nature of mind where it's
reality can only be understood in terms of
dependent relations of causes and
conditions and beyond that dependent
relation one cannot posit a mind that is
separate from that relationship and
furthermore it also points to us that in its
essential nature mind is pure in our mind
our mind is deluded but these delusion and
the pollutants of the mind are advantageous
and the pollutions of the mind contamination
really result from kind of more thought
processes and conceptual processes which
has the tendency to obscure and and taint
our essential nature of the mind however
the mind the essential nature of mind is
luminosity and this mere experience and in
at that level our mind is clear light our mind
is free of pollution so so these things are
pointed out in this one statement of the
Buddha that mind is devoid of mind
because the essential nature of the natural
mind is clear light dinner's looks over know
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Jenny shower Gunda Europe said it was in
your Lotus only one says that the summer
summer city circus tea dance simulation us
all Saturday this is a deep dish another
auditioning but no decision when you
window Amir Cheney teen Allah and
competition new both Channing tomorrow
be simply Chism myself some current
attaining distinguished from door but this
really Allah long Charlotte energy in BRE
mug solemn duty sorry so rude it that
deserved initiation so to summarize and
what we can understand from from this
single statement is that the first part of the
statement where Buddha says that the mind
is here the importance of the role of mind is
F being emphasized and since the key role
of mind in you know determining how an
undisciplined mind and untamed mind leads
to suffering and tamed and disciplined mind
leads to happiness this cause and effect
relationship is being presented therefore in
this in relation to this first part of the
statement the entire teachings of the
Buddha on the Four Noble Truths the truth
of suffering in its origin cause and cessation
can be related in that context of
understanding the role of mind the second
part of the statement that say mind is devoid
of mind can be understood as pointing
towards the ultimate nature of mind
because although we assume the mind to
possess some kind of objective independent
existence of its own but however if you
critically analyze and search for that
phenomenon then you cannot find a
phenomenon that is solid concrete and
independent of the basis upon which the
phenomenon the label mind is being applied
so here one can speak about what the the
middle wave Lhasa furs school and mind
only school has talked about three nature's
of the mind so here when we speak about
the nature of mind so the mind itself would
be there at the basis and what is being
negated is that our imputation of mind as
possessing some kind of truly substantial
reality so that is the imputed nature and
then the absence of that imputed nature on
the basis which is mind is that the empty
empty empty nest nature or the thoroughly
established nature so what it points to is
that mind which we assume to possess this
real existence is actually devoid of such
substantial reality and that absence of that
substantial reality is the mind true nature
and then the third part occurs the real
existence right now Debrecen substantially
real exists all so the third part because the
mind is clear light the inner mind is clear
light then can be seen as pointing towards
the Buddha's teaching on the Buddha
nature the tataka the garbha the essence of
Buddhahood so when we speak of this the
essence of Buddhahood the seed of
Buddhahood it can refer both to the
emptiness of mind which is the ultimate
nature but also to the clear light nature of
mind which is a subjective quality of our
mind and it is in respect to this second part
of the nature which is the clear light nature
of mind that the Buddhist Vajrayana
teachings are related it is in the exploration
and deepening of understanding of that
clear light nature of mind that the Vajrayana
teachings become relevant so not finished
introduction of the developer that the
dealership door dentures chef Marian so
this is like the summary top four noble truths
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disorder Conda you concern you add to me
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sure you just leave it to him every Ahmadi
the autorities levity ought to be armory didn't
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english' children inches the dead honey and
temperatures at the terminal so you know
making that as a summary outline of
Buddhism to elaborate a little bit more we
let's look at them the Buddha's teaching on
Four Noble Truths the Buddha's teaching on
Four Noble Truths really forms the common
foundation for both the Pali and the Sanskrit
tradition and if we look at the teachings of
the Four Noble Truths we are essentially
talking about a mechanism for a fulfilling our
basic aspiration to seek happiness and to
overcome suffering so this is really the Four
Noble Truths the teachings of the Four
Noble Truths really pertain to this
fundamental concern of all of our all sentient
beings that is to naturally aspire for
happiness and to seek to overcome
suffering so when we use the such
language as seeking to overcome suffering
in the Buddhist context we need to have a
deeper understanding of what is meant by
suffering in this particular context generally
in Buddhism a distinction is made between
three levels of suffering one is the suffering
of suffering that is the evidence of you know
suffering of our pain and and so on which
we all conventionally recognize as painful
experiences and suffering so that is at the
level of feeling and sensation then there is a
second level of suffering known as the
suffering of change and this includes even
those experiences which we conventionally
identify as pleasurable and joyful and they
are referred to as suffering because they
have a tendency if you indulge in them for
too long they have a tendency to lead on to
dissatisfaction and and suffer the suffering
so therefore they are recognized as
suffering and then there's the third level of
suffering which known as the suffering of
conditioning pervasive conditioning and this
refers to our fundamental fact of existing in
an conditioned way our conditioned
existence based upon affliction and this
fundamental factor of our existence is
recognized as suffering because it is at the
root of the first two levels of suffering so in
the Buddhist context of a practitioner when
he or she aspires for attaining happiness
and wish to overcome suffering the suffering
that he or she wishes to overcome is really
at this fundamental you know root level of
suffering therefore the the happiness that is
being sought in the context of the teachings
of the Four Noble Truths refers to direct
opposite of that suffering and the direct
opposite of that suffering is the state of
cessation where all the root sufferings have
come to an end not just the suffering but
also the causes and conditions that leads to
that suffering that has come to end and this
is what is meant by aspiring to seek
happiness and aspiring to see to overcome
suffering in the context of a practice
practitioner so and now in engaging in such
a kind of an aspiration it is not adequate
then to make the prayer met the exploration
may all sufferings come to an end a may I
attain the true freedom that is happiness
you know making such aspiration alone is
not adequate what is required is to
understand that the causal mechanism and
Relations that causes and conditions that
leads to suffering that we wish to be wish to
overcome what are the NN on the basis of
that understanding one needs to avoid you
know creating these causes and conditions
and also one need to look into the causes
and conditions that would lead to this
ultimate happiness that we are seeking for
and on the basis of that understanding one
must cultivate those causes and conditions
and it is on that basis one needs to fulfill
that basic aspiration of seeking happiness
and overcome suffering so what this tell us
and illustrate is a fundamental philosophical
principle in Buddhism which is the principle
of dependent origination because in
Buddhism the key philosophical idea really
is understanding of the evolution and
emergence of everything in terms of their
causes and conditions alone and it is
through the aggregation and coming
together of causes and conditions that
events come into being and so this points to
the Buddha's teaching on proceed SM
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that you get one so now when we look at
the way in which would actually taught the
Four Noble Truths in the scriptures we see
that woulda repeated the statement of the
Four Noble Truths the truth of suffering in its
origin and the cessation and the part that
leads to that physician first Buddha
identified what are those four truths what is
suffering what is the origin of suffering and
what is the possibility of a cessation what
are the parts that would lead to that
cessation and by you know speaking of the
specific nature of these Four Noble Truths
the Buddha in essence set out and our
understanding of the nature of reality how
cause and effects play in this in this reality
and in the second level Buddha talked
about the functions of these understanding
of the Four Noble to the nature of the Four
Noble Truths and the function here is how
on the basis of the understanding of this
nature of reality as an individual how should
an individual go about implementing that
knowledge into a day-to-day alive and living
an ethical and spiritual way of life and then
the third aspect of the Buddha spoke about
on the teacher when the Four Noble Truths
is how by applying these functions of the
form of knowledge of the Four Noble Truths
what kind of results that individual
practitioner would achieve and here Buddha
made statements such as suffering must be
recalled so the first he said this is the truth
of suffering in this with respect to the
second the function he said the suffering
must be understood or recognized that's the
function and with respect to the purpose
and and the fruit a result he said although
suffering is to be understood and
recognized but there is no suffering to be
understood and recognized so what he is
talking about here is that once you have as
a result of employing applying your
knowledge of the nature of suffering and
lived an ethically sound way of life and
attained the result then there is no more
further suffering to be recognized and
eliminated so if you look at the way in which
the Buddha taught first of all the nature of
suffering nature of the Four Noble Truths
the functions of the Four Noble Truths and
the fruit of the knowledge of the Four Noble
Truths and the practices based upon that
what we see here is a fundamental pattern
that is and that reflect the understanding of
the stages of the path within the Buddha
within the Buddhist tradition so here what
we see is in the Buddha's teaching a pattern
of a journey of an individual from the
starting point of an ordinary human state
and here that the human existence is really
seen as the ideal physical existence to
engage in the Buddhist path because
Buddha's path and practice involved
maximum utilization of human intelligence
and therefore human existence is really
seen as the ideal bodily existence to
engage them to put its path so what we see
here is a pattern of a of a journey spiritual
journey where starting from the individual or
in an ordinary human state through a
progressively more awakened state
ultimately culminating in the attainment of
full liberation as well as including full
awakening of Buddhahood so when you
look at in this way there is some truth in
some people when they characterize
Buddhism as a form of humanism because
it is it essentially presents a part that unfolds
from an individual ordinary human state to
an enlightened state and this is quite
different from the basic pattern of a spiritual
path in the evolution of the spiritual teaching
in the theistic traditions in the theistic
tradition the fundamental origin of the
spiritual teachings is a form of a revelation
coming from and transcendent being from
there there is a kind of a more top-down
evolution whereas in the Buddhist
spirituality the evolution is more from bottom
up from the level of an individual ordinary
human being to an awakened state now of
course one can raise the question is saying
that even in the case of Buddhism but a
spirituality are in the teaching the parts
themselves taught by an enlightened being
the Buddha in in other words the Buddha
the historical Buddha here of course a
common understanding that is shared by
you know one one's perspective that is
commonly shared between the theravadin
and the non pair of Auden's is that up until
the point when Buddha attained
enlightenment under the Bodhi tree in
Bodhgaya buddha was a bodhisattva a
sentient being and and under the Bodhi tree
at bodhgaya buddha attained full awakening
that marks transcendence from ordinary
human being to an awakened fully
awakened Buddha but even in the case of
Mahayana perspective where the historical
Buddha even from birth is already seen as a
manifestation of someone who had already
already attained the embodiment of the four
caius the four Buddha bodies even here one
will have to recognize that the Buddhist you
know a deed of attaining enlightenment
under the Bodhi tree in Bodhgaya has a
special significance because the
significance here is to illustrate to the
followers of the Buddha that the Buddhist
path has to be is a journey from a state of
ordinary human being to an awakened state
of full Buddhahood those you see down
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statement in one of the sutras scriptures
which states that all the Buddha's of the
three times are and will be Buddha's who
are initially ordinary sentient beings who
through the journey and became fully
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will be re so talking about suffering and its
origin and the third particularly third noble
truth which is the truth of cessation the truth
of it so what we need to do as practitioners
is to really inquire into the very question of
the possibility of attaining such a cessation
so what we mean by cessation is a state
where even when you are confronted with
the causes and conditions that would
normally lead to afflictions and give rise to
suffering a cessation refers to a state where
you will note these causes and conditions
which may which would otherwise lead to
suffering and afflictions would not have the
power to create afflictions and sufferings
anymore so that is this that the truth of
cessation and so when we talk about the
cessation we are talking about the cessation
of the suffering and already we spoke about
three different levels of suffering though
evident obvious suffering about sensations
and suffering of change and suffering of
pervasive conditioning which is the more
fundamental level of suffering so by
engaging in the path and you know living an
ethically sound way of life one will be able to
gradually eliminate the causes and
conditions that would give rise to these
three levels of suffering beginning with
preventing the causes and conditions for the
evident more obvious sufferings and then
the suffering of change and so on and so
when we look so what becomes important is
to inquire into the causes and conditions
that lead to these degrees of suffering so
we'll so this immediately takes out to this to
the understanding the second truth which is
the truth of origin of suffering so basically
when we speak of the origin of suffering we
are talking about two primary factors here
one is the Karma karmic actions of volitional
intentional actions and the afflictions which
are the basis from which these actions arise
and between these two the principle the
origin of suffering really is are the afflictions
so whereas the when we talk about karmic
action we are really talking about a subset
of the larger cause-and-effect events so
what is unique about the karmic causation is
the involvement of a sentient being and his
or her intention so when intention gets
involved into a chain of causation a new set
of a new chain of causation is created and
that new chain of causation is referred to
the common causation so it's really subset
of the wider cause-and-effect processes
and and so the comic so most of the
important actions that we engage in that
really matters that has significant
consequences tend to be actions that are
driven by intentions or motivation so and it
is the motivation and the intention that
determines the the quality of the actions that
we engage in so when we talk about the
motivation we are talking already talking at
the level of our states of mind that give rise
to these actions and here the afflictions are
have a very important role in in creating the
intention of the motivations that we have
and so and at the root of all of these
afflictions is really ignorant because there is
not a single sentient being that would
willfully knowingly create the causes and
conditions for his or own suffering now
because our basic exploration is to aspire
for happiness and to wish to overcome
suffering so all our activities are really
driven by that fundamental aspiration but so
we still continue to experience suffering and
suffering because somewhere there is an
ignorance involved of the causal conditions
that give rise to suffering and and the pain
and here they when we speak of ignorance
there can be different types of ignorance the
ignorance with respect to the karmic law of
cause and effect and also even these
ignorance sometimes we may be aware of
what other that the causal relations of an
intentional act and its consequences yet still
we can continue to create conditions for
suffering because there is a deeper level of
ignorance which is not just related to the
causation but also based upon a distorted
understanding of our own experience our
own existence and this is referred to as the
ignorance pertaining to the nature of our
own reality so in other words much of our
actions are kind of driven by at a very
fundamental level a grasping at a false
sense of self or some kind of a concrete self
and therefore if one is interested in the
project of attaining freedom from suffering it
becomes crucial to understand whether or
not there is a possibility of getting rid of that
fundamental ignorance and it is in this
context the Buddha's teaching on the no-
self anatman becomes importance because
it is only by cultivating their insight into the
true nature of self which is no self that one
will be able to undo this fundamental
ignorance so when we speak of ignorance
we are talking about a state of mind that is
either a mere form of unknowing just ignore
it simple ignorance or we are talking about a
state of mind that is a distorted form of
knowing and therefore we are talking about
a state of mind whose perspective is
contrary to the actual reality so if that is the
case then at least in principle this suggests
a possibility of removing that ignorance
because because it is a distorted form of
knowing there which is contrary to the
actual reality there is a possibility by
cultivating its opposite perspective which is
a correct expert perspective on reality one
may be able to eliminate this ignorance and
here that the teaching on no self becomes
crucial so when we speak of the Buddha's
teaching on no self of course within the
Buddhist tradition there are different
interpretation of the Buddha's teaching or
no self various levels of subtlety and the
main primary interpretation of the Buddha's
teaching or no self that we shall be following
here instead of Nagarjuna and Nagarjuna
according to Nagarjuna the the full
understanding of no self can arise on the
basis of understanding all phenomena and
being devoid of inherent intrinsic reality
objective independent reality and so
therefore the the Buddhist teaching on no
cell thus become directly related to the
teaching on emptiness the Buddhist
philosophy of emptiness and so when you
understand how the teaching on emptiness
is relevant to this concern of seeking the to
end suffering and its causes and then we
will see that that the that the teaching on
emptiness has a great significance and
when we talk about the Buddha's teaching
on emptiness that the full explanation of
emptiness is not found in the first turning of
the wheel of Dharma which is the teaching
on the Four Noble Truths but rather in the
second turning of the wheel of Dharma
which includes a teachings such as the
perfection of wisdom and including the
statement that I cited right at the beginning
of this talk the mind is devoid of mind
because the essential nature of mind the
natural mind is clear light so what this point
is a further level of understanding of
Buddha's teaching on dependent origination
earlier we understood the teaching on
dependent origination only at the level of
cause-and-effect relations and of cause and
effect dependent relations now here when
we bring the teaching on emptiness we can
understand the dependent origination also
on the basis of mutuality of dependence
where the concepts are mutually defined in
on the basis of each other and in this way
the understanding of the principle of
dependent origination becomes much more
extensive it's not confined only to the
condition phenomena but it embraces the
entire spectrum of of all phenomena and so
in this way if you understand then you will
understand that all phenomena are not only
dependently originated but also there
dependently designated therefore none of
them possess any independent identity of
their own or independent existence of their
own and they are their existence can only
be posited on the basis of a dependent
relation so therefore because they are
devoid of independent identity in existence
they are they are devoid of any substantial
reality and the state of mind that perceives
them to possess such intrinsic objective
existence will therefore be distorted and by
eliminating that distorted state of mind
which is ignorant one will there be able to
attain the true cessations so it is in this way
the teaching on emptiness and no self
becomes directly related to the teaching on
cessation the Buddha's the third noble truth
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respect to the truth of cessation as a result
of reflecting deeply on the manner in which
our fundamental ignorance distorts our
perception of reality and how our
fundamental perception this ignorance really
is not in tune with the actual reality and how
this fundamental ignorance serves is the
basis of all the afflictions and the attendant
sufferings that it give rise to one when one
becomes to a point where it comes to a
point where one can see at least in principle
the possibility of bringing about such as
such a cessation then one needs to seek
the way and means by which that cessation
can be actualized and attained and here of
course the fourth noble truth the truth of the
path becomes relevant so when the Buddha
speaks about therefore when the Buddha
says therefore cultivate depart actualize the
cessation and cultivate the path he's talking
about the path that would lead to such
decision so in the context of the Four Noble
to the principal path that is being cultivated
is a deep insight into the nature of ultimate
reality where there is a synergy between a
trangle state of mind a comma binding and
a deep insight into the nature of reality so
there is a combination of truncal truncal
mental state and an insight however in
order to cultivate that principle part and one
must first establish the basis which is an
ability to retain one's focus of mind single
pointedly when a chosen object so here
what therefore one needs to cultivate the
concentration qualities of concentration and
in order to cultivate such qualities of
concentration one must ground once way of
life in a sound morality and observe the
basic laws of morality and so therefore the
Buddha taught in actual practice of the path
he talked to what is he taught what are
known as the three higher trainings higher
trainings and morality high trainings in
concentration and higher training and
wisdom and so it is therefore by engaging in
the practices of these higher trainings one
will be able to actualize the part cultivate the
part and then actualize the cessation so
then the question is why is such a cessation
possible the one of the fundamental reason
for this is as explained before the essential
nature of mind is pure now although our
mind is deluded but the pollutants of the
mind are advantageous because our
essential nature of the mind is this mere
luminosity and experience and at that level
the mind is pure and since all the pollutants
of the mind that obscure and afflict our mind
arise as a result of accidental or occasional
conceptual and conceptual processes
including the afflictions one can see that by
penetrating into the ultimate nature of reality
and seeing through the deception of our
fundamental ignorance one can remove
these because if our essential nature of
mind itself is deluded then there is no real
hope because so long as we possess mind
we will possess a deluded mind and we can
never envision the possibility of a continuity
of mind that is free of these pollutants
however according to Buddhism the
essential nature of mind is pure and it's
mere clear light and the pollutants that
obscure mind really arises from these
conceptualization and afflictions and all of
which are grounded rooted in this
fundamental ignorance so therefore by
removing this fundamental ignorance the
whole processes that give rise to these
advantageous pollutions can be removed
and in this way one will be able to actualize
the true cessation that one is aspiring for
and and therefore the fourth noble truth was
taught which is cultivate the path cultivate
the true path then tantrayana I think one
special I think the unity or tantrayana
practices a big distinction grows a level of
mind and energy and a subtle level of mind
and energy make distinction then there's
subtle mind usually you cross a level of
mind active the subtle mind remain castle in
active inactive so try to Harada try to
subdue the grosser level of mind so that the
subtle mind then become active so then the
subtle mind transformed into the wisdom
understand Oceania.
If you do wrong things mainly harming
other, you get negative consequences.
Some say something good person, some
say bad person, it doesn't matter so long my
own motivation for thinking is honest,
sincere. When we investigate the reality, our
mind should be calm. The basis of genuine
friendship is trust. Trust depend on
openness. - He's a monk of the Yellow Hat
school of Tibetan Buddhism. He's currently
the 14th Dalai Lama. In 1989, he received a
Nobel Peace Prize. He's the Dalai Lama,
and here's my take on his top 10 rules for
success. Rule number two is my personal
favorite, and I'm curious to see which one
you guys like the best. As always, as the
Dalai Lama is speaking, if he says
something that's really inspiring to you,
make sure to leave it in the comments
below and put quotes around it so other
people can be inspired as well. (upbeat
music) - The ultimate source of satisfaction
within ourself. - If you do wrong things
mainly harming other, you get negative
consequences. If you do helping other,
bring more happiness to other you get
benefit. More inner strength there and more
sort of confidence of purpose of life and
fulfillment about that purpose, then you
always feel happy. If the rest of the people
really feel that me as a politician or further a
bad politician, then I feel sad. (laughter) Or
a cunning, liar politician then of course, no
problem, no problem. Some say something
good person, some say bad person, it
doesn't matter so long my own motivation
for thinking is honest, sincere. That's the
important. That's simple Buddhist monks.
Actually, Buddha as he taught. Don't care
what others saying. If one say too much
praise, then at that time should think, Oh, I
also have the critics. Then, one say a lot
criticism, then you should think, Oh, some
people are praising me. So, it doesn't
matter. Too much sort of paying much
attention these things are silly. Ultimate
source of happy life is our inner value. So
therefore, irrespective of a believer or
nonbeliever, whether it be religion or not.
See, we should pay more attention about
our inner world. Now scientist, according
latest of scientific findings, it now sort of
clear, even good health or healthy body, the
healthy mind is very essential. More
peaceful mind brings healthy body because
mind calm, peaceful, then our body element
also then remain more balance. So that
brings healthy body. Too much stress, too
much worry, disturb our body element. That
creates certain sort of problems in what is
body. So therefore, calm mind is very
essential. I think you should realize that
anger may bring some kind of energy, short
moment, for a short period. But that energy
is actually blind energy. And anger really
destroy your part of your brain which can
judge right or wrong. So when we fully
develop anger, we can't see the reality. So
that energy, more bold, right? But that
energy is blind energy. So in order to face
the problem, our method should be, as I
mentioned earlier, realistic. In order to carry
realistic method, you must know the reality.
When we look the reality, when we
investigate the reality, our mind should be
calm. Otherwise we cannot see the thing
objectively. So in order to use human
intelligence properly, our mind should be
calm. So taking this line anger is firstly
destroy your inner peace. Secondly, destroy
your ability to investigate the reality. So you
think this way, then once you have clear
evidence, anger is no use, only destruction.
Affection, or compassionate attitude,
warmheartedness, is very, very important
for one's own well being, for one's own
happiness. So don't consider practice of
compassion is something religious matter,
or practice of compassion is something
good for other, not necessarily to oneself.
That is totally mistake. So, since from
childhood, we already equipped this seed of
compassion, we learn from mother and
ourself in order to become parent, the seed
already there. Now that seed, you must
keep, nurture all our life. The biological
factor compassion is limited, biased, and
more dependent on other's attitude. Now
that as a seed. Then using reasons,
evidence, that seed of compassion, can
further develop unbiased compassion. Not
depend on other's attitude but rather other's
being itself. So that kind of compassion can
reach your enemy, or entire sense of being.
So that compassion is infinite compassion,
unbiased compassion, real compassion. So
if we become compassionate person, then
your life become meaningful. Because you
yourself happy, calm, peaceful, your friend,
including animals, also should get peace.
So at the last day of our life you feel happy.
All my life, I'll spend peaceful, friendly. You
really feel happy. Otherwise, at that
moment, even you're a billionaire, ghost
money, nothing can be used. No matter,
what good cause of a good body, a beautiful
body. All everything have to leave. So at
that time, I think genuine satisfaction can
bring if your whole life spend more
compassionate life, then you feel no regret.
So purposeful life is naturally happy life,
meaningful life. So in order to make
meaningful life, ultimately,
warmheartedness is to give it. Then another
important factor is determination. And you
should not think these development can
take place within a few days or few years.
We must understand. You see that these
developments even may take eons.
(laughter) So you see our determination, if
you consider as a Buddhist and one who
really practice the Buddha dharma, then
right from the beginning, you must, you see,
make up your mind, doesn't matter even
may take millions of billions of billions of
eons. It doesn't matter. After all, what is the
purpose of our life, the meaning of
existence? Nothing. You realize something
positive. Then, you see, even days and
month or eon, it is meaningful. If you really
wasting a life, the purpose of a life, then
even one day too long. So once you
determined, once you make up your mind,
some kind of firm determination, and clear
to objective way, then time is not important.
(speaking in foreign language) It is so long
space remain, so long sentient beings
suffering remain, I will remain in order to
serve. You see that sentence really gives
me some kind of understand, and also I
think inspiring. So the more impatience, and
as I mentioned before you , want something
the quickest or best or something, then I
can reserve all the Buddhist idea. (laughter)
The quickest, cheapest method, it is seldom
will be Buddhist. So you see that's, I think,
wrong. So that I would like to share with
you. So that's where I use it. I myself also
recite this as a mantra, or as some
visualization or certain mandalas. But in my
daily practice, although my practice very
poor, very poor, but even then I admire the
main emphasis on this form and Bodhicitta,
and koruna. So that really I feel is
something practical. Then through this
practice you will get something practical
benefit. Visualization was big in the 80s.
Sometimes I think they cheating oneself
almost like this like this is cheating oneself. -
Deceiving oneself. - Deceiving oneself. So
therefore, I think, you see, we must receive
practice step by step with patience, with
determination. Once you involve, are
dedicated, or determined to practice, then
some improvement you can see. You see
year by year or decade by at least decade
by decade, then you can see oh, at least
some change, some improvement you can
see. Once you see that, that also gives you
some kind of - [Together] New
encouragement. - So, to change, not easy,
not easy. When we feel a sense of irritation,
during that moment if that person
concentrate fully on the breathing, nothing
else, breathing, one, two, three, like five, 10,
15, 20. When you start bringing, mental
state irritated. But then after 20, 30, sort
breathing, your mental state will be little
different, little more calm. Since we are
dealing with emotions, so the best method
to deal with that is through the so-called
mediation. Not for next life, not for Heaven,
but for day to day's well-being. - [Host] Do
you believe that your time here on earth has
been a success? - Success? That also
relative. Some field I think some
achievement there and some field, failure.
So, difficult to say. I know all human life like
that. Some part failure, some part achieve.
(laughter) It is wrong to pick up one thing,
then say, "Oh, very success." Is wrong. And
pick up one thing, failure, that also wrong.
Things are relative. We are social animal.
We human beings, social animal. And
particularly, in modern time, the reality,
economy, environment, and many things
heavily interdependent. That is reality.
Unlike I think past is sort of ancient time.
Ancient time all this independent, self-
sufficient, as in not dependent, your interest
or your future not depend on other. Now
completely changed. So even from this
selfish viewpoint you have to take care
about others' well-being. You just think of
your self, blind selfish, think for yourself,
forget other, or worse thing, exploit other,
cheating other, bullying other, ultimately you
suffer. Through these mischievous way you
may gain some temporary sort of benefit but
deep inside you feel uncomfortable. Then
eventually, you truly become lonely person.
Nobody loves you, nobody respect you. If
you take care of other, as a human brother
or sisters, sincerely, seriously, then
everybody become your friend. So when
you have truly trusted friend there, if you
need something you can ask them. If you
becoming friendless or lonely person and
when you really facing some problems,
nobody you can share. So ultimately, we
are social animal. So even other animal, no
law, no education, no religion, but you see,
they have some kind of sort of feeling. Their
own individual survival depend on rest of
the community or herds so they work
together. I am one of the individuals out of
seven billion human being. If human being,
rest of human being happy, peaceful, I get
much more benefit. The rest of the world get
trouble. How can I escape from that? And
with that feeling, when I meet people one
people or one person or 10 people, 100,
1,000, 10,000, 100,000. I always consider
them as my brothers and sisters. That
brings me in mental level completely
relaxed. If I feel I am something different
from them, then some nervousness,
something inside me may develop. So once
your own way of thinking open, reach out
then as a close friend that tremendous sort
of benefit, peace of mind. Then others also
feel no longer feel stranger. Another human
brothers like that. So that I think, which
really nowadays, we really need that. So
through that way, awareness. Then from
children, I think youngsters, I think they
know just one child remain lonely may cry.
And play with other children, feel very
happy. So that's the human nature. So
sometimes we grown-ups, then we always
calculate if I make friendship with that, how
much I get some benefit. (laughter) Or make
friendship then I can exploit or something.
Then, the genuine basis of friendship no
longer there, destroyed. Basis of genuine
friendship is trust. Trust depend on
openness. So, through these things we can
change. And then, mental level, no matter
what your physical level busy, but mental
level always calm, restful, relaxed. Immense
benefit for your health. So mental health,
body health, very close link. So the ultimate
source of mental health is warm-
heartedness. That's my belief, maybe
wrong. My friends have to research, more
research work. When I was young I had
some different birds. So, one small parrot.
He met one city official. The feet of that
parrot. So therefore whenever that busy
person approach to that parrot, the parrot
always showing some very excitement or
something like that. Then the official usually
gives him nuts and then while the parrot is
eating, the official's finger you see on the
head of the parrot go like that. Then the
parrot position special, friendly attitude. So I
developed some jealousy. (laughter) So I
also want that kind of response from that
parrot so I'm developing. (laughter) So
therefor you see you must show the model
of that friendly. (laughter) Poor animal you
see do not know that. Anyway, anyway, I try
to develop that kind of a friendship, so a few
days, I tried to give some nuts. Then that
parrot take the nuts then showing very
negative attitude. (laughter) Then I lost my
temper. (laughter) I used some thin stick to
discipline, discipline the reaction. So after
that, no hope make friendship. (laughter) -
Thank you guys so much for watching. I
made this section because Saring Cholesto
I hope I pronounced that okay, asked me to.
So if there's a famous entrepreneur that you
want me to profile next, leave it down in the
comments below and I'll see what I can do.
I'd also love to know which of the top 10
rules had the biggest impact on you and
why, what change you're going to make in
your life or business after watching this
section. Leave it in the comments, hold
yourself accountable, and I'm going to join
in the discussion as well. Thank you guys
so much for watching, continue to believe in
whatever your one word is and I'll see you
soon. - The important isn't that different
emotions are right, different emotion. This is
the ultimate enemy or the source of
suffering and also that is a different
emotion. Once it develop, it's in our mind
and immediately it destroy our peace of
mind and eventually destroy our health and
also to destroy our friendship with other
people. So all thee negative activities, such
as killing, bullying, cheating, all these
negative actions come out of this different
emotion so it is real enemy, it is the
destroyer of our peace, destroyer of our sort
of fortune and including our health so
therefore that's the enemy, real enemy.
External enemy may be harmful to you but
next day be very helpful. But this is inner
enemy. Always an element as destructive.
and more when enemy wherever you live,
always there. External enemy we can put
some difference on also you see, like as 59,
we ask it so we can ask it. But this enemy,
even when they in Tibet or they in Putala or
they in Damsala or they are here in the
event London. Wherever I go, this enemy
there. Even I think some go to meditation.
Some use the visualization of mandala. Still,
in the very center of the mandala that
enemy still there. So this is the point now.
We have to realize that. Sorry, this is the
real destroyer of our happiness, always
there. How to do now? If there is I would
say, no possibility, just to work on that, to
eliminate that, then I can better forget and I
think I like more alcohol, sex, all these
things much better. If there is possibility to
eliminate that, then I think now we must
take this good opportunity. This is human
body, human brain, human good heart.
Combine these two things, try. It's to reduce
that and to eventually eliminate. So
therefore, they call it a Buddhist teaching.
Our human body is precious, why? Because
of human interests and the de-shaping or
changing our mind, not only through our
emotion but mainly our intellect cause of
intellectuals, reasoning. And there are two
kinds of emotion. One emotion without any
reason, just as a feel. Such as if they're
headed on these things of course we have
some reasons why this person is very sort
of angry on me and then through that kind
of analyze, you develop. But in deep down,
the further goes, it's not what you see
reasons. So it's the easy motion without
proper reasons devastate negative emotion
and the other kind of emotion such as is
compassion, altruism a kind of emotion with
reasons and a further investigate, you can
prove there's something good, there's
something necessary, something useful. So
their kind of emotion is all the time of
emotion but very much relative to that. Very
much go well with reason or intelligence. So
the combination intelligence and emotion,
that is the way to change, to change our
inner world. So to that also I think the basic
fundamental second nature so long that
enemy there so long we are under that
enemy's control. No permanent happiness.
So once you develop some kind of desire to
overcome that enemy, now that is the. -
That is the true realization of the aspiration
to seek freedom. (speaks in foreign
language) Which is technically called
renunciation in the Buddhist language. - So,
you see this practice the analyze our
emotional level and our inner world is the
very important as the key practice. Then I
think the best method to avoid fear or regret
at the time of death is while we are alive,
our time our energy must utilize meaningful
way. That's the most profound way of
meaning of usefulness. One's own survival,
even animals also this can do. But for
service to other is something unique about
human being and I think bondage where
mother and child or offspring. - The bond
between the mother and the offspring. -
Bond even other animals also have. But that
kind of closeness feeling short period. But
we, human being, because of intelligence,
that kind of feeling we can prolong whole all
our life. - Yeah, extend it through our life. -
So, serving other people, helping other
people is I think very, very appropriate sort
of action according our intelligence or
human ability. We have such ability so to
utilize that ability - In the most appropriate
way - Most appropriate way is serving other
people. Then, at the end, you feel no regret.
I done my best some useful sort of
meaningful life. Now end come, although
sorry, sad, but no regret. So mental level of
experience and sensory level of experience.
Mental level of experience are much more
serious. Obviously, we ourselves have
experience. When our mental state happy,
calm, our physical pain can subdue. When
mental state too much pain, too much
worry, the physical comfort cannot reduce,
cannot subdue. - No, reduce. - The mental
state sort of pain, so obviously mental state
is more serious. So therefore, now including
medical science, more and more now
scientist in that field now realize mental
state is very, very important for our health.
So, in meeting with scientists, our slogan
How to Create Healthy Body, Healthy Mind.
So, healthy mind very much related with
healthy body. So healthy mind, you see,
cannot produce by medicine or alcohol or
drugs, no. More illusions there. So it has the
mind. Also it can not produce buy injection.
Cannot buy from supermarket so therefore
the healthy mind must develop within the
mind from faith some extent, but no. The
real change in mental level, certain
condition. Genuine conviction come only
through research investigation.
how to deal with the difficult people you see
from time to time in your life when you meet
with them. Don't think that just because I'm
a monk and you live in nice monasteries
you don't have your share of difficult people.
I don't know what it is like, but sometimes
as a monk you attract difficult people. I'm
not saying you're difficult. ...because people
have got nowhere else to go, and,
sometimes, a monk's kindness and
compassion means that you accept
everybody. But first of all, how you deal with
difficult people, to know that difficult people
are par for the course. When we understand
that, we understand it's not unusual to have
difficult people. No matter what you do,
where you go, and how you behave, you're
always going to meet them. So first of all,
there's nothing wrong with having difficult
people. In fact, we can look upon difficult
people...as my teacher Ajahn Chah says, as
great blessings to our life. They teach us
patience. They teach us compassion. They
actually lead to so much wisdom. Really,
you don't learn so much from the nice guys
and the nice girls of life, do you? You have
a good time with them, but where you really
learn your lessons is with the difficult ones,
which is why I learn from my teacher in
Thailand, Ajahn Chah. Ajahn means
"teacher." He said that anything which is
irritating you, anything which is troubling
you, that is your teacher. Being in Northeast
Thailand, we'd always call the mosquitoes
"Ajahn mosquito"... ...because I learned so
much from those damn mosquitoes.
[laughs] That's what I thought at the time,
those mosquitoes. Because even when we
just do loving kindness. For those of you
who are Buddhists, you know that we
spread love and kindness to all people, all
beings, all genders, no matter what you are
or who you are. May all beings be happy
and well. However, as a young man being a
monk in Thailand, I just could not do that.
It's impossible. I did the best I can. I used to
chant, "May all beings be happy and well,
except mosquitoes." "May all beings be free
from suffering, but not those mosquitoes.
They don't deserve, what they've done to
me." [laughs] I'm sure that if ever you
spread loving kindness, you've also got
exceptions. [laughs] But it didn't work well
when I had exceptions, so I learned how to
learn from those mosquitoes to be kind to
them. Sometimes, I was so kind to those
mosquitoes I let them bite me. They would
land on my hand. I said, "Come on,
mosquito, you can bite me. The door of my
heart is open to you. It's only a little bit of
blood. I know that you need this to have
your dinner. And I like my dinner as well,
especially as a monk. I know this is your
dinner, so have something to eat. Do you
know what those mosquitoes did?
Sometimes difficult people and difficult
beings are like this. They take advantage of
you. They put their nose into the skin, and
it's irritating. So you just endure that. It's
only a few seconds. But these mosquitoes,
that was just an exploratory drill. They took
their nose out, walked a few steps, and tried
somewhere else. They were fussy. You
have three or four bites just from one
mosquito! They were taking advantage of
my kindness. [chuckles] That's just the
nature of mosquitoes. It doesn't matter. I
have plenty of blood, and I learned a lot
from that. Number one, first of all, know that
the difficult people and difficult beings and
difficult situations in life, that's common.
There's nothing wrong. You never find any
place where you can run away and hide and
escape from difficult people or difficult
mosquitoes or difficult experiences. So
number one, you have to accept that, and
you have to learn how to deal with them.
One is learn that they're part of life and you
can learn so much from them. Number two
is to realise that most of the difficulty of
difficult people is actually coming from you,
the way we react to them. Someone once
said, "If ever you see a difficult person,
remember, you only have to endure them
for maybe a few minutes, a few hours at
most." Even if you live with them, it's your
husband or your wife, I don't know why you
chose that person anyway. That's your
karma. But anyway once you chose them....
Even if they're that close to you, you only
have to live with them for a short period of
time, but they have to live with themselves
all day. Sometimes when you think how
irritating they are for you, they'll be equally
irritating towards themselves. Those poor
people have to live with that mind 24 hours
a day. It's a wonderful reflection when you
see difficult people. You know if they're that
difficult for you to live with, they're also
difficult to live with themselves. That gives
you so much compassion. It takes away the
hurt which you feel, and you notice the hurt
that they feel, that they're so difficult to you.
It's actually empathizing with the other
person, taking the pain away from yourself,
"Why do I have to deal with this person?"
Get an idea of what they are going through
in their head, in their mind, in their life.
Some of these people, if they're that difficult
to you and you're an ordinary person
they've probably got no friends, no one they
can really relate to, because they're just
such an incredibly difficult character to live
with. They're so lonely. That actually
arouses a bit of compassion to such people.
When you have compassion to such people,
your endurance levels go up enormously.
You can actually bear dealing with such
difficult people because you know they're
not going to be around for long. They're
going to walk out of your office, or you're
going to go home to somebody else. If you
can't escape from it, you can always come
on a retreat in my monastery or in
Dhammasara monastery. There's always
some place you can get away. That's one
thing you can do, but it's also to know that
the difficult people in life, you can actually
change them. It's a wonderful thing to know
that difficulties which you face in life or
difficulties which they experience, they are
impermanent! They're not always there. It's
just a phase which people go through in
their life, being difficult. Of course, that
phase may last from birth until death, but it
ends eventually. It's not forever, but it's nice
to know you can actually change people.
You can actually see them grow. How you
change people is a wonderful psychology
which I've learned as a teacher, how you
can interact with people and take the cause
of them being difficult to themselves and
others and actually just move that, nudge
that, in a sense of learning to be more kind,
more sensitive, less demanding, and less of
a pain to live with. It's wonderful. You can
do that. How is that done? I was mentioning
in a talk this afternoon at Curtin University. I
mentioned it a couple of weeks ago. This
was a powerful little experience which I had
about a month ago, maybe even longer, six
weeks ago, in Singapore. I was invited to
give a talk at a conference at the Institute of
Mental Health. It was one big anniversary of
their hospital. They invited me over with all
these other psychologists, psychiatrists,
doctors and professors, as a monk, to give
a talk on how to deal with mental health.
What I was talking about there was the
things which you heard here before. What I
was really impressed with was afterwards
there was a devout Christian who was head
of one of the wards...departmental head. He
invited me to his ward to do some Buddhist
chanting. But he told me actually not to tell
anybody. Now I've blown it. I said, "Why do
you say that?" He said, "Because what you
said just makes so much sense." He said, "I
really respect that wisdom." He said, "What
I respect most of all is you're telling us
something which we've only recently been
practicing. Where we don't focus on the
times of the day where our patients are sick
and difficult, the times when they
experience delusions or psychosis, and are
dysfunctional. We just put that aside. The
times that they are apparently healthy,
where they're relating to themselves and
their environment in a sensible way."
Because when a person has a mental
dysfunction, it's not 24 hours a day. They
have periods, times when they're sort of in
some sort of delusional state and times
when they come out afterwards. He said,
"They were focusing on the times when they
weren't delusional," and he said, "By
focusing on the times when they were
healthy." He said, "A healing was
happening." The times when they were
healthy were extending and the times when
they were dysfunctional were decreasing.
I'd been teaching that for years. It's
wonderful to see that has got in to a modern
health system, in the only sort of mental
hospital which they have in that city state. I
know that's the same with difficult people. If
you focus on their difficulties and make a
big deal about that, you're actually
encouraging those difficulties. You're
feeding them and eventually they'll get
worse and worse and worse. There's a
classic story, and I've used this so many
times. If you haven't heard this before, it's a
very good one to hear. If you have heard it
before, you're learning how to be patient
with a difficult monk who keeps on repeating
the stories. Either way, it works. It's a great
story of the demon who came into the
emperor's palace. Demon coming into an
emperor's palace, and emperor was away.
Because he was away there was a monster,
a big, ugly terrifying demon came and
strolled right into the palace! He was so
frightening, so terrifying! Everybody froze in
horror at this ugly, disgusting, slimy demon,
allowing the demon to go right through, into
the heart of the palace and sit on the
emperor's throne. As soon as he sat on the
emperor's throne, that was just too much for
the guards and the ministers. They came to
their senses. They said, "Get out of here!
Who do you think you are? This is our
emperor's seat, not yours!! Get out, or else!"
At those harsh words, the demon grew an
inch bigger, more ugly, more smelly and the
language got far worse.. That made the
soldiers and ministers even more upset.
They got out their swords. They got out
clubs. They clenched their fists. But at every
unkind word, every angry deed, even every
unkind thought, the monster just grew an
inch bigger, more ugly, more terrifying, more
smelly, and the language from the monster
got worse and worse and worse. This had
been going on for quite some time before
the emperor came back. At this time that
demon was so huge he took up half the
throne room. He was massive, and talk
about ugly and frightening. I've never seen
"Alien," the movie, but people said the alien
is pretty terrifying. Imagine the alien,
multiplied by a thousand! This was so
terrifying, not even DreamWorks could
manufacture such a terrifying, horrible
spectacle as this ugly demon. According to
the story, the smell, the stench coming off
this demon's body would make maggots
throw up. It takes a lot to make a maggot
sick. And the language coming from this
demon was worse! Was worse than you'd
hear in Northbridge after both the Eagles
and the Dockers lose. So this was a
problem, a real difficult being coming into
the palace. But when the emperor came
back...the reason he was emperor was he'd
been to Nollamara, heard the talks and was
wise. I always change these stories every
time. Embellish them this way and that way,
so you can always hear a new angle. The
emperor had also read "Opening the Door
of Your Heart," which is available at the
book shop for $25 I've also learned
marketing. I was at an entrepreneurship
business conference this afternoon. But
anyway, the emperor said, "Welcome. Oh
monster, thank you so much for coming to
visit me. Why have you waited such a long
time to come and pay me a call?' At those
few kind words, the monster grew an inch
smaller, less ugly, less smelly, less
offensive. All the people in the palace
realized their mistake. Instead of saying,
"Get out of here, you don't belong! What are
you doing here? You don't belong in here!"
they started to say, "Welcome." One of
them said, "Actually, do you want something
to drink? We've got some orange juice,
freshly squozen." Squeezed...squozen? I
don't know, who cares? "Would you like
something to eat? We've got some nice
curry puffs." Are they available this
evening? I don't know, I didn't see what's
out there. "They got some curry puffs.
We've got some sandwiches." Someone
said, "Would you like a pizza? I can ring up.
Monster size of course for someone like
you." Someone gave the monster a foot
massage. Have you ever had a foot
massage? Imagine a monster, with such big
feet. It took about 10 of them to give each
foot a massage. Someone else, "Do you
want a cup of tea? We have English tea.
We have peppermint. It's good for your
health. Or a cup of coffee? Latte,
cappuccino, or Brazilian?" I don't really
know what I'm talking about with coffee. I
just drink whatever I'm given. So anyway, at
every kind word or kind deed or kind
thought the demon grew an inch smaller,
less ugly, less offensive, less smelly. It
wasn't such a long time even before the
monster's pizza arrived he was back down
to the size when he first began, when he
first came in. They kept laying on the
kindness until that demon got so tiny one
more act of kindness and that demon
vanished completely away. The Buddha told
that story in the Udana, but there was no
mention of pizzas and peppermint tea. I
made that up. Buddha told that story in
Udana. He said, "We call those things
anger-eating demons. When you give them
anger, they get bigger, less ugly, less
offensive, less smelly, their language gets
worse." He said, "The only way we can
overcome the anger-eating demons in life is
with kindness. Welcome. Thank you for
visiting for me." Many difficult people you
meet in life are anger-eating demons! You
give them anger, you say, "Get out of here,
you don't belong in here," it actually does
get worse. So instead of saying, "Get out of
here, you don't belong," some of the difficult
people you say, "Welcome. Thank you for
coming to bother me." [laughs] You don't
actually say that. You say, "Thank you for
coming to visit me," and give them
kindness. Now sometimes people say,
"Well, that doesn't work. It might be okay for
you as a monk. Maybe Ajahn Brahm's got
psychic powers, he can actually get into
their head and their mind and rearrange
their neural pathways so they're not difficult
with you." But no, it does work. The first
time, over 20 years ago, when I told this
story it was when I was teaching in prison,
in Karnet Prison Farm, just down the road
from my monastery. We still go there most
Fridays. When I was teaching that at Karnet
Prison Farm one of the prisoners
complained and he said, "That is just new
age rubbish. It doesn't work in the real
world, especially in a prison. Prisons are
tough places. If you've got a difficult person
you've got to stand up for yourself. That's
the only language they understand." Of
course, I wasn't having any of that. I said, "I
don't believe you." He said, "You don't live
in prison." I said, "Monastery we have cells,
we have wall around." Actually, they don't
have a wall around Karnet but we have a
wall around our monastery. Sometimes
people, in the early years, they'd actually
drive all the way to Karnet Prison Farm and
ask where are the monks. It was very
embarrassing. Luckily, there weren't any
monks in it. But anyway, I challenged this
guy, I said, "Okay, in this prison, who is the
most difficult person you have to deal with?"
The prisoner I challenged was with a
number of other prisoners. He said, "The
chief officer. The chief officer, my job is to
serve him tea and coffee every day. That's
my job in prison. I hate that guy. He's
always really nasty." He told me a story
which happened a week before. One of the
prisoners in Karnet, he hardly ever had a
visit from his family because it's such a hard
place to get to. There's no public transport
and if you're poor and haven't got a car you
have to find a friend who can actually take
you all that way. It's a difficult place to get
to. He said this man's wife had managed to
get a lift to come and see him, but before
you can go and see your relations in prison
you have to check in, say your name, go
through all the security stuff. The chief
officer had seen this woman checking in
and knew that she had come to see this
prisoner and decided to be cruel to the
prisoner. On the PA system he said so-and-
so, I've got a job for you on the other side of
Karnet Prison Farm and sent him to a place
where the PA system didn't reach. It's a
huge prison farm. He did it on purpose
because as soon as his wife had checked in
the PA system announced prisoner so-and-
so, your wife is here, please go to the
visitor's area, but he couldn't hear it from
where he'd been sent. The message was
repeated two or three times. There was a
search to try and find him. They did find
him. By the time they found him and he
came back visiting hours are over. Better
luck next time. He said, "The chief officer
did this on purpose with no reason other
than spite and trying to give the prisoners a
harder time than they deserved. That's why,
in that time in prison, he was called a dog." I
said, "You hate him?" He said, "Yes. Really
big time. He's so difficult. He never respects
us, never says anything to us. He always
puts us down and treats us like dirt." I said,
"Great. This is a challenge. You meet him
every day serving tea and coffee. Be kind to
him. Don't embrace him with your arms,
you'll get in trouble that way, but at least
you can embrace him with your heart." I
said, "How you can do that is every time
you serve a cup of tea or coffee try and put
some love and care into that tea or coffee.
Try and make it the most beautiful, delicious
cup of coffee you possibly can make. Find
out what he likes and be kind. Get lots of
love and compassion whenever you serve
him tea and coffee." So all credit to this
prisoner, he tried it, for a week. When I
came back after one week, "How is it
going?" He said, "It's a complete waste of
time. I'm really trying hard to be kind to this
guy but every time, even if I put lots of effort
into making a nice cup of tea and coffee, he
completely ignores me as if I don't exist, as
if I'm lower than a cockroach. He even says
to the cockroach get out of here, but not
me." So I told him, "Carry on." It was about,
I'm not sure how long, maybe a couple of
months, I had to encourage him and force
him to do this, before we got what I call the
big breakthrough. One day I actually came
to visit and he couldn't wait to tell me this.
He said, he'd made this prison officer a
beautiful cup of coffee with cream or
whatever he found, just the type he thought
the prison officer liked, and managed to find
him some biscuits which he noticed the
prison officer liked, and he said, "Here you
are sir, have this coffee, and I've found
some special biscuits which I know you
like," and the prison officer said, "Er." He
grunted. That was our breakthrough. It was
the first time he acknowledged that this
prisoner actually lived and existed and
breathed. That grunt, I said, "Wow, this is
exciting!" That is the crack in the dam wall. I
was right. It was only about two or three
weeks later the prisoner managed to find a
special cup of tea, a sandwich or whatever,
handed it to this prison officer, the chief
officer, who was a dog, and the chief officer
turned around and said, "Thank you." All the
other prisoners were telling me this and they
were all looking at me and they said, "You
don't realize just how the prison grapevine
works. That has gone to every prison in the
state." That this chief officer could say thank
you to a prisoner was unbelievable. I won
the challenge. I knew I'd win eventually.
Even such a dog you can change into a
cuddly little puppy with lots and lots and lots
of kindness. You can turn difficult people
around, but it just takes a lot and lot of
patience, a lot of kindness. Some of you will
not be able to do that. It's too much for you.
You have to know your limitations. But it
does work if you really push at it. The most
difficult people can become the best of your
friends. Sometimes it's a challenge which is
worth facing in life. You have people in the
office. Give them kindness. But when they
give unkindness back to you and difficulty to
you, know your limitations. If you have to
run away, fine. If you have to, talk to them
and point out what it feels like. What I talked
about this afternoon in the conference is
also what I talked about here, the old
sandwich technique. If you do have to tell a
person "you're being difficult to me, I've got
my own space that I need to protect,
whatever", you don't go blurting out the
negative stuff straight away. That will never
work. Whenever you are talking to someone
and want to bring up a difficult problem, in
other words to criticize them, to tell them
they're making a problem for you, sandwich
technique. Two or three pieces of praise
first of all. "You're a really nice person, just
the way you work, you're so diligent, you're
so well dressed or whatever! Something
which praises them, and then you tell them.
Say you want to criticize me. You say,
"Ajahn Brahm, you're such a nice monk,
coming all the time, giving these talks, and
they're very inspiring." When you say things
like that I open up to you. You lighten me.
I'm listening to you. Then you say, "But your
jokes are sometimes a bit over the top
[laughter], but I know that you do look after
the monasteries and look after the Buddhist
society." You praise afterwards. If you
actually sandwich your criticism between
heaps and heaps of praise, people actually
listen to it. So if you are dealing with a
difficult person and you really need to tell
them, they really need to listen to you to
know exactly what they're doing and the
problems they're causing, please praise
them first of all. Get on their right side. Then
they know they're not being attacked. Push
this back at you. Isn't that what you need
when you're being told off because you are
difficult people, as well? Sometimes aren't
you? It's always somebody else. Sometimes
we create difficulties for others. If I was
going to tell you off, this is how I would do it.
I'd praise you, first of all, butter you up,
make you know that I appreciate and value
and care for you. If you just give criticism
straight away what we feel is that person,
why are they my enemy? Why are they just
saying this to me? Don't they realize how
hard I work and the difficulties and problems
I have to face? When you get criticism
straight away you just get defensive, you
justify yourself, and you don't listen to the
other person. You don't take it on-board. By
getting that acceptance, the very fact that
you're accepted, you're appreciated, you're
valued means you're opening up. Then you
put the criticism in and you butter over
afterwards. I really like you, you're really
valued, thank you for being who you are.
Then people actually can listen. A lot of
times people don't realize they're being
difficult to you. It's weird, but they think
they're being a friend. They think they're
being them or they're being funny or they're
being whatever. Sometimes we do need
feedback to know exactly what we're doing
and how we come across. I remember
playing this game once with one of my
fellow monks about 32 years ago. We sat
down and we wrote what we thought of
each other and then we passed it to each
other. It was amazing for me to listen to
what another person thought of me. It
wasn't what I thought he thought of me and
what I thought of him wasn't what he
thought I thought of him, completely
different. The way that we relate to each
other is not actually the way that we are
thought of. So sometimes they don't realize
they're being difficult, so they do need some
feedback. That has to be done on the
sandwich technique, at the right time and
place, and then people will take it aboard,
and they can change, and how do they
change? Make sure they're not put in the
situations where that difficulty arises from in
the beginning. One of the reasons why
people are difficult, why sometimes you are
difficult, is because people are too stressed
out. When you're stressed out at work, you
take it back home, give people a hard time
at home, and then because you have a hard
time at home, you have family problems,
when you go back to work, you're stressed
out at work even before you begin your day.
You are in the cycle of negativity and stress,
so much so that we really should deal with
that problem, whether at home, or at work,
to learn how to de-stress, and to be able to
de-stress a little bit of meditation really
works. You know the old story, how heavy is
a cup? The longer I hold it, the heavier it
feels, if I keep holding this for five minutes,
my arm aches, 10 minutes, I'm in great
pain. If I keep holding this for half an hour,
I'm a very stupid monk. What should I do
when it starts to get heavy? Put it down for
five minutes. If you don't believe me, you
can try this out at home. [laughs] It works,
after five minutes you pick it up again, it's
much lighter. It feels lighter. It's exactly the
same weight, it feels lighter because you
have rested. Your stress is nothing to do
with how much work you have. The amount
of responsibilities and duties you have, that
is not the cause of stress. The cause of
stress is when it gets too heavy to bear, you
don't know how to put it down. You're afraid
of putting it down for a few minutes, to rest,
to get your energies and strength back up,
and you will find, as any psychologist or
monk will tell you...actually, we teach the
psychologists, that's where they got all their
ideas from. We should patent them, but we
give things out for free. This is the work you
have. You find if you put it down for 5 or 10
minutes, it's not 5 or 10 minutes wasted! It's
actually an investment of time. Because
when you're rested, afterwards, the quality
of your work improves enormously. You get
more done in less time too. You become
more efficient, and sometimes at work we
mistake the quantity of work for its quality
and efficiency. Giving yourself a break, 10
minutes of meditation, rest, or whatever,
and I recommend the toilet is a great place
to meditate. You can put on, "engaged"
there, no one will bother you, and you can
always say you were constipated. You're
not lying, because your brain was
constipated. Then rest for a few minutes.
When you come out afterwards, you make
up that 10 minutes you spent in the loo very
quickly. So you get more work done, more
efficiency, higher quality, and you're not
stressed out, so when you go home, you
can enjoy the company of your relations,
your kids, and your wife, your husband, and
even actually relax and enjoy your dinner.
Because when you enjoy the company of
home...again, home is supposed to be a
place where you de-stress, you can relax,
have a good dinner, and meet the people
you love and care for. When you have a
nice rest in the evening, you go back to
work in the morning, then you're sort of
calm. It's a cycle which you can either have
a vicious cycle of stress and argument at
home, or stress at work, and you get really
crazy, or you can break that cycle, rest a
little bit at work. You get more done, you
come home, you relax, everything is going
well at home so you...happy at work as well.
You get more done there. That's a cycle
where you don't become a difficult person to
live with. That's why I say to people when
they come on meditation retreats, they're
doing meditation here on a Saturday
afternoon, or beforehand, "Why do you
meditate?" Because other people have to
put up with you. That's one of the great
reasons to meditate, and if you meditate,
you're a much nicer person afterwards.
Many times when I've been teaching
meditation, especially down at Armadale, I
don't know why this happens always in
Armadale group. In Armadale group,
sometimes after the meditation, talking to
people afterwards, and very often people
say, "You know, this evening, I never
wanted to come." "It's Tuesday evening, I've
been at work, and I'm tired, and I told my
kids I'm not going this evening, and my
daughter said, 'Mommy, you must go to
meditation.' I said, 'I don't feel like it darling,
I'm tired.' 'Mommy, you must go to
meditation!' 'No, not this evening.' 'Mommy,
go to meditation!!' 'Why darling?' 'Because
you're a much nicer mommy when you
come back.'" So they go. Many of the kids
actually understand that. They can see the
change in you when you de-stress, so
you're not such a difficult mother or a
difficult father to your own kids. This is
actually how you can see in practice, a little
bit of rest makes people less difficult people
to live with. You see, in the course of these
things, so it's not just being compassionate
and kind, it's actually knowing the causes of
being difficult, and dealing with them by
giving yourself a bit of rest, being de-
stressed. One the other things about being
a difficult person...You know what it's like
sometimes, just so much stuff comes on top
of you, so many things to do. I've had an
incredibly busy week, but when I have a
busy week, I try really hard never to get
negative. Sometimes I go, "Oh, why me?
Why do I have to deal with all these crazy
people? Why do I have to take all these
calls?" Sometimes from overseas, people
ring up, they're crazy. It's what I've called
here, "Dial-up a monk service." Sometimes,
even people have lost their dog, over in
sort-of Canada somewhere, and they say
"Can you do some chanting for me over the
phone?" I was saying that I was in Japan
three or four weeks ago, and Japan is such
a high tech country, and if we ever...I should
maybe do a fundraiser soon to buy a robot
monk... ...like a cyborg, it can look like me
or any other monk, we'll put a robe on it, so
if they want any chanting, you can just put a
donation in a little slot here, press a button,
and we can give you the blessing services...
...or even on a Friday night if I'm not feeling
myself, and just want a bit of a rest, I can
put my cyborg up here, you put one of the
old CDs of favorite talk, press a button, and
no one will know the difference. This
goes...an idea, it's got some potential. But I
would never do that, because of, "Why do I
have to work so hard?" Because when you
get sort of negative, you do become a
difficult person to live with, so I know that
whatever you have to do in life, you
embrace it, have fun with it. If you teach a
person to have fun with the difficulties of life,
to embrace them, then you'll find that you
never get a difficult character. Seeing a
person who is a difficult person to live with,
it is because they're fighting their life.
They're angry at just what life gives them,
and they're probably working too hard, "Why
do I have to do all of this? Why does all
these things happened to me? Why is this
life so tough for me?" and they take it out on
you, and all the other people they live with.
Hope I never take it out on the monks which
I live with. Instead, you just embrace it, take
it on board, it's just life. You can't change
life, but as I said many times, you can
always change the attitude you have to life.
It's an attitude problem we have, that's all.
What's wrong with working hard? You can
only do one thing at a time, that's all I ever
do. That's why we never get angry at people
not turning off their mobile phones, we
embrace that. Thank you so much for giving
me an opportunity to explain just how you
can embrace the difficulties of life. Look, I
had a choice, I could get angry at someone
not turning off their mobile phone, but why
get angry for? It's already been turned on,
big deal, so you don't get angry at life, you
just embrace it. People make mistakes. I
make mistakes. I made a big mistake, I
hope she's not here . Last Sunday I was
doing a marriage service for one of the
people who comes here regularly, and she's
married to a nice young boy. You always
have to get married to a boy, I suppose, if
you're a girl. I don't know why I said that, but
anyway she was getting married... ...and
after the service, doing the blessing service,
and I said to him... That's right, this elderly
man came to stand next to him, and I said,
"Oh, is that your father?" And the old man
said, "No, I'm the best man." He was not
very happy at me. Or, like I was telling a
funeral director on...When was it? On
Wednesday, or Tuesday...Thursday,
Thursday, yesterday. I was telling the
funeral director about one of the funerals I
did once for a couple who comes here. One
of their parents died. I'm doing the funeral
service and saying, "Oh, it's such a shame
that your mother passed away, she was
such a good Buddhist, and she'd done so
much." Then this old lady stood up at the
back and said, "It's not me, it's my husband.
I'm alive! It's he who's dead." I do stupid
things many times. But when you make a
stupid thing, instead of getting tense about it
and being a difficult person, you laugh at
life. I actually try and collect all my stupid
mistakes, and try and tell you all about
them... ...so that you laugh. When you make
a mistake, it's like a wonderful opportunity to
make people laugh. That's why one of the
sayings, "When you ever make a stupid
mistake, and people laugh, you laugh as
well, because then the world never laughs
at you, it only laughs with you." So we laugh
as well at the stupidity of life and making a
mistake, and that way we embrace and
accept things, even the difficult things, and
we don't become a difficult person. No
matter what you have to deal with, you can
embrace and make it work, so if you learn
that, then you're not one of the difficult
people in life. It's always other people who
are difficult. No matter who those other
people are. They're us, so when we learn
how not to be difficult, we can maybe give
those skills to other people, but not be so
demanding of life by having an attitude
which is more accepting of life. When it's a
problem, we know how to deal with it with
the...what's it called? The sandwich method.
That way, the other people and yourself can
actually live peacefully together. But I've
already mentioned in passing, the most
difficult person in your whole life is not the
boss from hell. The most difficult person is
not, sort-of, the person you married, or your
mother-in-law. Somebody actually told me,
"You know, mother in law is an anagram.
You can actually change the letters of
mother-in-law, and it comes out, 'Hitler
woman.'" I might get in trouble for that one.
But it's true, work it out. Write out "mother-
in-law," and you can see it. But many
mothers-in-law are not Hitler women, they're
very nice people. But, where there is a
difficult person in your life, sometimes that
can be you, and actually they're not the
most difficult person in life. The most difficult
person in life is yourself, isn't it? The one
you have the hardest time living with at
peace, and embracing, and being kind to, is
you. It's important to recognize that.
Learning to live with difficult people, first of
all you have to learn how to live with a
difficult you, and what's the difficulty with
you? Anyway, who do you want to be? Of
course, if you want to be something other
than you are, if you want to be the great
meditator who can fly through the air on a
Friday evening, you've never seen that
before, that would make it interesting. If you
always want to give the best talks, or if you
always want to be the wisest and skillful
comedian, and get everyone always to
laugh at your jokes...Actually, one of my
favorite comedians, he once said..he wrote
his autobiography, and he said when he
was young he always wanted to be a
comedian. He said, "His friends would laugh
at him for wanting to be a comedian." Now
he's a comedian, they don't laugh anymore.
What was the other...one of his other
favorite jokes was, he said, "When I die..."
He was contemplating on death, which is a
Buddhist thing to do, so this is almost a
Buddhist joke. He said, "When I die, I want
to die in my sleep just like my father. He
died in his sleep. Not like the passengers in
the bus he was driving at the time,
screaming and shouting." That was a nice
joke. Anyhow, where was I going with this
story? Being kind to yourself, and accepting
yourself, is actually learning not to be your
own enemy. Not to be a difficult person to
yourself. You know, I have got my
idiosyncrasies, and they've all been on
display for the last 20 years in this place.
You know who I am, but you accept yourself
as you are. You relax, you allow yourself to
make mistakes, you allow yourself to be
who you are. You have this beautiful sense
of embracing yourself with all of your
idiosyncrasies. In other words, you become
at peace with yourself. That's actually what
many people do when they come to a place
like this. They learn how to accept
themselves as they are, to be at peace with
themselves, and not being the most difficult
person in the world to live with. Strange
thing, but as a monk, I spend many, many
hours by myself. Sometimes people ask that
"As a monk, you never had a wife, haven't
got kids, aren't you ever lonely? Sometimes
on retreat, you never speak to a person for
two weeks. Did a six-month retreat once,
never spoke to a person, or saw anyone for
six months, weren't you lonely?" I have to
answer them when they ask that question,
"Actually, I'm never lonely. I never feel
wanting to have to be with people, but I like
people, but I don't have to be with people,
so even in times of solitude I never feel
lonely." When they asked me that question
the first time I thought, "Why not?" and I
realized actually that there's always
somebody around - me. Because I'm a
friend of myself, because I like me, I'm
always with my best friend. At nighttime, in
my cave, where I live at Serpentine, I
always go to sleep with my best friend, me,
and because I'm at peace with myself, and
accept myself, understanding I'm not
perfect, but I'm good enough, then I'm never
lonely. Lonely people are people who don't
like themselves, people who are afraid of
themselves, so when no one else is around,
you're with this strange and terrifying being
called "me," which you haven't really made
peace with yet, haven't really understood
yet. Once you understand who you are, you
accept yourself with some kindness, you
become at peace with yourself. Actually,
you like yourself, you find one of the
greatest insights you could ever have is,
"I'm OK insight" - to realize there's
absolutely nothing wrong with you, as you
are, you are perfect. You don't believe that,
which is why you keep trying to change
yourself. When you make peace with
yourself, and accept yourself for who you
are, then you're a friend to yourself, you
never feel lonely, because you're there all
the time. Only people who don't like
themselves feel lonely. They are the biggest
problem. They are the difficulty. Something
strange happens, once you actually solve
that difficulty, "you," and make peace with
yourselves, and at ease with yourself, no
one else in the world would ever be difficult
for you. There won't be difficult people
anymore, because the difficulty of other
people is just a projection from yourself. It's
why I've noticed, when people criticize
others, "He talks too much." I notice the
person doing the criticism also talks too
much. I've seen people say, "You eat too
much." It's only fat people say others eat too
much. It's amazing how people criticize
because it's something in their character
they don't like about themselves, which they
project onto other people. I notice that, and
think it's a common psychological trait. So
the only reason you find other people
difficult is because you find yourself difficult.
If you can actually heal the problem, coming
to peace with yourself, being at ease with
yourself, accepting yourself, then you can
find you can accept just about every other
being. Of course, as a monk, I've come to
peace with myself a long time ago. I have
these crazy people come and talk to me,
stupid people come and talk to me, wise
people, beautiful people, they're all beautiful
people, they're just who they are, so I
respect people, and of course I've been in
these jails, and saw these real crooks in the
jails. I've been talking to politicians and
seen the crooks on the outside as well.
Sorry, they're not real crooks, they're just
people, they're trying to do their best, but
sometimes they've got their defilements as
well. So when you start to see people for
who they are, and you can accept them and
be with them as they are, then there's no
such thing as a difficult person anymore. I
remember this one lady, no other monk
would be able to talk with her, and she
would come on the telephone...I think
knows who I'm talking about, and she would
swear, F-words, bloody words, "Bloody
monks, I'm going to come up there with an
M-16 and shoot you all." I said, "OK, that's a
nice thing to do." I understood her. No,
she's a really difficult person, but because I
never reacted back, because I always react
in kindness, she always loved me and said,
"You're the only person who understands
me," and of course she never came to the
monastery with an M-16 to shoot us all. She
was just taking out her venom on someone
who would listen and not take it seriously. I
could understand where she was coming
from, the pain of her life, the difficulties of
her life and embracing her for who she was.
Then she'd calm down, become very
peaceful and tell me all about her life, a very
painful difficult life. She was not a problem.
She was not a difficulty. As I understood
myself, I could understand her. You can
actually calm down the so called difficult
people in this world when you have learned
how to calm down yourself. Then everybody
in the world is not difficult anymore. It's not
as if they continue those bad habits which
other people think as difficult. Because you
can calm them down, accept them
peacefully, they don't need to express that
difficulty anymore in those dysfunctional
ways. It is exactly the same as in the
hospital you are focusing on the beautiful
parts of them, the beautiful parts of them
grow. How we can deal with difficult people
in life, not just difficult people but difficulty in
ourselves, and the difficult situations in life
which occur again and again and again in
life. Your flight gets canceled because
Bangkok airport is closed. Wonderful! You
can spend more time in Perth. Those
people in Bangkok? Great place to see, get
two extra days of holiday and your boss
can't actually blame you. Why do we make
life difficult instead of exploiting life? When
life doesn't go the way we want it, great!
Wonderful! And even when people criticize
you unfairly, what a wonderful experience
that is, to be criticized and test yourself out.
Don't know when was the last time I told this
story about a donkey who fell in the well.
Once upon a time... ...there was a donkey,
just walking happily along in the forest, just
munching and minding its own business.
Because it wasn't mindful, he fell into a well,
the well was dry so it didn't drown, and he
didn't really injure himself, just a few bruises
and scratches. When the donkey came to
his senses he realized he was at the bottom
of a well and there's no way up because
donkeys can't climb. The only thing the
donkey thought he could do was to cry for
help to get someone's attention otherwise
he would die down there of starvation. So
he started crying for help. [makes donkey
sound] I can't really do donkey noises, as I
think now you have understood because
probably I've got no previous incarnations
as a donkey. Those people who imitate
animal noises, it must be that in your last life
you were an animal. As for me, I wasn't a
donkey in my last life so [makes donkey
sound] is the best I can do. " [makes donkey
sound] ," said the donkey again and again.
After a couple of hours actually somebody
heard him. It was the local farmer. "What's
making that noise?" He came over and saw
it was coming from the well. He looked
down, "my goodness, a donkey has fallen
down that well." Now that farmer never liked
that donkey. The donkey was always eating
his farm produce and was being very
stubborn. He'd never do what the farmer
wanted. He also realized that well was a
very dangerous thing. Somebody might fall
in that well, a human. He thought of a
wonderful idea. He could get rid of that
dangerous well and the donkey at the same
time. He got out a spade and started filling
that well with earth. The cruel farmer. Now,
if you do something like that it's called "bad
karma." If you do any bad karma you're
going to get unpleasant consequences, as
you will see as this story develops. So this
donkey at the bottom of the well, thinking at
first the farmer would help him, realized the
farmer's trying to kill him by shoveling all
this dirt over the donkey. When the donkey
realized that, [makes donkey sound] even
louder. But that didn't stop the farmer. He
just kept shoveling more dirt over this
donkey, more and more dirt, trying to fill in
the well and bury the donkey alive. After a
while the donkey went quiet and never said
anything. The farmer thought, "I've killed
him." "I've buried him. Good riddance," and
kept on shoveling. But the donkey hadn't
died. The donkey, who must have also gone
to Nollamara in the previous life... ...had
insight. He was a very smart donkey. Never
underestimate donkeys. His insight was
this. Instead of complaining when people
throw dirt all over you, instead of
complaining, just shake it off, tread it in, and
he found he was growing a centimeter taller.
The next shovel full of earth, shake it off,
stamp it in, he's another centimeter higher.
Every shovel of earth, he was getting closer
and closer to the top of the well. Now the
farmer, thinking the donkey had died
already, paid no attention at all, shoveling,
shoveling, when a pair of donkey ears
appeared above the top of the well. Shovel,
shovel, shovel. Shake it off, stamp it in, until
a donkey head appeared at the top of the
well. Before the farmer realized, the donkey
was close enough to the surface it jumped
out and bit the farmer on the backside. Not
because the donkey didn't like the farmer,
but because he had to show the farmer the
law of karma. He was just an agent of cause
and effect. He ran away. That's how the
donkey escaped from the well. The moral of
that story is, and I've told that to politicians. I
even, actually, told that to the president of
Sri Lanka a couple of years ago, all you Sri
Lankans here, he loved that story, because,
being a politician, people are always
throwing dirt on you. Shrug it off, stamp it in,
and you get higher moral ground. It's the
same with you. People criticize you. Your
husband calls you ugly. You called him
stupid, whatever it is. Just shrug it off,
stamp it in, and you'll get closer to the top of
the well. That's how to deal with difficult
people. People called me lazy because I
haven't got a proper job. I say, "Well, in this
time of economic difficulty, I'm freeing the
labor market up for you people to get jobs
rather than take it myself." People are
saying, "Oh, you're scared of relationships,
because you don't have children." I'll say,
"I'm making the planet more carbon neutral
because if you have kids, how much of a
carbon footprint do you get with kids? Being
celibate, I'm doing my bit for
overpopulation." So whatever it is, when
people criticize you, you can always turn it
around, shake it off, and you don't need to
think that they're making life difficult for you.
You only make life difficult for yourself. No
one else does. There is no such thing as a
difficult person, basically, except yourself.
You get yourself right, make peace with
yourself, and you'll find that everything in life
will then also be at peace. All the difficult
people will just be people that's all, human
beings just being human beings,
mosquitoes being mosquitoes, donkeys
being donkeys, farmers being farmers. How
to deal with difficult people. Thank you for
listening. Audience: Sadhu, sadhu, sadhu.
Ajahn Brahm: So, who is going to be the
first difficult person and ask a question? Any
questions or comments ? That's a great way
of stopping questions, associating that with
the difficult person. No? Got a question?
Participant: What about children that[?...?]
it's getting away with it and will do it again?
Okay, children who become difficult if you
don't pay attention to them, the attention
seekers in life. How you deal with them?
That's just children being children. They're
not being difficult children. Try and find time
with them. If you haven't got time with them,
you can't find time with them. It's not a
difficulty. It's just the nature of children. If
they want attention from other people and
they haven't got attention from their parents,
sometimes they try it with their teachers,
you just do what you can. You can't please
everybody. Where's the difficulty there? The
only difficulty is if you think that children
shouldn't be like that or you think that you
shouldn't be like that. That's part of life, and
you do what you can. You can't do more
than that. Then the difficulty finishes.
Embracing the reality that children want and
seek attention. I reckon, is that an answer
we can come to accept, or am I sort of
skirting around it? Participant: I think that
he's [inaudible 61:42] . [laughs] Very good.
Participant: I think they see a responsibility.
There is a demon, you have to see and
point out there's a demon. You have to point
out there's a demon in them in the sense
that you point out that they're causing
trouble to other people and difficulty to other
people. It has to be pointed out. How you
point it out is the interesting way.
Sometimes we haven't got the resources to
point it out in this particular time. We're
tired. We've got other kids to look after in a
classroom. Sometimes you can find time to
take them aside later on. It reminds me of
the late Abbot Placid. Talking about him, he
was the abbot of New Norcia who died
recently. He was a good friend. I went to his
funeral service. I remember at a conference
at UWA it was actually Father Frank
Brennan was there, the Jesuit priest. He
asked this question, he said, "I do work in
universities." "I so easily get on with
Buddhists, with Hindus, with Jewish, all
religions." The only difficulty he has is with
the born-again, the fundamentalists, the
sort-of Charismatic Christians. He asked
Abbot Placid, not me, he said "What would
you be your advice to deal with the
Charismatic Christians, the real
troublemakers?" Abbot Placid said, "Take
them out one by one." An outrageous thing
for an abbot to say. He had a great sense of
humor. But then he said afterwards, "Deal
with them later on, singly, one by one."
That's actually a very beautiful piece of
advice because in the case of a bit of a
troublemaker, sometimes take them aside,
by themselves. It's much easier to deal with.
The social context sometimes exacerbates
their difficulty. Pull them aside later on. Just
talk to them one by one. Find out what's
going on. Participant: What would you say
to them? Sorry? Participant: What would
you say to them? "What would you say to
them?" That you can never predict, what
you're going to say. In no way can I predict
what I'm going to say on a Friday night. Or if
somebody actually comes up to me, they've
got a problem, what I'm going to say to
them. Your job is never plan what you're
going to say. If you do, then you're not
reacting to the moment. You're not being
intuitive. You're not listening to the other
person. Your job is bring them in and see
what happens. Listen, be kind, connect, and
see what comes next. That's why you
should always, as I say, always follow your
gut feeling except when you've got irritable
bowel syndrome. Your intuition is actually
very strong and very smart if you can only
tap into that by taking away all these plans.
Okay, I think that's all you're going to get.
Another question. Wow, they're being very
difficult in that corner. I'll just take you out
afterwards, one by one. Yeah, come on.
What have you got? Participant: What
exactly did the mosquitoes teach you? did
they? What the mosquitoes taught me was
how wonderful it is to be in Australia where
there aren't so many. No, the lesson they
taught me is actually not to react so much
because when I just let them be, actually
there weren't so many mosquitoes on me.
The more I reacted, the more the
mosquitoes came. I found out afterwards
that mosquitoes are attracted to the carbon
dioxide coming from your pores. The higher
the metabolism, the more you've got a neon
sign to mosquitoes, "Ajahn Brahm's Diner.
Please come in and take a meal." But when
I really relaxed and I didn't bother about
them, because you weren't worrying your
metabolism went down. You were more
calm and peaceful, which meant not so
much carbon dioxide was coming out from
your pores, which means, eventually, they
couldn't find you. They actually taught me a
great lesson. The more you worry about
these things, the more you bring them to
you. The more you leave them alone and be
at peace, the more invisible you are to
mosquitoes. They taught me how to just not
worry about things, even if they're irritating.
Understanding life sometimes is irritating,
and the only thing you can do is let it be.
Don't fight it and the irritation disappears,
literally. That's what I learned from
mosquitoes. They're great teachers. The
more you fought them, the more they came.
First of all you've got your own meditation.
I've got very strong meditation. It's not
actually memories, it's understanding how
the mind works and how it interacts with the
body. That's a great understanding you get
after many many years of meditation. You
know exactly what's going to happen
because you know the nature of the mind,
the nature of the body. There's a particular
type of meditation which I've been teaching
for a long time now, the Jhanas. They're
very deep meditations. I've been quite
outspoken about what happens. That gives
you a very good lot of information about
what happens when you die. I'm going to
mention why afterwards. You've also got
what we call the evidence-based stories, of
people who remember the spaces between
their lives and there's quite a few people
who can remember those spaces between
their previous lives. They either do this
spontaneously or they can have training to
remember that time. The last piece of
evidence which is perhaps the most
interesting and the most confirming, is those
people who have those experiences of
dying either in accidents or in an operation,
floating out of their body, being told it's not
their time, coming back again and
essentially giving you some insight into what
happens when you die. These aren't just
Buddhists, these are ordinary people from
many different parts of life, who come back
with the same stories. I am going to bring all
those threads together in this talk about,
what's going to happen to you when you
die. It's not something which doesn't relate
to your ordinary daily life, because it
highlights that the most important thing in
your life is the attitudes, the way you react
to what you have to experience from time to
time. You find with this practice, which we
teach here, it's amazing what you can do
with any situation. You can react in this
beautiful, very positive way, yeah positive.
"What do you mean by positive way?" I
mean by making peace, being kind, being
gentle with these things. Learning from
them, accepting them, embracing them, not
fighting them, not being negative, not being
angry, not being afraid. All these negative
emotions, which you know in your very life,
here , cause incredible amount of problems.
They are the ones which might cause
problems to you, once you die. Let's go
back to what happens just before you die,
because that will inform what happens
afterwards. Life is a continuum. It doesn't
suddenly change. When you go to bed at
night, you wake up pretty much the same
person in the morning, a little bit older, but
pretty much the same, at least recognizable.
You don't morph into something different.
This is what happens even when you die.
There is not a sudden morphing into
something terribly different. People just
before they die... I am talking about slow
deaths, of illness, old age, sickness, that
type of death. Not the sudden deaths, but
it's a general and very slow turning off of the
body, and with that body what we call the
five senses of seeing, hearing, smelling,
tasting and touching. It's as if the body turns
off very slowly. I have been very fortunate in
my life as a monk. I get to do some realy
really interesting things as a monk. I admire
and recommend the lifestyle. I do things that
you guys will never get to do. It's really
exciting. Like being with people when they
are dying. That's one of my jobs. To see the
death just happenning as a process. What
they take is a life force, which is just a body
force, fading away. I remember the first time
I saw that. It was quite obvious there's no
point of death. There's no time. You can't
say that a person died at 8:09. That's what
the clock says over there. It's a whole
process which happens over many minutes.
The death process starts, the doctor said,
"It's now finished," and it happened
somewhere in between. It's not a point, it's a
process. That's very important to
understand. This whole life is a process. It's
not an event. When you understand that
you understand also that if it's a process,
that process can continue on. It doesn't
suddenly stop. What does stop is these five
senses disappear. In other words, no
seeing, no smelling, no tasting, no touching,
no feeling. That's how we find out if a
person's dead. We poke them, we kick
them, we shout in their ear. "You still alive?"
See if there's anything happening in their
body. A lot of times, what nurses do, or
doctors do, they open the eyes and put a
light in their eyes to see if there's any
physical reaction. See if there's any
response. Can they actually see. One of the
things I know from meditation is, that's also
what happens when you get into some deep
meditation. Your five senses disappear.
Many of you who've got close to that, you're
sitting down meditating, you can't feel your
hands, you can't feel your legs, OK, your
body's disappearing. Great, that's what's
supposed to happen. In meditation you're
not dying. You can come out afterwards
fully alive. In death this is almost like a
permanent fading away of the senses. At
least in meditation you get a feeling of what
it's like. Number one, when your body starts
to disappear in meditation, it feels good. It
feels bloody good. I don't mind using
expletives, because that's what it feels like. I
don't know about you, but I'm getting old
now. This is my 60th year. You get all sorts
of aches and pains. I don't know what it's
like to be 65, 70, 75, 80, like some of you
guys in here, but it gets worse. I know my
body's going to be more achy, more things
wrong with it, and it's just so nice to get rid
of the body, and have a break from it. When
your body starts to disappear, you feel this
wonderful pleasure of freedom. You have
no aches, no pains. When I was meditating
a few minutes ago, I had no irritation in my
throat at all. This has been bugging me for
the last couple of weeks. Ever since I came
back from Indonesia. I think it's a bit of an
allergy, so please please please be kind to
me, and don't give me any medicines. Last
week I got some much medicines, and
people put on the Internet that I was sick,
and, God, I got too much medicine. Please
don't do that to me. I've got a whole chemist
shop. [laughs] Leave me alone. It fixes up
by itself. One of the things I noticed in
meditation a few minutes ago, all the
irritation totally vanished. It was wonderful.
You're free, and just didn't have any
irritation to worry about. This is what
happens when the body starts to disappear.
You feel this beautiful sense of ease and
freedom. You got no business to do with
seeing things, smelling, tasting. Many of you
will know, in your own meditation, doesn't
matter if it's very deep or it's shallow yet,
you get deep eventually. Just give it time.
The one thing which keeps irritating you,
most of all in meditation, is the sound. Now
like Brolly's [?] kid crying outside in the
beginning, or somebody else making a
noise, or coughing. You know that's why
that we use alarm clocks to wake you up in
the morning? Even the Buddha recognized,
and this is one of his teachings, that sound
is the last of the five senses to turn off.
When you're dying, it's the sound that's the
last thing which disappears. That's the way
you can actually get into people's minds,
and get them out of meditation. I remember
some time ago there was a guy, we'd just
finished a retreat over in North Perth, it was
one of my monk disciples, he was in a deep
meditation. We were cleaning up. We left
him there, but then we were cleaning up,
and it was time to go. He was still sitting
there. It was my job to try to get him out of
the meditation. Of course, you don't shake
him. He won't feel any shakes. You talk in
his ear, and get him out that way. Sound is
the last of the fives senses which
disappears. Understanding that, in the
process of dying, if a person's in a coma, if
you think they're about to go, speak to them
because of all those five senses that is the
one which is the most likely they will hear.
Forget about shaking them or touching
them. Sound is the last of the senses to
disappear and many of you will know that
when you meditate so this is evidence
based. They just start to disappear, the five
senses, and when they so disappear there
is a great feeling of relief and ease and
peace because the body is irritating.
Imagine what it's like when you're really sick
and dying. That's really a heavy time.
Fortunately, though, that in our modern
medicines you know we get dosed up
usually with Morphine. Many Buddhists
have asked me that's terrible I want to be
there when I die, this is an important time in
my life . I don't want to be in this dull state,
but you don't have to worry about that, take
that Morphine because what happens
during the dying process, that the mind, this
sixth sense usually uses your brain, but it
doesn't have to use the brain once the brain
stops and the brain dies. In other words,
your mind does not need that brain
anymore. It can be free from the brain and
what actually happens in the last minutes or
two sometimes more, sometimes less of
your life, you get clarity. I was talking about
this about my mother in London, because
she's got complete Alzheimer's Disease.
Two years ago, a year and half ago when I
went see her she just cannot recognize me,
she didn't know who I am. I was with her for
two years, sorry for two hours, talking to
her, being with her she didn't know who I
was. Although, strangely out the blue in two
hours with all the talk she said, she
mentioned the word monastery. Which was
really weird and my brother picked up on
that. It was totally out of context with
everything else she was saying, but it was
something in there that obviously knew that
there was something monastic there, you
know with the person that she was with. For
people who have such bad Alzheimer's
Disease in their last minutes of their life they
will be clear, they will wake up, they will
remember everything because that's the
nature of your mind. It uses the brain for
most of your life, but it does not have to use
the brain. And in that last few moments of
life it separates from the brain. I remember
first reading about that when I was a
student. I remember in the reading widely in
literature and I use to read Tolstoy and he
said one of these stories and it was a
fascinating story, because it was over 100
years ago. There was a story of a person,
quite a wealthy person, in a country house
who had this sickness and who was in pain
constantly, moaning and screaming.
Literally 24 hours a day, would not sleep. It
was driving all the people in the house
crazy. Imagine you're in a house and there's
someone moaning and screaming in pain,
and there's nothing you can do about it.
Being wealthy they tried to get all sorts of
therapy, homeopaths, allopaths, everything,
but nothing could relieve this person's pain.
Tolstoy, beautiful writer, was describing the
emotions of the people who had to deal with
this for many weeks. At the end of the story
he mentioned that everything suddenly went
quiet in the house, but the man hadn't died
yet. For 5 or 10 minutes he was free of pain.
Clear, lucid. Before he passed away. That's
so common and I'm not sure if there are any
doctors or nurses who have witnessed that,
I have witnessed that the last few moments
of a person's life are clear. There's a person
who comes here regularly I'm not sure if
they're here . They told of me the story that
they were with their father, here in Perth, he
was dying and she was with her sister. They
were sitting on either side of the bed holding
their father's hand. He was in a coma and
hadn't spoken for many, many hours or a
day or two I'm not sure. They were just
waiting for him to die, waiting for that last
breath to come out and not come in again,
holding his hand. Of course you never know
when that moment is going to happen. I've
been there with people and sometimes
you're waiting there for hours. They seem
as if their last breath and you think that's it
and suddenly they breathe in again. In this
particularly case it was his last breath, he
stopped breathing, but then he opened his
eyes. He leaned up from his bed and looked
around at his two daughters on either side.
They said that without any plan, they said in
perfect synchronicity we love you dad. Then
he closed his eyes and passed away. But
what really we took their, took them by
surprise was that even though he had been
in a coma for such a long time, even though
he was not supposed to see or feel, for the
last minute, he did. He looked them in the
eye and they could speak to him their last
words. There was even a better example
which was in the "TIME" magazine of all
things. Article on the mind. This was the
most amazing time when the mind
separated from the brain. The thing here
was we did have a copy of this in our
monastery I think 2009 or 10 or something,
January edition TIME magazine of the mind,
but anyways there's a doctor over in the
United States was treating a person with a
brain tumor. It was a very aggressive tumor.
He was in hospital waiting for the end in a
coma for many days, because apparently
the brain tumor grows and take over the
other parts of the brain, until there's nothing
left for a person to be able to speak or
higher brain function disappear. Eventually
the last part of the brain is just used for
keeping the body alive, for doing the basic
functions of breathing and keeping the heart
going and the other organs going, but soon
there's no capacity left in the brain to do
anything. That's when the person dies. The
fellow been unconscious for a long time, the
doctor told them what the prognosis was -
you go into this coma and never come out
again. But this person did come out. He just
again opened his eyes, he bent up, but this
fellow talked to his family for 15 minutes,
saying their last goodbyes for 15 minutes he
was totally clear before he died. The doctor
was totally amazed, it couldn't have
happened, but it did because by that time
there's nothing left in the brain to perform
such functions. I've I told many of you many
years ago, Professor John Lorber, about the
boy with no brain. An honours student in
mathematics at Sheffield University, sorry,
an honours graduate who had a slightly
misshaped skull and the doctor gave him a
brain scan, a CT scan, and there was only
one percent cortex there, everything else
was missing. Basically as Professor Lorber
said, he had no brain to speak of. There's
no way that that small amount left could
compensate for everything which was
missing. When I tell that story, I also want to
do research, and I ask people, because his
whole head was filled with cranial fluid.
There's no brain there, no grey matter. So I
ask people if you can do an experiment and
help me. Can you move your head from
back to forth? See if you can hear any
sloshing inside. That must be you as well.
You've got no brain, it's just cranial fluid.
That fellow was an honours student in
mathematics. Brilliant, normal, had a
girlfriend. In every which way, you wouldn't
know he had no brain. How can that work?
As far as I know, as far as Buddhism knows,
your mind, the ability to cognize, to form
thought, to exercise will, is independent of
your body. Especially independent of your
brain. At the last moments of life, that's what
happens. Your mind gets free of this brain
and this body. So it can become clear.
That's very well documented as evidence
based. The last moments of your life you'll
be clear. I know the last moments of my
mother's life she'll be very clear. Now what
do you do with those last moments? That's
the next thing. For those people who have
sudden deaths, they experience themselves
outside of their body looking on. That's
evidence based. That's actually what
happens. Many people have reported what
they call NDEs, Near Death Experiences.
Going out of their body, and being. Having
the experience of being able to see, and
hear, but without a physical body. They do
experience, they think they've got a body.
That's what it's like, but they can see their
dead corpse on the table, or under the car,
or wherever else they died. And of course
many of those people get revived. They
come back again and they tell the tale that
that's what it's like. These aren't just
Buddhists, these are from all cultures of the
world. For those of you who want to check
me out, the best site for that is of Professor
Pim Van Lommel, L-O-double-M-E-L. This
guy was a professor of medicine in Holland.
During his work he had many anecdotes, as
many of you have heard this before, of
people saying that they left their body on the
operating table. They could hear and see
what was going on. Was this true or not?
One of my favorite stories was of the very
wealthy person in London, who was having
a minor operation. Because she was
wealthy she has, I think, a doctor from
Harley street. Very expensive but she
wanted the best. If you've got money why
not get the best? Fortunately she actually
did need it, because during the operation
she died for a few minutes. If ever you get
an expensive doctor you'll probably find he's
always very polite to you. But, during the
operation the doctor lost it. This lady was
dying and he was panicking. During the
operation, apparently, he said, he shouted
out, even though this lady was unconscious,
"Don't give up on me now, you bitch." That's
what he said. Be careful if you're a doctor or
a nurse. Cause what happened next was
when he came round after the operation,
they saved her life. They found out the
problem and fixed it, so she was fine. But on
the first visit of the surgeon after the
operation, he said in his very polite voice,
"Madam we came jolly close to losing you
that time." "Yes" she said "I know. But why
did you call me a bitch?" Well, you can
imagine what the doctor thought. "You were
dead at the time! How'd you know that?"
and then of course she told she wasn't
dead. Well she was dead, but she was
conscious. There's many anecdotes like
that. I'm sure you've known anecdotes.
Some of you may have actually experienced
that. When I give a talk like that, there's two
or three people that come up after and say
thank you for talking like that. I've had that
experience. I've been out of my body. This
professor, Pim Van Lommel, he wanted to
make this much more than an anecdote. He
wanted to find out scientifically whether this
was true or not. His research which was
reported in the 2001 December edition of
Lancet. His research was over three
hospitals. He was a professor looking after
three hospitals in the Netherlands. His
sample group was every person who came
into any of those hospitals under cardiac
arrest. I don't know, for a year or two, and of
course those which survived. Everyone who
came in with cardiac arrest, who survived,
he gave a questionnaire to. To find out if
they'd had any of these memories of what
happened during the time they were being
resuscitated. The time they were "dead". He
also recorded what happened in the ER
room, and in the operating theater. Just in
case if they did say something was said,
they could find out whether the memory was
accurate or not. He found out, of the
survivors, just under 10 percent of those
people who survived, did have one or more
of the typical descriptions of NDEs, near
death experiences. Floating out of the body,
hearing what was going on, whatever. He
could verify that these weren't imaginary
memories. These were real memories.
What they said they heard was said. The
procedures they described actually
happened. It was accurate recall. But the
most fascinating part of his research was
that those 10 percent or just under 10
percent, were the people whose brain died.
That was what was distinguishing near
death experiences, from those which didn't
have near death experiences. The brain
stopped working and that signalled the
beginning of the near death experience. The
fascinating part of his research would show
that there was actual consciousness, will,
and the resulting memory happening when
the brain was totally not working. This is
what happens also, when you get into very,
very deep meditation. One of the stories of
one of our members here, he's not here this
evening but it's a great story. I wrote it down
in my book "Mindfulness, Bliss, and
Beyond", with this person's permission. This
was a person that got into such a deep
meditation at home, I'll tell it very briefly,
that his wife was concerned he died. And so
called the ambulance and he got taken to
Sir Charles Gairdner Hospital. It was on a
weekend. He was just an ordinary person
meditating in his bedroom, but he was
meditating for too long. His wife checked
him and could find no signs of life, so she
called the ambulance. The ambulance could
find no signs of life, so took him to Charlie
Gairdner's hospital, where they put ECG
and EEG on him. Both were flat. The guy
had died, at least so the instruments said.
ECG there was no heart beat for a long
time, EEG no brain activity. The brain was
not working. He was in a meditation. I told
this story elsewhere so I won't elaborate on
it. After giving him defibrillators and many
electric shocks, nothing worked. Eventually
he came out of his meditation. Just decided
I've had enough, now I'll come out, just like
you do. And as soon as he came out of
meditation both machines worked perfectly.
ECG and EEG started beeping in the proper
way and he felt fine. He wondered what the
hell he was doing in hospital, he was in his
bedroom. And, gave him a quick sort of
check over, the doctor, nothing wrong with
the guy, so he actually went home. He
walked home. He obviously didn't live that
far away from Sir Charles Gairdner hospital,
in Nedlands. He walked back home, he was
that fit. During that whole time he was
perfectly alert, perfectly conscious, but not
of his body or his surroundings. He was
deep inside. He was having a wonderful
time, one of the best experiences of his life.
I say that anecdote, because, it's a person
who comes here, because that was showing
what was happening when his brain had
died in deep meditation. It was only a
temporary. Real death is when it really
happens, and you're gone for a long time.
You can actually have evidence, and
experience, of what happens when the brain
stops working. Temporarily, we call it near
death experiences. When it happens full on,
full time, that's called death. That gives you
some evidence of what actually happens.
The brain stops working. Number one it's
entirely a pleasant experience for just about
everybody. Why? Because this terrible
body, the burden of it, is let go of. You're
free. My God, that feels good. There's one,
just like in deep mediation. I don't know how
many times I've told you, and I'm being
honest with you, being straight up. I'm not
sure if I should say these things, but I do
anyway, because I don't want to sort of hide
anything from you guys. The bliss in
meditation is better than sex. OK. Now I had
sex before I became a monk. I've been
celibate for the last 40 years, but I got a
good memory and I know meditation. My
meditation is very good. It's much better!
Now what that mediation is, is your body
disappears. It vanishes. That's what
happens when you die. You're totally free of
this body. It's blissful. One of those
anecdotes, I like these funny stories which
people tell you, or you read about, is this
one lady who died on the operating table.
She left her body. Looking at her body over
there, just a mess. Off she went.
Apparently, she described it as meeting
some spirit, and the spirit saying "It's not
your time." You know, "You've got to go
back." She said, "No way. I'm having too
good a time. I don't want to go back. Sorry."
The spirit said, "But you have to go back." "I
don't care about that, I'm not going." People
are pretty independent these days. You
don't do what you're told by your parents, or
by the government, or by God, or anybody.
So spirits? Go and get lost. I'm having a
good time. That degree of independence,
she didn't want to go anywhere. Until
eventually having this argument, "that you
got to go back, no way." Apparently she
described, because obviously she did go
back, that's why she could tell this story, this
spirit sort of got hold of her and threw her
back into her body. It had all these aches
and pains and heaviness again, and she
was pissed off at that spirit. I mean, really
big time. So when she gave this interview,
she said, "Now when I die next time, of
course I will die eventually, I'm going to find
that guy. And you know what? I'm going to
do to that guy what he did to me." That's
how she described it. The fascinating part of
that, it's a funny story, is how pleasant it
was. You know, to die. That is actually very
helpful for most people. Everybody who has
those experiences, one of the things they
always say, "Now I'm not afraid of dying,
because I know what it's like. It's pleasant,
it's actually quite blissful, it's freedom, it's
peace. You're having a great time." Of
course it's really interesting and important
that people know that. Number one it takes
away the fear of your own death. It takes
away a lot of the grief when someone you
love dies. It's OK for a priest to say, "Oh
they're having a good time now." Having
some evidence, "Yes, they are having a
good time. I know they're happy." That
makes a lot of difference to people. But not
all people are happy after death. You know
why? It's because you may be having a lot
of pleasure, or having a good time, but it's
the way that we react to that good time. "I
don't deserve this. This is not good
enough." Whatever it is. This is where the
way we react to what's happening to us can
interfere with this normal beautiful state of
affairs when a person dies. Just like now.
You may be having a good time. A happy
time. A peaceful day. A great weekend.
How many people think, "I don't deserve
this" and you mess up your happiness. "It
can't be right, I'm enjoying myself." That's
obviously a great exaggeration of a very
powerful, undercurrent in human nature,
called guilt. Negativity. Fault finding. If you
develop that too much in this life, you're
going to develop it, it's going to be there for
you after you die. You have this beautiful
opportunity to have a good time, and you
will throw it away. Why? "I don't deserve
this. I'm a bad guy. I've done a bad thing."
Or sheer fault finding, negativity, which will
stop you being free. Even right now, I spend
a huge amount of time in these Friday night
talks, talking about overcoming guilt. Having
a positive view of yourself. Letting go of the
pain of the past. Not being a prisoner of any
bad things you've done. Looking at the two
bad bricks in the wall, in the context of the
998 good bricks in the wall. Getting that, not
positive attitude, but fair attitude to life. I
don't like the word positive attitudes of life,
because that's overdone. Being fair, being
reasonable, being just, with yourself. You're
not a bad person. I've never met a bad
person in my whole life. I've met John
Howard...and I shouldn't have said that. No,
he's all right. He's a good guy. I've met
some murderers and rapists in jails. These
are OK people. They don't want to do bad
things. But they don't deserve to be hated,
or destroyed. That's what I mean. I've never
seen one person who deserves to be
destroyed. There's always some spark of
goodness and kindness and beauty in them,
and that's a wonderful thing to realise. See
that in yourself, for goodness sake. You
deserve to be happy. If you want a quick
explanation of the meaning of life. Everyone
wants to know the meaning of life. It is, you
deserve to be happy. That's your meaning
of life. That has huge consequences. Easy
to say, but powerful consequences. Which
means you can let go of the pain. You can
access the happiness, and the peace, and
the joy. So after you've passed away, the
most important thing to do is to have that
kindness towards yourself. To make peace
with what's happening. A lot of times, fear
dominates people's lives. One of the
reasons why I give this talk ...and thank you
for the person who reminded me that I
should have given this talk years ago...is to
take away your fear. You know exactly
what's going to go on. You realise it does go
on, and this is what happens, you're
prepared. A lot of times, fear is fear of the
unknown. When death becomes part of the
known, the fear disappears, which means
you can relax and enjoy the whole process,
post death. When it's fear, you know exactly
what's happening, you just let go and enjoy.
Obviously, there's many people who have
very, very strong attachments to this world.
The people they left behind. The things they
left behind. That's something which again in
Buddhism, we say, "Look, you have to let
go of that past. You can't carry such things
with you." That's obvious. You know that,
but you have to learn that. Have to train.
Have to practice, to let go of things. When
you let go of your attachments, it doesn't
mean you don't enjoy life. You enjoy the
people you're with. You enjoy the day. By
the end of the day you had a great day.
Now, you can go to bed and let it go.
Another day coming tomorrow. The great
simile of the concert, which is a beautiful
simile which I got from my father's death.
Yeah, I only knew my father for 16 years. I
was not sad about his death. I don't regret
that he only lived 16 years, because it was a
wonderful - 16 years with the guy. Just how
lucky I was. The great concert. All concerts
end. How many people have been to a
concert, and have burst out crying in grief
afterwards? "Oh, Justin Bieber has gone.
He will never come back to Western
Australia." Of course not. There's another
concert coming back next week. Somebody
even more beautiful or whatever. These
people come and go. The nice thing about it
is that's just life. Life is a series of concerts.
These happy moments we have. These
joyful times we have. We know they must
end. It doesn't mean that we don't enjoy the
times we have together because, "It's going
to end! It's going to end!" No, we don't allow
that to spoil our day. We enjoy it to the max.
When it ends, we feel so grateful. What a
wonderful time we've had. Thank you so
much, and we move on to the next concert.
To the next day. We move on to the next
life. If you can train yourself like that, it's just
like, even in your meditation. Totally let go
of the past. Free of it, so you can enjoy the
moment, and allow the future to evolve,
wherever it goes. The same training you
use for peaceful, happy, successful
meditations, right here, in this room, every
Friday or Saturday. The same things as
what you do when you die. Let go of the
past. Don't be afraid of the future. Present
moment and making peace. Being kind,
being gentle, right in this very moment.
Please remember that. The other similes
which I've used before, which are mostly
interesting. The people in the Anxiety and
Depression Conference. They all took that
down as a great, little meditation exercise,
because they hadn't heard it before. The
two heavy suitcases simile. Imagine
yourself, in meditation, carrying two heavy
suitcases. The one in the left hand is the
past, and the one in the right hand is the
future. How heavy it is, to carry those
suitcases? You imagine yourself putting
down the first suitcase, then the second
suitcase, and you're free of all the burden.
You're in the present moment between the
two suitcases, the past and future. That's
what you do when you die. You let go of
your past. You've had a whole life behind
you. In that whole life you have many
beautiful experiences, some unpleasant
experiences. Remember you have to have
both. The unpleasant ones is where you
learn, and the pleasant experiences are like
the holidays. It's the hard moments is like
your work. That's where you work. How you
learn. You test yourself. You move forward.
You learn from those unpleasant
experiences. We always call them growing
pains. The pleasant experiences that's
when you get your paycheck. You're having
your holiday. Having a good time. That's
part of life. When we die, we let go of the
whole lot. We don't carry anything with us.
Everybody says, you can't take it with you,
but you try to. That's the problem. When
you've trained yourself to let go of the past.
Right now, in this very life. If you can let go
of the past, only then can you enjoy the
moment. It's amazing how much people
have stopped themselves enjoying life,
because of something which someone said
to you, or did to you, or what you did or
said, in the past. Why on earth do you do
that? It's total loopy stuff, as far as I'm
concerned. You're crazy. Whatever
someone said to you. Whatever they did to
you. Whatever you said or did. Why allow
that to control your happiness in this
moment? I said that to these psychologists,
"You don't have to do that." Realizing that's
one of the most powerful teachings of
Buddhism, "You don't have to carry the past
into the present. You can let it go. It's
allowed. It's possible, and it's a great benefit
to do that." You can be free. No one is
torturing you, because of what you did, or
what someone else did to you. No one is
torturing you, only you are. You have to let it
go. A good example of that, is like a story
which I saw engraved in stone in
Borobudur, this great monument, in Java.
Which I hope you've been to. It's a very
beautiful monument. Ancient Buddhist
monument in the middle of Java. I was very
fortunate because one of my mates over
there, the monk Sripanyuwara [?], beautiful
monk. I tried to get him over here many
times, but he's not that well, and so he can't
come. He gave me the VIP tour of
Borobudur. His monastery's really close by.
I got this VIP tour by this very great monk
around the temple. Pointing out all of the
carvings. It's designed like the world
system, and the bottom is like the hell
realm. I don't know why, that's what I was
interested in. People always like horror
movies and dramas where things go wrong.
But anyway, one of the carvings in the
bottom there took my attention. Because I
could say, "Now this is actually how this
death process works." There was an old
Buddhist story of a guy who had...pretty
good guy, but he did one bad act. He
pushed over his mother, and she injured
herself. Of course, he felt so guilty about
that, that when he died he got born in this
hell realm. He went down to meet this guy,
in this terrible realm, and he saw this fellow
having his head cut with a razor wheel. Just
cutting into his head continuously. Now
obviously without him dying. He's in great
pain, but this guy said, "Alas, you've come.
Because, when I got this wheel, and it was
600 years ago, because I hurt my mother. I
was told that in 600 years' time, another guy
will come because he also hurt his mum.
When he comes, the wheel will leave my
head, and I'll be free of this torture, and it
will go into this other guy's head. Here you
are, here's the wheel." The wheel left this
other guy, and the guy vanished from this
torture, and it went into this new guy's head.
It was cutting his head. Incredible agony.
But this fellow, this new guy he had
thoughts of kindness, of compassion, and
he said, "I'm going to take this wheel, not for
600 years, but for 3,000 years so the next
four or five guys don't have to bear this. I'll
take the punishment for them." For that kind
thought, the wheel shattered and he was
taken away from this hell realm, and reborn
in a heaven realm. Just one thought of
kindness and compassion did that. That
was not a myth, that's a metaphor of what
happens, whatever you have to experience,
in fact what you do experience, it's your
attitude creates that experience. Your
attitude is the creator, the generator. When
you die, please don't have any thoughts of
negativity. Because at that particular time,
you are creating your world. Yes, there are
heaven realms, and there are hell realms.
But you create them and you make the one
you think you deserve. If you're a negative
person, and if you think of all the bad things
you've done, and have guilt, and haven't let
that go yet, at the end of your death you
remember that, and you'll think you are a
bad person, and you will think you need to
be punished. You'll design the punishment
to suit you. Now, remember these states
when you are dead, it's the physical body
has gone. You're in a mind-made body.
Mind-made realm. These are created by
your mental world. I know how powerful that
is, your mental world. Because you create it,
you can do all sorts of things with it. One of
the stories. Just to show you what can be
done. Many, many years ago, when I
started meditating, I was getting into a deep
state. My body had gone. I saw this monster
in front of me, like a demon, with big eyes,
red eyes. Big fangs in his mouth, dripping
blood. Fresh, red blood. A necklace of
skulls. This really spiky head (ugh!) with the
tongue hanging out ugh! Right in front of
me, in my meditation. Now, would you guys
be scared? A lot of times people are scared,
because they don't know what to do. I was
wise enough, even by this time, to know
how I create the world. Because I knew that
I was the creator, and because of my
character, the first thing I did was put a
couple of sunnies over this guy's eyes. I just
needed to think that, and this guy had a pair
of Ray Bans over his big, googly eyes. I
blacked out a few of his fangs, like you used
to do as a school kid, doodling. And I put a
cigarette out of his mouth to make him look
like some delinquent monster. Then the last
thing I did, I put a straw hat over his head,
with a little flower coming out it. I created
that monster into something which was
totally ridiculous. Which I laughed inside,
and the monster went and never came back
again. Because I created that thing, and I
could un-create it with a positive, fun,
compassionate mind. That happened to this
one guy in our monastery, years ago, who
came to see me. He was staying for a few
months, and a few weeks. He was seeing in
every of the paving bricks, he'd see a
monster come out of them. He thought he
was going crazy. I told him that technique.
One day later, he said, "I had a wonderful
day. Amazing how you could create these
funny pictures out of these monsters. Of
course, it just disappeared after that." Now,
this is the power of the creative mind in
meditation, especially, when you get into
deep meditations, or when you die, which is
pretty similar. When the body disappears,
you haven't got so many restrictions,
caused by solid stuff on what your mind
creates. Remembering that, when you die,
please learn how to create this very positive
and beautiful things. Of course, you're going
to be creating your next realm. You create
it. By developing a beautiful, positive, kind,
loving mind, that's what you're going to be
creating for your future. You have that
opportunity. I know in some systems that
sometimes the monks go round and chant,
or whatever else happens, just to try and
create that positive mood for the person
who's dead. Sometimes you can't hear that.
You can't see that, but at the very least,
create it for yourself. Yeah, you will get
reborn somewhere. It's up to you. You'll get
reborn where you think you deserve to be
reborn. You create these worlds. The same
way that I remember when I was a young
kid over in London. I used to go out
sometimes for a drink with my mates to a
pub. But some people used to go to these
pubs in London, and there would always be
a fight. I saw it a couple of times. A couple
of people would get drunk, and they'd have
a big punch-up outside, and blood
everywhere. I thought, "Why do people go
to pubs like that?" The reason is, because
they like fighting. They're looking for that. I
thought, "Why do people create these
circumstances, where they get into this
violence. They get into this negativity. They
get into this pain?" Because that's what
people want. So I ask you, "What do you
want? What do you really want? Not what
you think you want, but what you really want
deep inside?" Please cultivate the mind.
Have a beautiful mind. A compassionate
mind. A forgiving mind. That's the world
you'll create. You create it in this life. I don't
know if some of you have difficult
relationships? Don't blame your partner. It's
nothing to do with...well it is to do with your
partner, but it's also to do with you. As I
said, every other week here, it's not his
fault. It's not her fault. It's not my fault. Our
fault? You're involved in that. Don't just pass
the buck to the other. You're involved. Don't
just blame yourself. It's us. Because, it's all
about us, there's always things you can do.
You can create a beautiful world for
yourself, even in this life. This life is much
tougher, because you've got so many solid
restrictions. So many barriers. It's tough to
create a good world in this life, but you can
still do pretty well. Imagine when you're
free, when you die, you've got much more
opportunities. So don't create a hell realm
for yourself when you die. How do you
overcome that? Forgiveness. No guilt. Don't
blame yourself. Don't blame anybody else.
Sometimes when someone does something
wrong, "I don't know why they did that? But
I'm not going to blame them. I don't
understand it. I don't understand why they
did that, but they obviously thought they
were doing the right thing." There's a great
emphasis on forgiveness of other people in
Buddhism. A great emphasis on forgiveness
of yourself. That's so paramount when you
die. Please forgive. That's why in many of
the funeral ceremonies which we do, we do
a forgiveness ceremony. With the people
left behind, and the deceased. I speak for
the person who's died. Say on their behalf,
"I ask forgiveness. Anything which this
person who's just died may have done to
any of you, by body, speech or mind.
Intentional or unintentional. Sometimes by
accident. We say sorry. On behalf of the
person who's died. Please forgive them. Let
it go." So there can be no pain. No guilt. No
idea of "justice", which is usually ideas of
revenge, past this point of death. So you
can be free. Doing that is very helpful.
Obviously, it's also help for the people left
behind, to let go of the pain of the past. It's
a beautiful feeling, because then you don't
have to be suffering from all this terrible
stuff of the past. We do make mistakes and
I said I think last week, remember the simile
of an examination. I used to set tests. If
everybody got 10 out of 10 or if everybody
got nought or 1 out of 10 in my math tests I
gave when I was a school teacher, that
would be a terrible test. The idea of a test at
school is to get about six, seven, eight out
of 10 because, as a teacher, I wanted to
encourage my students but I also wanted to
find out what their weaknesses were. When
they made a couple of mistakes, "Ah, I
could see where you're weak. I'll have to put
some more emphasis on my next lesson."
The test was giving encouragement, but
also giving feedback so I could see where
their weaknesses are. That's called life. We
encourage so you have enough success in
life. You're encouraged. You're motivated.
When life does go wrong, when you do
make a mistake, great. That's pointing out
some of your weaknesses. That's where
you can work, and get stronger, where you
can learn more about yourself and about
life. If the test of life means you're always
suffering, you're always having a hard time,
everything's always going wrong, that's a
bad test. About 6 or 7, 8 out of 10 should be
about the optimum test in life, and most
human beings are like that. Yeah. You have
your fun. You're having a great time, but
every now and again, 20 percent of the
time, you have some pain, suffering, or
disappointment. Well done! That's testing
you. Please welcome that. Don't think it's
wrong. That way we can learn. We can
grow, and at the end of life -- Look. School's
out. It's over. No more tests. Well done!
Enjoy yourself. School is weak. Dead is
weak, whatever you call it. Corpse is weak.
Have a great time. Enjoy yourself. You've
done a lot of hard work. Well done, you've
learned. Maybe you haven't graduated yet.
You have to go back next year, but you've
done well. That positive attitude towards
yourself, the wise attitude to the mistakes
and the pain of life means you don't get
angry, you don't get negative. Which mean
at the time of your death those attitudes are
just not there. That stream of consciousness
which continues on, you know what that will
feel like if you've done some meditation.
That would mean that post-death period is a
beautiful period. You can create a heaven
realm for yourself. If you want to come back,
you can come back here and try again,
learn some more, get some more
understanding. Move your development
further along, because you know one life is
not enough to really train yourself, to really
love, to forgive, to know. But you've all done
very well. You have enough smarts, enough
good karma to come and listen to talks like
this. You're already pretty far on the path.
Take that further, and understand then that
that time after the death would be very
peaceful, very beautiful. That natural,
beautiful feeling of happiness and peace will
not be destroyed by any negativity. You can
actually go with it, flow with it. I know many
people start saying they see this person,
they see Jesus, they see God, they see
whatever, but remember these are mind-
made realms. You're not seeing any sort of
spiritual being. The person you are seeing is
a reflection of yourself, what you expect to
see. I know that from the meditations. Every
time I start talking about that beautiful light
-- we call it nimitta in Buddhist mediation -- it
took a long time to realize that's a reflection
of my own mind. I learned that because,
sometimes, my nimitta was a bit dull and
dirty. The sooner I realized I hadn't behaved
that day, I had done something wrong,
that's why it wasn't so pure. Other days, it
was, brilliant, and pure, and wonderful, and
delightful because I had done a lot of good
work that day. I realized I was looking at my
mind. This purity, that's what you see when
you die. Don't worry. You're pretty good.
You're more than good enough. That's why
it looks very beautiful. It's the reflection of
you. If you see some light or a spirit, don't
think that someone else is judging you. No
one else judges you. Only you do. You all
know that. At least you should do. No one
has the right to judge you. Only you do. The
most wonderful thing is to not judge yourself
at all. That's why I think last week I was
staying in Indonesia when a Christian came
up and said, "What about judgment day?",
then I would say, "Buddhists don't have
judgment day. They have forgiveness day."
It's beautiful. Forgiveness, that's love.
Judgment is pain, harshness, violence,
aggression, judging. Forgives, "Oh, it
doesn't matter. You are OK. You're more
than good enough." That type of judgment,
of not judgment at all but forgiveness, that's
if you've been training yourself spiritually.
When you die, you see that beautiful light
and it's not fearful anymore, it's beautiful,
loving, accepting, forgiving. Then you can
actually merge with it. You never think about
it as some sort of God judging you. Anybody
sees the light. Doesn't matter if there is a
Jesus or a God, or a Kuan Yin or whatever
they see. It's not these things remember,
this is what you add on when you come
back afterwards. This is just you. So don't
judge yourself. Many people say that's a
symbol of love. What is a symbol of love?
Forgiveness, accepting, embracing. You
come to peace with yourself. Isn't that
wonderful to come to peace with yourself
before you die? To realise, yeah, you're OK.
There's nothing wrong with you. That is
such a wonderful insight to have years ago,
at last to realise, no matter what other
people say, there's nothing wrong with me.
Oh, what a relief. I'm now going to disprove
that. I'm going over time, I should finish off
and I haven't told 's joke yet. I'm now going
to disprove myself to show there's
something terribly wrong with me, I tell
terrible jokes. This is apt. It was told me last
week and a couple of people know this, and
it fits in here because it's not human beings
who get reborn, but other animals also get
reborn. I don't know if you know that even
penguins, they have this beautiful sense of
social cohesion. They have their own
ceremonies when one of their members
dies. Apparently what happened is this
penguin died, and as soon as it died all its
friends came around it to grieve. Then after
grieving for a little while they actually dug a
hole in the snow and the ice and they put
the dead penguin in the snow and the ice.
They covered him over with the freezing ice.
Afterwards they did a little ceremony for the
dead penguin, their friend. They sang a
song. "Freeze a jolly good fellow, freeze a
jolly good...." That's one of the worst jokes
I've ever said in my life. [laughs]
Nevertheless, it shows my attitude, having
fun with whatever I have to do in life. Please
keep that attitude and you know that's how
you deal with the end of your life. Then you
get a beautiful rebirth or even no rebirth at
all if you can totally let go. But if I keep
carrying on, because I've gone over three
minutes past nine, you'll all die before I
finish this talk so it's a waste of time. I'm
giving you some information about the
attitudes towards death, which also reflect
your attitudes towards life. No guilt, please
forgiveness, you deserve to be happy. Just
go with it. Mistakes in life, things which go
wrong, it's part of the meaning of life.
Learning, get 10 out of 10 every day there's
no meaning to life at all, you're not learning
anything. So when it gets hard, when it's
hurting, growing pains, learn from it. You're
becoming a better person. Tough, hard, but
my goodness it is actually good for you.
Thank you for listening to the talk this
evening about what happens after you die.
Ajahn Brahm: Thank you, are there any
questions about this evening's talk, or
comments? Yes, go on. Please make it
quick because people are already leaving.
Exactly! The pain disturbs the
consciousness, the morphine disturbs the
consciousness but go for the morphine, go
for the pain killers, because that's only up to
the time when real death starts. Once real
death starts, once you leave the brain
you're absolutely clear. Don't be afraid of
that. Even if your [?] is like "I want to be
there when I die." You will be! It just takes
away the irritation and the disturbance of
the pain. You've all heard me teach
meditation for many years. How gentle I am
when I teach you meditation. Don't keep
sitting if it's painful -- just move because
pain is disturbance for developing the
beauty of the mind. The same when you are
dying. Take the Morphine. Get into as
comfortable position as you can physically,
so you can forget about the body. Yeah, you
will be dull for many many sort of hours
before you're dead, the actual death. Once
the death happens, the brain turns off, just
like Professor Pim Van Lommel noticed.
Then you're free. That's when you can start
really practicing, remembering all you've
been taught. Practicing peace, kindness,
love, forgiveness, because then you can do
that. If you got pain, I agree that pain takes
precedence. You can't even think about any
Dhamma, you're just dealing with the agony
and the demands of the pain, which takes
precedence over everything else. It shouts
the loudest. Absolutely true. Great! Any
other comments or questions before you
die? Yes? Life after life, yeah. Yeah, there's
many, many books like that. Because the
evidence is there. Lots of people have
researched, lots of honest people have said
what it's like. Get out there and see the
evidence, because it could happen to you.
So read those books before it's too late!
Who knows what's going to happen next?
Anyway…
The great Brahma gods.. from each of the
five pure abodes... brought the news to all
beings…. That a 100,000 years from now….
A perfectly enlightened Buddha... would
arise in the world. Those are wished to meet
up with him... must maintain the five more
precepts... and constantly develop loving-
kindness. Humans and deities wonder...
who the future Buddha might be... But no
answer was first coming... until the signs
appear... making the identity of the heavenly
Bodhisatta... known... The Deities and
Brahmas met together.. for the sake of
inquiring... who the enlightened one would
be. At that very moment..the answer
became clear... as they all saw the 5
preliminary signs... appearing in Santu sitta
deva-putra. The 5 signs which appear
were... withering of the decorate celestial
flowers on his body... the divine raiment
becoming discolored sweat weeping from
his armpits. His complexion becoming
molded... and a feeling of weariness with
the heavenly world... arising within him.
Upon recognizing the 5 preliminary signs...
The Deities invited Santu sitta the Buddha
to be.. to depart from Dusita heaven... and
take birth in the human world. Santu sitta
deva-putta.. then made the five full surveys
of the earth... to see if conditions were right
for his birth. The first criterion... would that
the life span for human being at the time...
must not be the short...nor too long. suitable
to attaining the dharma. The continent must
be India. and the country...the middle
country. He must be born into...the warrior
caste or as a Brahman. and his mother
must be one pure in moral conduct ... with
much accumulated spiritual virtue. Seem
that all these conditions... were fulfilled the
Buddha to be accepted... the invitation to be
born...upon the earth. "Kapilavatthu. City"
How do you...royal astrologers? interpret
the queen's dream. Your wife the queen's
dream...indicates that... you're to have a
son. He will process tremendous merit.
great power and might. He will be peerless!
"10 months later" *** to return to my family
home at Devadaha. to give birth. You have
my permission! Counselor...let's stop and
rest here. We have now completed half of
our journey. The forest park of Lumbhini is
so beautiful.. and shady. We've been
traveling half the day. Your must all be
tired... let's rest for a while. Your
highness...if that is your wish... then
please...rest beneath that Sala tree over
there. I feels as...I'm about to give birth!
hurry hurry! Quickly...join in and help! Her
majesty's time has come...hurry hurry! She's
gonna have a baby! As soon as the
Bodhisattva was delivered... from his
mother's womb. and before he could drop to
the ground.. four great Brahma gods from
the five pure abodes spread a nest of gold
to receive...his body. On that day, a full
moon of the 6th month... the year of the
Buddhism’s birth. equivalent to 623 B.C. I'
m the prime in the world. Foremost in the
world. Most excellent in the world. This...is
my last birth. there will be no more birth for
me. Sadhu! (Amen!) "Kapilavatthu city'' I
have heard the good news of your son's
birth. I have come to pay a visit. Venerable
Asita...I Thank you very much And that you
have been respected.. by the Sakyan royal
family...for a long time now. Would you be
so kind to examine my child health... and
physical characteristics... The whole family
gathered in here will be able to hear. Your
majesty please place your child... in the
cradle first. so that I can see him well. This
royal child exhibits all the characteristics...
of a great being..laid down in the ancient
text. I have never seen any being... with the
signs expressed to such perfection. Huh!
Venerable Asita.. I have examined the
characteristics of your new born son. I
predict that... When your son has grown up
Choose he live the household life... He will
become...A wheel-turning monarch. A great
king of the world. But..if he choose leave...
He will become a fully enlightened Buddha.
Supreme teacher of gods and humans.
Huh! But it's such a pity! What such a
pity...venerable Asita?*** It's a pity that I am
too old. to have the chance to live to see...
this great being grow up. In the future... My
son will a great being. with more power and
might... than any other in the world. 5 days
after the birth of the royal baby. From the
108 Brahmans... I invited...for the naming
ceremony. You 8 have been selected to
interpret... my baby son's characteristics.
You're all proficient please..give your
predictions for my son's future life. Your
majesty... having examined your son's
characteristics... I predict that.. Choose he
inherit of throne... He will become a great
wheel-turning monarch. with an empire that
spreads..far in every directions. But choose
he go forth as a monk... He'll become..the
perfectly enlightened Buddha. The unequal
supreme teacher... and guide...to the world.
Venerable Koṇḍañña... you are the last of
the eight brahmans... Do you agree with the
other seven brahmans? That my son has
two courses... either to become a great
wheel-turning monarch... or to become a
fully enlightened Buddha? I have
considered your son's characteristic in
detail. I can see only one path for him. He
would certainly not live as a householder.
but will go forth as a monk. and he will
become enlighted as the Lord Buddha This
is beyond doubt...your majesty. Your predict
my son will reject the household life. What
would cause him... to make such a
decision? Your son will see four signs... an
old man... a sick man... a death man... and
a monk. these signs.. will inspire him to give
up the royal throne. for the sake of the holy
life... through which he will become
enlightened as the Buddha. Well...I would
like my son... to be a great wheel-turning
monarch. ruling the four great continents.
the greatest prestige for any king. from this
point onwards...I would not allow my son...
to ever see an old...sick... or dead man. or a
monk. Having predicted the prince's future
life The eight Brahmans give him the
auspicious name ...Siddhartha.
meaning...he who will succeed in that what
he desired. Having return to their homes...
each of the Brahmans instruct their sons...
that when the time comes for the new prince
to leave the household life... They should go
forth... and follow him. Seven days after
prince Siddhartha's birth. His mother...
Queen Sirimahamaya passed away. And
became a god..in the heaven of Dusita. So
king Śuddhodana had queen
Sirimahamaya's... younger sister...
Mahapajapati...raised prince Siddhartha.
Later the king...took Mahapajapati... as his
new queen. king Śuddhodana and queen
Mahapajapati... had a son and a daughter
together. But the queen still loved and
cared... for prince Siddhartha. As if he were
her own son. Both of you...would like to go...
and watch the Plough Ceremony...weren't
you? my father has had the city decorated.
in preparation for a great ceremony. It only
takes place once a year. Go and watch! I
will simply sit here You needn't worry about
me. With your permission. We're going
watch for a while. As soon as the ceremony
is finished We'll be right back...your
highness. left alone in a peaceful and shady
glade Prince Siddhartha began to sit in
meditation. attending the tranquility of the
first Jhana. As the afternoon passed by...
the shadow of all the trees moved with the
course of the sun. except for the shade of
the rose apple tree under which the prince
sat. it did not shift position. but remained
steadily in place. when the companions
returned and saw this wonder. they were
startled and conveyed the news to the king
Who went to see... for himself. when my son
was newly born. Asita the hermit came to
look at him. and to my surprise..he bowed at
my son's feet. On that day, I also bowed to
my son for the first time. Now... My son has
performed this marvel. Having seen it I feel I
must bow to him for a second time. When
prince Siddhartha was 7 years old. King
Śuddhodana... had 3 ponds dug in the
grounds of the palace So that the prince...
could enjoy himself playing with his friends.
Upon seeing that the prince has grown
sufficiently to begin his education. King
Suddhodana sent him to study with the
reknowned teacher Visavamita. Prince
Siddhartha... trained in 18 arts and sciences
until he was adept. He was his teacher's top
student. And before too long He had
learned all that his master could teach.
When prince Siddhartha... reached the age
of 16. King Suddhodana had 3 palaces built
for his son. One in which to reside... during
the hot season. One...for the rainy season.
And one...for the cold season. The king
wishing to prevent his son. from leaving the
household life. Consulted with his ministers.
and obtained the hand... of princess
Yasodhara. for him...in marriage Time
passed by... until prince Siddhartha...
reached the age of 29 years. Siddhartha.
There is nothing worth seeing outside. of
the royal palace. Since I was a child I've not
once set foot outside of the great walls of
this palace. I would like to see what is
outside.. There is no place out there as
beautiful and pleasant... as right here inside
the royal palace. That may be true... But I
still like to go and see for myself. Please
give me permission...to go outside father.
Heh... Well, if you really want to... I won't
frustrate you...my son. I'll have a royal
chariot prepared tomorrow morning You
may go outside. Thank you very much
father. Oh... So this is what it's like outside
the palace. why did my father say that
nothing worth seeing. and wished for me not
to go out. Channa! Stop the chariot. What is
it your highness? look at that man over
there... Why is his skin so wrinkled? And
why is he having trouble walking? Aww.
That is an old man your highness. An old
man? Everyone who live for long enough
will come to be like that man your highness.
Everyone must come to a state like that...
Channa! Stop the chariot. What is it your
highness? Why is that man sitting in
shivering over there? He is sick, your
highness. He is sick? Sickness is a natural
part of life We must all experience sickness.
everyone of us. Your highness! Your
highness...Where are you going? Your
highness...please come back! Please get
back on the chariot...your highness. This a
man wrapped in that cloth isn't there? Your
highness...that's a dead man. And must we
all died? Yes, your highness. There isn't
anyone...that can escape death. Even me?
Huh... Yes, your highness. Even you are
subjected to death... Channa! stop the
chariot. That is a monk, your highness.
Oh..so calm and peaceful Composed with
strength Truly inspiring. Your highness, your
wife has just gave birth to a son. My dear
child. I've just become seeking for path
beyond suffering. and now, you are born.
like a snare for my heart. I will give you the
name... Rahula...Which means... fetter.
Yasodhara... You are as dear to me as my
own heart. Rahula...you are everything to
me. But not one of us can escape old age.
Sickness... and death. I must find the way
for all of us..to go beyond suffering. No
matter how much troubles and turmoil. there
is in the search. Channa! Channa!
Channa...wake up! Channa...wake up! What
is it? Channa...go quickly and prepare my
horse Khandaka Don't let anybody see you.
Meet me in front of the palace's gate. Hurry!
Yes, your highness. At the moment that
prince Siddhartha... was leaving the
palace's gate. Vasavatti mara The great
deceiver manifested. He was now worried
that he could not use the prince's
enjoyment. of sensual pleasures... to keep
him under his control. Hahaha...ha Prince!
better go back into the royal palace. In there
everything is lovely. pleasant and
comfortable! In just 7 days...you'll become a
great wheel-turning monarch. Don't give all
of this up. If you leave, you get nothing but
trouble... torment,suffering and sorrow. I
don't want to become a great wheel-turning
monarch. I don't wish for possession or
comfort and happiness. because such
things are not likely to free me from
suffering Nor are they likely to help me
assist my love ones and my subjects... Step
aside and allow me to pass... Hahaha...ha
Do you think you can escape from my
power? I'll be here, waiting for you...you
see. for a chance to overwhelm with grieve
and greater delusion. I'll follow you like a
shadow. Let's see who will win this battle.
"Anoma riverside" We reached the river
Anoma Stop right here Channa. If I am to
attain... to the supreme enlightened
knowledge. May these strands of hair. float
away into the air. but if I am not to succeed
May they fall to the ground right here. When
the prince threw his hair up into the air. It
flowed into the sky...and didn't fall dow.
Indra, the king of the gods. Caught it in the
crystal casket. Which he then enshrine in
the Churamanee's shrine. In the Tāvatimsa
heaven. The Brahma Ghatikara offered the
prince The eight requisites of avasamana.
and received in their place the prince's
remnant which he installed in the Dussa
shrine in the Brahma world. Don't be sad
and upset...Channa. I'm doing this in order
to seek the way out... of suffering for all
beings. You must go back and inform my
father. that I will not return to the royal
palace. until I have attained direct
knowledge. of the end of suffering. The
horse Khandaka was so grieved to be
parted from prince Siddhartha. that his heart
gave out...and he died right there. The
power of his appreciation in gratitude. to his
master. carried him to Tāvatimsa heaven.
where he was reborn... as a god. Having left
Channa behind The renunciant prince
walked on. to a mango grove. where he
stopped and resided. eating no food for a
period of 7 days. "Rajagaha City" On the
eight day, the renunciant prince left the
mango grove. to go for alms in the City of
Rajagah All the town's people could see
that this monk was different from other
renunciants. because of his radiant
complexion. and an effortly calm demeanor.
Oh...He is so handsome. What is he...a
god? Wow...he is handsome, he is beautiful.
That is amazing how could that guy be like
that. Delighted...the people spoke to one
another. praising the monk splendor. Saying
that it was as if is a god... had descended
from heaven. for humans to see. Once the
renunciant had received a suitable amount
of alms food. He returned to his place of
rest. Sitting... The prince contemplated the
motley food offering within his alms bowl all
mixed together. it was an unappetizing
sight. In the past, I would partake of only the
most refined and delicious foods. Now
leading the holy life... for the sake of
seeking truth. cannot be any point in being
fancy over what I eat. This nourishment is
merely a necessity for sustaining life. King
Bhimbisala of Rajagaha. sent his man on
the trail of this Samana(monk) whom the
town people regarded this splendid like a
god. He then went to see... the renunciant
prince for himself. When king Bhimbisala
saw the dignified peaceful demeanor of the
young monk. He felt greatly inspired.
Then...exchanging conversations with the
Samana(monk) the delight in his heart
increased all the more Due to a suspicion
that prince Siddhartha. had left the palace to
due dispute. with his relatives over the
throne. King Bhimbisara offered the
throne... of Rajagaha to the prince. But the
prince...refused the king offer. Having
renounced his own throne. not due to a
dispute. But in order to seek the way...
beyond suffering. With such firm intention.
I'm sure you attain a supreme
enlightenment. Once you have done so...
May I request...that you come and teach the
Dhama (doctrine). to myself and to the
citizens of Rajagaha. The renunciant prince
travelled on to the hermitage of Arala
karama in order to study and practice under
him. In a short time, he had learned all that
his master could teach and so then he
traveled on to seek Audraka Ramaputra at
his hermitage. Before long he had come to
the end of this teacher's knowledge too.
When he asked about attainment beyond
that which he had already been taught.
Audraka Ramaputra could offer no reply.
But instead offered him the leadership of the
community. But when the Bodhisattva saw...
that what he had learned was not the way
out of suffering he was seeking. He took his
leave. and moved on. In order to continue
his search for higher truth. The Bodhisattva
came to Uruvela at Senanikama and
considered the fresh coolness of a shady
forest. with orderly row of trees and a river
running through located nearby to the
village. It's seem the suitable place for him
to continue striving for liberation. So he
ceased this traveling and settled in that
spot. The Brahman Khondanya...was very
pleased to hear the news that prince
Siddhartha... had gone forth. and hurried to
seek out the sons... of each of the 7 another
Brahmans. with whom he had divined the
identity of the Bodhisatta according to his
physical characteristics when he was just
born. He managed to gather and persuade
only 4 of these sons and then together, the
5 Brahmans ... left the household life. and
set off in search of the great renunciant. The
5 Brahmans now going forth.
were...Khondhanya, Vappa, Bhadiya
Mahanama and Assaji This group of 5
together were knowed as the panchavakiya
(the 5 ascetics) The panchavakiya followed
after the boddhisatta through various places
until they found him practicing ardently. In
the place where he had settled. They settled
there with him. attaining to his needs. with
the hope that when he attains the
enlightenment He would teach the
Dharma(knowledge) to them. The
renunciant prince was intended on seeking
the path to enlightenment. So he took up 3
of the extreme ascetic practices. that were
favored by the practitioners of those days.
For the first period... he placed his teeth
against his teeth. and his tongue against his
palate. so firmly that sweat ran from his
whole body. The pain was as severe as
someone were gripping his throat tightly.
strangling him. When he saw that this was
not the way... to enlightenment He gave up
on the practice. and changed to another
method For the second period, he restricted
his in and out breaths stifling them until both
his ears rang loudly his head ached, and his
stomach racked with pain his body as if on
fire but no matter how great the distress he
did not give up his efforts until he saw... that
this was not the way to enlightenment.
Seeing this...he gave up the practice and
changed to another method. For the third
period, he fasted until he was
emaciated...wrinkled his complexion
discolored his bones and sinews extruded.
exhausted of energy and suffering greatly
rubbing his hand over his body the hairs
stuck to his palm. I've carried out the
extreme ascetic practices. pushing the body
to limits. which no other could exceed why
have I am not yet attained enlightenment?
or perhaps... this path is not the way...to
liberation. The Bodhisatta is worrying and
wondering. about the path to realization.
What is the best way to help him... Ah..ha!
This is the way... One string of that lute is
too tight. little plucked and it's snaps. One
string is too loose. when plucked the sound
is barely heard One string is just right not
too loose not too tight. When plucked... the
sound resonated far and wide sweetly.
Oh...this is the practice of middle way... that
lead to enlightened knowledge. But the
current state of my body surely can't
support efforts and developing the mind
along the path of practice. Prince
Siddhartha. Whom we had held in esteem
as a Bodhisatta down for success if not the
practicing strictly for succeeded using all his
effort it's still unable...to achieve
enlightenment. Now, he relaxes his efforts.
and eating proper food again. How he ever
succeed. Quite...so Venerable Khondanya.
You are the most senior among us. What do
you think we should do? Under the
circumstances.. there can be no use in
attending to him any longer. the time has
come for us to take a leave. On the night of
the 14th waxing moon... of the 6th lunar
month. The dawn was approaching... and
the Bodhisatta closed to waking. Five
auspicious signs appeared in his dreams.
Which he interpreted... as follows... One. He
would achieve enlightenment... as the
Buddha. Two. He would declare the true
Dharma for the benefit of all humans and
Deities. 3 A great number of people would
come to trail under him. That establishing..
The Buddha. The Dharma(doctrines). and
the Sanga (monks). Four. People of all
castes and classes. access training under
him. would come to understand the same
pure Dharma. Five People from all over the
world would bring offerings to him. to
express their faith and trust. But his heart
would remain unstained by even the slide
this attachment... to such wealth. In the
village of Uruvela Senanikama. There lived
the wealth female daughter... named
"Sujada" When she was young. she made a
vow to the Deity abiding in the banyan tree
closed by. So that she might have a
husband of equal wealth and birth. and that
the first child might be a son. Once her
wishes have been fulfilled. She prepared
the right dish. Prepared with cow's milk and
honey. as an offering to honor the tree
Deity. Madam Sujada!! What's the matter
Puna Why are you rushing in such excited
way? It seems that the tree god has come
to receive your offering! I saw him at the
banyan tree over there... with my own eyes.
He is glowing with the beautiful halo all
around him. Everyone quickly help! Puna go
and fetch a golden tray for the honey milk
rice. We will take it out to offer to the tree
god. Quickly go go! All of my wishes happen
so great as regranted. Please... May I offer
this meal, honey milk rice and this golden
tray to you. "Neranjara River" I offer this
prayer. If I am to succeed In realizing
perfectly enlightened knowledge. May this
golden tray float up the river against the
current. But if I am not to achieve my goal.
May this tray float downstream with the
current. Ah.... In no long time three Buddhas
had become enlightened here. and now one
more, it's about to attain. to the Dharma. I'm
a Brahmin Konsostiyasa I'm in inspired with
great faith at the sight of you. Please let me
show my respect May I offer you 8 handfuls
of blade grass. For as long as I have not yet
attain to supreme enlightened knowledge.
Even my blood and flesh. should dry up with
only skin bones and sinew remaining I shall
not rise from this seat. I've been following
prince Siddhartha every steps. So I just stop
him from achieving enlightenment If I let him
go ahead with this He will slip out of my
glass for sure. I must cut him off now. I must
destroy him. The power of the Bodhisatta...
spiritual quality and goodness. accumulated
over countless lifetimes protected him. as
though as invisible armour. His heart is
sturdy and peaceful. unshaking by fear.
Prince Siddhartha. Do you think you can
escape? from Vassavati Mara's control. My
powerful weapons cannot harm the prince. I
must make use of a ruse. to deceive him.
Prince Siddhartha. The seat you sit on
came to be because of... my own spiritual
powers. My troops are my witnessed You
must get up at once! Pay attention...King of
deceivers this seat come to me... as the fruit
of my good actions accumulated through all
of my efforts in the past. But who will be a
witness... to your ownership of this seat? I
will be a witness. Darani! Godness of the
earth. All the merits made by his good
actions. in the past. Even the water what he
have poured on the ground in dedicate of
merits soaked up by my hair and kept close
to my head is sufficient to be a witness to
his virtue. After his victory over Mara. and
his host of deceivers. The Bodhisatta's mind
was firm. Focused and concentrated. At
dusk... The Bodhisatta began to develop
meditate inside. attaining to the first
knowledge. "Pubenivasa nusatinyana" The
ability to recollect his past lives. In the
silence of the late night... He attained the
second knowledge. "Chutupapa thanyana"
Knowledge of the passing away and
rebirth... of beings according to the results...
of theirs actions. Closed to dawn. The
Bodhisatta attained to the third knowledge.
"Asavakayanana" Knowledge of the
destruction of mental defilements. Complete
liberation and freedom from suffering. He
does came to be... the fully self-awaking.
Buddha. "the 15th day of the 6th waxing
moon" 528 BC. Craving... with you I've been
born again and again. But now you're
reviewed. and your power...redundant. After
the Bodhisatta. had attained to the Dharma.
and become the Buddha. He sat under the
Mahabodhi tree Enjoying the bless of
freedom. for 7 days. Then he went and
stood in the open Gazing back at the
Mahabodhi tree. In recollecting it's virtues.
He stood there and gazed without blinking.
for 7 days. After that The new Buddha
walked back and forth. between the
Mahabodhi tree... and the place where he
had stood. for another 7 days. Having
walked meditation for 7 days. For the fourth
week he sat meditation. in a crystal shelter.
prepared for him by heavenly beings. He sat
in contemplated.. the most profound
Dharma. for 7 days. Sisters Raka, Oradee...
That's the reclused Gautama who attained
the Dharma. That's right sister Tunha.
That's him for sure. Our father, Lord Mara
together with all his troops could not defeat
this one. I was humiliated. Hah...It's all of us
to find the way to take revenges. Tanha,
Raka In this world, I've never met a man
who his heart could resist the 3 of us. we
who embodied infatuation. and disire
Oradee, you're right We will use our
femininity to ensnare the recluse Gautama
in the bond of sensuality. and then tango
him for countless times. Oh prince! Prince...
Daughters of Mara. Go back! There is
noway you can succeed... in what you're
trying to do. For I have utterly destroyed all
kinds of satisfaction and infatuation. My
name is Tanha and this is Raka and
Oradee. We're not here to tease or deceive
you. ฺBut the truth is we are quite to taken
with the sight of you. Really and truly sir. No
one. No one has ever made us feel... so
enamor as you. No one sir. That's right. The
3 of us offer our bodies... and our hearts to
your service. expecting no reward. Our wish
is simply that you find satisfaction in us.
even if only for a short time. That would
make us so very happy. I've told you
already. I have utterly destroyed all kinds of
satisfaction and infatuation. You will not find
what you're looking for. There is nothing for
you here. You should go away. I'm going!
From this moment on... no one would ever
again be able to wile the power over
samana Gautama. The enlightened one. 6th
week after enligtenment. In the sixth week,
The Buddha sat enjoying the bless of
freedom. underneath the Mukkalinda tree
As he sat. the rain fell constantly. A king of
Nagas (great snakes). called Muchalinda
saw him and was inspired with faith he
coiled his body around the Buddha. Then
open his hood... over the blessed one's
head. to protect him from the wind and rain.
When the wind and rain subsided He
uncoiled from the Buddha. and changed his
body into the form... of a young man.
Bowing and paying respect to the Buddha. I
Naga king Muchalinda, I'm the Buddha
servant. I pay homage to the blessed one.
Silence is happiness for the one who had
seen the Dharma Delight in the peace of
exclusion. Harmlessness to all beings.
Freedom from lust. and overcoming
sensuality. These are highest joys in the
world. Eradication of conceit. Is the greatest
happiness of all. In the seventh week after
his enlightenment. The Buddha sat and
enjoyed the bless of freedom. under the tree
called "Rajayatana" for another 7 days. Oh
Lord Buddha. You have enjoyed the bless
of freedom for seven weeks without taking
any food to eat. Please accept this medicine
of fruit I have brought to you. from the
heavenly world. Those two merchant
brothers. made merit with me in the past. I
should take this opportunity to help them
meet the Buddha. Look that Putsa. All of our
cows have stopped as if they are fixed to
the ground. no matter how much our men
whip the bullocks to make them pull The
cows still won't budge They just won't move.
That's strange! and why would the... You
two merchants. Do you know that the just
now enlightenment. perfectly awaking
Buddha is now sitting under the Rajayatana
tree over there. You better go, and pay your
respect to him. Then offer him the baked
ground grain meal you're carrying with you.
It will be a cause for your benefit and
happiness for long time. Your two humble
servants. Bring baked and ground grain
meal to offer. Please may the lord Buddha
accept our offering. I lost my own bowl
before my enlightenment. When I accepted
the honey milk grains*** from Sujada. I
floated the golden tray off in the stream Now
these two merchants are offering me a
meal. A recluse should not have more than
one arms bowl We..Taprusa and Bhalica.
declare ourselves to be lay Buddhists. We
take refuge in the Buddha and the Dharma.
for the rest of our lives. Your two humbles
servants, Bhalica and Taprusa. would like to
ask you for some object that we may keep
to honor and revere. I have attained the
Dharma. which is profound and subtle. It is
difficult for ordinary people to understand
the practice There are several kinds of
people in this world. The quick-witted unpon
hearing my teaching know and understand
them quickly. Just like a lotus flower...
above the surface of the water. that
blossoms as soon as it receive the sun's
rays. Those are moderate intelligences
having heard my teaching and them receive
some further explanation and training...are
able to know and understand within short
time. Just like a lotus flower levels with the
surface of the water. ready to blossom the
next day. The slow-witted Having heard the
teaching receiving further explanation and
training persevering with faith unable to
know and understand in the end. Like a
lotus flower below the water. which growth
upward before finally breaking through the
surface and blossoming. The final kind of
person. No matter how many times they
hear the Dharma. Are unlikely to grasp the
meaning or understand. Although they're
listening may be a call for realization in a
future existents. This type maybe compare
to a lotus down in the muck and mire. Fall in
prey of fish and turtle Not rising up and
blossoming. This being the case, I'll
preserve my life. for the sake of spreading
the Dharma. I will teaching in calm until the
Dharma become firmly and estalish and
wide spread to the benefit and happiness of
all for a long time. Sadhu!(Amen) Huh...It's
pity that Arala the hermit passed away 7
days ago. and Audraka the hermit passed
away just yesterday. If Arala karama could
have lived for another 7 days. and Audraka
Ramapruta just one more day. They would
both have surely attained enlightenment.
The Buddha had known through
superhuman knowledge of the passing
away of Arala Karama and Audraka
Ramapruta Then he remembered the
Panchavakiya. The five monks who had
attended him while he was practicing
extreme asceticism. Each of the five had
well develop faculties. If they could hear the
teaching They would surely soon attain to
the Dharma. "Isipatana Forest" "the 14th
day of the 8th waxing moon Ah...that is
Gautama. The recluse The one to who we
formerly attended. So what is this? The one
who gave up his austerities. All right. If he
comes here... we won't bother to get up and
welcome him. We just put out a seat. if he
want to sit down, then let him sit. Look...
We're so glad to meet with him again. that
we forgot to our agreement as to show no
interest. Even I myself forgot it completely.
Recluse Gautama... When leads you to visit
us here in this forest? Do not address me
on that way. I have now...attained to the
Dharma. Pay attention to my words. If you
follow my instructions before very long, You
realized the Dharma. You're practicing
asceticism for the long time. You did not
become enlightened. So how could you?
How could you have attained liberation after
giving up your efforts. and causing us to
abandon you Throughout all of that time...
Did I ever say anything like this to you all?
No, it's true. You have never said anything
like this to us before. Entangling oneself in
sensual indulgent. Tormenting one's body
with hardship and pain. These are ways of
renunciation not undertake. for they stray
from the path of enlightenment. The middle
way, that is the noble eightfold paths. It's
the practice that leads to Nirvana. There are
four noble truths as follows... Suffering...
Desire of the body... Desire of the mind...
Should be understood. Craving. Which is
the core of suffering should be...
Abandoned. Cessation of suffering should
be realized. The path of practice leading to
the leading to the cessation of suffering
should be developed Once the Buddha had
gave... his first Dharma teaching. The
venerable Khondanya... gained the vision of
Dharma. and that became this first stream-
enterer. Anya Khondanya! Khondanya
knows the truth. Lord Buddha please grant
me ordination. as the Buddhist's monk. You
are now a bhikkhu (monk). Well told teach
the Dharma. Practice the holy life. and put
an end to suffering. The Buddha gave
ordination... to venerable Vappa. On the first
day of the waning moon venerable
Bhadiya...on the second day. Venerable
Mahanama...on the third. And venerable
Assaji...on the fourth. On the fifth day of the
waning moon of the eight lunar month. The
Buddha gave the teaching known as the
"Anattalakkhaṇa Sutta" which means "Not-
Self Characteristic Discourse" The five
groups that we take as ourselves. are as
follows... Body. Feeling. Pleasant,
Unpleasant. and Neutral. Perception and
Memory. Mental formations. Sense
consciousness Awareness of mental
impression. These five aggregates are not
me Not him or her. Not mine, not his or
hers. Not myself Not his or herself. All these
things are impermanent and insubstantial. It
is their nature to arise... persist for awhile.
and then pass away. After listening to the
teaching. Each of Panchavakiya. attain to
"Arahantship" (Nirvana) Actually these
women are not so attractive at all. My father
built me 3 mansions... One for each
seasons of the year. He hired beautiful
maidens to play music and entertain me. I
thought, I was living a happy life. But... Now
I feel tired of this way of life. Is this all I
came into this world for? Are these the only
things... that can give one happiness in life.
Then... Why do I feel so bored...and fed up?
How troubled I feel. How frustrated. How
troubled I feel. How frustrated. It is not
troubling here... It's not frustrating. Come
this way Yasa. and I will teach you the
Dharma. "Dāna" or giving... means to
training one's heart ... to know generosity, to
know sacrifice. "Sila" or morality means
establishing one's heart within the full
doctrines of goodness. Heaven is the
reward for a host of heart. The harm of
sense pleasures... is the heat and worry that
come with attachment to the sense of a self.
The benefit of renunciation is that... present
suffering can be abandoned with no other
suffering taking its places. After the gradual
teaching... the Buddha taught the four noble
truths. Once he has given that teaching
Yasa attained to the full vision of stream
entry. Hey... These are my son Yasa's
shoes. Wait here all of you I'll go after him
myself. Here come the father... If he meet
with his son now, it may prevent him for
realizing the Dharma. You, sit in there...
Have you seen a young man named Yasa?
He is my son. Please take a seat first. and I
will teach you the Dharma. and after that,
you will meet with your son. Then the
Buddha gave the same Dharma teaching
that he had given to Yasa. Oh... The
Buddha has helped gain... the vision of
Dharma. I declare myself as Buddhist and
take the triple gems as my refuge. for the
rest of my life. Yasa! Hurry back home! Your
mother doesn't stop crying. out of worry for
you. Let's go back now. *** Yasa had now
heard my Dharma teaching twice. and has
fully penetrated in it He is now an Arahan
(attained enlightenment) with no sources of
returning to the household life. Yasa, now
you've gained what is truly supreme. Please
may I invite the Lord Buddha to receive
almsfood at my house this morning. Once,
the wealthy man has left. Yasa requested
ordination. as a bhikkhu(monk) Once Yasa's
mother and wife... heard the Buddha's
teachings they both gained the vision of
Dharma. attaining the full vision of stream
entry. They declared them self as Buddhists
into refuge in the triple gems. Becoming the
first... female followers of Buddhism.
Vimala... Subhahu... Punaji... and
Kawampati. You are my close friends during
the time when I was a layman. Now I've
gone forth. and do not concern myself...
with worldly pursuits. For what reasons are
you all here? We heard, you've gone forth. I
was sure... you must have had good
reasons to do so. and so we came to see
you. What if that the cases... I'll take you to
meet the Lord Buddha The one who had
shown me the light. I would request the Lord
Buddha. to give you instructions as well.
follow me. Listen all of you once you know
the unwholesome and the roots of the
unwholesome. Know the wholesome and
these roots. Know decay and death as well
as their causes. Know the cessation of
decay and death. The path leading to the
cessation of decay and death. once you
know... suffering and these causes. the
cessation of suffering. know the path
leading to the cessation of suffering. Then
you can be said... to have the right view.
The 50 of you are all friends from my home
region. If you need help with something... I
will do whatever I can... to help you. When
we heard that you are ordained... as a monk
We felt inspired and imitated us want to
ordain as well. Very good. I would take you
to meet the Lord Buddha. But you must
make request... for ordination yourself.
Listen all of you. A bhikkhu in this Dharma
Vinaya is taught not to grasp at any states
Hearing this... He understands with wisdom
understanding with wisdom... he attains to
knowing... all states as they arise. knowing
feelings as they arise Pleasant feelings,
Unpleasant feelings Not the pleasant, nor
unpleasant feelings. He considers the
impermanent nature of feelings He
observes the arising persisting and passing
away of feelings. Seeing impermanences...
he grows weary of feelings weary and
disinterested... He is able to let go.
meditating on letting go not grasping or
clinging to feelings. leads him to
contemplation and realization of cessation.
Bhihhkus. You have now attain... the
sublime Dharma. So go forth and travel
from place to place, spreading the Dharma.
Proclaim Buddhism for the benefit of the
many. But let no to travel on the same
route. As for myself... I will go to Uruvela
Senanikama, to spread the teachings there.
Because of that one courtesan, the 30 of us
has have to go through... all this trouble.
Forcing a way through the forest and the
cotton plantation. That's right! She stole our
cloths and our jewelry. If we catch up with
her then. Wwwwww...wait! Look! There is
an ascetic sitting under that tree over there.
Let's ask him if he saw her pass by. Ascetic
sir, do you see a courtesan dress in green
pass by here? Please sir! She took off with
our clothing and our jewelry So now we're
searching for her. But we can't seem of find
her. All of Bhadhavakiya. It is better for you
to seek for this woman or to seek for
yourself. Heu.... I guess... it would be better
to seek for our self. In that case... I will
teach you the Dharma. The wise person rids
himself of infatuation, and preoccupation
with the 5 sensual pleasures. He see that
life is shorted, and to be distracted... by
such pleasures. It's like being snare and
bound up... just as a fish is caught by a
hook, having taking the bait... it's a cause
for much suffering and struggle there after.
Bhadhavakiya, you have now all been
ordained. as Buddhist monks. So go forth
and proclaim Buddhism. By spreading the
Dharma... for benefit and happiness of all.
"Uruvela-Kassapa the hermit" "Nadee-
Kassapa the hermit" "Kaya-Kassapa the
hermit" Ascetic sir. Why are you coming into
my hermitage? Venerable Uruvela-
Kassapa. I've come to ask permission to
stay here. Here we practice fire-worship...
But this ascetic is not of our kind. What
does he want? I'm sorry sir, I have no
accommodation for you here. Please...look
elsewhere. But I will suggest... that you
travel in the different directions from this.
This bank of the Neranjana... is occupied by
we three Jadila brothers. My name is
Uruvela-Kassapa the surrounding area
belong to myself. and my 500 followers
Further on down the river, it's the hermitage
of my younger brother. Nadee-Kassapa and
his 300 followers. The area beyond that... is
occupied by Kaya-Kassapa, my youngest
brother. with his 200 followers. These three
riverside hermitages are full. There is no
room for you to stay. But I can see a place
which is available. Where ascetic? In your
fire-worship enshrine. Please give me
permission for me to stay there. Ascetic, I
don't mind if you stay in there. But I must
warn you... that there is a fierce and
strongly... poisonous serpent king...in there.
If you spend the night in there, your life will
be engraved danger. Uruvela-Kassapa
Please give me permission to stay. The
serpent king will do me no harm. If you say
so...please make yourself comfortable in the
fire-worshiping house. By now, The recluse
must have been burn up by the fire of
serpent king. Aw... This recluse has a great
might. But despite his power, he still not yet
an Arahant like me. This ascetic has indeed
of great might the gods of every heaven
realms take turn to come each nights to
hear his teachings. But despite his power,
he still not yet an Arahant as I am. This has
been a tumultuous rain and it has flooded
the whole area. surely the Ascetic has been
washed away or drown Master sir! Master!
Look over there! This ascetic has so much
power. But despite all of these he still not
yet an Arahant as I am. The fire-worshiper
is so proud and conceited. He insist he is an
Arahant. How stubborn he is. Uruvela-
Kassapa Your way of practice... does not
lead you to the path of truth. So why you
conceit yourself as Arahant? Having
deceive yourself, you deceive others. If you
could give up your pride... and practice
according to my teachings. In no longtime,
you'll be truly be an Arahant. Oh I realize
my fault. Please may the Buddha allow me
to take... ordination. and teach me the
Dharma. You are the master of a great
hermitage with many followers. You should
make this known to all of them. Hey... This
robe and fire-worship in implements. must
have washed down the river from where my
two others older brothers live. Something
must have happened to them. Brother
Uruvela! Brother Nadee! Oh...Kaya! Your
two elders brothers have found... the right
way of the Dharma. Quickly, bring your 200
followers, to approach the Buddha. The one
who illuminates the path. All bhikkhus. All
things are burning Contact with the eyes,
ears nose, tongue body and mind are
burning. Feelings. Mental formations and
consciousness with the present. Painful... or
neither pleasant nor painful... are burning.
Burning with lust, hatred and delusion.
Burning with birth, aging...and death.
Burning with sorrow
lamentation...pain...grieve, and despair. The
well tough known disciple seeing this...
becomes weary of thoughs and feelings.
Being weary, he releases his clinging.
Releasing his clinging. His heart is freed.
Oh!... The Buddha has come to stay right
here. When I was a young prince I met five
wishes. One. May I be crowded in king of
the Makada state. Two. May the Buddha
come to my land. Three. May I have an
audience with the Buddha. Four. May the
Buddha teach me the Dharma. And five.
May I realize his teachings. It seem that all
of my wishes... are about to be fulfilled.
Follow me! We're going to seek out the
Buddha. And ask for his teaching. Dāna or
giving. has forgiveness as its highest form.
If one develops giving along with
forgiveness. One becomes gentle and
restrained. And one's heart becomes cool.
This is because one has to let go... of one's
attachment... to material things. And to
one's sense of self. And now... All of my
wishes have been fulfilled. Oh...yes! Your
teaching fills me with the greatest joy.
Please... May I invite the Lord Buddha...
and all of the bhikkhus... to have a meal in
my palace... tomorrow morning. The
Lattiwana Park where you stay... is far from
the city. It is not convenient... for the faithful
laypeople...to visit. Please... May I offer The
Veruvana Park to you? The Veruvana Park
is cool, shady and very large. Not far from
the city. But still quiet and peaceful. Please.
Give me your permission... to build a
monastery...for you here. "Veruvana
Monastery" Oh! this is the great Veruvana
Monastery. As saw in foundation for
Budddhsm has now been laid. Since
I...Assaji, left the Buddha at the Deer Park
in Isipatana...in order to go and spread his
teachings. I've not met with him at all. "The
Nalanda District" (nearby the city of
Rajagaha) Upatissa... You're not enjoying in
the play are you? You seem completely
indifferent and uninterested. Ask youself the
same question Golita. You seem quiet
unimpressed yourself. Heu... Neither the
actress and all of viewers... will live for more
than 100 years. In no longtime, we'll all be
dead. We absorb in watching
entertainments. Seeking fun but for what
benefit. Surely, could be better to seek the
path... beyond those suffering. I've been
thinking the same way as you. All right
then... Let's seek out the teacher under
whom we can live and practice. To which
hermitage should we go? Which teacher
should we seek out? These days, There are
so many sects But we should chose the
school of Master Sanjaya It's large and
respected, with many followers. Located
right in the City of Rajagaha Beside
ourselves. Left to persuade of followers to
go with us. All right. We'll leave tomorrow.
The two of us have trained on the Master
Sanjaya. Until he has nothing more to teach
us. Quite so.. this*** doctrine that not teach
the way... the way to deliverance as we're
seeking. If that so..we have to seek out
another hermitage, another master. We've
been friend for a long time Expect if we
make the promise that who of a one of us
discover the path out of suffering first. Will
seek out the another and inform him.
Agreed? Agreed. This renunciant...walks
with such inspiring mindfulness and
composure. I've never seen any recluse like
him before. I must take this oppertunity to
prepare hime a seat and attend to his
needs. Then when he has eaten. I will
politely ask him where he come from.
Venerable sir. My names is Upatissa. But
some people called me Sariputta after my
mother's name Sari. Please may I be
permitted to ask you? Where did you
ordain? Who is your teacher? Whose
teachings or words do you follow? My name
is venerable Assaji. My master is the Lord
Buddha. From the Sakyan clan. I'm his
disciple and follow his teachings. And what
exactly did you master teach you? I've just
been ordained And I cannot give you all of
the profound teachings. But I can give you
brief version. What ever Dharma arise to the
causes. The great teacher explain those
causes. And the ending of those Dharmas.
Oh... Upatissa You repeat me such short
teaching that you heard. And it's enough for
me to see the Dharma. Quickly, let's go
persuade master Sanjaya to seek out
venerable Assaji's teacher. In this world... of
would you think there is more... intelligent
people or foolish people? More foolish
people master. Such being the case... Let
those intelligent people go to study under
Samana Goatama. I stay here for the sake
of foolish. Bhikkhus. Those two friends
walking in here together. are to be my pair
of foremost disciples. The one well
established in morality. Develops ever
person awareness... of objects...as they
arise in the mind. Seeing such objects
arising... and ceasing continually. He begins
to grow weary of them. Becoming weary, he
lets go of his grasping and clinging. Letting
go of grasping and clinging... His heart is
released. Having heard the Buddha's
teaching. All of two friend's followers
attained Arahantship.(fully enlightenment)
But Upatissa and Golita themselves. With
the great accumulation of spiritual qualities
in wisdom were disposed to a slower... but
more profound realization of the Dharma.
And therefore... They not yet become fully
enlightened. The two of you are now
ordained as monks. I give you the name
which should be an honor to your mothers
as follows: Venerable Sariputta and...
Venerable Moggallana. 7 days later
Moggallana. employ the method for
overcoming doziness. That I taught you.
Moggallana Feeling with the pleasant
unpleasant or neutral is impermanent. It is
of the nature to arise and decease. Being
impermanent... It make for suffering. Being
impermanent, it is transitory and
insubstantial unreal Anitjang [impermanent]
Dukkha [suffering ], Annatta [non-self]
Venerable Buddha sir. I take the feel that all
things are disagreeable to me I do not
delight in anything. That's being the case...
You should not delight in your view, should
you? Deekanaka. Some people have the
view... that all thing are disagreeable to
them. Some have the view... that all things
are agreeable to them. and other have the
view... that somethings are agreeable and
something dis agreeable to them. Each of
these views are base on grasping and
clinging to the notion of a self. Remaining
attach. One continues to grasp the feeling
as they arise Who ever should reflect on
such feelings as impermanent phenomena
conditionally arising existing and passing
away. will come to grow weary of condition
of phenomena. This weariness leads to the
fading of lust. with the fading of lust...
Comes freedom from attachment. When the
heart is free from attachment one knows the
heart had been freed Hearing the Buddha's
teaching. A bright stud which over turned
reveals stud which was hidden shows the
way to one who was lost shine the light in
the darkness. I take the Buddha, Dharma
and Sangha. as refuges for the rest of my
life. The venerable Sariputta... was now the
Buddha's right hand disciple foremost in
wisdom Venerable Moggallana... was the
Buddha's left hand disciple. foremost in
psychic powers. Both became great support
to the Buddha. as he continued to spread
his teaching to people far...and wide. Oh
venerable Assaji... had brought such a
wonder. Yes, indeed. Many of Buddhist's
faithful disciples. hearing that the lord
Buddha was staying in Veruwala monastry
traveled separately to meet him and pay
their respects. This one great meeting was
the occasion for four great marvels.
"Chaturanga Sanipatta" means that 4
marvels occurred together on the same day.
1) on that day 1250 disciples of the Buddha
came together. Without having made any
prior arrangement. 2) Each of those
disciples had been ordained by the Buddha
himself. 3) Each of those disciples was
attained to Arahantship. 4) The meeting
took place... on the full moon of the 3rd
lunar month which is named "Maga" is the
day of the Chaturanga Sanipatta. I deliver
the "Ovada Patimokkha" to the bhikkus. To
refrain from all evil, To do good to one's
utmost and to purify one's mind This
practice is the fundamental principle of
Buddhism. "Kapilavatthu City" Kaludayi, my
senior counselor... Ever since I first heard
that my son had attained enlightenment an
become the Buddha. I've been wishing to
meet him. Nine times, I've sent the
counselors Each times accompany with the
retinues of 999 in subjects... to invite the
Buddha to come to Kapilavatthu. Each
times the party of 1000 has disappeared
without a trace. That is 9000 subjects I've
sent and heard nothing in return. Well,
Kaludayi... Since you're my senior
counselor. and have been close friend with
my son since childhood. I must send you
with your retinues to seek out the Buddha at
Veruvana monastery. and invite him one
more time surely will succeed in this. Yes,
your majesty. I will do my best to bring the
lord Buddha back to the City of Kilapavatu.
And with your permission I would also like to
request the ordination from the lord Buddha
on this occasion. I give you my permission.
Counselor Kaludayi. Please make your
journey as quickly as possible. I'll be waiting
to hear news from you. Each of you should
diligently train yourself as I'll not grasp... at
the internal sense feels of the eyes ears,
nose, tongue body and mind. I will not grasp
at the external sense feels of form, sound,
smell...taste bodily contact and the mental
objects. I will not grasp at contact between
the internal and external sense feels I will
not grasp at feelings. I'll not clinging to the
five aggregates of the body. Feeling,
perception thought and consciousness. I will
not cling to this world or the next. When I
see clinging to all that I've seen heard,
known felt, thought and imagine all feelings
of attachment to this would also cease.
Listen all of you. A person's heart may be
purified to consistently apply efforts and
practice. through wisdim, through Dharma.
and through morality. Not by means of one's
class family or property. Lord Buddha,
summer begins tomorrow. All the farmers
have harvested their crops. The path to the
city of Kapilavatthu is opened and suitable
for travel. Your father had the strong wish to
meet with you and your disciples.
Please...under compassion travel to the city
of Kapilavatthu and teach Dharma to your
father. Please...teach Dharma to your
relatives there. I accept your invitation
Kaludayi. Please inform the bhikkus so that
they can prepare themselves. for travel. The
road from Rajakaha to Kapilavatthu is 60
leagues. The lord Buddha along with 20000
disciples would travel one league par day.
In 60 days, they would arrive at Kipilavatu
city. "Nigrodharama monastry in Kipilavatu"
My brothers chose ***this banyan grove to
build Nigrodha monastery as an offering to
the Buddha. It's been 60 days, since
venerable Kaludayi sent news of the
Buddha's departure from Rajakaha city. My
relatives... are waiting here to greet him.
The lord Buddha and 20000 bhikkus have
arrived, your highness! The lord Buddha's
relatives are clinging to the view that the
Buddha is junior to them because he is
younger in age. They position their young
princes in front of themselves. So that they
won't have to pay their respects. When my
son was newly born and Asita the hermit
bowed to him. At that time I also pay
homage for the first time. Seven years later
during the royal ploughing ceremony. My
son sat in meditation. And the rose apple
tree shaded him throughout the afternoon.
its shadow not shifting with the cross of the
sun. within seeing this, I pay respect to my
son for the second time. Now on this
location a truly wonderful marvel has
appeared may I take this opportunity to
express my veneration for the third time.
"Pokkharavassa rain" This is
Pokkharavassa. The red rain unlike ordinary
rain it soaks only those who wish to be
soaked by it. For those who wish to remain
dry every drop would roll right off just like
water drops roll off of the lotus leaves. My
father...and relatives. This is not the first
time this red rain had fallen upon such in
assembly of relations. In the past, when I
was born as Vassantara. "Pokkharavassa
also rained down on a congregation of
myself and my relatives. Listen all of you.
Who ever upholds morality will have
happiness in this world and the next. Who
ever upholds morality will be blessed with
wishes and good fortune. Who ever upholds
morality has an unobstructed path to
Nirvana. Therefore, may you all uphold the
purity of morality. My son... Why do you
bring shame to me... like rolling around
collecting alms of rice and food in this
manner? You're of royal lineage and heir to
my throne. or are you of the opinion... that I
cannot afford or provide you or your
disciples... with enough food myself?
Father... At the moment of my
enlightenment. I departed from the Sakyan
royal family lineage. and was established in
the lineage of awaken Buddhas. My going
for alms round... is in accordance with the
tradition of all Buddhas. The Venerable
Sangha(monks)... also practice this
Buddhist convention. Father please pay
attention to this teaching. When a person
clings to... an indulgent in form.. feeling...
perception...mental formations... and sense
consciousness. That person is bound by a
snare of Mara(Satan). and burden with the
whole mass of suffering. When such a
person doesn't cling or indulgent in that
person is free*** from a snare of Mara. And
release from the whole mass of suffering.
Please...May I invite you and all your
disciples... to receive alms food... in the
royal palace... tomorrow morning. In the
three days that you arrived in the palace...
Myself and queen Mahapajapati... have
listened to your teachings and develop in
the Dharma more and more each day.
However.. Bimba...who was your wife... has
not yet emerge from her room to approach
you. She has stayed right there the whole
time immerse in misery. I would like to invite
you to please go and speak to her. So that
she also may benefit from your teaching.
Father... I will go to teach Bimba... taking
venerable Moggallana... and venerable
Sariputra... my left and right hand disciples
with me. Why have you been so unkind to
me... your wife? When you left for the holy
life.. You left in silence. Did I do something
wrong... to make you leave that way? If I did
something wrong... then what is the fault of
Rahula(son) born that very day. That you
had to leave him Bereft of a father. Bimba...
don't be so melancholy. what I did would to
help you and all beings. But you might have
a chance to know the way out of suffering.
Bimba...We were born in this world for
making merit together... as we have for
many lifetimes. Now is the time to reflect on
those births and lifetimes according to... the
truth as follows... I am of the nature to age. I
have not gone beyond aging. I am of the
nature of sicking. I have not gone beyond
sickness. I am of the nature to die. I have
not gone beyond dying. All this is
mine...beloved and pleasing... will become
otherwise. will become separated from me.
I'm the owner of my karma. heir to my
karma. Born of my karma. Abide...supported
of my karma. Whatever karma I shall do...
for good or for ill... of that...I will be the heir.
My mother tells me ... that you have great
treasures... you have great wealth. But
since ordaining...you have no desire for
royal wealth. As your royal successor. I wish
to request my inheritance which is mine my
right. External treasures... bind one to the
round of death and rebirth on the wheel of
Samsara* Better to give the noble treasure
that is the most excellent internal treasure
into the worldly wealth. Rahula...I have the
most excellent and noble treasure to offer
you. Sariputra... Release Rahula from
worldly suffering. And bestow him with
noble treasure by ordaining to him as
Samanera(Novice). Rahula...from this point
on... You are a samanera (Novice) Rahula.
When Siddhartha left the palace and sought
Buddhahood. I expected that Nanda...
wished remain inherit the throne.*** But
then the Buddha took Nanda off to ordain.
That left only my grand son Rahula. Who
might succeed me. Then the Buddha ordain
Rahula as well. If I don't do something...
Soon the whole Sakyan clan may go forth. I
must quickly go to the Nigrodha monastery.
and plead with the Buddha. Please lord
Buddha. From this point on... Should any
householder's son wish to ordain... in the
Buddha dispensation if his parents don't
give their consent. Please...don't give the
ordination. Father...I agree to your request.
Tomorrow I will leave... together with the
venerble Nanda. Samanera Rahula... and
the bhikkus Sangha... for the Veluvana
monastery in the city of Rajakaha.
"Jetavana monastery" Nanda. Since you are
first ordained.. you have not been intent...
on the practice of Dharma. or the living of
the holy life. All your though *** returning to
the household life. My heart is contently
yearning for my wife. Janapada Kalyāni.
There is not a moment spent*** when I don't
think of her.**** Nanda come with me. And
I'll show you things that you've never seen
before. Nanda. Those are Apsara
goddesses in heaven. What do you think
about them? Everyone of those Apsara
goddesses is beautiful in face and form. I
can think of nothing to compare with... even
my wife... Janapada Kalyāni has not half of
their beauty. Nanda Can you see... that
what you thought before to be exceedingly
beautiful ***in comparison to great her
beauty.**** Yes, lord Buddha. I can see.
From this point on... I'll make up my mind to
practice the Dharma. I live the holy life
without letting my heart be upset with
Janapada Kalyāni ever again. I've now
seeing for myself*** that there are countless
goddesses in heaven. Many times more
beautiful than her. Nothing could more
tightly than a woman. Nothing can
**woman's heart more tightly than a man. In
truth...love is like a *** to obsession and
infatuation It brings one to birth and death
again and again. Dragging one down into a
mass of suffering. That's right Nanda. There
is no pleasure equal to the peace that can
be found within one's own heart. For as long
as human rush around seeking external
distractions. They will never meet with
genuine happiness. Nanda, when you
release your clinging and view the whole
world that empty. Your heart will be free.
open...expansive...radiant and joyful. Autara
Why did you send someone to ask for...
such a large sum of money from your father.
I'm your husband. I would have given it to
you myself. There was no need to bother
your father. Dear husband. Since I am
married I have had little opportunity to make
merit. I wanted the money to buy food to
offer to the lord Buddha and his disciples. I
ask my father for the money... because he
shares my fate in the lord Buddha. It's not
easy. That I have no wish to accept your
money good husband. In that case... Let it
be as you wish. My intention is to prepare
the food myself and invite the lord Buddha
and his disciples to receive food in our
house for 15 days. In that case... Let it be
as you wish. And I am afraid that during that
time I would be unable to perform all my
wifely duties. In that case... Let it be as you
wish. I've heard that here in Rajgir. There is
a courtesan called Sirima. Whose beauty is
renowned throughout the city. All of human
get enjoy her charms.*** Because her fee is
so high. With these 15 days, I'm going to
hire Sirima to take my place as your wife.
Heu...ah...In that case... Let it be...as you
wish. Autara...are you exhausted? Oh.. dear
husband! Miss Sirima. Look at her... instead
of letting others do the work she is doing it
all herself.... her face is dirty, her clothes are
all soiled. She should be relaxing in the way
fitting of her station. And instead she is
finding way of tiring herself out. Look at
him.. How he*** and indulgent he is. He
thinks, he is so rich... that he has no need to
make merit. Oh...how very foolish he is.
Look at Autara. She is looking at me with
the smile of contempt. as if she is scolding
me with her eyes*** it's *** I'm not putting up
with this. You...you! Autura look at me! You
wanna fight? Well..you're gonna get what
you want. Sirima I owe you with debt of
gratitude because you agreed to take over
my place as wife temporary... allowing me
to fulfill my wish to make merit. No matter
how you treat me... I will not become
angry...or vindictive. Why is this boiling
water unable to hurt her? Hey! this
prostitute is dare to attack our employer!***
Come on! Let's get her! Come on guys!
Stop! all of you...don't hurt her. Sirima is like
a friend... to whom I owe a debt of gratitude.
I'm not angry with her. Autara... I'm a
courtesan who you employed. I forgot
myself, and start of imagining myself as
your husband's wife. And so attack you.***
But your heart is so noble. It is filled with
loving kindness... and you have not shown
me even the slice of small of anger. I have
wronged you. Please forgive me... Oh... get
up Sirima. If you want to ask for
forgiveness. Then you should ask it from the
lord Buddha. who I revere about all of ***
Tomorrow, I will have completed 15 days of
offerings. Please...come and offer food and
listen to the Dharma with me. A person
should overcome anger with none anger.
Overcome evil with goodness. Overcome
stinginess with generosity. Overcome killed
speech with word of truth. Those in growth
in worldly enjoyments. Indulgent in sense
pleasures. Intoxicated by wealth...social
standing extravagance... praise.....rank...
prestige...and power cannot see the noble
beauty of truth. Heu...She still so young and
beautiful too young to die. The day that this
woman listened what taught from the
Buddha. She gave up her life as a
courtesan and turned to making merit
everyday. But life is uncertain. And
now...not much later on... she is dead. Let's
get down *** It's already time to cremate the
body. Hey...wait a minute! We can cremate
it yet. Oh..Why not? The Buddha has
requested king Bimbisara to order us to
keep the body for 3 days. -Heu? -For 3
days! Whatever for? When Sirima led her
life as a courtesan. All the man in Rajgir
were infatuated with her.. Everyone wanted
to sleep with her. Now she is dead. I would
like to sell her to the highest price. I would
start at the price she charged for her body
during her lifetime. 1000 Kahapanas. Who
wants too start the bidding? Sirima has
been dead for 3 days. Her corpse is starting
to decay. Her fluids are flowing out of her
body. This smell of the corpse filled the
whole cemetery. Somebody would have to
be crazy to buy the body. Hey! king
Bhimbisara reduces the price to 900
Kahapanas. 800. Haha..800 Kahapanas for
a rotten corpse. 700 A half of the original
price and still no one is making a move. 100
Kahapanas. If nobody is going to buy this
corpse.. then I will give it away...for free. It is
the nature of all conditions to arise... persist
for awhile... and then pass away.
Investigate the impermanence of all
condition phenomena. The tears of beings
wandering through Samsara are beyond
measure. The bones which had laid down
upon this earth covered without gaps. This
is something that is truly sobering to know.
One who is still attached to forms...
sounds..tastes..odors and physical
sensations. cannot find liberation from this
world. Sometime later... The Buddha went
to stay in the Anupiya mango grove. The
place where he has stayed overnight. When
he first went forth. 5 Sakyan princes. Prince
Bhaddiya...prince Anurada Prince Anada
Prince Bakhu. and prince Kimbhila... along
with Koliyan princes. Devadatta and a
barber named Upali approach to the
Buddha and ask for ordination. The Buddha
ordained Upali the barber first. Followed by
each of the 6 princes respectively. Not
long...after their ordination... venerable
Upali Bhaddiya Anuruddha Bakhu and
kimbhila attained Arahantship(attained
enlightenment). Venerable Ananda recieved
instruction from venerable Punaman
taniputra... attained the full vision of stream
entry. Venerable Devadatta... achieved only
the mundane attainments of *** cycling
power Later... The Sangha requested that
the venerable Ananda that he acted as the
Buddha's personal attendant. Venerable
Ananda... The Sanha is in agreement... that
you will be suitable for the position of the
Buddha's attendant. What are your feelings
toward this? Our lord and great teacher.***
I'm already to serve and attend to you. But
please.. May I make 8 requests of you?
Very good Ananda. Make your requests. My
8 requests are as follows... 1...May lord
Buddha not give me good quality robe***.
Two... May lord Buddha not give me good
quality alms food. Three... May the lord
Buddha not have me stay in the same
dwelling as himself. Four... May the lord
Buddha not have me accompany him on
meal invitations. Five... May the lord
Buddha attend all invitations that I accept on
his behave. Six... When visitors come along
ways to seek an invitation... My I have
permission to take them to see the Buddha
straight away. Seven... May I be granted
permission to ask questions of the lord
Buddha whenever I'm in doubt. Eight...
Almost ever occasion the Buddha gives a
teaching of the Dharma with myself not
present may he will preach it to me
afterwords.** Very good Ananda. I consent
to your request. I'm from the royal clan. Why
all the laity respectfully devoted to another
monks...and not to me. Aha!...Prince
Ajatashatru. Son of king Bhimbisala of
Rajagaha. He is still young, doesn't get
know right from wrong. I'll display my
supernatural powers and gain the devotion
of the young prince. Then whatever I may
wish for... He will find the way to get it for
me. "Rajagaha" Sir! Who are you? What do
you want with me? Don't harm me! Soldiers!
Wait! Prince Ajatashatru don't be frightened.
Venerable sir... Venerable sir how do you
know me? Ohoh...prince look at me!
ah...Venerable sir! My name is venerable
Devadatta. I wish you no harm. I'm here to
help you! To help me? To help me with
what? You will know when that time comes.
Farewell for now. Just a moment! I
displayed my supernatural powers... and
prince Ajatashatru gained great faith in me.
Now...whatever I wish for..he'll give to me.
What I ***I would be for the Sangha. Lord..
You're now getting very old. It's time for you
to lay your duties down. I request the
burden of leading the Sangha. Please make
the**known to all the bhikkus. From now
on... I'll take over your teaching
responsibilities. Absolutely not...Devadatta.
Good god!....Lord!*** The Buddha
humiliated me in front of all the monks.
Then he the Pakasaniyakarma prevented
the others monks from speaking to me.
Humiliating with me.*** From this point
on...I'll set my mind done bring him to
destruction.** He can't do this. He can't do
this for me! Your royal highness...please
think it over. Even though you have now
inherited... to the throne as you wished. You
must still execute your royal father. Surely
he changes his mind... and wish to take his
throne back. He would be sure kill you.
Therefore you must act first without
warning! That could be arranged... I'll keep
him imprison... until his life come to an end.
As your decision..your royal highness. I've
tried to take his life 3 times but it vain. It's
time to try my last resort.*** I have to
pretend to be strict in Dharma
Vinaya(Discipline) So that all the bhikkus...
would become my disciples. In order that
the bhikkus in the Buddha dispensation may
inspire great faith of the laypeople. May I
request that the Buddha approve the
following 5 rules to establish strict practice
guidelines for all of monks. Number one... A
bhikkhu must live only in the forest not in a
town or village. Number two... A bhikkhu
must live only on food given on alms round.
Meal invitations are not to be accepted.
Number three... A bhikkhu must wear only
rag robes. He mustn't accept offering of new
robes. Number four... A bhikkhu must live
only at the foot of a tree. not on a man-
made construction. Number five... A bhikkhu
must not eat any kind of meat. Should any
bhikkhu break any of these rules he must
face punishment. What does the lord think
about these rules? Devadatta I deny my
permission. This Dharma Vinayaa is not
slack in its rules. What you're asking for...
would create inconvenience for all bhikkus
in terms of maintaining their livelihood. Let
all these observances be voluntary. As for
the rule against eating meat. I allow meat
which is pure in 3 aspects... Not seen...
heard... or suspected to have been kill
specifically for the sake of oneself. My
bhikkhus...Who do you think is superior? My
rules are strict *** Whoever agrees should
come in live with me. Devadatta Don't do
this. Breaking up the bhikkhu-sangha it's a
very heavy evil karma. From this day
on...I'm no longer your disciple. I'll be
carrying out from the lax community.*** only
with my own monks. Whoever
agrees...follow me. Devadatta Can't you see
that are not a suitable leader for bhikkhu-
sangha. Gogalika...What are you saying?
Hahahaha...What am I saying What am I
saying? Just now..Buddha's left and right
hands disciples Venerable Moggallana and
Sariputra came to give teaching and
instruction to your disciples. Having
listened...almost all of your disciples
followed the 2 venerables back to Jetavana
Monastery. Only a few of your most
foolish*** Gogalika...It's impossible! It's
impossible! Impossible.. Is that all... the
strict forest monk can say? Gogalika!
You!...You! You're a fake! You're lying on
the yellow robe. Only for the sake of gain
and honor! *** *** *** Gogalika! comeback
here now! Gogalika! I've been seriously ill
no improvement for a long time. *** But in
return..The Buddha has nothing... but loving
kindness toward me. Expressing not even
the slightest ill-will. or resentment. Now
coming to the end of my life. I would like to
seek out to lord Buddha. In order to ask for
his forgiveness. Monks...be quick and take
me to the Jetavana Monastery. We're
getting close to Jetavana Monastery. Stop
for awhile. So that I can make myself before
entry*** into the present of the lord
Buddha.*** Blessed one Knower of worlds.
Glorified knowledge and conduct. Great
one..teacher of gods and humans. I leave
my chin bone as an offering to the Buddha.
And I take the lord Buddha as my refuge
forever... I take the lord Buddha... as my
refuge foreverrrrrrrrrr. Venerable Devadatta
has perform greatly serious evil karma.
Even coming so close to Jetvana Monastery
He still unable to*** and sunk down in the
hell. and I, myself cooperated with him I
can't sleep at night. Doctor Jivaka..What
shall I do? Your humble servant thinks....
that your highness should go ***to the lord
Buddha. and to ask for his forgiveness.
you're right. Let's go together to pay our
respect to the Buddha. Our lord I now
realize my mistake. Please...May I beg your
pardon? Please forgive me. I promise..I will
never do unwholesome deeds like that
again. Your majesty...it is the timeless law
that in this world Hatred can only ever be
appeased by non-hatred. One who
associate with fools *** One who is perfect
in morality shine like a bright flame. One
with mindfulness is happy. and grow in the
Dharma at every moment. If a king rules
with Dharma all his citizen will be happy.
Bhikkhus... All conditions*** have the nature
to arise persist for awhile and then pass
away. Therefor we should consider such
thing as
impermanent...uncertain...unreliable. The
tears of beings who wander from birth to
death on the wheel of Samsara are
countless. Their corp *** It's such an
enormous pity. *** Those who cling to
attachment to the forms Sounds...Smells
Tastes...and Touches of this world have not
the slice of chance of ever going beyond
it.** I declare myself as a Buddhist lay
practitioner. I'll take the triple gems as my
refuge for the rest of my life. The king has
no alternative but receive the heavy result of
his terrible deed ...murdering his own father.
The perfect vision of the Dharma therefor...
did not arise in him here.*** Birth... Aging...
Sickness... Death. Greatness... Striving...
Struggling... Conceit Suffering... Your
majesty... The lord Buddha has arrived in
the royal palace. Oh lord... I think my life is
ending. I can't bear the suffering very much
longer. Oh father please do not worry. All
condition*** have incoming to being they
persist for awhile having persisted... It's
their nature to pass away. It's only suffering
Arising... Existing...and Ceasing. Nothing
other than suffering. There is no woman...
no man. no us...no them. All the last 7
days... Lord Buddha... You have taught me
the Dharma...day and night. I have been
liberated from the round of rebirth and
attained to Nibbana. I have now here...little
time remaining.** I wish to express my
veneration and then enter...Nibbana. For
whatever faults... I have committed through
party... Speech...or mind. Please...though
your great compassion forgive me. Now...I
ask your permission*** to take my final
leave and let me pass...into Nibbana.***
"Nigrodharama" We have asked for
ordination form the lord Buddha 3 times. But
he has not yet given his permission.
However...we won't give up*** Let's shave
our heads... put on the yellow robes and
follow the lord Buddha wherever he goes.
Oh lord... If women were allowed to ordain
in the Buddhist dispensation Could they
attain to the level of Arahanthip? Ananda...
If the women were ordained in the Buddhist
dispensation they could attain to
Arahantship exactly the same as men can.
If that is the case... In your kindness...
Please give ordination to queen
Mahapajapati. who raised and taught to you
when you were child.** and that fulfill ***
Ananda...if Pajaparti would practice
according to the 8 strict conditions. I'll give
her my permission. The 8 strict conditions
are... One... A bhikkhuni who had been
ordained for even 100 years must bow to a
bhikkhu ordained at very*** day. Two... A
bhikkuni may not spend the rains retreat in
the monastery where there are no bhikkhus
in residence. 6 months later... We have
practiced the 8 strict conditions for the
periods of 2 rains retreats. Please may the
Buddha consider our ordinations. I permit
your ordination. After their ordination...
Pajapati bhikkhuni and the Sakyan
bhikkhunis practice mental cultivation with
great determinatio until each of them had
attained to Arahantship. Now king
Mahanama of the Sakyan clan has inherited
to the throne of Kapilavattu. *** to show how
unstable and impermanent even kingship in
this world.*** prince Siddhartar my husband
relinquished the royal throne without the
second thought when he went forth. My
relatives...my son and even queen
Mahapajapati Gotami have followed after
him and ordained. That being the case...it's
best for me also to relinquish material
comfort and ordain in the Buddha's Dharma
Vinaya. Princess Yasodhara... and a great
number of her ladies of the court traveled to
Jetavanna Monastery in Sravasti. After
practicing the 8 strict conditions her 2 rains
retreats. Princess Yasodhara was ordained
as a bhikkhuni. She practiced mental
cultivation with great dedication and
attained Arahantship. Her ordained name
was venerable... Bhaddakaccānāteri.
"Sravasti City" Having performed the twin
marvel. The Buddha arose from his crystal
seat and stepped forward with his right foot
he placed it...on the summit of mount
Yukondhara. Then he stepped forward with
his left foot placing it on the summit of
mount Sumeru. Upon which Tāvatiṃsa
Heaven is located. With his 3rd step The
Buddha ascended into Tāvatiṃsa Heaven.
He seated that himself upon the
Pandukambala stone the seat of lord Indra
the god of Tāvatiṃsa Heaven. His purpose
was to teach the Dharma to his mother in
accordance with the tradition of past
Buddhas. Delighted lord Indra and the host
of Tāvatiṃsa Heaven gathered before the
Buddha to hear his discourse. Tell
me...have you seen my mother? Our lord..
Your mother was reborn Sandusita
Devaputtra in the high realm of Dusita. I will
quickly go and invite your mother down.
Mother please come and sit close by. The
kindness you'd shown me in your past life
was great beyond major As an expression
of my gratitude may I take this opportunity
of teaching you the Dharma during the 3
months rain retreat here in Tāvatiṃsa so
that you may attain the path...fruit and
nirvana. Mother please listen... Ignorance
and craving lead the person to rebirth.
Agitated... their heart rushing around within
Samsara for as long as the aggregates
come into being. The supposition of a being
is also there. In truth...such condition things
are not worthy ** to be called the being.
There is only suffering which arises and
suffering which decays and ceases. Aside
from suffering...nothing arises. Aside from
suffering...nothing ceases. Lord
Buddha...you have ascended in Tāvatiṃsa
heaven and taught the Abhidhamma to your
mother for the full 3 months duration of the
rain retreat. The people of the world are
now wondering... When will you depart from
heaven and descend to the human world?
Moggallana...please let the people know
that I will descend from heaven in 7 days
time arriving in the gate of the city of
Sankhasa. This is the last day of the rain
retreat. I will create 3 heavenly staircases
for the lord Buddha descended from the
heavenly world. The crystal staircase for the
lord Buddha is in the middle. The golden
staircase on the right is for myself and the
other deities. The silver staircase on the left
is for Sahampati Brahma and his host of
Brahmas. "Devo day" (The day that Buddha
returned from his visit to his morther in
Heaven) As he descended from
heaven...the Buddha performed the marvel
called Logavivarana making the realms of
heaven...earth and hell visible to all. Having
reveal this amazing side he step down to
earth at the gate of the city of Sankhasa
Oh...this renunciant has a very noble
appearance fitting to be a great man Here in
Kruru is very hard to find a husbad suitable
for my daughter Apagandhiya. But I've
found one. Venerable sir...my name is
Magandhiya. I have a daughter who I would
like to get married. But here in Kruru, I can
find no suitable husband. And then I saw
you . I'm very pleased by your appearance
Please...accept my daughter as your wife.
Oh! and don't worry that she's ugly or
unattractive. There is nobody in this whole
country more beautiful than Magandhiya.
Please wait here. My dear child! My dear!
Oh...I'm exhausted. Hurry up! make yourself
as attractive as you can Now! Right now!
Quickly my daughter. If you're tired then sit
down and take a rest husband. And..Why
do you want our daughter Magandhiya to
dress up prettily? Come on please! sit down
and rest. Oh...Magandhiya...Are you ready
yet? Hurry up! I'm ready father. Right...right!
*** go quickly! I'had met him...I met him! Met
who? I met him Where is he gone?! What is
all about? You brought me all this way I still
don't know what you're talking about. I've
met our daughter's future husband that is
what I'm talking about. I told him to wait for
me here...but he is disappeared! Ah..there
you see? his footprints are still there. You
know legible in the text dealing with the
interpretation of footprints. Have a look at
them. Two footprints are exactly match in
this way... of the footprints of the great
being. They show that he is beyond craving
beyond anger...beyond delusion without
defilement. Such a one is not interesting in
household life. No defilement. What! every
man likes beautiful women. Let's see what
happens when he sees our daughter.
Remain thing is to find where he is gone
to... Oh...over there! I found him. Quickly
wife! Magandhiya hurry! follow your father.
Venerable sir! Venerable sir...this my wife
and this is my daughter...Magandhiya who
I'm going offer to you. Brahmans...I rejected
sensual pleasure on the day at my
enlightenment. I've seen root cause of your
existence kama. You arise from sensual
thoughts those thoughts arise in me...no
longer. You're...kama will appear no more.**
Brahmans...listen to this teaching. The wise
person must put effort into raising his mind
out of attachment. to sensuality.*** freeing
himself from Mara's snare Steadying
himself with the hook of mindfulness. He is
able to master himself. He is able to have
victory over himself. Your teaching have
illuminated the path that heads for us
both.*** Lord...do not hold it against our
daughter. Magandhiya is still very young.
We ask permission to go to my younger
brother to give him all my wealth and ask
him to take overs guardian of our daughter.
As for my wife and me... We will ask
permission to join the monastery*** So that
we may in time...realize enlightenment.
"Veranja City" My name is Veranja
Brahman. I'm the ruler of this town the
Veranja. Hearing of your reputation as a
perfectly enlightenment Buddha. I wish to
have a Dharma discussion with you. But
why is it that when I... your senior in years...
arrive here...you make no gesture of
respect. Don't rise up to welcome me. And
don't invite me to sit on the same level as
you. Veranja Brahman... In this world or any
other world I have not yet met anyone
superior th Drahma to me. to whom I must
make a gesture of respect. stand up to
welcome... or offer my seat. It's my view
that your way of practicing and conducting
yourself is quite tasteless. Brahman...my
way is indeed tasteless. I have abandon the
taste of sensual pleasures of
form...taste...smell...sound and bodily touch.
But I'm not tasteless in the way that you
understand it. You have no assets. You
teach non action and play in annihilation
and furthermore I would say you are
lonesome. Brahman...I have no assets or
wealth because such things consisted
forms...tastes...smells...sounds and
touches. Venerable Brahman...I teach non
wrong action non evil action by
body...speech and mind. I play the
annihilation of lust... hatred...and delusion.
Brahman...lonesome is bodily misconduct
Verbal misconduct...Mental misconduct. I
loathe all of this evil and unwholesome. But
I'm not at all lonesome in the way that you
believe. You teach eradication...destruction.
You teach non arising and non birth.
Brahman...I teach the Dharma. for the
eradication of lust...hatred and delusion and
for the eradication of all unwholesome
states. I teach the destruction of bodily
misconduct verbal misconduct and mental
misconduct. Because these are things
which are worthy of destruction I've attained
to this state of non arising and none birth.
By abandoning the causes of birth and
becoming. I only speak the truth in respond
to your comments. The truth is not as you
understand it to be. Pay attention venerable
Veranja Brahman. And I will teach you the
Dharma. Sending your mind outside and
seeking fault in others is a cause for
suffering. Reflecting internally developing
awareness of one's own mind...is the path
Nirodha...the end of suffering is his fruit.
The Dharma teaching...you have given has
illuminated the way for me. For the rest of
my life... I take the triple gems as my refuge.
And please...May I invite you to spend the
rain retreat here in order to teach the
Dharma to the citizens of Veranja.
"Rakitavana Forest" Who is that? Come out
where I could see you right now***.
otherwise... Otherwise ...you'll do what?
Who are you? What do you doing here.. I
should be the one asking you the same
question! I'm the lord of monkeys and I have
been living in Rakitavana Forest for along
time. And you? What are you doing here?
I'm Parileyyaka...the lord of the elephants. I
got fed up with all those busyness and
problems of my entourages. I've left to
spend sometime alone. Yes...your
entourages sound just ** ***ever busyness
at retaining as mine. You says, you're the
lord of the elephants but then why are you
wandering around spying on a human?!
This*** is not like other human beings***
He*** From the moment I saw his bearing
and the grateful peaceful way he moves ***
faith and inspiration.** Well..if that the case
Let's go and ask him some questions.
"Gosampi City" Did you know that the lord
Buddha has left the Gositarama Monastery.
Well...he is probably gone to give teaching
in another city. Not at all! I've heard that one
of the senior monk expert in the monastery
discipline had has**to the senior monk
expert in Dharma teaching. All this of small
matter of the discipline Not only that... but
student of the 2 seniors monks have side
with their teachers.*** So that the quarrel
spread. And now there is a major conflict. It
goes so bad that even when Buddha
himself admonish the monks and ask them
to give up their conflict. They wouldn't listen.
as so he left the monastery alone.** That's
terrible Those monks are really stubborn
and intractable How long will it be... before
we will able to hear the teaching from thee
lord Buddha again. That's the point The
monks's dispute means that all the rest of
us aren't able to listen to the lord Buddha
teach. The lord Buddha must be fed up with
these disobedient monks. From now on...
we shouldn't make anymore food offering to
them. oh...good idea! Let's encourage all
the others lay supporters to do the same.
We've been coming back from alms round
with empty bowl for many days now.
Nobody in Gosampi is fulling our bowls with
any food offerings anymore. If this
continues...How will we survive? What will
we eat? The lay people are unhappy that
we are continue the arguing and in
conflict.** and that by ignoring the lord
Buddha 's admonition We made him leave.
And where has the lord Buddha gone to
reside now. ** We've entered the rain
retreat period and it is not possible to go off
in search of him. "Jetavana Monastery in
Sravasti City " Venerable Ananda I and
Visaka and my wife*** along with all the
wealthy family of Sravasti have come to
know that... lord Buddha is ***and living
alone in the forest. And so we wish to
sending invitation to him. Requesting that
he greatly come to reside here in our city of
Jetavana. The people of this city will offer
food to the lord every day. In order that we
may able to listen to his teachings.
Please...Would you assist us in this? Do not
worry Anantabintika. I'll see to it myself. the
rain retreat has ended now. So I will take
500 monks with me to Rakitavana Forest.
To invite the lord Buddha to come and
reside here. You may put your mind at this.
It's a great good fortune. to be able to pay
respect to the lord Buddha again and to
listen to his teachings Parileyyaka...that is
venerable Ananda my personal attendant
and those monks accompanying him are my
disciples. Allow them to approach. Lord of
elephants...Lord of monkeys. allow me to
kindly thank you for your service to me and
looking after me in this forest. Now...it's the
time for me to to return to Jeta's grove
monastery How many ten of thousand of
years more was pass before **another such
great being appears in the world. It has
been our great fortune to have had the
opportunity to serve the lord of such close**
This will be very unlucky that we won't have
such an opportunity again. We will probably
never...see the lord again. The lord Buddha
has forgiven us for our dispute. It was good
that we saw our fault...** and swift *** to pay
our respect to the lord Buddha in Jeta's
grove. You're right. The lord is going to give
us a Dharma talk. Pay attention. Know
this...monks*** This flourishing or decline of
this teaching is not dependent... On the
action of outsiders. But depends upon the
fourth full assembly of monks and nuns...
laymen and laywomen. Consider the fool
who acts of body speech...and mind...
cause harm to self... and others. You have
all entered the Sangha and have been
training in he well expounded teachings that
I have given to you. Be diligent in your
efforts. So that you may realize the fruit of
the training that you have not yet realized
that you not yet get fully penetrated.** So
that you may...become truly noble.
"Jetavana Monastery" In a short
time...Angulimala will commit matricide. He
will kill his own mother. This is a very heavy
karma which prevent one for attaining to the
path.. fruit...and nibbana. But this outlaw
doesn't kill with malicious intent. He does all
of ignorance. This being the case... He
should still be able to attain of the Dharma. I
will help him to escape from the deadly
snare of his foolish mistake.** I've already
collected 999 human's fingers. If I kill just
one more person** I'll have the full 1000
fingers has instructed by my master. There
is a recluse walking alone. He is about to
meet his doom. That 's strange! The
Samana ahead just keep on walking but I'm
running till exhaustion and still can't catch
him Stop there Samana! Samana stop
there! I have stopped already. It is you who
have not yet stopped. A holy man should
speak only the truth. But there you are
staring on words** telling me you've
stopped Who I am staring still! and you tell
me I haven't stopped. Ahimsaka... I have
stopped Stopped killing...stopped harming
Stopped pursuing wrong livelihood. Stopped
all kinds of misconduct. It is you who have
not yet stopped. Not stopped killing. Not
stopped harming. Not stopped pursuing
wrong livelihood. Not given up misconduct.
You're still grasping your sword. How can
you say...you've already stopped. The
words you have spoken are immortal and
true. But never before heard*** even in my
master's hermitage. Ahimsaka...all things
which arise are of the nature to eventually
cease. The sword which you 're carrying
has now been laid down. So let go off the
mental defilement associated with your
wrong actions. Should your heart dwell on
old actions** it would soon become
spoiled.** Focus on recollecting your good
actions Your heart will become increasingly
cheerful and radiant. Be industrious in
making merit maintaining morality and
brightening your mind in every single
moment. From now on... I devote myself
wholly...to Buddhism. Please give me
ordination in your excellent dispensation. I
agree to give you ordination. Follow me
back to Jetuvana monastery. Ah...this poor
human beings. Thinking their good and the
good deeds make any difference. When in
fact...all thing is already fixed dependent on
my will. They are so ignorant. The Brahma
God Bakha has the wrong view. I will help
him to see the truth of things. Wow ah...lord
Buddha please sit down Has the lord
Buddha some important reason for coming
to see me? or would this be more of a social
call. Bakha. I'm aware of your thoughts and
believes. Know my thoughts and my
believes. Well...never mind. I have never
conceal them. They are the truth. On
heaven and on the human realm everything
that exist in this universe is all fixed is all
fixed and eternal. All created by me. There
is nothing on earth or in the sky in the sun in
the moon and the stars are which I do not
have omniscient knowledge. Nothing is
hiding from me. Bakha...Are you sure? that
you are the creator and master of all thing..
Are you sure? that you alone knows all
things and there is nothing is hiding from
you. absolutely. In that case...why don't you
use your powers to create the magic body?
and hide in a place you believe nobody else
can find. Then I will look for you. Yes!...sure.
I can do that. Try to find me if you can
Bahka! You want to be a bird...do you?
Bakha! So you want to be a bee is that why
you are passing around the flowers prone.
Bakha! Do you not want to enjoy the
happiness of the Brahman realm any
longer? Is that why you have made yourself
so fine and mixed yourself with the sand
grains on the sea floor. Lord Buddha... I
grant that you are capable of finding me.
But now is your own turn... If I can't find you
Then I will admit that you are...the
omniscient one. One more are seeing than
me. All right...I give in. Whatever world
system... whatever universe you conceal
yourself in. please show yourself. Bakha...I
did not conceal myself in any world system
or universe. All the time that you are
searching for me. I was walking up and
down above your head. Lord Buddha I offer
my obedience. The powers that you have
shown to me exceed those of all the deities
and Brahma gods. Bakha...pay close
attention to this teaching. The power and
pleasures in this Brahma realm are very
long last thing. They encourage you to
think** that all things are impermanent In
fact...all phenomena have the nature to
arise persist for sometime and then pass
away. All things exist in dependent on
causes and conditions. All beings are born
of their actions... heirs to their actions... are
related to their actions... have action as their
refuge... are owner of their actions.
Whatever actions are performed good or
bad we must receive the result.
"Veruvakama in Vaishali City" Lord Buddha
You are seriously ill. You are in tremendous
pain. Yet...you maintain great composure.
You withstand your discomfort with great
patience. And tortured your illness with
determination. It fills me with great faith that
the lord Buddha will live a long life with
disciples and followers forever. Ananda... at
this moment I have reached 80 years of
ages. My body is going weak like a
dilapidated old wagon held together with
pieces of bamboo. It is not strong enough to
last forever. But I'm focusing my will to keep
my body going and make this travel
possible** You should be mindful to take
care of yourself. In this universe...there is
nothing that is more important than yourself.
"Pavala Stupa in Vaishali City"** Ananda...
The pleasings of Palivare Ashatiya** are
peaceful and quiet. Should anyone develop
the 4 methods for success. and have the
wish to extent his life... for very long period.
He will surely succeed in what he wishes.
The lord Buddha has displayed the light
omen to venerable Ananda. In order that
venerable Ananda might invite him to
extend his life span and continue teaching
the Dharma for a longer time. Don't count
on it! I must obstruct venerable Ananda's
heart and prevent him from understanding
so that he will remain silent and appearing
different to the light omen. The Buddha has
spoken to venerable Ananda 3 times. And
each time I've obstructed the message
leaving the venerable Ananda silent.
Ananda...go and find the peaceful place and
develop your meditation. Do you
remember? That after you had attained
enlightenment you sat there for so long at
the assembly of ordained and an ordained
Buddha's men and women has not yet
become establish in Dharma humans and
gods has not get attain to the path and fruit.
And Buddhism has not yet spread widely in
all directions. You would not yet passing to
Parinirvana. Well... Now all your goals has
been achieved. You may as well pass away
at this very day. Why trouble yourself further
with benefiting sentient beings. Mara... No
need to get heated up... with worrisome
speculations. In 3 months time...I will enter
early in Nibbana.** Be sure then...to keep
your promise. Our lord..What was the cause
of that such unexpected earthquake?
please tell me. Ananda...there are 8
possible causes for such an earthquake.
1.Movement of the winds. 2. A personal
psychic powers ใ 3. The Bodhisattva
departs from the heaven of Dusita and
enters to his mother's womb. 4. The
Bodhisattva is born. 5. The Buddha
becomes enlighten. 6. The Buddha give the
first teaching setting the wheel of Dhamma
in motion.** 7. The lord Buddha lets go of
the life ***principle and 8. The lord Buddha
passes away. I have now let go of the life
principle. In 3 months time, I will enter...
Parinirvana. This is the cause for the
earthquake which just to current Oh!...Lord
Buddha... Please live on to the end of this
eon to teach the deities and humans. Oh
Buddha please...live on to the en of this eon
to teach the deities and humans. Ananda..
Why do you make this request of me 3
times? Oh lord ...you said that... whoever
develops the 4 methods for success
chooses he decide to extend his life*** for
long period time... He will be able to do so.
That why I've just now...pleaded with you 3
times. Ananda...I have displayed the
enlightenment giving you the chance to
invite me to extent my life 16 times already.
10 times in the City of Rajagaha(Rajgir) and
6 times in the City of Vaisali. The 16 times
had just now in the preachings of
Pavalijatiya.*** after which...I'd let go of life
principle*** Had you made your invitation on
any of these occasions I would turn it down
only twice*** and accepted the third
invitation. But now I have met with Mara and
resign to die. That with the
Tathakata(Buddha) had let go of... had
undone Abandoned. It's not suitable to ask
that he take up such a thing again.
Ananda...all the conditions thing have
impermanence as their very nature. Having
a reason, they must eventually cease.
Complete cessation is a fulfillment of
happiness. Nothing can be compared with
it. "Pava City" A wise person...should leave
his mind out of longing sensual pleasures.
Give up the snare of Mara Using
mindfulness for restraint. A wise person is
able to control himself. Able to attain victory
over himself. Lord Buddha... In addition to
coming to stay in my mango grove you also
give me a Dhamma discourse. You have
shown such kindness to me... Junda, the
goldsmith's son. Tomorrow morning...
please accept my invitation to receive alms
food a my house. This dish is called
"sukaramaddava" It's a fine nutrition food.
Please may the lord accept it. Junda, this
sukaramaddava is food is food that have
been prepared... especially for me and it's
suitable...only for me. Apart from my*** I
give you the remaining portion to please
bury in the ground. And for my monks and
disciples please bring them food of another
kind to eat. Yes lord. Ananda My disease is
now getting worse again. We must
quickly...travel to the town of Kusinara. It is
there that I will passing to Parinirvana.
Ananda... Let's stop and rest under this
tree. and please fetch me a little water to
drink.Do you?. This river is drying up and a
caravan of carts had just crossed** The
water is muddy and unsuitable for drinking.
River Kakuda is not fr from here. Its water is
clear and cool. Please traveling on this***
It's not very far, you can drink and bath
there. Even I advise the Buddha that the
water is muddy and muggy, He still say he
will drink it. or the Buddha must have his
reason, This is the first time the Buddha has
stop for a drink on his journeys.** Previously
he has never requested wter before
reaching the destination. Oh...how great is
the Buddha's power. Lord Buddha, my
name is Pukusa. I am a son of the king of
Malla dynasty and the disciple of the laid***
Arara hermit. I'm traveling from the city of
Kusinara to Pava. What great fortunates to
meet you. I had made the determination in
my heart that I may have the opportunity
just once to hear the Buddha's teaching.
Listen Pukusa...this heart is luminous but it
is obscured by incoming defilements. The
uninstructed *** and so doesn't train his
mind. But the well instructed noble disciple
his clearly aware of this truth. and so train
his mind. Pukusa I've known of nothing
which can change it rapidly a the mind***
You should therefore maintain your focus on
*** recollect the virtue of the Buddha
Dharma...and Sangha. Recollect your own
well practice morality. And recall to mind
those sacrifices that you have made for the
others. Reflect on the heavenly beings
come to very ***happy state full cultivating
generality morality and mental development.
When reflecting on these things... your heart
will be free from lust... hatred and delusion.
You were therefore... experience and
understanding of Dharma. And the delight
would come with understanding Dharma.
The experience of delight gives rise to
rapture with the experience of rapture... the
body becomes tranquil. The tranquility of
the body gives rise to happiness with
happiness the mind becomes firm and
stable. This is called peace. None
suffering...the mind*** to enter the stream of
Dharma. These 2 pieces of Singgivana
robes are very valuable. The robe is fine***
the golden grow like a coal of a warm fire***
May I offer this robes to you as a gesture of
worship. Please accept them lord Buddha.
Pukkusa ... I would like to accept just one of
your robes. The other...please offer to
venerable Anada, my attendant.
Lord...these Singivanna robes are of great
value. Please accept them both. and wear
one as the lower robe and one as an upper
robe. Oh lord! your complexion is splendid
clear and bright. What a wonderful sight!
Ananda...the Buddha's complexion
appeared pure and bright on 2 occasions.
One before the moment of enlightenment
and the other before the moment of
Parinirvana. We must quickly travel on to
Kusinara. "Kakuttha River" Junda gave me
my last meal but dramatic clear*** People
may think that his alms food was the cause
for my passing away. Ananda... Alms food
offered on two occasions is a special merit
and who give great fruit. The honey milk
***offered by Sujata supported me at the
time when I ended the mental defilements.
The sukaramaddava offered by Junda
would take me the ending of the 5
aggregates. The last residue of condition
things. ***anyone blame Junda You should
explain what I've told you. ***Junda blame
himself You must erase worry with these
words of mine. The food which Junda
offered to me was the final meal that
sustaine me "Hiranyavati River" "Sala grove
of the Malla dynasty in Kusinara"
Ananda...from now on I wouldnot rise of this
place again. Ananda...If in the future
someone should offer material things of
great value attribute to me. No matter how
great the value of such things Such attribute
would not be the higher homage.
Ananda...whoever should practice
according the Dharma which just lightly
taught by me such a person paid the
highest homage. Ananda I will pass to
parinirvana . Lord Buddha...please don't
pass away in this small town in Kusinara.
Please traveling to a large city, such a
Sarati, Gosambi or Paranasi. These cities
have lot of number of nobles, Brahmans
and householders... who have great faith in
you and the lesson you had given them.
Ananda...do not flaw Kusinara... for being
such a small town. In the past it was a great
capital city with tremendous wealth,
abundant food and many citizens. The
sounds of singing and music were heard
through all the day and all night. Another
things, should I go to pass away elsewhere
Supattha paripajaka would not meet with
me. And therefore would miss the
opportunity to attain enlightenment. If I
should attain to parinirvana in another city a
great war would break out with *** over my
bodily relics of the corpse. Here in Kusinara
lives Dhona the Brahman. He is capable of
quarreling such dispute.*** He will distribute
the relics of my cremated body amongst the
nobles who come here from many different
cities. Has the result...there will be no war.
These are the reasons I have made the
effort to reach Kusinara. In the past, great
numbers of those*** who have faith in the
Dharma*** would travel from every
directions to seek you out, listen to your
teachings and asking questions. But from
now on...all those peoples and myself would
be deprive of the opportunity to see you and
to have an audience with you.
Ananda...there are four places which you***
for recollection of me 1. Lumbhini
Park....where I was born. 2. Bodh Gaya in
the state of Magadha where I was
enlightened. 3. The deer park at Isipatana
where I gave the first Dharma teaching. At
finally the place of my parinirvana Salavana
Park in Kusinara...right here. Those who
make pilgrimage to these followed locations
will experience disenchantment with the
world and feel inspiration to follow in my
footsteps. Lord Buddha...in this celibate life
one of encounter women.*** Some are
mothers, sisters and relatives of monks.
Others of those with faith in the triple
gems*** How should the bhikkhus practice
in relation to women? Ananda...A bhikkhu
ought not to look at women at all. It's better
this way. What if a bhikkhu must see
women... how should he behave towards
them? Ananda, if it's necessary to see
women They are not engage in
conversation with them it's better this way.
Even it is necessary to converse with
women how should the bhikkhus practice?
In that case, the bhikkus should have... well
controlled mindfulness and sensor strength.
He should have orderly speech and guard
his mind from falling prey to lust and
infatuation. The beautiful things of this world
themselves are not sense desire. But the
lust which arises in one's mind through the
unwholesome intention that is a person's
sense desire. Once one has abandaned
pleasure and unwholesome states the
beautiful objects of this world still exist but
there is no way one can be harmed by
them. Lord Buddha, after you have past to
parinirvana How should we treat your body?
Use the methods for treating the body of the
wheel turning monarch. Wrap the body in
500 layers of white robes, lying with cotton
wool*** then place it in a coffin with perfume
oil, then place the coffin on a pile of
sandalwood. Once the body had been
cremated... enshrine the relics in a stupa
which just to be built in the crossroads so
that people can pay their respects there for
a long time to come. Suphattha is intent on
having audience with the Buddha. Now
each of the Malla dynasty kings have just
finished approaching the blessed one, who
is sick. If I allow anymore guests... it will be
a great burden on him. Supattha...I can't
permit you to see the Buddha. As this
time...he is seriously il and must rest.
Ananda...please allow Supattha to come to
me. At this time, there are 6 of doctrine***
each has many many followers of they 6,
can you tell me which*** Supattha , in any
faiths which is just not have the noble Eight-
Fold Paths there is no true samana(monk)
to be found there. Should bhikkhus or non
bhikkhus continue to practice the noble
Eight-Fold Paths. This world wiill not lack for
Arahants. Now listen to my teaching of the
Dharma. This heart is luminous, shining like
the moon but it is subject to incoming
defilements. as such...it is doubt and
obscured like the moon concealed by
passing clouds Lord Buddha teacher of the
most excellent Dharma You make*** for so
very long. Please in th Buddha
dispensation. Ananda please take on the
task ordaining Supatta as a bhikkhu. realize his fault and change his ways.
Supatta...consider the hair of the head Hair finally, he will attain to Arahantship. For as
of the body, nails teeth and skin. as well as long as the Sangkaha meet regulary
all materiality and Immateriality according to together...
the truth. Such things are changing
decay...impermanent. Suffering is not self...
Not a being...not a person. Not I...not mine.
not myself. Not him...not his Not himself.
Supatta...your suppose for the holy life... will
be alms food. Simple robes to cover
yourself. *** following the way of nature
Having received instruction from the
Buddha Subhattha went off alone in practice
contemplation until attaining to
Arahanship...at very night Venerable
Subhattha is considered to be the last
disciple who attained to enlightenment.
while the Buddha was still alive. the 84000
teachings of Dhammavinaya will be your
teacher. Don't think to yourselves... now
that the Buddha has passed away will have
no teacher truly the Dhama that I have
taught and Vinaya which I have laid down
Letting go of all this stupid thinking we do,
will be your teacher in place of me. You
not only the negative thinking, but even
must take the Dhamavinaya as your refuge
some of the positive thinking. 'Cause we
don't take anything else as your refuge even
think far too much and that stops us getting
I, the Tathāgata(Buddha) I'm only the one
any peace in life. Whenever you're thinking
who points the way Lord Buddha...is about
about life you can't enjoy life. You're just
abandon me and enter to Nirvana with all
listening to the commentary. You're reading
my effort attending to in following the
a book about life, the thoughts and ideas in
Buddha I have still not attain the
your mind, you're not really enjoying the real
Arahantship as the other monks have.
thing. That's why there's this old simile, it's
Venerable Ananda... I've been sent here to
an old meditation story of Lao Tzu. Every
find you. The Buddha want to see you.
evening he would go on a walk and he'd
Ananda, come and sit closeby Annanda,
choose one of his disciples, only one could
don't be consulted by sorrow it's not true for
go on a walk with the great master. There
all condition things not to last, You have
was a golden rule, if you went on a walk
traveled with and cared for me for a long
with the great Taoist master you have to be
time now you must make effort toward your
quiet, you weren't allowed to speak, not
own liberation in no longtime, you will be
even one word. One day this young man
fully enlightened. because he has been
was going on a walk with the master and
closed to me since the household life. He
they got to a ridge in mountains at sunset
has become stubborn and difficult to teach.
and it was one of these amazing gorgeous
Once I have pass away, he would become
sunsets and the young man couldn't help
even more stubborn and disrespectful,
himself but say, "Wow, what a beautiful
refusing to take instruction from any monk.
sunset." He broke the rule. Lao Tzu turned
You must give him the Brahma Penalty.
around, went back to the monastery, would
How do you impose the Brahma Penalty?
never allow that young man to go on a walk
All the monks must refrain from speaking
ever again. The young man's friend pleaded
to... instructing...and admonishing Channa.
for him, said "Look, it was only one
Having receive this punishment, Channa will
sentence, give him a break, cut him some
slack what's the big deal anyway, of
keeping silent?" And that's when the master
said this very profound explanation. He
said, "When that young man said 'what a
beautiful sunset,' he wasn't watching the
sunset anymore, he was only watching the
words, he wasn't watching the sunset, he
was only watching the words." Now that's
actually very deep. Every time you think
"what a beautiful sunset," you're not
watching anymore, you're watching the
words. And so much of us we just watch
words, that's all our life is, just words, it's
divorced from real life. We don't feel, we
don't see, we don't hear, we just live in what
we think we hear, what we think we see,
what we think we know. It's a great thing to
be able to throw out all that thinking and you
get a peaceful life at last. You don't have to
do this all the time, just every now and
again, learn how to throw it out. I told a story
a long time ago about my mother's mantel
shelf. She's an English woman, well she's in
a home now, she's very old, but in her
house like many English people's house
they had a fireplace, and above the
fireplace they have a mantel shelf and on
that mantel shelf they keep the knick-
knacks, the mementos, the photographs
and all the things which which bring back
happy memories. And so that one day I had
just been in Australia for a few years and I
went to visit my mother, and so I brought
her a gift, and what sort of gift do you bring?
Someone gave me a stuffed kangaroo, you
know a little fluffy toy, really cute. So I
brought that back and gave it to my mother,
and she liked it very much, and she put it on
her mantel shelf. Next time I went over there
someone managed to get me a koala and
so I took that back, and she said "Oh, it's so
beautiful, everytime I see this I can
remember you in Australia." So she put it on
her mantel shelf next to the kangaroo. The
next time I managed to get a kookaburra,
the time afterwards a platypus, and the fifth
time I went, I managed to get a wombat.
The trouble was the wombat was so big,
she tried to put it on the mantel shelf and all
the other ones fell off. She spent about an
hour trying to balance it on her shelf and
everything else fell off. I said, "Why don't
you throw those other things away?" She
said, "Noooo, these are nice, they remind
me of you." You had so much rubbish on
that shelf and I said, "Mother, this is like the
person, they get one more thing in their
head, they have a nervous breakdown, your
mantel shelf's having a nervous
breakdown." That's what happens, we
collect so many thoughts and so much stuff.
So if that was my mantel shelf, everytime, if
I got a kangaroo, I just put that on,
everything else would be clear. The next
time someone gave me something else, I'd
throw that one away and get something
new. So one thing at a time in your head.
And then your mantel shelf inside your brain
never, ever has a nervous breakdown.
That's what I always do, I have all these
jobs which I'm supposed to do, and I've just
been on this teaching tour of Indonesia, all
over the place, and I'm also spiritual director
of the Buddhist Society of Western
Australia, abbot of Bodhinyana Monastery,
look after the Nun's Monastery at
Dhammasara, spiritual adviser of the
Buddhist Society of South Australia, spiritual
advisor or patron or whatever of the
Buddhist Society of Victoria, the director of
Wat Buddha Dhamma in Sydney, spiritual
patron of Bodhikusuma Meditation Centre,
director of Brahm Education Centre in
Singapore, spiritual patron of Buddhist
Fellowship in Singapore. What else am I
doing? Oh yes, vice chairman of the
Australian Sangha Association. Few other
things, I've missed out a few, what is it? I
forget now, anyway, I got all these jobs, but
only do one at a time. So when I'm sort of
here in this building I just put Buddhist
Society of Western Australia on my mantel
shelf and that's all I am. And as soon as I
leave, I throw that away and then I'm just
teacher at Jhana Grove Meditation Retreat
Centre, and that's the only thing on my
mantel shelf. And as soon as I leave that
and go back to Bodhinayana Monastery, I
throw that away and now I'm abbot of
Bodhinyana Monastery. I just put one thing
on my mantel shelf at a time, that's why
you're sane and peaceful and happy. So
throw things away and only keep one thing,
the present moment, what's happening now.
That becomes the first way of letting go,
learning to throw things out. And stop
keeping so much, especially don't keep the
past or the future. Second way of letting go
is just learning what freedom truly is. And
this particular story is an anecdote when
one of our monks, when I was too busy
doing all these other things, we used to go
teaching in prisons, but another monk
started teaching in prison. When he started
teaching in prison, this was in Casuarina
Prison, at one of the top-security jails. After
a while the prisoners there said "Can you
stay back a bit longer, we want to sort of
talk to you, just find out about you." So he
stayed back a little bit longer, they gave him
a cup of tea and some chocolate now if you
give a monk a cup of tea and chocolate,
they're gonna stay forever, so he stayed
behind for a bit of tea and chocolate. They
started asking him questions about life in a
Buddhist monastery in the West. What do
you guys do? Have you ever wondered
what we do in our monastery? So he said,
"Okay, the day in the life of a monk, we get
up at four o'clock in the morning." And just
at that the prisoners were aghast. "Four
o'clock in the morning! Even in prison, you
don't have to get up at that time." And the
monk he did actually make a qualification,
he said, "Actually it's voluntary, it's optional,
getting up at four o'clock in the morning,"
which is true, it's optional, you can always
get up earlier, if you want to, that's the
option. "And then what do you do?," and he
told them, "We meditate." They said, "Can't
you just watch the end of the late night
movie?" He said, "No, we don't have TVs."
"You don't have TVs in the monastery, we
have TVs in our cells in prison, that's
terrible. So what you do then, you have your
breakfast?" We do have a breakfast at the
monastery, we usually have just one cup of
cereal in it and that's about it, or you know
someone, you know has his noodles, but it's
only one cup, that's all. They said, "Wow,
you know in Casuarina Jail we can have
bacon, we have pancakes, we can have
cereal, you have everything there, whatever
you want." And they said, "Why don't you do
that in the monastery?" "No, no, we only
have a bit of cereal and that's it." "And then
what do you do in the morning?" "And then
we work hard at Bodhinyana Monastery."
We do these amazing chores, you know
building, and even I do that, and if you go
down to the retreat centre, we're doing this
ramp and I was spending two days cutting
the bricks, it was a huge angle grinder,
really heavy work, getting myself all dusty. I
like some joining in when there's any
concrete work. Tell the story once with
doing concrete work, when you do concrete
work, even as a monk, you get it all
splashed all over you. So you know just
boys being boys, I'm still a boy you know,
still just maybe a bit old to be a boy, but I
still like getting myself all dirty. So I got all
this concrete on top of me, as I was walking
back to my hut to have a shower, I passed a
Sri Lankan woman and she was in this
really expensive sari, she was visiting the
monastery. She came up to me and I'll
never forget this, she said, "Uh... I've come
to see the abbot Ajahn Brahm." I thought
very quickly and I said, "Madam, if you go to
the hall over there he'll probably be there in
about fifteen minutes." That was enough
time for me to go to my room, get a shower
and get changed into some clean robes. So
I went up to the hall, and there she was
waiting, and I said, "Oh! I'm Ajahn Brahm,"
you know she never recognized me. That's
how dirty I was. I gave her a nice talk, you
know about the monastery and about
Buddhism, what we're doing here and she
was really impressed, so just before she left
she said, "You know you've got a really
good monastery, are you're a really good
monk, but if you don't mind me saying this, I
saw this really dirty monk when I came here
and I think you should do something about
that." I said, "I'll talk to him later, Ma'am".
Which I did. So that's actually how hard we
work, and when the prisoners heard this,
again they were really surprised, 'cause
yeah, in prison you have to do jobs, but they
take it real easy in those jails in Australia.
They said, "They'll never get us to work that
hard." They said "And then you have your
lunch?" Yeah, we have our lunch, many of
you have been to our monastery, we eat it
out of a bowl, everything goes in one bowl.
Sometimes it's true you do get curry on
spaghetti. No sorry, I got that wrong, you
got custard on spaghetti. That's right, you
ever had custard on spaghetti? Why do you
say "yuck" for, you've never eaten it, but
actually you're right, it is gross. Sometimes
you have custard on spaghetti. I've had ice
cream on curry, chocolate ice cream, yeah,
that's also yucky. 'Cause you know, you put
it in your bowl, and for me because I'm the
senior monk I put it in the bowl myself and I
give it to somebody to take up, 'cause that's
their duty. By the time, they're not really
careful, they just shake it all over the place,
you know I put it in the right position when I
start, by the time it gets up there it's all over
the place, but that's life. And they were
saying that even in prison, even when you
go to solitary, you get a tray the custard is
here, the spaghetti is over there, it's
separate compartments. "Don't you have
compartments in your bowl?" Have a look at
our bowls, we don't have separate
compartments, it goes all over the place.
They said, "That's disgusting!" "So what you
do in the afternoons?" He said, "We
meditate." "Can't you sort of play some
music, or sort of play a game of footie or
something." "No, we're not allowed to play
footie, we just meditate all afternoon." They
said, "Don't you get bored?" "No, that's what
we're supposed to do." "So I suppose you
hangout for dinner?" "Dinner? We don't
have dinner in our monasteries, we just eat
in the morning time, there's no dinner." They
said, "Well, even in prison they give you
something to eat in the evening and you
have snacks throughout the day, whatever
you want. So what do you do in the evening
then? You know, can you play cards play
monopoly or something, pass the time?" He
said "No, we can't do that." "Don't tell us"
they said, You meditate, don't you?" "Yeah,
of course we do." "Oh God, that must be
terrible. Then what time do you go to bed?"
And the monk said, "Bed? Bed?... we don't
have beds, I sleep on the floor." They were
absolutely disgusted. Even in prison they
put you in that little cot with the mattress on
top, not in our monastery, I sleep on the
floor. Anyway, the prisoners were actually
really surprised. They were really surprised,
but not only surprised, they felt sorry for this
monk who had been visiting them, and this
is true story, one of them was so upset that
this man who they got to like was living in
such a hard situation, one of them blurted
out, "That's terrible in your monastery, why
don't you come in here and stay with us
instead?" And they had a point, it is actually
much more comfortable in any prison in
Western Australia than in Bodhinyana
Monastery, or even in Dhammasara Nun's
Monastery. So why is it that people are
trying to get out of jail, and they're trying to
break into our monastery, to stay there,
waiting lists. That got me thinking, what's
the difference between our monastery and
the prison? Prison is actually more
comfortable, the monastery is much
harsher. What's the difference? The only
difference is in a monastery people want to
be there. In a prison, doesn't matter how
comfortable it is, people don't want to be
there, that's the only difference. From that I
worked out there are many prisons in life. I
saw the many prisons I've made for myself,
the many prisons that other people continue
make for themselves, any place you don't
want to be, that's your prison. If you don't
like this talk and think, "When's it gonna
end?," this hall is your prison, you don't
wanna be here. If you're in a relationship
which you don't like, your relationship is
your prison, you don't wanna be there. If
you're in a job which is not giving you any
satisfaction, another prison for you. Even a
body which is sick, and you don't wanna be
here, your body is now a prison. Any place
you don't wanna be is a prison. However
there's a very easy way to escape from
those prisons you make in life, you don't
need to change your husband, your wife,
you don't need even to change your job,
you don't even need to get better with your
sickness, all you need to do is to change
your attitude and want to be here. When
you want to be here, you're free. Doesn't
matter sort of how painful, uncomfortable it
is, as long as you want to be here then
you're free. That's called contentment, that's
the second way of letting go, want to be
here whatever here happens to be. That's
one of the most powerful attitudes,
especially when you're meditating, and also
other times in your life. When your
meditating, it doesn't matter what you're
experiencing, you can be dull, sleepy,
restless, thinking all sorts of weird things in
your head but if you want to be here you
feel peace and freedom. If you wanna be
somewhere else you'll always feel this
tension and suffering. The great trick is, you
don't need to change anything except your
attitude and want to be here. Not only when
you're meditating, there are many other
times in your life, so you're stuck in a traffic
jam, you got no choice, it's not gonna move
faster because you get angry. So when
you're stuck in a traffic jam, want to be
there, and if you want to be here it causes
you no stress at all, you feel perfectly free
and at ease and peace, in the traffic jams of
your life. When you want to go somewhere
and you can't, the only thing that stress is, is
"I want to be somewhere else, I don't wanna
be here." Just like in a prison, if you want to
be here, you're free. There comes a time
when you're dying, you're sick and in pain,
and I've seen so many people struggle at
that time, and it's so sad and desperate to
see, so when that's you in your last
moments of life, just all the struggle, it's not
going to get you anywhere, there's no
escape, you're dying. So don't make a
prison of your body at the very end, instead,
want to be there, if you want to be there
you're totally free. That's the second way of
letting go, want to be here. The other, third
way of letting go, this all comes from the
Dhammacakkapavattana Sutta, The Third
Noble Truth, the Buddha said letting go of
craving leads to enlightenment. I've already
mentioned two of the ways he said to let go.
The third way of letting go, it's called giving.
Not ordinary giving but giving expecting
nothing back in return. In this hall here, this
hall has been built for a long time, there's no
sign saying who gave this, there's no names
of the donors of this place. Even in our
retreat centre which cost over five million,
many people donated many, many small
sums and big sums, but there's not even
one sign in that retreat centre opposite our
monastery of who gave what. There's a
reason for that, because we encourage
giving expecting nothing back in return, if
you give donation and expect to have your
name inscribed over the entrance of that
hall which you donated, that's not called
giving, that's called buying advertising
rights, selling your name, that's not real
giving. So for us the way Buddha described
it, it's giving expecting nothing back in
return. So what does that mean, you're
letting go. When you get married and have
a relationship, are you giving or are you
expecting something back in return? Are
you really letting go? Too often we expect
things back in return and that causes a
huge amount of suffering in life, and our
expectations never get realized. You'll find
that much of your life is expectations being
frustrated, being thwarted, all the things that
were promised to you when you were
young, which are expected from life, how
many of them have you reached and got?
Mostly, very few. When you get married,
when you get your job, when you get out in
the workplace, when you go traveling, you
have so many expectations, and the more
expectations you have the less you can
enjoy the trip which is your relationship or
your life. If you can go into your relationship
giving expecting nothing at all, see what
happens, you'll get a huge amount of
fulfilment. Even when you meditate, those
people who meditate expected to get
something, they're the ones who cause all
the problems. If you want to get
enlightened, if you want to get peace or if
you want to get rid of your cancer, if you're
doing it to expect some thing, there'll never
be any peace for you. That's why again
quoting Ajahn Chah, he used to say, "You
meditate not to get something, not to attain
things, you meditate to let go." It's an act of
giving expecting nothing back in return, of
emptying, of letting go. It's a beautiful way
of living life. Whenever I've give any talks I
don't expect anything back in return and
usually I don't get anything, you know even
this evening, not the right cup of tea, I don't
expect it anyway, who cares. So whenever
you do anything, you don't expect anything
back. Sometimes people get quite surprised
at that. There was somebody rang me up
once from here, it was a Polish lady,
actually I remember her, and she rang me
up and said, "Are you giving a talk ?" I said,
"Yeah, I'm given a talk " here in this centre.
She said, "How much do you have to pay to
get in?" I said, "Nothing, you don't have to
pay anything to get in," you all know that,
and she stopped awhile and she said, "You
don't understand me, how much money do
you have to pay to get through the door?" I
said, "Madam, you don't have to give any
money to go through the door. You just
come in and listen, if you don't like it you go
out again." Then she paused again, she
said, "LISTEN, how much dollar and cents
do I have to cough up to come listen to your
talk?" I said "Madam, you don't have to
cough up anything. You don't have to pay
any money to go in, you don't have to pay
any money to go out, we don't give you sort
of brochures and propaganda, you know,
which would ask you money afterwards, it's
totally for free, just come in and listen and
you go out again afterwards." And then she
paused, I always remember this pause
because I knew that she was really
surprised, and then she asked with utmost
sincerity, "Well, what do you guys get out of
this then?" She couldn't believe that you can
do something expecting nothing back in
return, you just give. That becomes such a
beautiful way of living a life, just to give
expecting absolutely nothing back in return.
Why? Because it's just a joy to give. I think I
mentioned a few weeks ago here, every
morning when I'm having my breakfast the
cat comes up to steal my milk. So you know
usually I've got enough but sometimes I go
without, at least I have half instead of the
whole which I usually have. So the cat, so I
give to the cat, do I get anything back in
return for the cat? No, licks its thing, sniffs
and goes away, never says "thank you", not
even a meow from the cat, you know what
cats are like, so proud. But anyway who
cares whether the cat lets me pat it or
stroke it or whatever, I don't care, I just love
giving. So actually, you do give expecting
nothing back in return, you give to your cats
and dogs and other people. Sometimes
mothers give to their kids, they just want to
give, they're not thinking of getting anything
back in return. That's a beautiful way of
letting go. So why don't you give to life, give
all your kindness, your love, your energy to
life, expecting nothing back in return and
then you know what letting go is and what
the spiritual life is all about. It's not what I'm
getting out of this, it's what I can give. And
of course I've given my whole life to this,
that's why I'm so rich, not materially, but
with happiness and health and peace. That
becomes the third way of letting go, giving,
giving to your partner not expecting
anything back in return, giving to life not
expecting anything back in return, giving all
your energy to this moment expecting
nothing back. It's called the third way of
letting go, just no expectations. When you
have no expectations life becomes so
interesting, you're not demanding anything,
just life gives you so much, it usually gives
you what you least expect. You have much
more fun that way, you don't anticipate
things, all the gifts of life come as a great
surprise, "I never expected that, isn't that
wonderful," life becomes far more enjoyable
that way. And the fourth way of letting go is
called having the teflon mind, where nothing
sticks to it. So you have this beautiful
experience now, don't try and take notes
and try and remember what's being said so
you can make sure you act this way in the
future, so you can be a better human being,
you don't need to try to remember these
things, these things will stick in your mind
anyway. So don't try and collect things or
allow things to stick to you, you have this
beautiful moment, enjoy it now knowing it's
gonna go, so you can be free for the next
moment to come. Then let that go too and
all the happiness and the unhappiness of
life never stick to you, which means that you
can always be free for the next moment, not
allowing the last moment to influence this
one, you just flow through life, and again
collecting no mementos, expecting nothing
for the future. Someone says something
wrong to you, it just goes right through you.
As I say, why we have two ears? If you look
very carefully, one says "in," the other one
says "out." So that way we don't need to
keep anything, that way all of the, even the
happy moments, we can let those go too,
because be careful, if you keep the happy
moments that gives you so much
expectations, so much comparisons, it's
means you can't enjoy the next moment.
How to let go of all the moments, happy and
sad moments of the past, so you got this
mind, this body, this life to which nothing
sticks, which means you can always enjoy
whatever's happening next, not allowing the
past to stop you being free in the present.
And that especially goes with all your
knowledge and understanding, sometimes
when we learn something, it sticks to us and
it makes us so, if you don't mind me saying,
conceited, that we cannot face the reality of
the present moment. People with too much
knowledge can never understand the truth
of now. That's why, again, one of my other
favorite sayings is, "Never allow knowledge
to stand in the way of truth, never allow
knowledge to stand in the way of truth."
Knowledge is all that you've learned, all you
expect to be, which means when you expect
something to be, when you know what it's
all about, it means then that blocks you from
seeing the truth and the uniqueness of
what's happening right now. And too many
people, even know too much about
Buddhism, so they can never understand it,
they can never understand the truth of this
moment, what's actually happening right
now. They can never be at peace with this
moment, they can never be free, they can
never have real happiness no matter what
happens to them in their life. Why? Because
they always allow their knowledge to stand
in the way of truth. So remember all the
knowledge are just the sign posts, it's just
the directions, it's not the real thing. The last
simile an old simile but a great one. To
understand what I mean by not allowing
knowledge to stand in a way of truth, There
was once a professor of philosophy here in
Perth, Yeah ... the experience is important,
which we are now going to see with the
simile of the professor and... Ahh,
experience is past when it's interpreted from
the knowledge of your past, in other words
you take the experience and you compare it
with something else, which means it
becomes limited by the past. To learn the
words actually stand in the way of truth,
that's why that in meditation we learn how to
be absolutely quiet, to feel and to know, that
becomes the truth in the same way that the
student of Lao Tzu could actually see...
didn't see the sunset, only saw the words,
and that great Taoist master made a very
good comment that it is the person if they
wanna see the sunset they gotta put aside
all the words, descriptions, the words,
actually block the experience that's it. Okay,
back to the professor. There was a
professor who of philosophy, in the
university... whenever you mention a
professor of philosophy in Buddhism they
always get a bad rap, so if there are any
professors over here, I do apologize, it's just
our tradition. But this professor of
philosophy, He found out there was a new
five-star restaurant opening in Perth, and he
wanted to go there to test out the food, so
he made an appointment, he rang up, there
was a two-month waiting list, that's how
popular the restaurant was. And so two-
month waiting list, he decided to book his
place there anyway, and when he booked
his place there, two months later, he walked
up at the restaurant. And of course they
wanted to see his ID, to make sure he'd
really booked a place. And so they checked
his ID and yes he was booked in. So he
went in, the maitre d' took him to his table,
he sat down at the table and a waiter came,
you know these really well-dressed waiters,
and gave him the menu. And this menu was
in thick parchment, and the menu was
written in gold letters and calligraphy, even
the menu was a work of art, as you would
expect in an expensive restaurant, this is no
fish and chip shop, this is a top-class five-
star restaurant. So he looked at the menu
and then he ate the menu and then he paid
and left. Because the professor had no idea
of the difference between the menu and the
food. Do you get it? Too often the menu is
one's knowledge, and the food, what you
eat, is the experience, which is why I said
never allow knowledge to stand in the way
of truth. So we let go of all of that, 'cause
too many people say "But the Buddha said,
but Jesus said, but the experts say, but the
government says," or whatever. So what?
It's interesting you know maybe sort of
pointing you in the right direction, that's
what they said but what did they mean,
where were they pointing to, and that's the
experience which you have. So by having a
teflon mind you become this beautiful free
mind which can actually see things as they
are rather than see things as your told that
they are. So learn how to be free, is all the
ways of letting go. Little things, I was telling
people at the retreat that some, I told the
story, an example of this, in the nine years
that I was living in northeast Thailand, this
was a place where Western culture had not
reached, the countries surrounding Thailand
had been colonized but Thailand had
escaped, and whatever Westerners went
into Thailand, they were all in Bangkok,
some in Chiang Mai, but the part of
Thailand I was in, no Westerners had been
there. And this is not exaggeration, I went to
some villages in that place and I was the
first Westerner the villagers had seen. I
remember one occasion going on alms
round in the morning, and I was the first
white man they'd seen in the village, and so
they were putting food in the bowl, and it's a
big bowl and but they were looking at me
and all the food was falling outside, the
dogs were eating it all, thank you very
much, because I was the first Westerner
they saw. But because of that it was like an
indigenous culture which had not been
tainted by the West and it was fascinating to
observe that from inside, because I was a
monk, as a monk you weren't some sort of
visitor, you had a place in that social
hierarchy, you were in the middle of that
social hierarchy, you were not an outsider
so you were treated like a Thai, you were
expected to behave like a Thai, and soon
you became like a Thai, you saw it with Thai
eyes. And one of the things you saw was
totally unexpected, what I was saying at the
retreat was in those nine years, the
monastery I was staying most of the time
was a cremation ground. So all the villagers
in the local area used that place for the
funerals. So we'd do the funeral, we'd see
all the villagers, they'd come, bring their
dead, we'd do all the chanting and the
services, we'd see them that afternoon, that
evening, the next day. And there was
something very strange, there was no grief,
they just didn't cry, not just cry, they weren't
even sad when somebody died. This was
not suppressing their grief because you saw
them every day, they just, wasn't there, it
was a culture in which grief was absent and
that really shocked me, and I was there nine
years so this was no just, short visit, and I
thought that was impossible because my
learning had said that when you lose
someone you love you have to have grief.
The truth of the matter, there was no grief
there. Can you see? And sometimes people
say that's impossible, it was there, can you
see how people, they can't see the truth
because of their learning. Never allow your
learning to block the truth. So a lot of times
we have to let go, even our learning and our
assumptions in order to see the truth, and
that's having what I call this teflon mind.
Otherwise you'd have all these assumptions
of who your husband is, who your enemies
are, who your friends are, what life is all
about, and that will block you seeing what's
really out there. And life is totally surprising,
at least as far as I'm concerned, what I've
seen in my life. Even like Indonesia, my trip
to Indonesia, that's where all the Muslim
terrorists are, you know all the Bali
bombers, they came from over there, but I
had such a wonderful time with the Muslims,
they came to all my talks, we had photos
together, got interviewed and photographed
in the Muslim newspapers. Even one
Muslim family, they came to the airport, they
just caught me in time, said "Oh, Ajahn
Brahm, Ajahn Brahm you must sign our
book, it's the best book we've ever had." So
this whole Muslim family in the veils and
everything, me in the middle with the book, you'll find that most of the problems of life,
having a last photograph taken together. you can overcome. There's a time when you
Isn't that wonderful, when people of different work hard, when you carry things, you do
religions can have so much fun together. your duties and jobs. There has to be the
Did you expect that? That was the truth. So time when you just put things down and let
a lot of the times when we think, "Oh, go.
Muslims, they don't like Buddhists," that's
actually what stops us seeing the truth. So
remember, just have a teflon mind, don't
allow these things to stick 'cause they'll stop
you from experiencing the truth. So these
are four ways of letting go. And those four
ways again are just throwing things away,
I'm not talking about throwing your material
possessions away but throwing those
mental stuff which you keep, the past and
the future, worried about the future and all
this other stuff which you worry about, throw
it out. And be simple, and be free, have few
possessions, don't carry so many rocks in
the backpack on top of your mind. And
number two is learning how to be content.
It's wonderful having mobile phones, isn't
that wonderful? So be content that it's
ringing, 'cause it's gonna ring anyway, you
Noble Truth, which explains that if we want
can't do anything about it, so be happy to be
to reach enlightenment and be free of all
here. Actually very nice music, thank you so
suffering we have to follow and practice the
much, it's very rare that monks hear music
path called the Noble Eightfold Path, so in
you know, because we're not allowed to
effect there are eight things that we need to
hear music, so it's very wonderful to hear
train in. The Noble Eightfold Path comprises
this, thank you so much. So be content and
of eight different aspects about ourselves
happy no matter what's happening. Number
that we need to monitor, practice and
three, is actually, whatever you do just give
perhaps change to ensure that they're in
expecting nothing back in return, so I don't
line with our spiritual aspirations, which are
expect thanks, so I don't expect anything
presumably to lead a moral life based on
back, so whether you like this talk that's
compassion and wisdom. So the Buddha
your problem, I've just given my talk, I've
summarized the eight trainings in the Noble
done my duty and that's it, so I don't expect
Eightfold Path. There are two trainings in
anything back in return, I just give 'cause I
wisdom, three trainings in morality and three
love giving, I love teaching, I love serving, I
trainings in meditation. In the Pali language
love being kind, and seeing what you need
these are known as panna, sila and
next. So that's my joy, so thank you for
samadhi. The first of the eight is Right View.
giving me the chance to teach, that's all I
Right View, is also known as Right
need, nothing back in return, and that's
Understanding and it comes first in the
beautiful 'cause then you're free, with no
sequence of eight, because it acts like a
expectations. And last of all, have a teflon
core principle that guides the seven other
mind, which nothing sticks, so don't keep
trainings. In the beginning Right View helps
things especially your thoughts, even your
us to steer our behavior towards cultivating
knowledge, so you can be free. And then
wholesome actions which helps direct us
you understand what letting go is, and if you
towards peace and liberation, rather than
can do that from time to time in your life,
further from it. Then in the end Right View is
representative of the wisdom that we gain
from our meditative realizations and this
only comes as a result of having practiced
the seven other trainings. So Right View is
important in the beginning, middle and end
of the path, all the way up to Enlightenment.
Right View is perhaps the hardest for
beginners to understand and practice, so I
will come back to it at the end of this section
and go over the seven other trainings first.
The second training of wisdom is the
practice of Right Intention. The Buddha
explained Right Intention as having the
intention of renunciation, the intention of
goodwill and the intention of harmlessness.
Having an intention of renunciation... one
way we can look at this is that it means our
intentions should be more selfless rather
than selfish, and so we're not motivated by
personal greed so much, in fact, we're
renouncing selfishness! Practicing more
selfless behavior helps us to move away
from fortifying our own egos and always
coming from a place of self-centeredness.
Instead we need to recognize that everyone
is the same boat as us, in wanting
happiness and avoiding pain, so we should
try to live in a way that helps the majority
instead of trying to secure the happiness of
just one being, you know, this separate self,
this individual 'I'. The Buddha taught that
we're all interconnected, so renouncing
selfishness and selfish pursuits and working
towards the greater good is considered
more in line with true reality than what we
might first realize or appreciate. Intention of
renunciation also means living a life more
inclined towards peace and letting go.
Renunciation doesn't necessarily mean
becoming monks and nun, and renouncing
our families and living in a cave to meditate.
It could mean that but mostly it means
renouncing our greed, our anger, our
jealousy and other harmful emotions. The
Buddha said that he who has renounced his
impurities is called a renunciate. So the
impurities we are seeking to renounce are
our mental impurities or defilements of
greed, aversion, pride and jealousy which
all arise from ignorance and selfishness.
And why do we try to remove these? Why
do we try to renounce these? Because they
cause us so much pain for ourselves, as
well as others. Intention of renunciation also
means letting go of the belief that happiness
is to be found in things that are external to
us. I mean, society tells us that happiness is
to be found in acquiring more and more
things, yet the Buddha taught that
happiness isn't found in external objects
and their acquisition, or through increasing
our craving and desires, but through finding
the inner happiness that is within us instead.
So having an intention of renunciation
means we slowly loosen the grasp of our
craving and attachment to external things so
we can start to find the peace and
happiness that lies within our minds, which
we can find through the practice of
meditation and mindfulness. Now the next
one is Intention of Goodwill. Having an
intention of goodwill means we should act
with the attitude of good-will and love as
opposed to ill-will and anger. Our actions of
body, speech and mind should resonate
with the wish to help others and make them
happy. Anger is something that affects us
all, in various degrees. If we do have anger
or ill-will towards anyone then the Buddha
prescribes the meditation of loving-kindness
to help us eradicate these tendencies of ill-
will or anger. It's said that our mind's true
nature is one of love, peace and wishing
other's happiness, so it is this state that the
Buddha wants us to tap back into. The last
part of Right Intention is the Intention of
Harmlessness. Having an intention of
harmlessness means we should be
motivated by compassion and not wanting
to cause or increase the suffering of others.
This means we refrain from harming others
in any way, such as through physical
violence, verbal abuse, mental manipulation
or power games. Actually this intention of
harmless should be employed in anything
and everything that we set out to achieve.
We should always carefully consider the
ramification of all our actions to ensure that
it doesn't cause harm or suffering in any
way to any living creature. The next three
trainings in the Noble Eightfold Path are the
three trainings of morality. These include
the practice of Right Speech, Right Action
and Right Livelihood. In essence, we try to
practice these because it helps us to have a
mind that is kind, open and free of
discursive thought, and this allows us to
achieve deeper levels of concentration
when we meditate. We cannot become
enlightened unless we meditate, but we
cannot meditate if we're constantly creating
unease in our minds. So the three trainings
in morality help create a building block or
stable foundation for our meditation to be
supported on and this in turn allows for
realizations and greater wisdom to occur.
And remember these practices of morality
are also motivated by Right Intention, the
training which came before these. So you
will notice that these trainings of Right
Speech, Right Action and Right Livelihood
are geared towards acting out of
compassion and refraining from causing
harm towards others. So the first is the
practice of Right Speech. The Buddha
advised us that Right Speech means not
lying, not engaging in slanderous or divisive
speech, refraining from abusive or harsh
speech and refraining from idle gossip or
chatter. Instead our speech should be
truthful, kind, beneficial and full of love. I
actually want to devote an entire section to
Right Speech because it is such an
important topic. I mean, how often do we
say things that we later regret, or wish we
had some guidelines as to what we should
say and when? So I'll cover this topic in
another section in the near future! The next
training in morality is the practice of Right
Action. Right Action means to avoid killing,
stealing and sexual misconduct. Sexual
misconduct basically refers to being
unfaithful to our partner or sleeping with
someone else's partner. Although these
three trainings of killing, stealing and sexual
misconduct are singled out in this training,
Right Action really means that we should
avoid any behavior that harms others, and
instead we should perform virtuous deeds
motivated by compassion, kindness and
generosity, for instance. Now the reason the
Buddha brought our actions into the
spotlight is because the Buddhist path is a
path of training our minds towards
wholesome and virtuous habits. If we
repeatedly engage in killing and violence,
stealing or being unfaithful in relationships,
it's going to strengthen these unwholesome
mental factors or defilements in our mind
until they become dominant and natural
patterns of our thought and behavior. Then
in the future we will more easily do non-
virtuous things without giving it a second
thought. Now at the moment, we might not
kill other sentient beings out of violence or
wishing them harm, but we do strengthen
our disregard for the suffering of others
every time we take the life of another. And if
we want to cultivate a mind of compassion
and love, we have to refrain from behavior
that is antithetical to this. Taking another
being's life is not compassionate as it takes
away the very thing all beings value most -
which is their right to live and breathe. The
Buddha said: In this matter the noble
disciple reflects: 'Here am I, fond of my life,
not wanting to die, fond of pleasure and
averse from pain. Suppose someone should
deprive me of my life, it would not be a thing
pleasing or delightful to me. If I, in my turn,
were to deprive of his life one fond of life,
not wanting to die, one fond of pleasure and
averse from pain, it would not be a thing
pleasing or delightful to him. For that state
which is not pleasant or delightful to me
must be not pleasant or delightful to
another: and a state undear and unpleasing
to me, how could I inflict that upon another?'
As a result of such reflection he himself
abstains from taking the life of creatures
and he encourages others so to abstain,
and speaks in praise of so abstaining. And
in another sutra the Buddha said: "The
disciple, abstaining from the taking of life,
dwells without stick or sword, conscientious,
full of sympathy, desirous of the welfare of
all living beings." In Buddhism we use the
term 'sentient beings' quite a bit. Sentient
beings are said to be any living creature that
has a consciousness and can feel and
perceive. So in this we include animals and
even insects. For those of us who love
animals, we can see that animals have
emotions, and they are worthy of our love
and respect. But for some of us it might be a
bit harder to appreciate that insects have
their own consciousness too. But why not?
If mean if we try to kill an insect they will try
to run or fly away. So surely they perceive
danger, feel threatened and they react to
this. I remember when I was doing one of
my retreats, and one day I walking up the
hill, I saw this caterpillar that was rolling
down the hill and it was covered in bull ants
which were biting it. And it looked to me like
this caterpillar was writhing in pain and
really fighting for its life. I mean if it wasn't
sentient, wouldn't it just lie there and let the
ants kill it and devour it? But even if we
don't believe that insects are sentient, can
we really feel proud of our actions if we
consciously take the lives of those that are
so much smaller and weaker and more
vulnerable than ourselves? The Buddha
highly praised anyone who abstained from
killing. He said: "He who has renounced
violence towards all living beings, weak or
strong, who neither kills nor causes others
to kill - him do I call a holy man. The
Buddha really stressed the importance of
living a life of non-violence and compassion.
Not only did he include not killing as part of
the Noble Eightfold Path, but he also made
it the first Buddhist precept or vow taken by
a lay person, or an ordained monk or nun.
Of course we cannot eliminate all killing, like
the accidental killing of ants when we walk.
One of my teachers pointed out that we
would need to be suspended in space if we
wanted to prevent all killing. But the most
important thing is our attention and
intention. We need to examine how aware
we are whenever we do things; like
checking to see whether our actions are
possibly causing the death of another. And
we should check to see what our intention
was if we did cause the death of another.
Did they die as a result of our malice or
because of our desire for entertainment?
What is important is that we consciously
choose to refrain from actions that cause
suffering to others. If we want peace in the
world, it has to start with ourselves and our
actions in the world. The Buddha said that
all beings have been our mother or our
father in our past lives. Now I can't verify
that for myself, but I took this teaching and
decided that every time I came across an
animal or insect, or even other humans
beings, I would mentally name them, 'Mum'.
So I saw a spider, I'd mentally greet them,
'Hi, Mum!' If I saw a dog, I'd think 'Hi, Mum!'
If I was served by someone at the local
shops, I'd think, 'Thanks Mum'. Now, the
teachings don't just point out what we
shouldn't do, but they also encourage us to
do the opposite. So in the case of taking life,
we should practice the opposite and save
lives. So whenever I could I would save the
lives of insects drowning in the toilet, or
caught in the spider's web. Or move them
off a bike path before they got run over or
stepped on. And over the years, these two
things, mentally calling other beings Mum in
my mind, and saving lives, has made it
impossible for me to knowingly take the life
of another creature now. No matter how
much I might disdain ants when they invade
our kitchen, or hate cockroaches in the
house, I won't kill them. I'll find an
alternative to removing them. I literally can't
kill creatures with my own hands. And this
didn't always used to be the case! I used to
kill insects, especially mosquitoes and
spiders and I also used to go fishing. But
through mindfulness of my intentions, which
came through meditating, I realized that I
killed insects out of fear and aversion, which
I don't think is a just reason for killing
something, and I used to fish because I was
drawn to the peace and serenity of being by
the lake and it was nice to share that space
of peace and silence with the friends that I
fished with. But now I can get that same
payoff when I meditate with others and no
one has to come to any harm. If we really
want to walk the path of peace, we need to
examine our relationship with this idea of
non-killing and compassion. But ultimately,
whatever we do, the thing that matters most
in every situation is our intention. And this is
just as important when it comes to the next
training, the training of Right Livelihood.
Right Livelihood makes up the last of the
three trainings in morality. Because we
spend so much of waking hours at work, the
Buddha wanted to ensure that our activities
there were also in line with living a kind and
compassionate life. The Buddha explicitly
said there are five occupations that we
should avoid. He said: "Monks, a lay
follower should not engage in five types of
business. Which five? Business in weapons,
business in human beings, business in
meat, business in intoxicants, and business
in poison. "These are the five types of
business that a lay follower should not
engage in." So business in weapons refers
to selling guns or weapons that can cause
the death of others. Business in human
beings refers to slavery or prostitution.
Business in meat refers to working as a
butcher or in a slaughterhouse. Business in
intoxicants means selling alcohol or illicit
drugs. And business in poison could mean
manufacturing or selling poison to kill
insects or animals. So you can see these
livelihoods directly or indirectly cause
suffering in some way to other beings so
they're ones that we should try to avoid.
And also when it comes to practicing Right
Livelihood, it's not just about the actual
occupation that's important, but how we
conduct ourselves in our business. For
instance, it's important to avoid scheming,
deceit or trickery in any of our business
dealings. So these three trainings of
morality: Right Speech, Right Actions, and
Right Livelihood encourage us to act in
virtuous, honorable and peaceful ways in
the world. Morality is the foundation or basis
of all spiritual development if we live a
virtuous life we won't have any regrets or
guilt or worry and our minds will be less
scattered or full of discursive, unwholesome
or unhelpful thoughts. Then when we come
to the cushion to meditate we will be able to
meditate much better because our minds
will be open and carefree. And then it's just
a matter of disciplining ourselves to
meditate on a regular basis so we can move
through the stages of meditation to reach
special insight, which is realizing the true
nature of our own mind. Which brings us to
the next three trainings - the three trainings
of meditation which include the practice of
Right Effort, Right Mindfulness and Right
Concentration. The practice of Right Effort
has four parts. These are: The effort to
prevent negative mental states from arising
in our mind. For example, preventing anger
or jealousy from arising. The effort to
abandon any negative states of mind that
have arisen. The effort to cultivate positive
mental states not yet arisen, such as
cultivating compassion in our mind. And the
effort to maintain these wholesome states of
mind that have arisen. These trainings are
what really make Buddhism shine, in my
opinion. None of us want to experience
negative states of mind such as anger or ill-
will towards another and Buddhism has
many different techniques for helping us
eliminate these states of mind and
preventing them from arising in the future.
And the meditations on loving-kindness and
compassion are all about cultivating positive
mental states and maintaining them. I'm
going to be doing some sections on these
meditations in the near future, and actually I
want to devote another future section just to
the practice of Right Effort so I can go into
more detail about these four. So the next
training is the practice of Right Mindfulness.
If you've been following my website you
would have seen that I've been writing a fair
bit about mindfulness lately. Anyone would
have thought that I had covered this topic
thoroughly enough by now! But actually I've
been saving the best bit for last and that is
how mindfulness is such an important tool
for cultivating an awareness of our thoughts
and how this assists us in and out of
meditation. There's also the importance
mindfulness plays in strengthening the
quality of our concentration which ultimately
improves our meditation. So because this is
quite a big and important topic, I'm going to
again dedicate this to another future
section. The last of the trainings in the
training of Meditation is Right
Concentration. Right Concentration means
we train our minds to be one-pointed and
focused when we meditate in order to
achieve a concentrated mind known as
Samadhi. Samadhi is a very pure state of
consciousness and awareness. In this state,
our mind can stay fixated on a meditation
object without wavering and it experiences a
calmness and stability that we would find
hard to comprehend at the moment. If we
continue to meditate in this intensified state
of concentration it will lead us into the
jhanas which are necessary stages of
meditative absorption that we must pass
through in order to gain special insight and
become awakened. Now getting back to the
training of Right View. Right View ensures
that our behaviour, speech and thoughts are
being born from a mind that is infused with
wisdom and compassion and that our
behaviour is in line with these principles. So
what does wisdom mean here? It means
having an understanding of the true nature
of reality and seeing things as they really
are. It means we have penetrated the Four
Noble Truths and seen the truth of them for
ourselves. Since the Four Noble Truths are
directly tied into Right View, I'll quickly recap
on its importance and how it relates to our
right understanding of the world. As I
explained in my previous section,
understanding the First Noble Truth means
that we recognize that all phenomena are
impermanent and unsatisfactory. We can
see that no matter what happiness we find
in our daily lives, it isn't everlasting and it
cannot provide constant satisfaction.
Instead, we're always left with this feeling of
wanting more, wanting more happiness and
pleasure while we do everything we can to
avoid pain. And it's this craving for
happiness, as outlined in the Second Noble
Truth, that drives our behavior and
ultimately our dissatisfaction because we
aren't able to feel absolute contentment in
what we have at the present moment. But if
we examine carefully we will notice that
there are moments when we do experience
great peace and satisfaction. These are
times when we're completely content in the
moment and we're desiring absolutely
nothing more or different. Like when you're
sitting by the lake on a nice spring day and
you feel so content as if you could just sit
there forever. There isn't a trace of craving
in your mind. Or when you've been desiring
after something or someone for so long, that
it's literally consumed your waking life and
just one day you decide to drop it and let it
all go and you suddenly feel this immense
peace, spaciousness and satisfaction. That
is the Third Noble Truth being brought into
action. And the Fourth Noble Truth is the
practice of this Noble Eightfold Path. So by
practicing the path of morality and
meditation, we will start to see how this
really is a path to peace and happiness and
then our faith in the Fourth Noble Truth will
be ignited. It can take time to really
appreciate the Four Noble Truths at a heart
level. But if you want to try and internalize
this teaching a little bit more, you might
want to try this exercise. Next time you find
yourself experiencing some suffering, look
deeply at what the underlying craving might
be. What is the craving that's not being
fulfilled here? Is it our craving for love,
attention, praise, validation? Whatever it is,
once you've recognized it, we can then
employ wisdom and compassion to let it go
and through this we'll begin to experience
true peace. But meanwhile if we're still
struggling with the Four Noble Truths, we
can still practice the seven other trainings in
the Noble Eightfold Path. And I should also
mention that Right View isn't restricted to
simply understanding the Four Noble
Truths. It also incorporates an
understanding that not only is all
compounded phenomena impermanent and
unsatisfactory, but that it's also empty of
inherent existence. Again, this emptiness of
inherent existence is something I will go into
more detail in another future section. And
lastly Right View means having a correct
understanding of karma and appreciating
that all actions have karmic consequences.
Meaning that wholesome actions lead to
favorable results and unwholesome actions
lead to negative results. So in brief, Right
View consists of understanding the
relevance of the Four Noble Truths, the role
of karma and realizing the nature of
phenomena as being impermanent,
unsatisfactory and without a permanent or
inherent existence. As I mentioned before,
Right View is perhaps the hardest of the
eight of the Noble Eightfold Path to
understand and practice. Whereas the other
trainings, such as Right Speech and Right
Mindfulness, may seem much more
straightforward and practical. Again, don't
worry if it doesn't all make sense to you at
the moment. I'll put links below to some e-
books that you can read more about the
Noble Eightfold Path. My explanation of it is
only one way of presenting these teachings,
so before you either agree with them or
dismiss them, I highly recommend that you
do a bit more reading about this subject. So
in summary, these trainings are really
inviting us to embark on a big adventure - to
know and understand the workings of our
own mind, to become aware of our
intentions and how to live peacefully and
compassionately in the world. These
trainings are the first steps towards
uprooting unwholesome and harmful states
of mind and instead cultivating qualities in
ourselves that we probably admire in others.
By coming to know the psychology of our
own mind, we will slowly start to see that we
are the creators of our own happiness. And
by practicing the Noble Eightfold Path, we'll
find that it's a path of self-purification of our
minds and a path that will lead to
realization, awakening, freedom and
happiness. So that's all from me. I hope this
section wasn't too long. As I said, I'll be
covering some of these topics in greater
detail in future sections. So please
subscribe to my channel, please like and
share this section if you found it helpful,
leave me a comment below and check out
my website enthusiasticbuddhist.com for
more information on Buddhism and
meditation.
Buddhist an atheistic religion does it believe
in that God if it doesn't why doesn't you
know what is a Buddhist position about this
and the first part of this talk no maybe just a
bit of information about the Buddhist stand
on a God and some interesting things which
many of you may not know but the most
important part of this talk is that actually as
far as Buddhism is concerned it's better if
one does not believe in a supernatural
being because there is some very very
grave consequences and such a belief in
your ordinary life so I'm going to take the
Buddhist view and point it point out that
actually that you can become a wiser more
compassionate person without such beliefs
which can sometimes obstruct you no one's
feeling of what's right and what's
compassionate but let's go from the very
beginning that sometimes people ask you
know is Buddhism an atheistic religion what
is a Buddhist take on a god but first of all it
is to go to the ancient scriptures 2500 years
ago now when the Buddha was around and
of course he mentioned just the idea of a
God which is very common at that time and
as far as the Buddha was concerned it
wasn't just a theory but because of these
great powers which you can get through
meditation you understand just how this
universe works and just how sort of a God
can come into being but the idea of like
what we call like a Creator God in other
words someone who starts this universe go
with something which was just not really
sort of important for Buddhism because as
far as people who could meditate were
concerned by developing the mind in such
powerful states of mind not only you can
recollect past lies but not one but many and
sometimes those lies go back a long long
time in other words before this universe
began to the previous one so even this
know was when I first read this was where
to stand 2,500 years ago the Buddha was
saying yeah he recollected ninety-six eons
that's 95 BIGBANG's which was quite
astounding why 96 that's just what he could
remember because what actually happens
when we develop in meditation you
understand what this mind is I mentioned
this to you before but this is an experience
which you can have for yourself you
understand how independent this mind is
from the body not just this body but from the
physical plane as well from Buddha's that
we've always had those six senses you
know the five senses of the body and the
mind which is independent not as if the
mind is some sort of by-product ever having
a brain and somehow contingent on this
material world but totally independent if
anything this material world is contingent on
the brain and certainly that was something
which came up when I was a physicist and
especially no really understanding some of
the great things like quantum physics to see
just they affect the mind house on this world
and he can say in a sort of a valid way of
saying that your mind actually does create
the world in a much more powerful direct
sense and people think it's not the way we
had just imagined it but we can actually
create things with our mind and seeing that
the mind is so independent of this world as
far as Buddhist cosmology are big not world
view but not even universe for you but Multi
universe views is that this might is totally
independent and so if the body dies the mic
is still carry on even if this universe
disappears so mind can still carry on and he
carries on in those realms which you can
access in this very party the China realm
says people who access these deep states
of meditation where the mind is so still you
can't feel the body the body disappears as
no senses they people can talk to you you
just don't live - can't hear they can have an
explosion you just don't listen to it just five
senses are turned off you're in the realm of
the mind and that's at realm which people
can access when there's no other place to
go when the physical realm disappears
okay so this jhana realm is something which
you have the experience it gives you
another understanding it just of what this
mind is and just how as a Buddha said in
his first verse of the Dhammapada it is
much more powerful than anything else as a
chief world's command God for the mind is
not really disturbed by the coming and going
that this universe I'm not talking about some
God man I'm talking about your mind and a
very very very deep meditation she can
understand that not as the belief as a truth
this gives a bit of a world view of many eons
coming and going many big bangs and the
last time I checked out what physicists were
doing was professor Epstein of nothing was
UCLA was also just proposing not sort of a
multiple universes but a serial universe is
one after the other after the other and of
course it makes a logical sense if you had
one Big Bang why not another he's really
weird just have one Big Bang just one why
not - why not three why not many when a
whole serial universes goes on and on and
on and on and to me this is so beautiful not
only beautiful but it gives more of an idea of
just what the would have actually taught so
in those serial universes nowhere is an idea
of a Creator God and there's ancient suitors
if have you actually look at them one of the
things they actually mentioned there was
that there is a being this isn't a Buddhist
suitors who assumes he is to create a God
actually shouldn't say he because it's an it
this isn't Buddhism are he not a she but an
it there's a reason for that which I'll say in a
few moment and it assumes it's a god and
the reason is because it was once this
universe one of many was formed it was the
first mind if you like which actually
descended from those jhana realms into this
universe and which we are now sitting the
first being yeah there's a first being when
everything is great it's always the first
person who moves into a house so it and of
course it descended from a jhana realm
those down of realms is no there's no
gender sign when you have bodies and
things you can have a gender for that God
isn't it not a girl not a boy but and it okay
and there's a reason for that because it's
not material okay and so that descended
and because it had no memory at all about
where it came from it just came into this
universe the cinders were it was the very
first and so other people came in afterwards
it sought it was the chief of the first the
creator and according to some of the suitors
know the Buddha actually went up to the the
realm where God existed this not Creator
God but of being a thinks is God I call it
maha brahma mahad brahma and producer
and actually taught it nome how brahma
knows other beings there before you you
just need to forgot okay you're not the
creator you're not the first born it's just
you're part of this whole series and the
Buddha could do that because you know
had those great recollections and
interestingly this was no sports suitors in
Buddhism if any of you are interested
interest know the ancient teachings look up
what we call the NAG Hammadi library
which was the teachings of the Gnostic
Christianity early Christianity had three
streams they had a Jewish Christianity
which was destroyed and just another
branch of Judaism destroyed in 70 AD of
the destruction of the Temple in Jerusalem
by the Romans and that left two strands of
Christianity the one which was centered in
Rome and the one which was not centered
anywhere called the Gnostic Christianity
which had no hierarchy total freedom
everybody was know their own wise person
no priest no bishops and it was a very very
loose and what we do even call modern
type of Christianity because it didn't have
any hierarchical on the organization it was
very easily destroyed by the Roman Church
which gained presidency and that's the only
church we know of course when they
gained presidency over the Gnostics they
tried to destroy all of their scriptures but
when you try to destroy things I'm not quite
sure why this happens but it's always the
law there's always something survived and
in about 1945 some archeologists who were
in southern Egypt coastal town of Nakumatt
II saw somebody burning these ancient
papyruses on their fire just to get there to
make their meal and realize these were very
ancient and found out these were again
discovered in the cave these were old
teachings from the 1st century AD of the
Gnostic Christian Church and has some
amazing teachings in there which is so
close to Buddhism things like if you know
the truth of yourself you know the truth of all
things said Jesus Christ in the Gnostic
Gospels Wow but interestingly they also
have this is a Gnostic Christianity ok first
century in of our Common Era there they
have their God in heaven saying I am the
firstborn the chief the powerful the all-
powerful and then he hears a voice no
you're not the other beings much superior
than you who said that I don't know who
said that who was that who said that now
that is actually in Gnostic Christianity also
showing that another being who takes
themselves to be a God is not the all-
powerful that's a delusion there is no creator
god this universe comes and that's the far
as a physicist is concerned there's no need
for a creator god as far as physics is
concerned and that's probably the most
logical of the sciences and the most harder
the sciences you know the most evidence-
based there's no need for a creator god this
universe can very easily evolve without one
it's not necessary for someone actually to
press the button to start the universe it
basically the law is it can happen it will
happen and it has happened many many
times so that was the the case of a Buddhist
idea of a god yes is of being there it's a
deluded being but it is not a creator
powerful yes but not all-powerful and
certainly because they're not all-powerful
and stuck because of still a deluded being
like the other beings in the universe still
subject to anger can be very kind but not all
the time just another being like any other in
this universe but more potent very powerful
the nice thing about that is that it shows that
all the beings in this universe isn't matter
where they're born now they all basically
similar in their sense of they they want to
have an ego herself you know we get angry
sometimes with sometimes kind just like you
and me so it's an ordinary being in this
universe and that was actually the position
sort of of Buddhism with a God so we
always put it a God with a small G not a
creator God not an all-powerful God and
then actually solves a lot of problems you
know for us know for many people because
it was I think of st. Augustine this is no
quoting Christianity who once said look the
idea of like a creator all-powerful all-loving
God it's totally logical because if they're all-
powerful they can't be all laughing if they're
all loving they can't be all-powerful why
because there's suffering there's suffering if
there was all-powerful and all-loving why
didn't I do something about it and it's one of
the obvious concerns and one that which a
lot of times people do so faith an all-
powerful all-loving God because you just
have cancel you see your mother with
dementia or you have you know see
earthquakes you see so tsunamis you see
or just the ordinary paying in in this life kids
with cancer kids dying so why does that
happen and they from even this was 1500
years ago they said well look if there is a
God which is all-powerful it's obviously not
kind because if it's all-powerful II could do
something but doesn't you know if they are
all kind and all-powerful they want to do
something but they can't the great little
argument but importance and we put that
aside because there is a person now some
years ago that's just giving you some
background of canonically or sort of
theoretically according to no Buddhism in
the suitors what actually God is defined as
but to take this to a much much better level
at a conference and interfaith conference it
was actually for chaplains some years ago
there I was giving a a session together with
my late good friend Abbot Placid from the
Benedictine monastery in New Norcia now
he died last year and he became a good
friend we did lots of stuff together in fact that
one person said that you know we had so
much fun together they were like more
command wise we should do a road show
together throughout Australia because he
had a good sense of humor I had a good
sense of you when we actually bounced off
each other but we were doing this little and
he was outrageous sometimes for example
one thing wished and one of my abiding
memories he's at this conference as
somebody asked him he said look I'm a
chaplain sort of in a university over in the
East he said I have so easy he says a
Christian chaplain to work with other
Christians were the Buddhist with the
Muslims with the Jews with the Hindus but
the people who find it so hard to deal with is
the evangelical Christians and the born-
agains and he said well but classic can you
give me some advice i what to do with the
evangelical christians and without missing a
beat Abbot Placid a Benedictine Catholic
abbot said take them out yes yes the way
you said it was just people first are laughing
here's an average saying take them out and
so would you need to kill them and said no
don't take them out one by one take them
outside by themselves and talk to them one
by one because when they're in a group
they support each other and they're just as
hopeless individual you can actually get
through to them but the same part I think
was actually the fellow is quite what I'm
Frank Brennan I think he's quite a sort of a
famous sort of I think he's a Jesuit I think
that based over East and he asked me this
question just art was he said what's the
Buddhist idea of a God and so I took it
deeper you know than just no quoting or
scriptures and I said well look the fellow
sitting next to me I but Placid I've known it
for such a long time and we have these
great discussions about Buddhism and
Christianity and spiritual stuff and I really
respect him I never looked down upon him
and I said one thing which he wants and
they're not told me once but it used to tell
me many many times he said one of his
core beliefs one of his things which drove
him throughout his life was the realization
he said that everybody everybody was
searching for God that was what he said
now I respect this guy so I said let's take
that statement by from someone I respect
so what was i searching for what are you
searching what are people actually
searching for in life what people are
searching for in life you know it's truth
meaning love peace kindness isn't that what
you're coming here for what sort of drives
you in your life the search for truth love
peace contentment is it well if this fellow
sitting next to me said everyone is
searching for God and this is what people
are searching for then that's what God must
mean so in Buddhism I said God means
peace love contentment fulfillment so does
he call that God and I said and I'll say yeah I
believe in that and in confronting father
forbidden was actually quite happy and
satisfied with that saying that was an
answer which was meaningful so as far as
Buddhism is concerned if it's like a Creator
God if there's an all-powerful God in no way
that was even a Buddhist or denied that but
if you have the impersonal God you notice
what I've said you know the things which
you actually you know exist sometimes you
touch them sometimes you touch beautiful
acts of kindness now where that is love but
sometimes you see like a mother's love for
a child or you see a cat so if going through a
burning house to save his kittens or you see
people sacrifice themselves just out of
kindness they just I'm not talking about
sacrificing their lives I mean sacrificing your
time going to a friend who really needs your
help even though you know you're gonna
sacrifice you know much happiness know
much of your time may get into trouble with
the people in your work you just decide
you're gonna stop for a while and help
someone you see acts like that and you
know that that's beauty that's truth that's
kindness is something wholly about that and
that's what you might call us God remember
the monks here when they first went to
England tell me this old story they said that
once there was further first went to England
they were staying in this old house in
Hampstead now these were forest monks
monk soon our lived in big jungle
monasteries where you could walk and it
was nature there was animals some
animals you didn't like like mosquitoes but
you know there was just you had a sense of
freedom and it was bright and it was warm
and it was lovely and now they were
transported to England in the wintertime
when it was gray when it was raining and
there was never a rain properly it's called
drizzle you know it's not really raining not
being driest as halfway in between kind of
anything sort of fully and as everything was
some grey and down in that place I'm not
gonna tell the old gray joke I've sailed that
too many times but everything is gray and
boring and down and depressing and one of
the monks was looking through the window
one morning feeling very sort of homesick
for the jungles and brightness of Thailand
and he saw us in the early morning drizzle
cold he saw a homeless man who was
hunched in a doorway trying to escape the
worst of the cold and the rain and I need to
know those people these are people who
would overcome the cold of the night by
taking the cheapest form of alcohol which
was no methylated spirits wood spirits
United States ruins your health and he kills
your liver but I know many people like that
the meth drinkers and they stank and he
saw that morning this English gentleman
you know tradition of how you don't have
this anymore bowler hat you know fold
umbrella nice suit and an overcoat going to
work in the city the sort of no person used to
see on the movies a long time ago apparent
they don't exist anymore but well-dressed
well-groomed on his way to work and he
saw this gentleman in it's very clean clothes
stop at that doorway and just bend over to
that homeless man who'd been out all night
he couldn't hear what was said but he saw
next this man in his beautiful suit put his
arm around that homeless man that stinky
dirty man and gently pick him up and take
him to a cafe to get some breakfast and he
said that that and that moment the grayness
and the coldness and the dullness of
London dis vanished it was beautiful he saw
an act which uplifted him an act of kindness
and care because that man would have the
smell on his clothes as he went to work he
probably be late he said doesn't matter what
my boss says there was a person who
needed some kindness needed some
needed a friend doesn't matter if I'm late
doesn't matter if I kept the smell on my
clothes it'll be washed off later it was worth
doing an act of kindness now you can call
that God if you like you can call that an act
of beauty and then I can say yeah I believe
in that and that's if you like the God of the
Buddhists not a sort of a person but a
principle this very beautiful thing which then
we can say yes we can worship that and
that something which is actually practical
because you find if you just worship of being
up in the sky there were consequences but
you're quite negative to your life if anybody
is interesting I'm imagine Sujata sent me
this article many years ago there was a
sociologist in the United States called
Gregory Paul who used publicly available
data you know for the United States and
Europe and Canada as well because he
wanted he could actually find out the
number of like God believers in a sort of a
little jurisdiction knows easy available also
can find out the murder rate the number of
suicides abortions rapes robberies in the
area - he wanted to correlate to see and on
divorces were there as well does this to see
these indicators of social malaise and also
to correlate them with how many people
believed in God now I'm talking about the
Creator God and he actually found a
negative correlation much to the annoyance
of many of the the churchgoers especially
the leaders that the more people believed in
a god the more the higher the incidence of
divorces child pregnancies abortions rapes
murders totally against just what people say
they said because you don't believe in God
that's the reason why there's so many
problems in the world actually the opposite
was the case you can recheck it for yourself
Gregory Paul was the name I'm sure he can
find it on the internet his research but what
was interesting to me was why why is it the
case that if a person believes in a all-
powerful creator god why does that I see
lesson once ethical standards and as a
Buddhist as a meditator as a person who's
been in this business a long time I
understand exactly why he is because when
you give responsibility for your actions or
some higher power it means you're not
taking that responsibility yourself you're
leaving it for somebody else to pick up the
mess after you and as Buddhists we don't
have that at all maybe all the religions we
take the most responsibility for ourselves
and our actions and that's what the law of
karma does it puts it right back on us and
we just can't get someone else to say
please up there forgive me please up there I
just got and go to church and I can give all
the donations and that's all I need to go to
heaven I don't know if you've heard this
story but there was a person who he went to
church every Sunday and he gave
donations he even kept the Ten
Commandments and when he died he went
up to heaven and he saw God and he
thought that Jesus would be sitting next to
God and who did he see sitting next to God
a cleaning lady with a mop and a bucket
and a duster he said was it I thought Jesus
was sicker to sit next to God and the first
said no did we tell you cleanliness is next to
godliness that's 's joke cleaning lady next to
God okay okay so there's Buddhist we
actually preach taking responsibility for what
we do because that means that it just
coming to the temple going to a church
giving donations there is not enough and
you know that's not enough sometimes
though that people believe priests they
believe monks they believe the books and
it's just such a relief isn't it to feel oh I don't
need to be good what I need to do is to go
to church but even Jesus believed in
Mohammed believe in somebody rather
then it'd all be okay that is one of the
reasons why people don't take
responsibilities and what I think that now
that particular piece of research done by
Gregory hoar was a powerful piece of
research which confirms what you should
really understand in order to have an ethical
or good society we have to take
responsibility ourselves we can't just give
that responsibility off to some bit God we
can't even give that responsibility up to our
government to be good we have to do it
ourselves even if it's like global warming it's
a waste of time waiting for the government
of sort of pass on an emissions trading
scheme or any other sort of restrictions on
our use of dirty energy we had to do it
ourselves of course it's obvious but
sometimes the human being we like some
bigger person to take responsibility for us
whether it's a government whether it's a
church or whether it's some big no myth of a
God in the sky no it means that we don't
take responsibility for ourselves and that is
a great danger with a belief in a creator god
but if we have the other idea that belief in
like truth and love and kindness of course
that would make us much more
responsibility people we'd actually start to
be more kind so create more peace to be
more gentle even to be more forgiving
mentioned this recently to Salah monastery
when somebody came up and said nowhere
whatever I've done I ask forgiveness of you
and they've been meditating law and office
said that it's a waste of time you shouldn't
ask forgiveness of me in any way you know
some of you you know you've come to our
retreats you've come up to me and I've
already told you look I give you forgiveness
in the three time zones I give you
forgiveness for anything you've ever done in
the past I give you forgiveness for what
you're doing now and I give each one of you
in this room forgiveness for whatever you
might do in the future until the end of this
year until the end of a hundred eons your
pre forgiven you got blank check go for it
your preview now do that it's a bit of a joke
because I know it won't work anyway if I
forgive you I don't forgive you the most
important person to get forgiveness from is
yourself that's the only person who can
really forgive you and solve the problem
taking responsibility again so going up and
you've done something bad God forgive me
God forgive me God forgive me Jesus
forgive me Jesus forgive me I don't brown
forgive me I don't bother giving me
someone forgive me you know that might
give you a temporary sort of relief from the
suffering but it's only temporary because in
the end there's only one person who can
forgive you there's only one person can free
you and you know that's yourself that's why
Ventre that forgiveness is the external
certainly it has to come back on to you
forgive yourself to say whatever i've done
by body speech or mind whatever it is that
I've done intentional unintentional to live
work or just the accident I forgive me that's
holy a sense of peace and freedom and
also as I keep on saying that means you do
not do the same thing again the blank check
once is given to you he's never written on
it's not oh yeah he's here this evening once
a few months ago I gave this talk on
generosity and I said that one of the most
wonderful acts of generosity is wouldn't be
wonderful if a person it's because
sometimes you give things expecting
something back in return as I said last week
about the real giving sometimes one person
actually I said on one talk even actually not
even saying how much you're gonna give
let me decide give me a blank check and
one person is sitting here gave me a blank
check signed and I could put whatever
amount I wanted on it he said whatever
whatever you want on it the blank check
there's no wonderful and of course you
know what I did I kept it for a couple of
months and then I gave it back to him and
said you can for whatever you like on it not
me because blank checks are like that I'm
not talking about sort of know the blank
bank check the blank checks of forgiveness
son daughter friend whatever you do that all
my house always open to you me whatever
I do adore of my heart servant of me I give
total forgiveness you find that blank check is
never abuse that's half of forgiveness
actually frees it actually means you don't do
that act ever again you don't need to
misbehave you don't need to be angry to be
selfish anymore and there's the reason why
people are unethical the reason why they
make mistakes that lack of sensitivity to
themselves and others is overcome and it's
obvious psychology when you still get your
head around it punishment does not work it
just makes people either misunderstand
why you know why do actually why am i
punished why is that done I don't
understand the reason for it and they keep
on making mistakes again again again we
all know the prison system is a revolving
door you 10-person to prison and they get
released again they go back again why is
because they haven't understood about
forgiveness you teach a person forgiveness
in jail they never got back to prison again
you forgive yourself then you're free and
you become a far more ethical kind
compassionate being if you have the
wisdom of compassion to forgive yourself
you're gonna have the wisdom of
compassion to forgive others you don't get
mean on them anymore you don't want to
seek revenge you've got enough
compassion you don't even get angry at
other people of course can't you see the
logic kind of see the sense so that type of
forgiveness we have to give ourselves we
don't ask for much Jesus from a God for
anything but if you try to rely on somebody
else to solve that problem he'll just go on
and on and on they'll be never any solution
so one of the important things have pushing
aside the reliance on another being is one
learns that self-reliance but not even just the
self-reliance in one's ethics even the self
reliance on one's wisdom when the biggest
problems with a God especially created God
it means what the Creator God means
infallible which means whatever they say
must be the truth and so we have all these
books and all these teachings maybe a
book it maybe some teaching have you ever
gone to these channelers these people who
channel these these supernatural beings ok
those may be actually channeling some
beings somewhere in the universe but does
it mean that what that being says is
absolute truth and could be relied upon just
because you know you can see this in a
trance it doesn't mean that it's not rubbish
so tell anybody just whatever is written in a
book whatever comes from a person in a
trance whatever comes with any other
person don't just believe it because it's
supernatural I remember another story here
comes another joke about this person and
he could channeled this powerful being and
this powerful being gave all this advice and
the guy said we'll look it's nice having
advice but what I really want is some cash
okay said it's powerful being go to the
casino so he went to the casino and the
powerful being said go to the roulette table
so went to the roulette table and this being
said he could hear it in his ears just the
channeling it he said put ten dollars on
number 19 and the wheel went around and
the ball set on number 19 put all your
winnings on number 22 said to being and he
could hear it in his ear you put all the
winnings on number 22 and the ball went in
number 20 turn but all the winnings he said
on number 16 and he put all the winnings
on number 16 and the ball went around and
it fell in number 17 and he heard the being
say so even powerful beans make mistakes
sometimes and when they make mistakes
just like you they swear as well so that well
that's though you can't trust even what you
hear from supernatural beings sometimes
everyone makes mistakes even
supernatural being so I cut them a bit of
slack so what that really means is you can't
trust what's in books this is one another
things as soon as you have a supernatural
being you have an absolute truth and that is
cause so many problem I mean big
problems wars oppression and huge
amounts of pain in our history and I don't
need to explain that to describe that to you I
remember talking to one of my friendly
rabbis once and I said what happens in your
holy scriptures if something is written there
from an infallible all-powerful all-wise God
which really goes against what you believe
is compassionate and true which one would
you choose to follow your all-powerful
omniscient God is witness in some sort of
book or your heart and of course you know
that causes a huge amounts of problems to
people who follow faith and belief in a all-
powerful God because part of believing in a
god means believing that what's attributed
to that God must be absolute truth who
most people come across that contradiction
not just once but many times in their life well
they read in that book it's not what they
know in their heart this is something I
mentioned last week if you're gonna write
anything on a piece of paper and put it in
your office or in your bedroom write this
down never allow knowledge especially
what's written in books to stand in the way
of truth truth is what you know in your heart
it's not winning any book it doesn't come
from a god it doesn't come from some
infallible Pope or for some all-wise atom
bomb it does not come for me it comes from
you so don't read the books read your heart
don't trust any infallible Authority trust your
wisdom your compassion what you know is
right and if you can do that you'll be a very
wise and effective an ethical person what
was a nice anecdote about that is a good
one this is about last year sometimes
suicune one must mean the 25th
anniversary of the there must be about 40
or 50 fortieth anniversary anniversary or the
My Lai massacre in Vietnam I remember
that big number fortieth or something
anniversary this terrible event in the
Vietnam War because when I was growing
up at this time I know protesting against that
war as a student I remember that group of
American soldiers were ordered to go into
this village of my light to kill every man
woman and child no one was except I was
except was an exception and that is just evil
that's wrong and they went into this village
to kill and this documentary was tracing the
soldiers who had participated in that event
and all those people even though they were
given pardons by the American government
very fact that that's what they did and
caused huge psychological and social
problems you've got Ian and actually killed
like just the mother and they you've shot a
kid now five or six year old even though you
were ordered to do that they these huge
scars and you pay for that you can't have a
relationship you can't sort of have good
health you can't have happiness but there
was one soldier there's always one or two
who stand out it was a black African soldier
who refused he refused the order to go in
and kill know what he thought was women
and children they've got nothing to do with
the war he refused the order he knew what
would happen he was put in military jail for
three or four years for refusing to obey an
order military jails in United States and
that's 60 70s were far worse than civilian
jails and I think many of you know what
civilian jails are like in United States and it's
totally different than sort of jails here in
Perth that was a very tough place a very
painful place to be for three or four years
and he knew what he was doing by refusing
the order he knew this was the
consequence but he had to do it and he
enjoyed those three or four years but of all
the people he was the only person who had
a life was happy in a peace with himself and
when the interviewer asked him so I was
told how come you did then how come you
refused an order while all your fellows your
friends your Conway's went in there and
killed and you knew what was going to
happen to you why did you do that he said
simply because I knew it was wrong I just
had to follow what my heart told me and
that's I did that I had to and that's what we
call ethical strength it's not because what
the book says you follow the book and it
says you have to follow orders it's not your
fault it's a no the Colonel's for the generals
fault but you know it's your fault their degree
of ethics you know in your heart what's right
and what's wrong and I mention that too
many Buddhists when they had given me
these ethical dilemmas should you have the
abortion euthanasia or any other ethical
problems which you faced in life how are
you going to solve those dilemmas what
choice are you gonna make or rather how
do you make that choice please don't look
at the books please don't ask me don't try
and find some authority somewhere to give
you that answer look in your heart ask
yourself that question this is where that truth
lies but if you believe in an authority in a
god you're gonna make some terrible
decisions and this is one of the reasons why
that Gregory Paul found out the people who
just gave that decision-making to God were
usually more unethical and created more
social problems for themselves in their
community they're people who know their
answer for themselves look in their heart
like that black African soul did it he knew it
was wrong don't do it so you find that the
so-called atheists who don't trust sort of you
know some reveal teaching or some
authority except for what they can know in
their own heart they are the people who
usually make the correct ethical decisions
they follow law of karma and they reap the
results a happier more peaceful life for
themselves and for other people as well so
what that really means is that don't believe
in an authority garbages outside a
supernatural being but but please believe in
truth in kindness in contentment and
compassion and you don't have to go to
theologians and say does that type of God
exist you know what actually is it now is
God a man or a woman is it an it is it sort of
Caucasian africanist a lot of rubbish that is
but love kindness compassion peace these
are things which you can touch which you
can know for yourself in this very life that's
what you should believe in that's what you
should rely on that is what we we go to
know to find the answers not just our ethical
questions but to the meaning of our life it
gives us directions it gives us meaning it
surprised us with wisdom it's what we
worship so when people say as a monk
what do you worship yea worship the
Buddha but the Buddha is a symbol the
symbol of what I said a few weeks ago
when I bow to a Buddha I bow to virtue
peace wisdom sometimes compassion
instead of wisdom the two go together the
three boughs the first one to virtue the first
one to peace last one to compassion or
wisdom because that's what I believe in
that's what I worship so every time I
remember that I actually increase my virtue
I increase my peace I increase my
compassion always because that's what
happens every time you remember it you
think of it it actually grows it's just like
watering the flowers every time you
remember to water them they get more
beautiful every time remember to bow I'm
bowing to virtue I worship virtue virtue is the
harmlessness it's a fearlessness I'm not
talking about me being fear I mean me
giving lack of fear to you talking about that
in a retreat center during the vows retreat
first time I saw the Kangaroos coming
around into the retreat center and jhana
Grove to start eating the grass around the
stupas now they usually and that part of the
land they're not used to human beings yet
so they used to run away but now they're
becoming tame has to happen the reason
why is because they got nothing to fear by
the people we give them the gift of
fearlessness what a wonderful thing that is I
feel so sad for the animals because they
hop around and they see this huge powerful
big human being we could do them a lot of
damage but we give them fearlessness this
will kangaroo so a little magpie hopping
between the the chairs and the tables and
the people of boudin yharnam monastery
and just is hopping around like it owned the
place and people had to get out in the way
there's wonderful to Sikhs they had no fear
of us and it wonderful to give the animals
the gift of fearlessness little animal little bird
you can fly wherever you want and we'll
protect you and care for you see that no
fear at all from another monks or anyone
else who visits buon anima Russia and
that's happening now in China growth
wonderful if that happened in Perth you can
go to Northbridge for a nice evening out you
can go and you can go on the on the maybe
we should open up and one monastery in
Northbridge so making a nice safe place so
spread fearlessness throughout the whole
area maybe instead of having security
guards on the the trades we have monks on
the trains and nuns fearlessness on the
train so people who travel without any fear
of being robbed or whatever you know how
wonderful it is to be able to walk somewhere
and be totally safe I have that fear so so
that's what the gift of virtue is virtue makes
everyone feel so safe you don't have to be
afraid you'd have to be on your guard it's a
beautiful gift which we can give by a virtue
our goodness cuz you all know you can
come in here you won't be harmed at all in
this compound over here that's a wonderful
thing too so you can come here and you
know that people care for you and they
protect you so you get this beautiful sense
of fearlessness I remember some years ago
now somebody was just over there and they
fell asleep during my talk and started
snowing really snowing loudly and
somebody woke them up and I told them off
afterwards you shouldn't wake them up like
that we found out afterwards so they were
having surrenders domestic violence and
they came here and they felt safe in this
room I felt so say if they hadn't slept
unknown for how many days you can
imagine with domestic violence even if no
it's not actually happening to you right now
the memory of it makes you so tense you
can't get a good night's sleep and they
came here they felt so safe is the first time
they slept in I don't know how long and I
said let them sleep if anyone snores through
one of my talks well done let them sleep you
don't know where they've come from at
least say they've realized it feels a peaceful
place and they're protected they don't feel
fear and that's actually why they're so that
we gave them the gift of fear and that's
more important you know whatever you say
with words well you actually give so virtually
that's why we worship that's my god furtive
fearlessness the gift of fearlessness to other
people well the piece that's my god and
actually it says if anyone wants to know
what union with God is what it feels like you
just make your mind so peaceful and so still
that nothing moves as power what about
hands are saying so those of you come on
my meditation retreats you've heard me say
this before powerful body comes from
exercising it running jogging whatever a
powerful mind comes from keeping it still
and that's credibly isn't true you keep your
mind still peaceful and you won't believe the
amount of power which comes into your
mind as well say remembering past lives or
ian's that's a powerful mind that comes on
you from stillness which means any of you
say yeah I want that one want one that's not
being still you don't get anywhere that way
wanting makes your mind move making
peace keeps it still and that's stillness bills
and bills and has huge power so if you want
to feel the power of deep meditation as a
power which know that mahabhava feels
that's only the first channel you go far higher
than that but at least you get a taste of what
it's like to be God and all those Christian
mystics who had union with God know
exactly what that is that's the first jhana
experience stillness powerful you've
disappeared your sense of self is gone and
his deep meditation incredible bliss and this
is actually what you know I told people in
the meditation retreat down to serpentine as
dad at seven time last week he said look
some of you who did get jealous you know
you chose the wrong religion because if
you're a Christian you'll be a saint by now
they'd name a hospital after you because
you're a Buddhist it's just first jhana nothing
much at all but that's actually experience
which people have this union with it
powerful which is the deep meditations and
that's what these Christian mystics were up
to but they caught it union with God so you
can actually feel what that union with that
Christian oddity of God feels like credible
powerful love this oneness and that's a
meditation experience so yeah we
understand what that is that's actually even
said in one of the Christian Psalms be still
and know that there are God as in the Bible
in I don't know where but somewhere in
Sam's beast I remember asking a Catholic
priest and he couldn't find he got very
embarrassed I said doesn't matter you know
you can make mistakes and that would be
shown up by a Buddhist monk I don't mind if
you can't find it so it's all right so be still I
really still mean big time still I mean no huge
still awesomely still and you can feel what a
God that power that stillness and everybody
is so you get to know what these things are
so I believe in that peace and that's what I
worship and of course the greatest one of
all the wisdom and compassion they all go
together because kindness is an obvious
thing to do is wise forgiveness is part of
compassion compassion and forgiveness
are all part of wisdom so to me that's my
god that's what I believe in that's what I
worship and that's what my friend Abbot
Placid was confirming what people
searching for in life that is God and what
people are searching for peace truth love
freedom I'm talking about real love the
ability to love yourself so much you forgive
everything you're totally at peace with
yourself same way that mother loves her
child without criticism without judgment
totally being at peace and accepting myself
for who you are not trying to be someone
not trying to put on some face just being
here happy at peace uncritical and
judgmental love so that's what we worship
so that to me is what God is so as
Buddhism atheist stupid question which what does it mean by no to part a camel
means what you mean by that God the through the eye of a needle whatever it
goddess just finished with the city I believe means everyone knows it's damn hard to do
in that so no we believe in summary but it's which means that you know if you're a rich
not supernatural supernatural is something man it means it's even harder for you to get
you just can't touch you just can't reach is to heaven.
beyond nature this is something which is
natural which is real which you anyone here
can actually touch each one of you touched
a little bit of here in Buddhism we are -
touch it more - come closer to that to make
it grow and so it's just totally you that you
are peace you are compassionate you are
wisdom you just you are truth that's what I
mean by becoming enlightened so this is
what we believe in is Buddhists so not the
sense of who got up in the sky to be praised
to be worshipped and to be sort of asked for
for help but truth compassion kindness
wisdom virtue is right there in your heart just
need to tap into it not asking other people
for yourself self responsibility and you can
understand why that those people who
the most venerated spiritual teachers have
follow this path are more likely to be ethical
told us since the beginning of time when this
kinder and have more love which is why I
knowledge is fully absorbed by your
think Buddhism is growing because it works
subconscious you'll reap powerful rewards
so that's a 12 this evening Buddhism in a
the secret meditation is intentionally
theatre so has anyone got any comments or
designed to be listened to while falling
questions about this evenings little talk on
asleep listen every night for six weeks
atheistic Buddhist over God believing listen
because that's the minimum amount of time
and I do apologize for the joke the view ok
it takes to make a lasting change in your life
any I can't see any questions any yeah
the Delta sound frequencies provided will
Eddie yeah yes except the stick yeah yeah
help soothe you to sleep you may drift off
but but what I would say I wouldn't say the
and not even hear what is being whispered
kingdom of God lies within the Republic of
in your ears however the transmission will
truth take it around a little bit to suit the
be don't deep inner levels where it won't
modern times because all these kings and
work to change your life close your eyes
queens and stuff so the Republic the
and begin to breathe slowly and deeply with
Republic of truths of love lies within you
each breath let your body soften and relax
much better you know the other sort of joy I
breathe and let the sounds and words wash
think I told you so I told you that the
away all concerns the ideas you are about
Chinese Chamber of Commerce I think
to hear will become your own you will begin
which was about six months ago I said no
to think thoughts that promote an
they it also says in the Bible the Christian
inexhaustible supply of prosperity health
Bible now this is harder it's harder for a
and happiness in your life you will discover
camel to pass through of an Ivor needle
that the secret power within you can help
than a rich man to enter the kingdom of
you do anything and become anything it is
heaven that's true it's in there it's harder for
not necessary that you stay awake for
camel to pass well neither needle than a
everything you hear will be absorbed by
rich man to enter the kingdom of heaven
your subconscious mind even while you
and people theologians have discussed
sleep so now rest and breathe and repeat in
your mind as it is said with my the universal
I know his mind is perfect and that I always
will be and they're the healthy as well inside
of me was a place of confidence quietness
and security a place where all things are
known and understood this is the universal
mind of which I am apart and which
responds to me when I ask this universal
mind knows the answers to all of my
problems and even now right now the
answers are speeding they would hate to
me I needed struggle for them I needn't
worry horse Drive when the time comes the
answer is we'll be there I give my problems
to the great mind Gunners to the sources
Rizal or creative shish why let go of them
confident that the correct answers will return
to me when needed through the great law of
attraction everything everything I need on
my warranty fulfillment and fulfillment comes
to me it is not necessary that I strain believe
in the strength of my belief my faith will
make it so divine intelligence all around to
me I know my do miracles say to my beauty
of nature and God was it the intelligence
that created my things is within Izzy and
around me deserves me and I can
collegeand for my in my opinion my love of
God becomes ghostly my body is a
manifestation the pure spirit and then the
Spirit is perfect therefore my bylaws perfect
I enjoy the riches alive and each day brings
constant evidence of the power and wonder
of the universe and myself I am confident I
am sorry I am sure no matter what obstacle
or challenge crosses my path I refuse to
accept it it is only an illusion there can be no
obstacle or undesirable circumstance to the
mind of God which is energies in and
around ground and serves with my favorite
officials I might know his mind is perfect all
of my fears this Universal Mind this great
subconscious mind this line of God knows
no difficulty limitation or lack it simply
creates in my experience that which I
believe and accept the great reality is good
which is always attempting to manifest itself
when my eyes and my senses are confused
with the apparent circumstance of
transgression I turn away lifting my thoughts
to the perfection abundance the universe
the great reality is good which is always
attempting to mass address to the south I
know that error is the result of isolating
myself I know that the universe is constantly
creating in my experience that change the
law of creation is bigger than I am I cannot
help my thoughts and beliefs from becoming
real in my experience I hold my thoughts
steadfastly on the good I do not do this with
effort as if I were commanding something to
act I simply relax in contemplation of the
good secure in the knowledge that
everything rest was the power much greater
than I am I trust this power we have
completed I have complete faith and
confidence in our on this power from guided
I rely upon this power for guidance in all of
my affairs I accept good in the supply and
love of the universe our mind I know and
recognize my oneness with all things I know
that all form and all circumstance are the
creation of an infinite intelligence that is
within me and around me I know that all
things are the result of conception and
desire my world is ordered according to my
own thoughts and convictions and divine
instruction I do not accept thoughts of
negativity and disharmony and my friends
my loved ones my fellow workers I see
nothing but cooperation and assistance I
know that each person must follow it give
my path up toward his vision or sales I
understand the search friends why any
attempts you come with every man I know
and see I neighbors are oh there is my own
I have sympathy and tolerance I have come
all say and understand into all peoples I
know that as I held higher is hard I helped
my sister understanding it is impossible to
fail when faith is present I do not order
things to be made in my time or in my place
but trust the universal mind in its own great
knowledge to show me the time the plays
the need and the way each moment of each
day brings my life closer to realization the
objects of my work are being accomplished
success harmony and peace I love life
exists within me here in my heart and mind
in the depths of my being the truth is
apparent and the clamor of the world does
not exist I see around me the thoughts of all
mankind for these thoughts have become
whatever is good among these thought I
accept for my concern is only with truth and
understanding which is for everything lovely
my mind moves easily to the farthest most
reaches of space in all directions and just as
easily moves back to me once again I am
the center of the universe the universal
mind has made itself manifest through me I
know that my purpose in life is to reach ever
upward and to expand in knowledge and
and unity I place my future in divine hand I
turn over each problem of my life to that
great knowing mind to which all things are
possible I do not tell God how to bring these
things about I have complete confidence but
every circumstance that comes my way is
part of a perfect plan to confirm the image of
my faith into physical reality even now right
now the universe seeks to answer might
every need as I believe in my heart so it will
be done this is the law of life and of living
there is greatness in my friend and in my
enemy for we are all seeking the same high
mountain along many paths God made all
creatures made now poor creature for God
owns everything I am vital for God is all
vitality and rigor I need only open my mind
and my heart keep my thoughts in the path
of truth and I am filled to overflowing with
the power of buttons and love at the
universe which is within me and around me
I listen to the voice of the universe as it
speaks within me it is the house of truth and
any guides my somewhere deep within me
in the perfect center of my soul there stands
a still universe mer all things and all laws
are revealed I reach within to this place of
peace and quietness I awaken to the voice
of my heart I close my eyes and essential
living breathing universe dwelling within me
and I twirling within it I am one with all
people and why and all things I move in
accordance with divine law limitless power
of creation is my mine to drop for it is in me
one with me and I am a part of it the answer
comes with the question the path is lit with
the first step the way is cleared with the
okay and the goal is in sight with the desire I
know that I am fulfilling the fondest wish of
the universal world for I place myself in itself
taking each step of my life boldly and
strongly for it is God who prompts me and
God moves with sureness it is the way the
things of my life are the children of my
thoughts and my thoughts are even now
burying the children of my tomorrow all that
is good I desire all that is negative I refuse
to accept by attaining I do not deprive
others all that is and it ever will be is
available to everyone we need only ask and
it shall be given I merge with the infinite
power of love that surges through me the
limits and inhibitions of my past are gone
and each day is a new birth another step on
my journey toward oneness with God I do
not seek I know I do not strive for I am
guided here in solitude in this time of peace
and meditation I withdraw deep into the
silent recesses of my being to a place of
utter calm the world retreats until finally I am
alone there is nothing but me I am NOT
body I am not thought I am not experienced
I am NOT the past January the present nor
the future I simply am across my
consciousness comes a constant
procession of thoughts and I observe them I
do not make up these thoughts I know they
come from the universal mind and I watch
as they are presented to me I smell the train
of thoughts I examine each of them and
then let go neither accepting or rejecting on
and on the thoughts come and I asked
myself who is it that observes this and I
hear the answer now that art always have
been and always will be thou about service
and I understand here then is my true self
thing independent of all that the spirit I can
template him I which only observes and
chooses from the thoughts that cross
consciousness whatever I choose is mine
whatever I reject shall never touch me my
sense of fusion of my being with the great
Universal Mind I sense the presence of the
Great Spirit I feel the immutable and
irrevocable bond between myself and the
all-powerful loving force of creation I am one
with all true Oh beauty all justice and the
infinite creative power of the universal mind
lives within me I remove all barriers from my
thought in a line with divine purpose I am
open and receptive to the purposes of God I spirit pure and eternal birthless deathless
know that my life is great and good when I and changeless I am patient for I am all-
perform service with love the right ideas are time I am wise before I contain the
delivered to me and the universal mind knowledge of all things I am rich for there is
provides me with the means of bringing no limit to the abundance I may create from
them into my world I know that all things my very cell I am successful I need only
bring from the universal mind which is think to achieve I love and I am beloved for
infinitely abundant there can be no lack or all things are myself and I am all things I
limitation in the mind of God I need only let become one with the universal mind I
the universal mind express itself through me perceive the Magnificent dweller at the
in my world overflows with creativity center of my consciousness and I know that
achievement and prosperity my goals are divine indwelling God to be my very self
shown to me for they are the goals of God time into space shadow.
who never fails whatever my task I perform
it with love I know that when I serve another
I serve the purposes of a greater design all
around me I see the love mutual exchange
so I give as I would receive I know that
abundance and prosperity or mental
conditions I create them on the plane of
mind with complete trust and confidence
that they will manifest in my life I refuse to
accept undesirable circumstances having
final reality a mighty truth is at the center of
my consciousness where no work is difficult
where peace always reigns where all things
are possible life is a journey which must be
traveled one step at a time I am patient and
trusting for I have unshakeable faith in my
destination that is always leading me closer
to my true home of infinite love and
abundance I surrender my will to divine will
you will always be finding reasons to stay
knowing that success will come when I fulfill
mad or point the finger at someone else or
the indwelling I turn away from the world
to blame someone or something to why
around me to the world of consciousness
your life is the way it is when you respond
that lies within I shut out all memories of the
you are aware and you can use
past create new images of the future I
discernment to take control and make the
concentrate on my being I slide deep into
decisions that will create a desired outcome
the very recesses of my soul to a place of a
or experience see the difference this is
better here I perceive that in the making I
powerful stuff this is serious this is how it
am conscious of the one being from which
works on planet Earth next you must be the
all being spring this is immortal soul this is
one who takes 100% responsibility for
God this is me I am I always was I always
everything that happens in your life
will be people all things all space and time
everything that happens good or bad is an
and alive are here in the depths of my soul
exact match to a vibration or feeling that you
smaller than small greater than great meat
broadcasted previously yes it is when you
and unite within me that which I thought was
grasp that you are the one who causes
ego I never was at all for it was a changing
every situation circumstance or event to
thing mirroring the seasons and the tides
take place in your life good or bad when you
the thing to be born and grow and die I am
know that you caused it period no one else
NOT a thing of time or circumstance I am
then you become more aware of yourself
that's basic principle in secret number one
you must take 100% responsibility of every
in your life next a state of mind that can
become silent and still is so so very
powerful when you close your eyes and
quiet the mind what you will see and what
you will feel will blow your mind so that is
the title of this meditation this meditation is
simply titled mind silence stepping into
stillness quieting the mind is one of the most
difficult things to do because we think and
vibrate twenty-four hours a day seven days
a week our mind is going while we are
awake in our mind is going while we are
asleep we have anywhere from fifty
thousand to a hundred and fifty thousand
thoughts per day running like wildfire
through our minds basically our minds never
shut up or take a break no one just so many
people think that they need medications and
drugs because the medications numb you
and slow your mind down the great news is
that you can do this on your own very
quickly once you stop reacting to life and
start responding to life and take 100%
responsibility for everything in your life what
you have or what you don't have is because
of you when you understand and grasp this
concept the great news is you are 50%
there there is an amazing self presence that
opens up within oneself when the mind
goes quiet and still that is unlike anything
that you can experience with your own two
eyes in this meditation it's going to be me in
you I'm taking you all the way so you can
see further than you have ever seen before
later on I'm going to be using some low
brainwaves just to help the mind slow down
and relax and to stay alert so it's important
that you listen to this meditation moving
forward with headphones on also do not
listen to this recording while driving or
operating any machinery I am going to
assist you in clearing all the chatter and all
the noise from your mind after that I will
fade away into the distance and will be
guiding you at a very low frequency that you
may not even hear with your ears I will also
be using the mantra loved at very low
frequencies over and over again the
objective is that using a mantra while your
mind is having thoughts and is in the
clearing process will cancel out each other
and help you achieve mind silence that
much faster we will clear in quiet the mind
after we remove and blow out some
negative blocks that are holding you back I
also recommend that you have a piece of
paper in a pen nearby make sure it's white
paper and a pen with blue ink I'm not going
to get into why let's just say it's an energy
thing as soon as you awaken write down
your feelings emotions and what you
experienced most importantly notice how
you feel about yourself and how you
perceive your surroundings next let's take a
minute and talk about some of the benefits
of quieting your mind let me ask you this
how many of you struggle to fall asleep at
night because your mind is racing how
many of you have nightmares how you can't
sleep and blame your pillow or mattress
how many of you used to how many of you
you sleep aids like pills or alcohol or drugs
to fall asleep how many of you lie awake
while your mind beats the crap out of you by
flooding your mind with worry stress and
fears how many of you are stuck in the past
and keep reliving past events that make you
feel worse and worse how many of you toss
and turn night after night and wake up with
absolutely no energy and just annoyed now
let me ask you this how many of you at
night think about how grateful you are to be
alive and how many think about what you
want what your goals and dreams and
desires are and fall asleep with a smile on
your face how many of you awakened with
your eyes wide open and jump out of bed
with energy and enthusiasm and
expectation to take on the world and grab
life by the horns and persevere and achieve
all that you desire how many of you wake
up with purpose how many of you are truly
thankful to wake up and have another day
to live on this planet you can answer that to
yourself the point is that when you truly
quiet the mind you open the vibrations in
energies of the universe to provide you with
information guidance and insights that you
would never be able to figure out by thinking
on your own separating yourself from mind
and ego is a magical place to visit those of
you who are listening and who meditate and
reach this place in your mind you know what
I'm talking about you will all love this audio
because it will bring you into yourself unlike
any other audio has ever done by blowing
out negative blocks that you may not even
know are holding you back when you
regularly quiet your mind through meditation
this has been knows to cause positive and
beneficial changes in the structure and
function of the brain by creating new neural
pathways and habits and thought patterns in
ways that boost awareness positive
emotions learning abilities emotional and
spiritual intelligence and so much more in
my opinion if someone who is always angry
or frustrated depressed or struggles with
anxieties phobias insomnia fears worry
stress in doubt is able to quiet the mind INRI
instill themselves by embracing positive
emotions and thoughts within a short period
of time they would not have any mental
challenges at all and virtually turn
themselves into a positive success magnet
in all aspects of their life if you are positive
minded already with purpose and desire
then there is no stopping you and you can
become bigger and more powerful and
happier than you ever thought you could be
you all haven't know everything that you
need to know to live a life of bliss and
happiness it's already deep within you
unlocking it and releasing the inner you
that's the fun part it's just like digging for
gold in order to find a couple of ounces of
gold you must move tons and tons of dirt
there's an unlimited reward deep within
each of us getting to it and knowing when
we have found this inner treasure if you will
a feeling that is unmatched and cannot be
put into words the great news is that the
more and more you listen to this meditation
you will change in positive ways because
you're going to get rid of and release these
negative blocks that are holding you back
from becoming the real you another benefit
of quieting the mind is that you get to know
who you really are now pay attention to
what I'm about to say you get to know the
real inner you not the you your parents want
you to be not to you you claim to be in front
of your friends not the you that you put on at
work or with the guys or ladies when you
are out not the you that you are when you're
around certain groups of people the real you
the real you the real you who you you you
really are think about that this is when your
feelings are in control not your thoughts this
is when you are aware and you really grasp
and see and feel who you are this is when
you turn your back on who you think you
should be and live life as the real you who
you want to be even if you are at this point
now in your life listening to me this
meditation will empower you and you will
vibrate and emanate more intention than
ever before because when you are you you
and no one else when no other person has
a noose around your neck because you are
not who they think you should be you are
you every day when you know who you
really is life opens up the moment that you
realize and stop focusing on what others
think of you the moment of I am me this is
me and that's the bottom line the moment
you don't care how anyone views you
because you are you and you are amazing
and you are perfect and regardless of what
anyone thinks of you you appreciate and
love them regardless that is the moment
that moment when your life becomes your
life this is when you become you and you
never ever look back you will then vibrate a
different tone in the world becomes your
playground and you get to write the rules
that you play by that is the magic moment in
existence that I desire everyone to have the
chance to experience because I will tell you
this it is awesome I listen I know that was
intense many of you feel in an electric buzz
going through your body right now don't you
you don't you're experiencing you are
experiencing positive adrenaline combined
with my intention my intention is coming
through this audio in in to you you know
what I call this I call it a cocktail for the soul
because it makes you feel real good for a
long time get excited you are about to
discover and reach deep within yourself
past URI go past your mind deeper than
your consciousness deeper than your
subconsciousness you were about to go
into and discover stillness of inner peace
this is where many believe your spirit
resides this is where we're going deep
within you in this place you can discover
and perceive knowledge wisdom and insight
that is beyond the grasp of even the
conscious thinking part of your mind to
reach here to reach this place takes will and
desire when you reach this place you will
virtually become one with yourself in the
way that you view your life in yourself will be
so amazingly clear and vibrant you will truly
envision yourself and your life will manifest
exactly how you see it when this happens
your conscious thoughts will be that of light
and positive intention and you will vibrate
and change in amazing positive ways the
way you view yourself in the way you view
life or transform and you will virtually
become a vibrating magnet for good luck
success personal development happiness
and the true genuine amazing you will
become present for the world to see and to
feel get ready to release the dormant genius
within you will attract people in situations
into your life that will blow your mind with
gratitude and thankfulness you will feel what
is truly important to you and be guided
along all from within you will make all the
right decisions you will learn from every
experience and you will become in control
of your life remember you set the rules that
you play by in life so set them up so you
always win next let's begin the first thing
we're going to do is we're going to take a
few minutes and blow out some negative
blocks in the body this exercise alone will
have a profound positive impact on most of
you we have to blow out what's holding you
back before we can go deep within
otherwise think of it like a wall these
negative blocks are strong and impassable
and we can't get through so what we have
to do is destroy and remove these walls
before we can move through we're going to
use affirmations with certain frequency
sounds make sure you are comfortable and
relaxed sitting in a chair or lying down in a
place we will not be disturbed feel free to
close your eyes or better yet cover your
eyes with a towel or eye mask make sure
you have headphones on now we're going
to take a slow deep breath in through your
nose and exhale out your mouth in through
your nose and exhale out your mouth just
relax continue breathing in through your
nose you know through your mouth and pay
attention to what I say first let's balance out
your energy you you now I want you to
think about what are you afraid of what are
you afraid of I can't give you any ideas on
this it's all up to you just think about what
are you afraid of think of what you're afraid
of now what are you afraid of what are you
afraid of what's holding you back in life
what's holding you back in life you what's
holding you back in life what's holding you
back from being truly happy with yourself
what's holding you back from being truly
happy with yourself what's holding you back
from being truly happy with yourself think
about it what's holding you back from being
truly happy with yourself what's holding you
back from achieving your goals and dreams
what's holding you back from achieving your
goals and dreams what's holding you back
from achieving your goals and dreams
what's holding you back from being who you
want to become what's holding you back
from being who you want to become what's
holding you back from being but you want to
become you you what are you holding on
to from your past that affects your future
what are you holding on to from your past
that is affecting your future you what are
you holding on to from your past that is
affecting your future what are you holding
on to from your past that is affecting your
future what are you holding on to from the
past that is affecting your future think about
it what's holding you back from giving and
receiving unconditional love what's holding
you back from giving and receiving
unconditional love what's holding you back
from giving and receiving unconditional love
think about it what's holding you back
repeat after me the only limits in my life are
the ones I create repeat after me the only
limits in my life are the ones I create I am
the creator of my reality repeat I am the
creator of my reality repeat I am the creator
of my reality repeat you I have what it takes
to be happy repeat you I have what it takes
to be happy repeat I have what it takes to
be happy repeat I have everything that I
desire repeat I have everything that I desire
repeat I have the power to create everything
that I desire in my life repeat I have the
power to create everything that I desire in
my life repeat I deserve the life I want
repeat I deserve the life I want repeat I am
worthy of this life repeat I am worthy of this
life repeat I am worthy of this life repeat you
I write the rules in my life repeat I write the
rules in my life repeat I love myself and I
love all others repeat I love myself and I
love all others repeat I wake up and go to
sleep with abundant energy repeat I wake
up and go to sleep with abundant energy
repeat you I wake up and go to sleep with
abundant energy repeat I am love I am light
repeat I am love I am light repeat I can do
anything in everything that I desire repeat I
can do anything in everything that I desire
repeat I am in control of my life repeat I
am in control of my life repeat I am in
control of my life repeat I am the only one
who was in control of my life and how I feel
repeat Oh I am the only one who was in
control of my life and how I feel repeat I
am able to focus on my goals with clarity
repeat I am able to focus on my goals with
clarity repeat my life is my life and I am the
creator of the life that I desire repeat my life
is my life and I am the creator of the life that
I desire repeat my life is my life and I am
the creator of the life that I desire repeat my
life is surrounded by luck and good fortune
repeat you you my life is surrounded by
luck and good fortune repeat my thoughts
manifest what I think about into my reality
repeat my life is perfect repeat my life is
perfect repeat my life is my life repeat you I
feel gratitude to be alive repeat I feel
gratitude to be alive repeat each day I am
getting better and better repeat what are
you afraid of what are you afraid of release
them let them go they don't have a hold of
you any more what's holding you back in
life release what's holding you back release
what's holding you back let it go let it go
nothing is holding you back nothing is
holding you back there is nothing holding
you back anymore what's holding you back
from being truly happy with yourself release
what's holding you back nothing is holding
you back nothing is holding you back what's
holding you back from achieving your goals
and dreams let them go release what's
holding you back you are in control of your
goals in your dreams you are achieving all
your goals in achieving all of your dreams
all your goals and dreams are coming true
there is nothing holding you back any more
what's holding you back from being who you
want to become release all fears confront
them let them go they have no control
anymore confront your fears and release
them they have no power anymore what are
you holding on to from your past that is
affecting your future the past does not have
any control over you see the past let it go
forgive others forgive yourself release it all
let it go you don't need it anymore what
happened is done it is gone it's been
removed let it go it will not come back you
don't need it any more what's holding you
back from giving and receiving
unconditional love replace all negative
emotions with love confront your fears
confront your emotions and let them go you
don't need them replace all emotions with
love you vibrate love you are loved you are
in control of you the real you is awakened
the real you is perfect you are perfect you
are amazing you are a vibrating being there
is nothing holding you back anymore let it
go let it go nothing has control over you
anymore you have the power to control you
let any thoughts that come into your mind let
them come in confront them they have no
power anymore nothing controls you any
more you control you you are in control of
yourself you are in control of yourself you
love yourself you love all others you are
loved you are in control you are in control
you are in control you are a winner you are
amazing you are in control you are perfect
you are perfect you are perfect you are free
you are free you are free to become you
you are full of power nothing controls you
you have power you have control you
control and release all negative feelings relax you are in a state of quiet and
release them now let them go let them go peaceful awareness step into stillness step
let them go let them go release all negative into stillness observe and relax step into
blocks now let them go let them go you stillness your mind is still your deep within
don't need them any more take a deep yourself you are any state of quiet and
breath now and through your nose now hold peaceful awareness.
it for a count of ten nine eight seven six five
four three two one and breathe all the way
out just continue to focus on your breathing
in through your nose and out through your
mouth continue to breathe in each slow
deep circular motion any thoughts that enter
your mind observe them as they disappear
and fade away you are surrounded by love
you are emanating nothing but love clear
your mind clear your mind clear your mind
just observe and relax observe and relax
your mind is quiet and becoming still your
mind is becoming quiet and still any
thoughts let them be and let them fade
away and disappear just observe and relax
observe and relax any thoughts let them be
and let them fade away and disappear any
thoughts let them be and let them fade
away and disappear observe and let go
2,500 years ago nestled in a fertile valley
observe and let go your mind is quiet still
along the border between India and Nepal a
and relaxed your mind is calm and quiet
child was born who was to become the
your mind is clear and calm your mind is
Buddha the stories say that before his birth
quiet clear and calm as your mind clears
his mother the queen of a small Indian
and becomes quiet and still you feel
Kingdom had a dream a beautiful white
amazing as you go down down down
elephant offered the Queen a lotus flower
deeper and deeper relaxed you feel heavier
and then entered the side of her body when
in heavier down down down observe and
sages were asked to interpret the dream
relax observe and relax going deeper and
they predicted the Queen would give birth to
deeper into yourself your feelings are in
a son destined to become either a great
control now your feelings are in control your
ruler or a holy man one day they said he
mind is quiet clear and still you feel love and
would either conquer the world or become
vibrations all throughout your body your
an enlightened being the Buddha people
mind is quiet clear and still as you go
like stories it is one of the ways we learn the
deeper and deeper within yourself connect
story of the Buddha's life is an archetypal
with yourself as you go down down down
journey but it is a means to an end it is not
feel the vibrations feel the vibrations feel the
an end within ten months as a tree lowered
pleasurable feelings you are in a state of
a branch to support her a baby boy was
quiet in peaceful awareness you are in a
born emerging from her side seven days
state of quiet and peaceful awareness quiet
later the Queen died the world is filled with
your mind your mind is quiet your mind is
pain and sorrow the Buddha would one day
still observe and relaxed you are in a state
teach but I have found a serenity he told his
of quiet and peaceful awareness step into
followers that you can find two everybody
stillness observe and relax you are in a
understands suffering it's something that we
state of quiet and peaceful awareness step
all share with everybody else it's at once
into stillness observe and relax observe and
oddly intimate and utterly shared so what it
says that's a place to begin that's where we
begin no matter what your circumstances
you will end up losing everything you love
you will end up ageing you will end up ill
and the problem is that we need to figure
out how to make that all be alright what he
actually said was that life is blissful this joy
everywhere only were closed off to it his
teachings were actually about opening up
the joyful or blissful nature of reality but the
bliss and the joy is in the transitoriness do
you see this glass I love this glass it holds
the water admirably when I tap it it has a
lovely ring when the Sun shines on it it
reflects the light beautifully but when the
wind blows and the glass falls off the shelf
and breaks or if my elbow hits it and it falls
to the ground I say of course but when I
know that the glass is already broken every
minute with it is precious everybody every
human being wants happiness and with the
she adds like teacher you are your own
master future everything depend on your
own shoulder but that but this responsibility
is just to show the path therefore the
Buddha can shine out from the eyes of
anybody inside the buffeting of of an
ordinary human life at any moment what the
Buddha found we can find in southern
Nepal at the foot of the Himalayas is one of
the world's holiest places lumbini where
according to the sacred tales the Buddha
was born Buddhist pilgrims from all over
the world make their way here to be in the
presence of the sage whose life story is
inseparable from centuries of anecdotes
and legends there are countless stories of
the Buddha each tradition each culture each
time period has their own stories you we
have lots of visual narratives and artwork
from all over Buddhist Asia but the first
written material actually the first biography
say of the Buddha really we don't see that
before about five hundred years after his
death for the first few centuries Buddhist
narrative was oral historically it is based on
something certainly that happened there
there must have been someone who
correspondent with atomic Buddha who we
don't know we don't know how much of it is
pure fairy tale and how much of it is historic
fact but it doesn't matter it touches
something that we all basically know the
relevance of it is in the message of the story
the promise of the story um like any good
story it has a lot to teach so the story of his
life then is a beautiful way of telling the
teacher he who sees me sees the teaching
to Buddha Singh and he who sees the
teaching sees me born some 500 years
before the birth of Jesus the Buddha would
grow to manhood in a town vanished long
ago for nearly three decades he would see
nothing of the world beyond the tale say he
was the son of a king raised in a palace with
every imaginable luxury he was called
Siddhartha Gautama a prince among a clan
of warriors when I was a child he said I was
delicately brought up most delicately a white
sunshade was held over me day and night
to protect me from cold heat dust dirt and
you my father gave me three lotus ponds
one where red lotuses bloomed one where
white lotuses bloomed one where blue
lotuses bloom the father wants him to be a
king want him to conquer the world in it to
be the Emperor of India which at that time
was 16 different kingdoms and it was
predicted that he would be able to conquer
it wherever he was if he remained as a king
so the father was creating this artificial
environment to coddle him his father wanted
to prevent him from ever noticing that
anything might be wrong with the world
because he hoped that he would stay in the
life they knew and loved and not go office
was predicted at his at his birth and and
possibly become a spiritual teacher rather
than a king shielded from pain and suffering
Siddhartha indulged in a life of pure
pleasure every whim satisfied every desire
fulfilled I wore the most costly garments ate
the finest foods I was surrounded by
beautiful women during the rainy season I
stayed in my palace where I was
entertained by musicians and dancing girls I
never even thought of leaving when he was
16 his father drawing him tighter into Palace
life married him to his cousin it wasn't long
before they fell in love he was only in love
with her there is the story that on their
honeymoon which was about ten years long
it one time they rolled off the roof that they
were making love on while in a union and
they float they fell down but landed in a bed
of roses lotuses and lilies and didn't notice
they had fall and so the stories say he
indulged himself for 29 years until the
shimmering bubble of pleasure first his
father does everything he can to never let
him leave never let him see the suffering
that life is but one day he goes outside and
he's travelling through the kingdom and he
has the first of four encounters he sees an
old man and he asked his attendant and the
attendant says oh that's change one doesn't
always stay young and perfect then on the
next tour outside he sees a sick man and
doesn't quite understand what it is he asked
his attendant and the attendant says oh that
happens to all of us everybody gets sick
and don't think you were a prince you'll not
get sick your father will get sick your mom
will get sick everybody will become sick
then he sees that it isn't just the sick person
in fact it's universal and something is
stimulated inside of him so he keeps getting
the chariot driver to take him out and he
sees you know horror after horror and on
his third trip outside he he needs a corpse
and he recognizes impermanence and
suffering and death as the real state of
things the world that he had been protected
from shielded from kept from seeing and he
was shocked you know he was shocked
and he realized this is my fate too I will also
become old I will also become ill I will also
die how do I deal with these things these
are universal questions in any human
beings life what it's like to be in a body
inside of time and our fate and how do we
navigate that it really is a tale of the
transformation from a certain naive innocent
relationship to your own life to wanting to
know the full story wanting to know the full
truth and then fourth trip outside he sees the
spiritual seeker someone who has decided
to live a life completely other than his life in
order to escape from impermanence
suffering and death so he has this sort of
traumatic encounter with the pain and
suffering of life we try to protect our children
we don't want to let our children see all the
pain that's in the world but at a very early
age at a time before he could remember
anything at a time before there was
conceptual thought he already suffered the
worst kind of of loss that one could suffer
suddenly and mysteriously his mother died
when he was a week old so something
tragic happened you know right at the
beginning that might be what it takes to
become a Buddha is that you have to suffer
on such a primitive level 29 years old
profoundly troubled Siddhartha was
determined to comprehend the nature of
suffering he resolved to leave the palace his
wife had just given birth to a baby boy
Siddhartha called him Rahula fetter he
names his son fetter he names his son ball-
and-chain this is the fetter that will keep me
tethered to this life this is what will keep me
imprisoned late one summer evening
Siddhartha went into his wife's room a lamp
of scented oil lit up his wife lay sleeping on
a bed strewn with flowers cradling their
newborn son in her arms he gazed from the
threshold deep in thought if I take my wife's
hand from my son's head and pick him up
and hold him in my arms it will be painful for
me to leave he turned away and climbed
down to the palace court-yard his beloved
horse cantock Oh was waiting as he rode
toward the city's northern wall he left high
into the air mara the tempter god of desire
was waiting you are destined Mara told him
to rule a great Empire go back and worldly
power will be yours siddharta refused he left
grief and probably absolute puzzlement and
dismay in the hearts of life in the infant son
who was innocent and yet was suddenly
fatherless and of course his own father but
there is no knowledge one without sacrifice
and this is one of the hard truths of human
existence in order to gain anything you must
first lose everything Siddhartha was alone in
the world for the first time on the bank of a
nearby river he drew his sword although my
father and stepmother were grieving with
tears on their faces he said I cut off my hair
I put on the yellow robes and went forth
from home into homelessness I had been
wounded by the enjoyment of the world and
I had come out longing to obtain peace
siddhartha wandered south toward the holy
Ganges River once a great Prince now he
became a beggar surviving on the charity of
strangers he slept on the cold ground in the
dark forest banyan teak and sol that
covered the northeastern plain frightening
places where wild animals roamed and
dangerous spirits were said to live he's
going out to see what there is he's a seeker
he doesn't have a teaching yet he doesn't
have an understanding yet he doesn't have
a in sight yet he doesn't have a solution yet
but he recognizes the problem siddhartha
could not expect help from the religion of
the time the ancient vedic religion steeped
in ceremony and ritual some of its rituals still
live on in ceremonies conducted by hindu
priests who chant vedic formulas more than
2500 years old by a banner to see that's
why oh man not a parachute or a thunder
homologa yi-jeong be happy some hitaka
because WA are chicory Haru was ballet
Johann puja curtain happening Yaga cave
enhance a homily Delta all grumpy gopis
Nakata radio songs are made in TV Prairie
huh un coup super Dan Carter aadhyatma
Santa Blanca got a food ago tongue go to
Robert autumn Sun sod the centuries the
Vedic rituals had commanded respect for
the gods and inspired conviction but by
Siddhartha's time the rituals no longer
spoke to the spiritual needs of many Indians
leaving a spiritual vacuum and a sense of
foreboding the gods become less important
than the rituals themselves it's a period of
great unrest as a period of social upheaval
social change cities were growing
generating new wealth and spiritual hunger
there's one ancient voice cried out in
despair the oceans have dried up
mountains have crumbled the Polestar is
shaken the earth founders the gods perish
I'm like a frog in a dry well a lot of people
aren't satisfied with the religion that they
grew up in and when Prince Siddhartha
decides to give up his life he's doing
something that lots of other people were
doing Siddhartha joined thousands of
searchers like himself renunciants men and
even a few women who had renounced the
world embracing poverty and celibacy living
on the edge just as spiritual seekers still do
in India now at this time in India there are
lots of renunciants out there it's a flourishing
renunciant tradition there are many different
people who have given everything up and
practice austerities and meditate in order to
escape from the cycle of death and rebirth
the notion of reincarnation is something
that's part of Indian culture part of Indian
civilization part of Indian religion that was
there long before the Buddha and it was the
in a sense the problem that the Buddha
faced suffering didn't begin at birth and
finish with death suffering was endless
unless it was possible to find a way out
become enlightened become a Buddha in
his time there was a sense of death not
being final but of of death leading inexorably
to rebirth and of being suffering beings
bound to the wheel of death and rebirth it is
said that Siddhartha had lived many lives
before this one as countless animals
innumerable human beings and even God's
across for incalculable ages the sacred
texts say and many aeons experiencing life
in all its different forms Siddhartha's
previous lives many yawns sometimes as a
human being sometimes as an animal but
then gradually using his practice becoming
more higher and higher and deeper deeper
the idea is from life through life to progress
more and more to work the eye at the
Enlightenment and become wiser and wiser
some beings will stubbornly insist on their
ignorance and their egotism and they will
charge ahead grabbing and eating what
they can in front of themselves and being on
the dissatisfy I've been thinking that the next
bite will do it and they will die and be reborn
die before in infinite times it could take them
in a billion lifetimes if they're very stubborn
and becoming a Buddha becoming
enlightened is the only way of getting out of
the continual cycle of death and rebirth now
rebirth here isn't the popular notion that you
know I'm a past life I was Cleopatra floating
down the LA Nile or or or Napoleon it's as if
every life is going through junior high school
again over and over and over with the
authority of the priests worn thin and
wisdom seekers like Sadako roaming the
countryside holy men emerged teaching
their own spiritual disciplines siddharta
apprenticed himself to one of them a
celebrated guru who talked the true
knowledge could never come from ritual
practice alone it was necessary to look
within you may stay here with me the Guru
told him a wise person consumed well in his
teachers knowledge and experience it
directly for himself Siddhartha said himself
to learn the rigorous practices the Guru
prescribed the teachers of the time are
already teaching forms of yoga and
meditation teaching that the self reflective
capacity of the mind can be put to use to
tame the mind to tame the passions that
was already established in India and there
were probably so many schools of yoga and
meditation in those days just as there are
now yo cable satirically in here sorry Kelly to
apne off swaha v-grooves elementa here
yoga da Mucha lucha hey ki hyung Samadhi
Co practical Johnny servin to Sukeena
plant- yes sir we draw although yoga
appears to focus on controlling the body it is
in fact an ancient spiritual discipline a form
of meditation harnessing the energies of the
body to take mind time um child some
Yogi's learn to sit without moving for hours
breathing more and more slowly until they
seem to be barely breathing at all so Devo
one two Sukeena surveys and all kinds of
trance states are possible through
meditation if you hold the mind if you
concentrate the mind on a single object you
know be it a word or a candle flame or a
sound it's possible to transport the mind into
all kinds of interesting places the person
who was to become the Buddha was very
good at all those practices he was a super
student doing these practices taking them to
their limit and no matter what he did in these
practices he was still stuck in the pain that
he set out with he ascends to these very
rarefied states of consciousness but it's not
permanent and it does not bring penetrating
truth into the nature of reality so these
become a temporary escape from the
problem of existence but they don't solve
the problem so doctor apprenticed himself
to another popular guru but the results were
the same the thought occurred to me he
said later his practice does not lead to direct
knowledge to deeper awareness
disenchanted he left this master to
Siddhartha continued to drift south still
searching for the answer to his questions
why do human beings suffer is there any
escape he's trying and trying and searching
and searching and he already experienced
extreme luxury so now he tries extreme
deprivation among the renunciants
asceticism was a common spiritual practice
punishing the body is a way to attain
serenity and wisdom Siddhartha fell in with
five other aesthetics and soon was out
doing them in mortifying the flesh subjecting
his body to extremes of hardship and pain
the body represents a fundamental problem
old-age brings a decrepitude to the body
sickness brings pain and suffering to the
body and death is ultimately the cessation
of the functioning of the body so there was a
sense that if you could punish the body
sufficiently you could escape its influence
you could transcend some of the limitations
that the body seemed to impose the ascetic
pursues the truth by taking the requirements
of survival down to the absolute minimum
possible barely enough food to stay alive no
protection from the elements no heat sit in
the cold sit in the rain meditate fiercely for
all the hours of awakening the step of
renunciation of of shedding everything of
dying the feeling that one is dying to two to
one's life as it was is essential to being
reborn half as someone who sees the the
cedex can still be seen in India firm in the
belief that by subduing the flesh they can
gain spiritual power such a guy in Telugu
listen literally covered get away each
second each second of you protect
modernity take such a guy ha giorgia
brother Froman he's here to talk Turkey
more data you Martin martyr emad raga but
needed it with a male doctor mode
emaciated exhausted so doctor punished
himself for six years trying to put an end to
the cravings that beset him he tortures
himself trying to destroy anything within
himself that he sees as bad the spiritual
traditions of that time said you can be
liberated if you eliminate everything that's
human you know everything that's coarse
and vulgar every bit of anger every bit of
desire if you you know if you wipe that out
with force of will then you can go into some
kind of transcendental state and the buddha
tried all that and he became you know the
most anorectic of the anorectic ascetics he
was eating one grain of rice per day he was
drinking his own urine he was standing on
one foot he was sleeping on nails he did it
all to the utmost my body slowly became
extremely emaciated siddharta said my
limbs became like the jointed segments of
fine or bamboo stems my spine stood out
like a string of beads my ribs shut it out like
the jutting rafters of an old abandoned
building the gleam of my eyes appeared to
be sunk deep in my eye sockets like the
gleam of water deep and well my scalp
shriveled and withered like a green bitter
gourd shriveled and withered in the heat
and wind you but he was trying to do is
pushing his body to the most extreme he
could but then he realized that from that he
cannot gain but he mores trying to judge
you the body the body becomes too much
the whole attention is given to the body
nothing is he surrendered himself
completely to the heart training that he was
given and what he discovered having tried
this completely for many years was that he
had not answered his question it hadn't
worked he was on the verge of death dying
unawakened when he remembered
something he remembered a day when he
was young and sat by the river with his
father and the perfection of the world as it
was simply gave itself to him years before
when Siddhartha was a small boy his father
the king had taken him to a spring planting
festival while he watched the ceremonial
dancing he looked down at the grass he
thought about the insects and their eggs
destroyed as the field was planted he was
overwhelmed with sadness one great tap
root of Buddhism is compassion which is
the deep affection that we feel for
everything because we're all in it together
we had other human beings other animals
the planet as a whole the creatures of this
planet the trees and rivers of this planet
everything is connected it was a beautiful
day his mind drifted as if by instinct he
crossed his legs in the yoga pose of
meditation and the natural world paid him
homage as the Sun moved through the sky
the shadows shifted but the shadow of the
Rose apple tree where he sat remained still
he felt a sense of pure joy the joy that he
found is in the world that is already broken
it's in this transitory world that we're all part
of and the fabric of this world despite the
fact that it can seem so horrible the
underlying fabric of this world actually is that
joy that he recovered that was his great
insight but he said I can't sustain a feeling of
joy like this if I don't take any food so I
better eat something and then at that
moment village made and mysteriously
appears carrying a bowl of rice porridge and
she said to him here eat that moment of
generosity and release when he accepted
the rice was a decision towards life it was
what in the Christian tradition might be
called grace that you cannot do it
completely on your own and in Christianity
the grace comes from the divine in the story
of the Buddha the grace comes from the
ordinary kind heart of a girl who sees
somebody starving and says eat there's
something beautiful whenever I remember
that it's Tori it makes me so happy because
I see the heart of Buddha as the person he
was like the siddharta this dish was the dis
used to be fed by his stepmother rice
pudding he was missing that so much and
then he remembered maybe further and
further and he remembered about his wife
about his son and the deepest emotions
that he had suppressed the vomer power
they cam up they were still there we had a
feeling of missing he had a feeling of seeing
his hand and his feeling of being near his
loved ones never so powerful oh this must
have soaked his whole entire being he was
actually an utter failure he had been clinging
to the path of asceticism and when he took
the food what followed was a return of his
original question life is painful life involves
change this is still a problem the problem
didn't disappear it wasn't long before the
ascetics who had been Siddharth his
companions found him eating and turned
away and discussed Siddartha loves luxury
they said his forsaken his spiritual practice
he has become extravagant but the man
who will become the Buddha realizes that
extreme deprivation isn't the way to go we
can live as normal human beings we can
eat drink and in fact we kind of need to eat
and drink and be normal human beings in
order to break through in order to attain kind
of realization that he was looking for
siddhartha had put his faith in two gurus
they hadn't helped him he'd punished his
mind and body that had almost killed him
now he knew what he must do to find the
answer to his questions he would look
within and trust himself bo gaya is a small
town in northeastern India throngs of
pilgrims have come here from all over the
world for more than 16 centuries for
Buddhists there are hundreds of holy places
but none more sacred than this one but
Gaia is the sacred point from which the
Buddhist faith radiates some pilgrims travel
great distances reciting prayers and
prostrating themselves every step of the
way it is their Mecca and Jerusalem their
holy of Holy's is not the imposing temple
beside them but a simple fig tree ficus
religiosa the Bodhi tree the tree it is said is
descended from the Buddha style every
pilgrim knows the story of how Siddhartha
after accepting the rice milk from the young
girl who decide the rags he was wearing
bathed himself in a nearby river and
strengthened sat down in the shade of the
Bodhi tree and began to meditate it was
springtime the moon was full before the Sun
would rise Siddhartha's long search would
be over he sat down under a Bodhi tree in
the shelter of the natural world in all of its
beauty and fullness and he said I will not
move from this place until I have solved my
problem let my skin and sinews and bones
dry up together with all the flesh and blood
of my body he said I welcome it but I will not
move from this spot until I have attained the
supreme and final wisdom all at once Mara
Lord of desire rose to challenge him with an
army of demons he attacked Siddhartha did
not move and their weapons turned into
flowers Mara is the ruler of this realm of
desire this world that we all live in and what
he's afraid Siddhartha is going to do when
he attains enlightenment and becomes the
Buddha is conquer that world that is he's
going to do away with desire he's going to
he's gonna rep the whole game Mara did
not give up he sent his three daughters to
seduce him siddharta remained still when
he faces Mara he faces himself and his own
destructive capacity but he's not the warrior
trying to do battle with those qualities he's
discovered his own capacity for equanimity
he has become like you know the top of the
great Himalayan mountains you know the
weather is passing over him storms are
raging around him and he sits like the top of
the mountain impassive not in a trance state
you know totally aware of everything so he
frustrated tomorrow siddharta resisted every
temptation Mara could devise the Lord of
desire had one final test he demanded to
know who would testify that Siddhartha was
worthy of attaining ultimate wisdom and his
demon army rose up to support him
siddharta said nothing he reached down
and touched the ground and the earth
shuddered Mara's demon is glad the
buddha reaches down and with his finger
touches the earth he says the earth is my
witness he said mara you are not the earth
the earth is right here leave my finger and
the earth is what we're talking about
accepting the earth not owning the earth not
possessing the earth of the earth just as it is
abused and exploited and despised and
rejected and plowed and mined and shadow
on and everything else you know it's still the
earth and is it is it's we owe everything to it
Siddartha meditated throughout the night
and all his former lives passed before him
he remembers all his previous life invented
numbers of previous lives female and male
and every other race and every other being
in the vast ocean of life-forms and he
remembered that old viscerally so that
means his awareness expanded to remit to
be old so all the moments of the past were
completely present to him he gains the
power to see the process of birth death and
rebirth that all creatures go through he's
given this sort of cosmic vision of the
workings of the entire universe as the
morning star appeared he roared like a lion
my mind he said is at peace the heavens
shook and the Bodhi tree rained down
flowers he had become the awakened one
the Buddha something new opens up for
him which he calls Nirvana or which he calls
awakening he said at this moment all beings
and I awakened together so it was not just
him it was all the universe he touched the
earth as Earth is my witness seeing this
Morningstar all things and I awakened
together it's not like entering a new state is
uncovering or surrendering to the reality that
has always been there he realized he'd
always been in Nirvana that Nirvana was
always the case your reality itself is Nirvana
it's the unreality it's your ignorance it makes
you think you're this subset self-centered
separate being trying to fight off an
overwhelming universe and failing you are
that universe you're already enlightened
he's saying the the capacity for
enlightenment that your awakeness already
exists with.
high in the Himalaya is a kingdom long
forbidden to foreigners a secret world
untouched for centuries until its border
recently opened for the first time this is the
kingdom of Mustang the last surviving relics
of an ancient world are found here the
Buddhist monasteries of old Tibet they're
crumbling from neglect and sacred art more
than 500 years old maybe lost forever their
15th century their priceless these are
masterpieces now foreigners have come to
help save moose Don's treasures the oldest
religious site in the kingdom is threatened
with total collapse this thirteenth-century
cave monastery was carved into the heart of
a high cliff most of it has eroded away
leaving a single secret shrine probably
beyond rescue just beautiful in my heart of
hearts if we did something and it went
wrong it would cause more strife and
concern amongst everybody than if it just
fell apart on its own this temple will
eventually tumble down the cliff with it will
go masterpieces from a lost world there's
nothing the foreign experts can do to save
them so the people of moose dung are
asking what about the rest of their treasures
we had fell idea what we were in for the first
Westerners that had traveled up here in
recent past had caused a lot of aggravation
and developed a sort of distrust with the
local people now trouble is brewing in
shangri-la this isolated Kingdom in
Himalaya is facing a dilemma touchy the
gods are peeling off the walls and the only
ones who can fix the problem are outsiders
can they be trusted with the sacred art of
Mustafa lost treasures of Tibet up next
unknown the Buddha said everything is
impermanent of course life is impermanent
everything is impermanent the DA teaches
us to prepare to face the impermanence
and the temples statues mural paintings and
that whole tradition is part of the teaching
for Buddhists we have only a temporary
hold on earth out of death and destruction
comes rebirth certainly I and most of the
people that I'm working with have that
feeling of impermanence up here everything
about the landscape the environment you're
very aware of how impermanent life is and I
think it's a great symbol really of Mustang
the hidden treasures in the monasteries of
moonstone are tragic examples of
impermanence these priceless displays of
sacred art are now crumbling off the walls a
team of international conservators is trying
to restore them and lama guru Gelson a
Tibetan monk is travelling to the medieval
city of LeMond tongue to inspect their work
he has been sent by the highest Lama of
the land a journey of eight days will carry
him across the high Himalaya to the fabled
city of sacred art and temples I had an
impression that I'm going on a pilgrimage
because these places are quite sanctified
for me I haven't been to most on this this
room my first visit to Mustang once loos
town was a part of Tibet but then Nepal
claimed it as a district later closing it off as a
restricted area where outsiders were not
welcome the people of Lomond tongue mu
stars capital our citizens of Nepal but
ethnically Tibetan the Muslim people are
Tibetans displayed the Tibetan language
their origin is in the Tibetan culture moose
tongue is a land untouched and ageless the
highest kingdom in the world life is as it was
500 years ago here the sacred blends with
the landscape long rock walls the prayers of
Buddha carved in each stone leave their
impression on the passing minds of
travelers religious structures are a form of
art a means to teach the world about
Buddhist ideals pigments used on
monuments mimic the vibrant hues of
nearby mountains each stripe represents an
individual deity fortress-like homes protect
against the hostile forces of nature over
time the oldest structures the monasteries
and ancient palaces have dissolved and
crumbled threatening the art and cultural
survival of all of Mustang without cultural
identity nothing remains of the people
Buddhism was born 2,500 years ago in
northern India when a wealthy young prince
named Siddhartha caught sight of the
poverty just outside his palace leaving his
kingdom behind he dedicated his life to
finding a way to end human suffering at the
age of 35 he attained nirvana and became
the Buddha the enlightened one the
Buddhist population of the world is over 500
million for nearly 1,000 years Buddhism has
thrived in Tibet almost every village had a
monastery each family sent at least one son
to school to be a monk more than a quarter
of the Tibetan population was made up of
monks and nuns in the kingdom of Mustang
Buddhism still lives on but the population is
in decline fewer young people attend
monastic school many move away turn a
living in India or Katmandu capital of Nepal
in the largest village on the way to Lamont
on a young monk has emerged from three
months of solitary meditation to drive out the
evil forces surrounding the community it is a
yearly purging the entire town turns out for
Lama guru is a sad moment reminder that
rituals like this are forbidden in his
homeland Tibet as lama guru once knew it
no longer exists he like so many others fled
his country as a child in 1950 China invaded
Tibet a nation rooted in the Buddhist faith
became a killing ground of all things sacred
religion was outlawed over a million
Tibetans a sixth of the population were
killed monks and nuns were systematically
tortured and more than 6,000 monasteries
and their precious art inside were destroyed
the lifeblood of a culture has all but
disappeared Mustang is now one of the last
living vestiges of Tibetan culture which is
why Lama guru has come so far for him it is
a journey into his past I was around six
seven years when I left Tibet with my
parents I have a very faint remembrance
about these things no my elder brother was
supposed to be taken to China at the time
so many youngsters are being collected by
the Chinese for education first I was on the
back of my mother then I still remember the
past such high snow-capped mountains with
my brother going ahead with our pickax and
there's always danger of falling down on the
way too low man Tong is a hidden cave
where deities are said to emanate from the
walls Buddhists come here on pilgrimage to
see if they can make out the human-like
forms an old Lama who escaped Tibet is the
caretaker of the caves he explains that
those who can see the deities are closer to
reaching enlightenment the people who
have the highest development can see
everything of the deities and people who are
low in the spiritual practice cannot see
anything changing the whole 17 anyone
doing something about your body doctor
number got a lasting did to the believer
some 50 human-like figures seem to
emerge from the cave walls there's no
obvious evidence of tool marks for Buddhist
these are not mere objects they are
believed to transmit a living presence on a
high pass at 13,000 feet a view of Tibet is
just beyond the distant Hills its border
guarded by the Chinese this is the first time
Lama guru has seen Tibet in years my
Minister cells are in unison so sure that you
use you from which editor sir but what it is I
want it bigger son it isn't on stringing prayer
flags will send words of compassion toward
his homeland an ancient practice that has
lasted a thousand years pressing prayers
onto cloth is the earliest form of printing in
the Himalaya the five elemental colors
represent sky cloud fire water and earth and
each prayer is believed to take flight on the
heels of lungta or windhorse dispatches his
messages in the four sacred directions in
the valley below LeMond tongue the
forbidden royal city the kingdom's crown
jewel an oasis in the high desert as in
medieval times the two great monasteries of
lo painted in red stand out against the
surrounding houses for five centuries the
30-foot walls enclosing the city have kept
out unwanted visitors in its heyday low man
tongues wealth was legend and so was its
first ruler a Tibetan warlord who's imposing
white palace still houses his direct
descendant the king of Moose dong moose
tongues early Kings built the greatest
monasteries of the land dug chin and
Champa they summoned the most
celebrated artists of the day to adorn this
sacred space the kids were very religious
they were very pretty in preserving that
tradition and culture that was the most
glorious time of the the Mustang era over
500 years ago the monks from Tibet were
attracted to Lowe's great monasteries tope
chin became a center of religious education
for monks who memorized religious books
and studied logic and philosophy
monasteries are the basis or let us say the
essence of a threatened culture the initial off
of social works for educating the young
children and also look after the welfare of
the whole community that is the life force of
the culture but the life force is dying out
gathered around Lama guru for picture-
taking is a tiny community of 70 Lamas and
students it's a far cry from the religious
complex of a thousand monks that used to
exist here they are headed by the temple
the abbot of the monasteries of low Lama
guru receives a blessing from the Kempo to
enter to chin monastery for the first time for
Buddhists the statues and paintings here
are as real as the images they signify
gleaming amidst the ruins is a statue of Lord
Buddha the founder of the Buddhist faith to
come here is a dream I was really amazed
how Buddhism has flourished in this reason
500 years ago but we are really sorry to find
how things has been damaged conditions
quite grim 17 images of the Buddha and his
attendants peer out from behind the grime
to the people these are living deities trapped
behind a veil of soot entire pieces of the
gods are missing where water is poured in
from the outside the damage is so extensive
it obscures the greatness of the art even to
the experienced eye of architect John sandy
when I walked in for the first time I was very
aware of the damage it was only later on
that I began to realize how fantastic the wall
paintings actually were their fifteenth
century their priceless these are
masterpieces John Sande is using his
experience and skill as an architect to save
Tube Chen and its art the temple is a
classic example of traditional Tibetan
architecture a single great hole with 35
columns supporting a flat roof the main
cause of two Chin's problems rain water
leaking in where the roof meets the walls
has destroyed several wall paintings - Chen
is slowly crumbling and so is the culture it
sustains no one has used it for worship for
over a hundred years I remember my first
trip up here and seeing this ray of sunshine
coming in from the roof and in that Ray
there was a little old lady covered in black
sitting and I said who's she and they said I
was she's the woman responsible for
lighting the butter lamp and I said is there
nobody else and they said no it's pretty
dead so what are we doing here restoring a
temple where there's only one person the
most important thing to us is to put life back
into this place and so you can imagine
seeing how enormous it was thinking well
where do we start I was a bit daunted by the
whole thing John Sande started by hiring a
local work force to rip up the roof major
sections of it will have to be replaced it's an
excavation into the past digging up
centuries old rotting rafters over the
sectional joists we're putting these round
timbers and then directly on top of that flat
stones which come from the river and then
two layers of clay clay or mud is Mustangs
unique technology every job requires its
own formula a precise set of ingredients
mixed to a certain consistency the locals are
masters in muddling alchemists of earth and
their knowledge of the local clay is
invaluable to John sand a top-10 Bartha
having restored Cambodia's Angkor Wat
he's no stranger to Asian architecture but
gaining the trust of the people of Mustang
has become a new kind of challenge
everybody who comes here remarks this
must be what it was like to live in the
medieval period the politics are certainly
Byzantine and we've had to wait our way
through quite a lot in dealing with the
community with a growing outside interest in
their monasteries the people of lo have
come to feel proprietary about their heritage
some what does he think of our work I'm no
laude ma na na many of the townspeople
are reluctant to place their sacred treasures
in the hands of Westerners I remember my
first warning when we were told that we
could go to Moscow and they said be very
careful of the locals you'll find them
particularly difficult and bad-tempered and I
realized that one of the most important
things is to gain people's confidence in the
shop just because we were getting
sponsorship for the restoration of the
monastery we just ran to accept it thinking
oh now we're getting something for free the
king of MU Stan presides over a town
meeting one of many held in recent years to
weigh the merits of accepting foreign funds
every step of the renovation has been
debated by the townspeople who can call
things to a halt anytime they want if anyone
has any complaints about the renovation
feel free to speak up at any time although
we can see what has been done so far and
decide for ourselves whether it has been
done well with the roof now repaired John
has granted permission to go inside to clean
tube gins deities this will be in the hands of
Rodolfo Luhan an Asian art conservator out
of Rome trained in the same techniques
used for the restoration of the Sistine
Chapel 16 chapel was covered with soot
dust smoke coatings of various nature and
what do we have here exactly the same
thing nothing changes and what we found
underneath all this dirt layer and so color
brilliant colors to clean the paintings without
removing the paint itself we'll take a
carefully balanced blend of solvents they
begin with a mixture of ethyl alcohol and
powdered ammonium bicarbonate both are
known to dissolve grease and surface dirt
the wrong combination and the result could
be catastrophic stripping off 500 year-old
pigments made from semi-precious stone
now we can do a little test here on gold we
did many tests cleaning tests we apply our
cleaning solutions through tissue paper or
through cotton we arrived to find a very safe
way of cleaning using a solvent that
removes what is on top of the painting but
keeps the painting in its place the dirt went
on the cotton flap and here they're
scenarios and sand pigments that need
special care and so there we go very
carefully accidents can always happen it's
not good to exclude that you can take away
a little bit of paint years of water damage
have pulled the paintings away from plaster
the consistency of dust they're now hanging
like curtains barely clinging to the wall we
have a mud plaster and that is for filling up
the gap the teasing between the plaster that
is detached and the wall injections of a
special adhesive who helped consolidate
flaking paint and separated plaster back to
the wall it is a hospital for high art with liquid
mortar now injected through the surface of
the painting cavities are filled in with a final
push understanding what the paintings are
attached to is critical to the conservator at
tube chin the easel so to speak is a mud
wall that must be able to stand up through
the centuries we're repairing a building
which is built of impermanent materials and
we're faced with the problem of repairing
and conserving that John and his team are
repairing a mud based parapet on the roof
of Tube channel so I lay your books on one
sir there are many words for mud in Lemont
on sisa nan motto pop and poon but none is
more fundamental than gong around the
world it's known as adobe and it comes
actually from the local fields the great secret
about laying this stuff is that it should just be
moist enough to be able to create a ball like
this so this is the perfect consistency yeah
that will keep bringing the stuff in rhyming
heads so it's absolutely solid and it hardens
like concrete Young is the building block for
all of Mustangs ancient architecture but over
time nature and neglect have prevailed the
walls of the kingdom are slowly dissolving
away and tube Chen's priceless art is
affixed to these impermanent walls by
making young these workers are reviving
one of Mustangs forgotten technologies this
is the first time yang has been made in
Lomond tank for many many years so it's
quite interesting getting the whole process
going again collected from the local Hills
another special clay can prevent water from
leaking through tube Chen's roof this
particular type of plate contains salt and the
idea is that you spread it over the roof and
it'll then soak in with the next rain and the
salts go into solution they get into the
intestacy z' of the clay and then they swell
and this actually provides a waterproof
membrane to the roof your entire body you
are leveraged its own dinner dinner so he
was explaining exactly what I've just told
you in fact that it doesn't leak is what he
said and I hope he's right it may look as
though they're a bunch of children playing
with mud but in fact these guys are great
specialists in setting up these roofs over the
centuries with each new leak villagers have
piled more dirt across tube Chen's roof now
it weighs an estimated 200 tons this
enormous mass strains the interior columns
and ceiling beams as a result the entire
structure has shifted weakening the Timbers
causing cracks in the walls and paintings
they have to remember that this structure is
carrying an enormous load we've got tons
and tons of clay and therefore you have to
create a fairly strong beam each beam is an
elaborate jigsaw puzzle to understand the
complex design sandé commissioned a
model discover that many small timbers
were combined to provide the strength of a
single solid structure the strengths in the
make up of this beam is in the way the
Timbers are arranged you can see there are
at least 11 different levels of timber and the
purpose of this is to create a structural entity
to spread the bearing point of the Timbers
one has to remember that tip chin
represents one of the largest structures of
its kind on the whole of the Tibetan Plateau
and this type of beam you'll never find
anything quite of this character and size
anywhere else tube him bur structure is the
innovation of master wood craftsman I
realized when we were embarking on this
project that I needed to bring up a group of
carpenters to teach the locals the whole
process of how to repair and conserve
timber structures the Carpenters come from
a culture that probably built Mustangs great
monasteries they are the nae waters
Katmandu Valley known throughout the
Himalaya for their artistic skill the tradition
endures and name our work like that of sati
man was one of John's best carpenters we
are very lucky the SATA man also trained to
be a wood carver he's working on one of the
great snow lines there must have been 30
40 of them would have needed repair and
conservation it's nice to feel that we've
brought the neighbors back up into Mustang
because the reputation certainly is famous
in this area the neighbors are still based in
Kathmandu but in the 15th century they
were itinerant artisans whose skills were
widely in demand they were also marvelous
sculptors both in stone and in metal in Tibet
in particular you had this very rich Buddhist
culture with a great deal of wealth that
served as a magnet to the neighbor artists
because they were preferred by many of the
lamas in Tibet everybody said you want
great work get a noir cat a neighbor artist
they were wood carvers sculptors and metal
workers they were also master painters
known across Asia for their use of vibrant
colors vines and stylized flames painted in
deep vermilion became a noir signature this
motif found on walls was painted on a
canvas of mud made of many precise layers
here we have a very developed mad based
technology a mixture of straw clay and cow
dung water make up the first layer the straw
acts as an insulating layer separating the
paintings from the original wall the cow-
dung help stick the straw mixture to the wall
on top of that then we have a sort of Ferb
travel very fine travel the gravel acts as a
cushion for the paintings separating them
from the straw and of course cow dung
again the technique for sticking dung gravel
is a sort of smear and then fling method on
top of this raw layer we had finer layers
made out of local clays a smooth surface
will be achieved by spreading on three
layers of progressively finer clays and then
on top of these very polished there we have
a final very thin layer which is called a very
fine quite compact clay that probably was
mixed with animal glue and then polish the
technique is known as Seco or drywall this
method was vital to Michelangelo who
painted the Sistine Chapel in fresco a
similar but wet plaster method Leonardo da
Vinci but he painted the Last Supper in
Seco at the same time tube controls were
being painted 15th century Tibet in parallel
with 15th century Europe was experiencing
a renaissance of high art surprisingly both
cultures with no known connection were
constructing wall paintings using similar
technologies Italian conservator Luigi Feeny
uses an infrared camera to see if there's
evidence of the hand of the master artist in
the original drawings under the painting are
their signatures or clues that could tell us
who painted these masterpieces stolen
lowest on camera in Ferrara see I'm using
this infrared camera to try to discover what's
underneath the surface of the painting this
camera reveals a difference between the
preparatory sketches and the actual
painting la victoire originally tests sketches
emerge in the margins under drawings
acted as guidelines or blueprints for the final
images grids reveal a strict eye Kannamma
tree where deities were painted according to
precisely determined proportions some
quest attendance for Salva did it on this
attendant we can see a vertical line that was
probably part of the grid used to maintain
proportions Tibetan art is dictated by strict
guidelines require the precision of the
draftsman x' compass the artist process is
as clinical as it is created you can have a
huge image and the small image and the
proportions are exactly the same so the size
of the head the length of the neck if you
have it in this size let's say 1/4 of an inch or
as big as these balls the proportion must be
absolutely the same and that doesn't
change Buddhist art is not designed for
personal expression every hand position or
mudra of Buddha for example has a specific
meaning and can convey the difference
between his moment of enlightenment and
his role as a teacher special markings
conveyed instructions mainly for color on
tube Chen's walls master artists created a
huge schematic for painting by numbers
there were maybe four five masters each
one has its own style and they had their
apprentices their helpers and so on
apprentices follow directions noted on the
walls and applied the pigments one at a
time most were made from semi-precious
stone like vermilion for red or or permit for
yellow which takes three months to grind to
a powder pure gold was the final paint
applied often to the jewelry of Buddha's
attendants if there is one glaring omission
the paintings bare no signature for
Buddhists is the subject not the artist that
endures it is taken years of effort for the
team to clean these enormous murals John
and Rodolfo hoped the townspeople
approve of their work as if drawing back a
curtain for the first time Rodolfo is stunned
at the quality of the work he has revealed
these paintings of the 15th century these
are very beautiful images the technique was
perfect the quality of the pigments the
execution itself of the paintings extremely
refined with our exceptional I should say
octave optimum paintings high quality that
we find here in tube chain we find that also
in Italian Renaissance period and maybe
the quality is even better than a great name
as a Leonardo Michelangelo Raphael oh
and so on you have excellent artists that
were completely unknown who will reveal if
we don't have a name it wasn't that the
artists were selfless individuals who really
didn't care about fame or glory I think in fact
like all artists they were very proud of their
skills very proud of their talents and very
eager to be recognized for what they had
done but it was just plain not the custom to
sign your name you were known to your
neighbors you were known to the court you
were known to the Kings to the high Lamas
that was enough but it's not enough for art
historians who debate which artistic
tradition the paintings could have come from
I see a lot of noir elements I see that love of
the red of the deep red is a dominant color I
see the hand gesture is the way the hands
are drawn I see the use of the red on red
vine shapes in the backgrounds very
figurative very symbolic these are all noir
elements but other influences can also be
traced in the paintings we have these very
strong Chinese influence for example all the
Brocade they appear like being Chinese silk
you can see they're Chinese in style and
pattern those broke aids were luxury goods
throughout the world Chinese were famous
for silk those soaps were used in Tibet were
donated by the Chinese emperors to the
Tibetan Lamas and were the things that
they actually would decorate the gods width
the neighbors were famous for and very
good at doing whatever the patron wanted
the arcing tube chin may reflect what we
can truly call Tibetan a crossroads of
influences from Nepal China and even India
the style is a Tibetan style it's a hybrid style
the single most important input into that
style in my opinion is the noir style when a
high Lama decided to build a new
monastery the news probably got around
pretty quickly oftentimes the best artists
were in the itinerant business because that
was where the action was you can kind of
relate it to the Italian Renaissance where
you found that the great Italian artists would
really move around all over the European
continent following the wishes and the
desires of Kings princes and Pope's and
Cardinals whoever had the money they got
the best artists the images in tube Chen
document the historical life of the Buddha
his ears long from years of wearing jewelry
signify his princely status but his lack of
adornments reflects his renunciation of all
things material but how well do these newly
clean murals convey the teachings of the
Buddha the king has come to see the
results of the cleaning Rodolfo and John
hoped that with his approval they will be
able to move on to moose tongues other
crumbling monasteries precious here lost
while his organ issues with ultimate thank
you zone the consensus a job well done but
something's not quite right these credit on
was a little what I'm not God did someone
said it could be able to learn more for the
King the conservators work isn't finished
they must complete the deities by filling in
the missing pieces at the negative one if
you must a little bit they should try to paint
the remaining part as it was before we need
the assistance of the experts to help us
restore the art as it was in the past then it
will be good but if the restoration does not
complete the art then it will do more harm
than good we have to worship what is there
I do telling Emily shoot the cure me the art
inside tube Chen is fraught with cracks and
missing pieces to the people of lo these
imperfections to face the living gods in
some places they literally cut the gods in
half here we have to reconstruct enormous
areas of painting in Europe we would have
left it just as we found it in a very literal
geological way hmm but this is not the
concept these people have they they they
need the complete image the king and
Kempo a vast Lama guru to assess the
situation you can see here that the two
points do not match it's a very thin crack
and so in this case I was thinking to just
leave the crack only in that way is too light
so dark and dark indeed the way that the
eye doesn't catch the track by itself yeah
otherwise it look a little bit of scar exactly
Lama guru sees the cracks as scars
deforming the deities this arts has its own
meaning it is not the for the sake of art so in
this work one has to think from the point
view of the local people restoration in the
sense means anything such damaged has
to be restored completely that is very very
important from the point view of Tibetan
Buddhism is another way of seeing art here
artists not as we see it but is part of daily life
here is not a way of saving it and putting it
into a crystal box but we live in contact with
it however sympathetic to the views of their
Buddhist hosts the conservators believe
their role is to preserve what's there not
interpret what's missing Rodolfo will
complete the paintings in some areas but he
will use delicate cross hatching to
differentiate his work from the original this
restoration with watercolors can be removed
at any time and the final product to the
naked eye integrates the watercolors into
the painting as a whole where the gaps are
enormous tube chen may be scarred
beyond repair you can see here we have
this white plaster and then the drawing of
what is missing so we complete an image
without painting without interpretating but
only by a single red line that is a
compromise between the west and the east
so i think this is a good way of matching and
respecting both ideas the other bottom but
the people want the paintings completed
and if they have to they'll find someone who
can do it when we see the incomplete and
damaged noodles we feel something is
missing the cable the reservoir there are
many such instance in the history when the
buddhist monasteries arts and Idriss has
been damaged but every time somebody
take the initiative to restore it if they want to
pay a good painter i should say should be
an excellent painter a great master because
the way of painting of the original is I think
impossible it would be extremely costly
firstly then secondly the quality of painting
and feeling this kind of art I think is each
period is belongs to the time so I don't know
if they want to paint with commercial paints
acrylic paints is up to them if the
conservators and the people of new stone
can't come to agreement then the kingdom's
remaining monasteries could be lost in the
philosophical debate john wants to begin
work on Champa the oldest monastery in
Lemont tongue but first the community
needs to grant him permission the town
gathers to make a final decision as a result
of the last meeting that we held in Champa
we have completed all the requests one has
to remember that we are visitors here it's
not our prerogative to dictate to the local
community we can maybe inspire them we
can advise them but they're the ones that
have the final say I think in the long run our
influence our passion for these paintings will
win through but for now john has given
limited access to Champa you can only you
fix the damaged paintings to the walls these
are the world's greatest surviving collection
of 15th century mandalas maze-like
diagrams of the universe they're very fragile
they're literally in many cases hanging off
the wall and any major vibrations may
cause these to fall off vibrations may
become a real problem for tube Chen and
Champa for the kingdom is on the brink of
change their horse based culture the only
form of transportation for centuries is about
to be transformed a road is under
construction the first road in Mustang soon
to pass straight through Loeb if it goes as
planned trucks will roll dangerously close to
the monasteries threatening to topple them
with the same force as a series of small
earthquakes the direct effect is that it can
start dislodging parts of the historic
structures and over a period of time as a
buildup which will eventually literally shake
the structure to a point of collapse obviously
these areas need roads but it's a question
of where you put that road you don't look at
her if there are many vehicles then the
horse culture may decline things are
changing year after year at present our
culture is still like the past and until I die I
have hopes that it will remain like this
maybe the kicking out on a telephone would
form a tube Jen the restored monastery
there are signs that the culture of the past is
undergoing a revival three tibetan
businessmen with permission to cross the
border have come here on pilgrimage to see
the holy site that we might enjoy that you
thought maybe in my area there's just one
monastery with only five months the chinese
destroyed all the others during the
revolution the section for the first time in
over a century the community gathers to
worship here hundred that was from the
dolphins indeed coco duty since tibet lost
her independence and because of the
restrictions that exist there as a monk i am
very grateful to be able to stand here and
give a talk in this precious monastery life
has returned to to Jim and to mark the
occasion 10,000 butter lamps are lit the old
ways burn bright in the face of great change
the whole concept of Buddhism is one of
impermanence and therefore we have to
face it that our work is also impermanent the
future of this hidden kingdom is uncertain
but to the Buddhist way of thinking
everything is in the process of passing away
but also of returning.
1200 years ago the people of Tibet
developed a comprehensive medical
system they understood how the mind can
powerfully affect the body they use subtle
ways of changing the body's chemistry with
medicines made from plants and minerals
they blessed their medicines and their
patients in lengthy rituals and they encoded
this knowledge in a series of elaborate
paintings Tibetan medicine is the focus of a
worldwide interest in traditional medical
knowledge one of the conceits of present-
day society is the notion that modern
science technology and medicine have
made the past irrelevant but long before
there was even science or medicine people
were observant and inventive as they
developed ways to combat sickness both
physically and psychically India and China
have traditional practices that have roots in
antiquity and we're gaining insights into
traditional medicine from the near-mythical
kingdom of Tibet steeped in Buddhism that
could be invaluable in industrialized
countries as well in lhasa tibet the birthplace
of tibetan medicine much of buddhist
heritage has been dismantled or destroyed
Buddhism's ancient synthesis of priests and
healer doesn't always coexist easily with
communist ideology but many Buddhists
have hung on to their traditional beliefs
when the Buddha left his sheltered life it
was the shock of seeing someone who was
sick someone old and then someone who
had died that set him on the path to
enlightenment the Buddha himself claimed
to be a healer not a God and offered his
teachings as remedies not Gospels known
as Sun Yaman 'la he is the medicine
Buddha the master of remedies the healing
deity of Tibetan medicine his radiant body is
azure blue the colour of healing in his hands
he holds a bowl filled with the nectar of long
life and the flower of healing guided by
centuries of practical science Tibetan
doctors are taught that there is nothing in
the world that cannot be used in some form
as a medicine and their traditional
knowledge includes turning a vast number
of minerals and plants into medicinal
compounds practitioners still use treatments
that used to be part of Western medical
practice but have now been changed or
abandoned the ancient wisdom of Tibetan
medicine resides in this stunning visual
encyclopedia of the human body and
psyche based on centuries of observation
these intricate paintings represent a blend
of Buddhist spiritual teachings a complex
medical science and an elegant art form
these paintings were made with a
remarkable insight into how the human
brain absorbs knowledge they're a visual
record created to pass along a vast amount
of information in logical groupings this tree
branches off to display the three basic
methods of diagnosis first observation the
leaves show the doctor how to look carefully
at the patient's body particularly the tongue
and urine the center branch shows the
importance of touch and accurately taking
the pulse the last branch illustrates how the
doctor should question the patient asking in
detail about symptoms past illnesses daily
habits moods diet and any areas of pain as
buddhist tibetan doctors were unburdened
by beliefs and ritual purity or caste so they
were never reluctant to handle and examine
bodily materials this was probably why they
were noted for their excellent diagnostic
skills some Buddhists say that their book of
medicine came directly from the Buddha or
dropped from heaven here in the yarlung
Valley near Lhasa others with a more
historical bent point to Tibet's first great
King song Stan gampo under his auspices
Tibet held its first international medical
conference in the 8th century inviting
physicians from the neighboring countries of
India Nepal Greece Persia and China to
share their knowledge your talk the elder
the Great Sage of Tibetan medicine took the
essence of each system and created a
distinctly Tibetan fusion reflected in the first
widely accepted Tibetan medical text the
four Tundras in Europe in the 17th century
to be medically curious is a dangerous
pursuit at the same time that European
doctors are defying the church by secretly
dissecting bodies and herbalists and
midwives are burned at the stake medical
knowledge is flourishing in Tibet under the
direction of the fifth Dalai Lama at this time
a tibetan scholar wrote a brilliant new
medical commentary a careful compilation
of the leading-edge medical science of the
time he also commissioned the set of
illustrations to accompany the new text the
medical wisdom of a thousand years of
practice was distilled on 279 cloth panels to
ensure that the illustrations were accurate
master painters visit the sky burials most
corpses in Tibet were cut apart and offered
to the vultures at the funeral grounds the
actual construction of the human body was
very clear traditionally two or three of the
brightest monks from each monastery would
be chosen to study at a Medical School in
Lhasa over the years these monk doctors
traveled across the Tibetan Plateau
spreading their medical knowledge and their
Buddhist faith throughout Central Asia they
expand Tibetan influence north into Russia
establishing thriving Buddhist communities
in Bharata the region around Lake Baikal
between Mongolia and Siberia the Tibetan
culture takes root expressing itself through
the Buddhist religion and a uniquely
Siberian variation of Tibetan culture but the
Tibetan medicine of Lhasa and far away
Bharata were to be tested by a new god of
scientific socialism and progress in Russia
the overthrow of the czars and the
Bolshevik Revolution marked the beginning
of a Dark Age for the buddhists of Bharata
Stalin's purges in the 1930s release an
inexplicable brutality on a massive scale
monasteries are burned to the ground or
reduced to rubble religious manuscripts and
relics are looted and destroyed but its
leaders are executed by the thousands
Tibetan Buddhists are also living on
borrowed time in March of 1959 the
Chinese army invades to bet the people
resist occupation and are crushed by
Chinese troops a hundred thousand
Tibetans flee before the invading army the
Chinese demolished over six thousand
monasteries and temples and systematically
destroy medical texts wherever they find
them in order to avoid being captured or
killed the Dalai Lama and a small group of
monks and officials set out across the
Himalayan mountains the Dalai Lama finds
refuge in Dharamsala India the exiled
Tibetans are determined to keep their
Buddhist faith and their science of healing
alive the heart of Tibetan culture continues
now in exile in Dharamsala the area in
northern India granted to Tibetans after the
Chinese invasion of their homeland the
Dalai Lama considers Tibet's unique
medical tradition one of its most important
contributions to human well-being he
insisted that one of the community's first
projects should be setting up a new Medical
Institute beginning in 1961 with one building
the large complex now houses a school and
a facility for manufacturing traditional
medicines the handful of trained doctors
who followed the Dalai Lama into exile were
able to re-establish Tibet's entire medical
system because as a part of their traditional
training they had learned all of the ancient
texts by heart dr. Dawa guides his students
through the seven year course required to
become a doctor of Tibetan medicine but
this classroom looks a little different from
what it would have a hundred years ago not
everyone is a month many of the students
are women and a significant number of
them plan to study Western medicine as
well so Authority the quality is necessary for
a physician are to be knowledgeable and
experienced another very important thing is
that the doctor has to be kind-hearted and
have a loving compassionate nature I'm
Judy Cambridge Chandi your eq8 a god dr.
Dawa knows the Tibetan medicine must
continue to evolve yeah we can't be content
just to say Tibetan medicine is one of the
most ancient systems of healing we need to
interact with modern medicine so we can
authenticate our results and cross-reference
our diagnosis and treatments to correct
inaccuracies that doesn't mean we should
lose our identity in trying to imitate Western
medicine we need to create dialogue with
Western science in the West scientific
knowledge can have an uneasy fit with
spirituality but dr. Dawa finds no
contradiction between his understanding of
medicine and his faith in the Buddha's
teachings Buddhist doctors believe that the
healing they offer their patients is part of
their own spiritual growth a way to practice
compassion on the path to enlightenment
no salad on the daily she but didn't you
destroy business or didn't in Tibetan
medicine healing is a collaboration between
doctor and patient no blinking lights or high-
tech equipment and dr. Dawa makes his
diagnosis using careful observation a
trained sense of touch and a real dialogue
with his patient is this where it hurts serious
ah when you eat hot chilies do you get a
headache when you eat too much oil or fat
sonority Meena Dada Western medicine is
good for acute illness and for emergency
cases as when there are traumatic injuries
Authority whereas Tibetan medicine is good
for long-standing conditions or chronic
diseases its particular strength is getting at
the root cause of diseases rather than
masking or just treating the symptom that
one area Mandy how much here in the
Tibetan system one of the most important
methods of diagnosis is by means of the
pulse but dr. Dawa is doing more than
checking how fast it is he uses each of three
fingers to evaluate the health of a different
internal organ next the urine the color odor
and characteristics of the bubbles in the
urine all point to what might be out of
balance in the patient's body from the color
of the urine and how the bubbles disappear
it seems this is a bit serious try to eat more
fruit but not sour fruit for the time being I will
prescribe medicine for one week then come
back with another urine sample initially
almost every disease stems from an
unwholesome diet or improper behavior
which cause imbalances in the body
according to the Tibetan knowledge of
healing the four main methods of treatment
are correct diet and behavior the
appropriate medicine and accessory
therapies like massage and acupuncture so
touchy elem so it must heal in Dharamsala
the spiritual and physical elements of
Tibetan medicine remain inextricably linked
but China and Russia have sought to sever
the bond want to know what we're up to visit
our website inulin Odette the capital city of
Bharata Buddhism and Tibetan medicine
have not been completely embraced to
Vandor ji is a Buddhist monk and a doctor
who practices traditional Tibetan medicine
here it hasn't always been easy at times
he's been hounded by the KGB and
forbidden to leave the country to Vaughn
Dorji Radney avec also known as to van
lama may not be your image of a typical
Buddhist monk but complete with cell phone
and a busy schedule he's an mg Lama a
doctor of traditional Tibetan medicine he
works out of a small clinic in a Buddhist
community center to Vaughn Dorji takes a
vow very similar to the Hippocratic oath to
do his utmost to cure and to treat every
patient equally regardless of age race or
well no he may be wearing the traditional
robes of a monk but to Vaughn Dorji deals
with some very contemporary medical
issues as a Buddhist he's opposed to
assisted suicide he believes organ donation
should be encouraged and thinks artificial
insemination can be of great help to women
who want children up to 30 patients a day
walk through the doors of his clinic with
every possible medical problem it isn't that
we ignore modern Western medicine they
have their own excellent aspects such as
surgical treatments and computer analysis
they can be very effective and we can make
use of them if it in the future I hope we can
combine the good points of Western
medicine and traditional Buddhist medicine
what I mean the a his first patient is 11
month old Zorich he's back for a check-up
for a skin condition - Vaughn Dorji is treating
more and more patients with allergies and
skin problems he believes there's a link to
the chemicals now found in food - Vaughn
Dorji relies on a sensitive touch careful
observation and quiet listening and if the
patient is too young for a conversation it's
all the more important to be aware of body
language the color of the skin and overall
energy hmm I'm no more to build with a
baby I look mainly at the face economy it
shows everything that would indicate inner
diseases a typical treatment starts with
herbal medicine and changes in diet whoa
come on now Zurich you need to take some
medicine no what's with all of you guys to
deal with you buddy hey what did this gluten
you should give him natural food don't give
him the artificial stuff in packages that kind
has lots of preservatives no something uh
she did it bit me for the first few months we
treated him with ointment sand creams but
everything got worse and worse it even
affected his breathing his skin would get
inflamed and scab over and just peel off the
modern medicine didn't help so we came
here to see the Tuvan Lama it was
miraculous his medicine helped at once
zorax cheeks healed who I started to
breathe normally unfortunately for Zurich
Tibetan herbal medicines aren't sugar
coated as a Buddhist doctor to Vaughn Dorji
believes he can help strengthen the healing
power within his patients he prays for each
of them to regain their health and be freed
from their suffering when this engines
internal organs and then m'lady get in the
water lighten the load and you already
lighted only a few of the highly-trained mg
llamas had survived the brutalities of the
thirties and Buddhists were still considered
class enemies by the Soviet state so when
two von Dorji decided to become a Buddhist
doctor he faced some serious obstacles but
there were difficulties to go to a Buddhist
school you had to get permission from the
Communist Party Central Committee all the
way in Moscow but here in borracho I was
very lucky to meet a sham Bar Dorje
Gamboa the man who until the end of his
life would always teach me humble Imam he
got me into the Institute and I graduated in
1982 when two van Lama finished his
medical training he was forced to register
with the KGB he's not the bull um but I did
all the llamas were supposed to tell on one
another who was doing what and they tried
to force us to spread rumors about each
other and I refused to do this fortunately
they did not stop me from being a llama I
was allowed to go to Mongolia but I was
barred from going anywhere else so I
couldn't leave the country to continue my
education mr. Romney granny region don't
even ask it was a time when any kind of
religious expression in Russia was
considered ignorant or subversive but the
Buddhist belief that everything is
impermanent turned out to be quite true
things in Bharata were about to change
once again in 1989 after the collapse of the
Soviet Union Buddhism was declared a
legal religion and once again the temples
are a place of celebration the monastery
colleges that had been destroyed or
abandoned are being rebuilt and every
family is proud to have one of their children
become a monk given Dorji has a more
secure future as a buddhist doctor he has a
medical license from the russian
government though it doesn't allow him to
practice at the local hospital 's first patient is
mrs. gamma she's a social worker and sees
the Tuvan Dorji for both physical and
spiritual reasons he listens to her anxiety
over a court decision being handed down if
things go badly for her partner he may be
sentenced to three years in jail this is
gamma receives a blessing in the prayer for
a good outcome exposing bridgewater a
doctor must have a big heart he must
understand his patients soul and help them
psychologically and spiritually how are you
keeping it along with being knowledgeable
he should be open-minded he can't keep
himself isolated from the world he can't stay
inside a capsule I knew that great feeling
carmine come the mg Lama is now my
personal physician he's the kind of person
that you can open up your soul to he has
such understanding eyes health and mind
are connected and the most important thing
is that the doctor and the patient are friends
at Sagat is about an hour's drive from the
capital of Wulin Hooda it's one of a network
of Buddhist monasteries built in this region
to Vaughn Dorji used to be the head of this
monastery and still comes back to take part
in the temple rituals his nephew Genghis
who himself hopes to become a doctor one
day spends the summer's here learning all
he can about Tibetan medicine from his
uncle autumn is the time to harvest many of
the plants used in traditional medicines the
plants energies concentrate in the roots as
leaves and fruit fall away you stay here and
guard the house oh is it to Vaughn Dorji and
Genghis head out to gather liquorice an
important ingredient in medicine to treat
coughs no sir Vasily come fight me trekking
to remote places to harvest medicinal herbs
has always been a part of a doctor's training
the route here is thin usually it's thicker it's
very sweet during the hard years back in the
40s licorice root was used instead of sugar
we would give it to the children there is near
the Buddhism with it just dig on this side
genghis if we dug around and destroyed the
root system and took all of it that would be
bad we have to be careful because the
plants are our future it's not only you who
comes to collect here but other people
gudule Molly another very close and
Lawson well Genghis this will be enough for
one maybe two years we'll see maybe we'll
go out again next year and what is the
licorice root used for I'll make a medicine
with it to treat coughs it helps clear the
chest over the centuries Tibetan doctors
acquired a vast knowledge of plant habitat
and medical uses from tonics for the
immune system to sedatives and antiviral
compounds they learned how to purify and
combine plants to treat a wide range of
diseases even though over one-third of our
own pharmaceuticals are derived from plant
sources there are still many secrets to
unlock from centuries of Tibetan botanical
knowledge Tuvan Dorji introduces his
nephew to the same ancient texts and
medical illustrations that he learned from at
that time there were no young lamas they
were all 70 or 80 years of age and had been
in prison only a few of them had somehow
survived the brutality of the 1930s I was
lucky to find a teacher divan Dorji has
mastered the art of pulse diagnosis and he
wants to make sure that Genghis will be
able to use this technique when it's time for
him to treat patients give us an average
elevator your hands have to be like this or
people try not to leave them in cold water
for very long we also make sure you wear
gloves if you hold a hot cup you have to
take care of these three fingers so if you
want to enhance their sensitivity you should
soak them in warm milk at the part of the
masculine remember as you diagnose your
patients these fingers are our weapons
against disease that traditionally Buddhist
doctors make their own medicines it's a skill
to Vaughn Dorji once genghis to learn will
prepare this five-part mixture that has to be
taken with water it's very useful after hard
attack it's like a tonic for the heart you know
all the ingredients nutmeg Indian long
pepper mood an annamund ginger here I'll
show you a thorough knowledge of the
plants is something that will take years but
meanwhile a willing young person can be
very helpful with the more laborious part of
things put your weight evenly at both ends
and don't forget to keep reciting the
medicine Buddha mantra finished at last
after six long hours mm-hmm yes wonderful
very well done when you prepare a
medicine like the one will around here it is
so far only a mixed German not yet a
medicine that usually Custer can use no this
not much time now we have to read the
mantra the mantra for the medicine Buddha
not the prayers energize the medicine and
strengthen its healing powers in the past
these ritual prayers that give the medicines
the power to cure could be held over a
period of months this particular blessing is
conducted over five days and nights both
monks and the students of the Medical
School take part want to know what we're
up to visit our website plummeting
temperatures and fresh snow marked the
beginning of the Siberian winter
magnificently harsh and delicate in Kiva de
Sigma has come all the way to our Zagat
dotson to consult with to Vandor ji I see that
you've lost weight it's because of this
terrible disease I have cancer she was
diagnosed at a hospital in town with
stomach cancer but it's important to her to
get his diagnosis and his advice too as he
holds her frail arm he can immediately tell
that her condition is terminal please be still
when did you start feeling bad last autumn
what do you eat these days porridge and
fish I also take some oil mixed with alcohol
the doctor said it would kill the pain yes it's
true that your condition is not very good
does your stomach hurt yes around here
regardless of whether it gets better or worse
please do not forget your prayers as he
sees her to the door he knows he may be
saying goodbye he encourages her to keep
a calm mind and seek refuge in the Buddha
I've lived a long life and my children have
grown up like all Buddhist doctors to fajn
Dorji has a great responsibility for helping
his patients through the last stages of life he
helps each one make their own journey
encouraging them to find refuge in the
Buddha's teachings and the prospect of
rebirth I noticed not a typical model
Bethenny's business she is completely
aware that death is near at hand I think
she's a very rageous woman she can fight
the disease a little longer but mainly she
needs to keep a calm mind and prepare for
her death here there are no frantic attempts
to prolong life at any cost a patient's death
isn't a failure it's a transition an awakening
from the dream of life Tuvan Lama is
presiding over a funeral of a resident of
Oswegatchie village his role has switched
from healer to spiritual leader reincarnation
is a matter of fact to us Buddhists the soul is
reborn over and over again getting closer to
enlightenment each time whether you are
born a monk a laborer a scientist or a
farmer you must try to develop your inner
spirit if you do not surrender yourself to
anger or cruelty in this life you will climb the
ladder one more step in the next in this way
we try to become as much like the Buddha
as possible with each life that we live
burning the photograph severs the last
connection of the deceased person to this
world the purpose of the burial Rite is to let
the soul leave in peace and find rebirth in
Buddhism this present life is considered to
be a preparation for death and the new lives
to follow the coffin is turned away from the
village so the soul won't be able to find its
way back relatives visit the graves for 49
days at which point the soul will be reborn
simple wooden stakes with banners of the
Sun Moon and mantras marked the graves
relatives circle the grave three times in a
final farewell jovan Dorji is the last to leave
he must close the path so the soul cannot
follow them back to the village but death is
always followed by renewal and life here at
the octagon Datsun Genghis is helping
organize the New Year's fire ceremony two
fires will be live it's the biggest party of the
season and the rituals oh as much to Barratt
tradition as they do to Buddhism all that is
good and we Heuer should be brought to
one fire and all that's bad and negative is
brought to the second fire to burn away
completely people come here to leave their
sickness and go to the other fire to become
pure again and to be prosperous and
healthy people start to gather at dusk they
bring bags of wheat flour balls which they've
rubbed over their bodies they believe they'll
be rid of all earthly desires and karma when
the balls are burnt in the fire the paper skull
is an offering to yamaraja the king of life and
death down there as the two fires light up
the winter sky one burns away the failures
of the past year the other lights the way for
health and happiness in the new one we
improve the contract in fifth order for you in
Buddhism and Tibetan medicine go together
they are inseparable other people may think
differently but I believe you have to know
the foundation of Buddhism to understand
the foundations of the medicine you need to
understand it with your body your mind and
your soul Buddhists medicine will be alive
as long as we pass on the heritage to new
generations as long as patients want to be
treated with mg Lamas we will keep our
tradition and I believe people will come to us
for help as long as Buddhist medicine has
the power to heal Taman human beings
face four main sufferings they are part and
parcel of life birth sickness old age death it
is very important to know why we face these
problems in our life if we realize and
understand these things it helps us maintain
a positive attitude the Tibetan culture in
Lhasa was damaged in the last century by
tides of history that shook the entire world
but change is the rule not the exception the
atlas of Tibetan medicine was once
suppressed by revolution now all 79
paintings are available as digital files on the
Internet the spirit of the medicine Buddha
the master of remedies continues through
the centuries to minister to the bodies and
souls of the faithful.
it took more than a thousand years for
Buddhism to spread from the plains of India
to the Himalayan snow peaks and then on
to the Tibetan Plateau but once it had taken
root Buddhist values of non-violence
tolerance and respect for the environment
began to influence communities throughout
Tibet in Bhutan high on the rock face of a
mountain there is a cave known as the
Tiger's Nest in the ninth century Padma
Sam bhava the founder of Tibetan
Buddhism meditated there for those that
undertake the strenuous climb up to it the
journey symbolizes a path to a Pure Land
the ultimate goal being enlightened
Buddhist teachings are profound ways of
inner transformation they are available to
anyone possessing the courage and
diligence to practice them at the center of
this world is the llama or spiritual teacher a
living example of enlightenment as a
spiritual leader he also participated in every
aspect of Tibetan culture allama was
capable of inspiring and guiding others to
realize the unshakable awareness of their
own mind one such teacher was Ken serum
shape the Dalai Lama was one of the many
teachers who was inspired and taught by
consumption he was one of my main goals
and especially the thoughts in teaching and
also some other very rare was a oral
transmission not only a pneumo tradition but
also cited revision given tradition and also
great tradition say I shipped from him so I I
consider late into the chain is very very
grateful where we have for my special
practice when he sits on chair or throne
Arab say magnificent very impressive is
body prints very well well well Jose we were
built I think he always smiled always fine the
Dalai Lama requests teachings from Kensei
rinpoche making a symbolic offering of
precious stones as a symbol of the whole
universe visualizations ritual objects and
sometimes even costumes are used by the
teacher to show the student a means of
transforming his perception of the world an
opening to his potentially enlightened state
at the end of this three-day empowerment
the roles are reversed and as a sign of
humility Jensi Rinpoche requests the Dalai
Lama to bless him as a symbol of gratitude
for the gurus teachings the Dalai Lama
offers him a ceremonial white scarf called a
kata and requests him to pray for Tibet and
is it according my own experience of course
it's a as a result of meeting these big
masters is in my speech development I fall
for my suspicion development a bit
beneficial great benefit Buddhism was born
in India 2,500 years ago when an Indian
prince named Siddhartha left the wealth and
comforts of his father's palace to find the
meaning of life after many years of
meditation he realized the ultimate nature of
reality and became known as the Buddha or
the awakened one Padma Sam bhava is
revered by Tibetans as the second Buddha
he was invited by the king of Tibet to
establish Buddhism in the land of snows the
extraordinary power overcame all resistance
both human and supernatural that he
encountered on his journey to bring
Buddhism to Tibet through the power of his
realization Tibet became a unique spiritual
society whose traditions have remained
unbroken until the recent occupation by the
Communist Chinese ironically these tragic
events were the catalyst for Tibetan
teachers to bring their wisdom and
experience to the rest of the world many
people who met these great masters were
struck by their kindness sense of humor and
extraordinary presence and began to learn
that Buddhism was not based on
withdrawing from the world but
unimpressive love and compassion the
lasting happiness can only come from inner
peace Kensei rubbish a was born in 1910 in
eastern Tibet at the age of 13 he felt a deep
longing to pursue spiritual life and go on a
long meditative retreat I'm leaving home he
wrote a letter to his parents father and
mother stay in your beautiful home his son
longs instead for empty caves a handbook
of spirituality is all I wish to keep the smiling
faces will be with me always and if one day I
might reach spiritual realization I shall repay
your great kindness to me for the next 15
years Kenzi rubbish a meditated in many
caves often remaining snowbound for the
entire winter of his main teacher session
Gayle SAP he said that was overwhelmed
by the splendor of his expression he would
gaze at me and ask what is the nature of
mind I felt that he was exactly the same as
the Buddha and I began to understand how
to meditate after many years of studying
with his second teacher can say Chucky
Llodra he told him that he wished to spend
the rest of his life in solitary retreat but his
teacher was adamant the time has come for
you to give others the precious teachings
you have received his first major teaching
was given to 2,000 Yogi's in the province of
Ando lasting for over six months from then
on until the end of his life Kensi rempah she
never stopped teaching in 1949 China
invaded Tibet by the end of the 50s the
occupation was solidified sorrow and
devastation tore through a thousand years
of peace a human and cultural genocide
soon found the Dalai Lama followed by a
hundred thousand Tibetans escaped to
India 6,000 monasteries were destroyed 1
million Tibetans died Ken serum she wrote
that beautiful country is a dreamlike illusion
it's senseless to cling to it unless the inner
forces of negative emotions are conquered
strife with outer enemies will never end
fleeing from the invasion of his country can
see ronpa che was invited to take refuge in
the kingdom of Bhutan this mountain
kingdom has remained unconquered and
independent ever since Buddhism was first
introduced soon the power of his realization
drew many students to him as the years
passed he became the foremost teacher in
Bhutan revered by all from the king and
queen mother to the humblest farmer he
generously gave teachings and performed
ceremonies working to preserve peace and
nurture buddhist traditions in bhutan
shantideva the seventh century buddhist
masters said all the joy the world contains
has come through wishing happiness for
others while the misery the world contains
has come through wanting pleasure for
oneself consumer purchase compassionate
activities embraced not only the kingdom of
Bhutan but also Nepal cecum and India and
later extended to Europe and North America
it was near the Great Stupa of bodhnath in
Nepal that consumer she decided to build a
large monastery similar to the session
monastery that had been destroyed in Tibet
it took over 12 years to build the site was
consecrated in a ceremony attended by
many young lamas even before the
monastery was finished it was part of the
community's spiritual life for several years
many artists and the families lived inside the
half-built monastery creating the thousands
of traditional paintings gold covered
sculptures ceremonial masks and costumes
that are used in the daily life of the Tibetan
monastery session monastery offers one of
the most authentic examples of these
sacred arts outside of Tibet Kensei run
pouchees day began at 4:00 in the morning
with meditation and prayers which would
last until nine o'clock then people would
arrive to receive his teachings and blessings
assume that he was living many lives at the
same time with a writing one of his 25
volumes of commentaries being in retreat
teaching scriptures building monasteries or
providing for the spiritual needs of whoever
appeared before him his life was an endless
offering to others Kensei Rinpoche was
always involved with the education of the
young monks often quoting to them the
words of the Buddha I have shown you the
methods that lead to liberation but you
should know that liberation depends upon
yourself seek is the job for majestic keep da
grooving like a red lock on love piloted by
posit a doctor would make fun of us or hot
pie and a hood but happy and I bet they do
not follow us on our toe tag and devotion as
if reading from an unseen book cancer in
Peshawar would teach effortlessly without
pause or hesitation he taught in every free
moment of the day until late at night
responding to all requests for spiritual
guidance recipient getting killed their final
alignment from the vertical point of course
the Buddhahood is their final enlightenment
they are they I think we can say that is the
ultimate nature of consciousness or mind till
you reach Buddhahood the study practice
no end when put but the alignment but that
alignment of Buddhahood comes then you
can get complete rest then no need effort till
that till that is eleven yes concerned effort
need for the Tibetan Buddhists each
symbolic object gesture or chant is an
offering representing an outer projection of
an inner meditation the ultimate goal is to
realize the true nature of mind at the end of
nine days and nights of uninterrupted
meditation participants in this ritual each
hold a lamp symbolizing the light of wisdom
kenta Rinpoche is grandson and spiritual
heir Rob Cameron Bechet leads the chant
they pray to relieve the sufferings of all
beings and vow to be reborn and practiced
together in future lives we guarantee
agenda a little from the book whatever word
every object in the ritual has an inner
meaning this five petal crown symbolizes
the transformation of five harmful emotions
hatred greed ignorance pride and jealousy
into wisdom and the fire ritual the flames
symbolized the wisdom that burns away
ignorant and self-centered emotions at the
end of a large ceremony the intricately
created sand mandala is swept up and
scattered into a river a reminder of the
impermanent nature of everything in
session the sacred dances that had been
forbidden and occupied Tibet were now
revived during a two-day annual festival the
monks share with the entire lay community
their inner spiritual experiences through
these sacred dances these symbolic
movements are said to have the power to
liberate the mind from disturbing emotions
every year Kenzie Rinpoche rob.jenn
Rinpoche and his disciples would gather in
India under the tree where the Buddha
received enlightenment and offer prayers for
world peace those with compassion are kind
even when angry those without compassion
kill even as they smile by offering thousands
of devotions a day these monks pray to take
upon themselves the sufferings of all beings
and to send them happiness in return all
over the Himalayas prayers are carried by
the wind that blows over flags and by water
turning prayer wheels prayers are also
carved in rock as long as space and doors
and as long as beings exist may I to remain
to dispel the misery of the world in 1985
after sealing the borders for decades the
Chinese allowed a few Tibetans to briefly
visit their homeland among them was
Kenzie rim for sure for Tibet the return of
this great master after 30 years of exile was
like a bright sunrise after a long night of
darkness the Chinese persecution had not
diminished the Tibetan people's strength of
mind nor their love for their Buddhist
traditions the news of his arrival spread like
wildfire crowds gathered to see his face and
request his blessings despite his old age
kenta rinpoche visited every monastery that
invited him Sobel yay remember attributable
to standards in they were going to be
energy and making many only on the
Pythian action Oh but that a few hours from
Lhasa he crossed the Tsangpo River too-
sami a Tibet's first monastery built in the 9th
century beholding the Chinese destruction
of the beloved monastery we vowed to
restore it to its former splendor five years
later he returned to Tibet to reconsecrate a
fully restored somnium monastery ah
wherever Kent's I remember Shay went the
entire village would be waiting to see him
and listen to his advice making meaning on
the physiology I share on the tires my
birthday thing and become totally heated
when benadryl good result our patron the
only on the tour after several days on the
long road to Eastern Tibet 300 horsemen
wearing white hats as a sign of welcome
rode out to escort cancer and push a to his
monastery the traditional procession had
formed to greet him at dere gate and show
him the only printing press in Tibet that was
not destroyed during the Chinese Cultural
Revolution Tibetans venerate books of
scriptures that embody the Buddha's
speech and contain the instructions through
which enlightenment can be reached the
press is therefore no less sacred than a
temple the 200-thousand hand-carved wood
blocks of scriptures stored at the press are
once again being used to print copies of the
texts a quiet moment with an old friend who
had not been able to escape the Chinese
occupation special celebrations welcome
the great master it is here at session that
Ken serum Boucher met his own teacher
and received his first essential instructions
he greets a former attendant who had
prayed for years not to die before seeing the
great master again the years of horrendous
suffering have not diminished the Tibetan
people's capacity for joy for hours people
would file by Ken see Rinpoche and Rob
general Boucher now the abbot of the
monastery many had walked for days
through the mountains to receive their
blessings precious relics and other sacred
objects hidden from the Chinese at great
risk are brought out for the first time Oh
apart from the joy of seeing his homeland
and lost friends again Kensei rinpoche had
another mission to accomplish it was to give
teachings and initiations to other Lamas and
students all of whom had been denied their
spiritual heritage for so many years the wide
open expanse of spiritual realization the true
condition of mind is like the sky like space
without center without edge without goal
dissolving into the expanse of emptiness
that has no limits and no boundary
everything I see everything I hear my own
mind and the sky all merge when you see a
lofty mountain be reminded of the winner
here the view is the teachers mind
inseparable from the nature of your own to
the entry door also GTA tragic to see is a
little Co initiation that's all you need from for
utak warning to elitism so it was sent in
introduce Georgia sensing it detective no
more touching surround yourself you are not
the advantage of major keeping your body
pitch or just assessing it would wish one
judge or the century of what the promise
from you to change if I mean your dick
Butler Georgia same universe in this thank
you mother but are you not having ever
thinking this God or your Campari agh only
you could churn angel money from the
puzzle mama G poquito your money
plumber ship it to the platter you take deep
plum again Kensei rinpoche had numerous
visions of spiritual treasures in one of these
discoveries he saw the mandala of the
Buddha of eternal life appearing on the
surface of a lake following this vision he
wrote a whole volume of teachings and
spiritual practices for the Buddhist viewpoint
is a blessing must must come from within so
we are all master so even Buddha himself is
he made it clear he he he should consider
as a teacher not not a real protector real
protect is Dharma try medicine medicine
only medicine can cure your illness not by
dr. Laura prescribed the medicine and give
you advice what should you do what should
I avoid what should do then if you follow the
doctor's advice and take medicine regularly
then illness will disappear at the heart of
Tibetan Buddhism is the openness and
confidence between student and teacher
through this relationship the student begins
to recognize and develop trust in his or her
own innate wisdom even a few words or a
gesture from kid serum to shake had
opened the door to a whole succession of
spiritual insights robbed general mâche said
of his grandfather he would reply to our
questions only as a scholar but from the
depth of his practical experience and
wisdom his main concern was to help others
to be in his presence was to experience a
living example of what lies at the end of the
spiritual path although the teacher appears
to us in ordinary human form in reality his
mind is no different from the Buddha's the
only difference between the teacher and the
Buddha lies in his kindness to you this
visualization is not only one lifetime but up
to Buddhahood so irrespective what form of
life said that special relations always in India
so they the relation as a person doesn't a
person that of course may live or one life
Rob John Rinpoche is the incarnation of
one of Kenzie Rinpoche zone teachers so
the spiritual relationship continues from life
to life to his daughter and wife Kensei
rinpoche was more than a loving father and
husband his love and compassion was the
same for all beings as he wrote spending
your time with true spiritual friends will fill
you with love for all beings and help you to
see how negative attachments and hatred
are being with such friends and following
their example will naturally imbue you with
their good qualities just as all the birds flying
around the golden mountain are bathed in
its golden radiance nearing the end of his
life ken CMP Shay was particularly attentive
to those young lamas who had been
recognized as incarnations of past teachers
do you remember one blow you give it was
updated now each one will pass on the
living lineage to yet another generation like
a flame spreading from one candle to many
others in the midst of clouds of
impermanence and illusion dances the
Lightning of life can you say you won't die
tomorrow practice the Dharma after a short
illness cancer and she died in Bhutan in
1991 60,000 people nearly one tenth of the
population of the whole country gathered
together for his cremation the royal family
100 teachers and countless students from
all over the world gathered on all sides of
the cremation stupa to meditate and offer
prayers well his physical body dissolves into
the flames his wisdom inspiration and very
presence lives on the hearts of all who met
him once a week for seven weeks a
hundred thousand butter lamps were
offered at the Great Stupa in Nepal his
memory Kendall Shay and also smile eight
which are the teachers the physical as a
human form no longer they are we may find
their indentation somewhere but is it to me
more important thing is their spiritual energy
so of course that the Eagle nation also is a
very important but more important is the
special energy that all is there Kensei
Rinpoche is close friend and disciple
Colchagua she answered the prayers of the
Dalai Lama and other teachers that an
incarnation might swiftly appear by having
dreams and visions clearly indicating where
the young boy was to be found so as I have
full conviction is it this young active the boy
is true elimination of net cash machine
reincarnation for spiritual masters is due to
taking a vow to have continuous rebirth to
help others on their journey to
enlightenment as the reincarnation of Ken
serum che Yong Yong C is to continue his
sacred path in the hills of Eastern Nepal and
the sacred cave children Porche performed
a ceremony for the young Kenzie Rinpoche
long life and for his future activities in the
benefit of others Oh they must've implement
is teaching in daily life so that will be a good
disciple of God Lama.
cradled in a cloud of Fable Tibet the land of
snows was a place unknown to the world
beyond its mountain walls for nearly a
millennium exotic tales abounded of this
unearthly people on the vast plateau
embraced by the Amorian mountains but it
was not a man to be entered abruptly by
outsiders inaccessible and remote Tibet
remained a mysterious figment in Western
imagination when the first expeditions of
Westerners enter the Forbidden Land in the
late 19th century they brought back the first
images the outside world had ever seen
they were images that provoked the
fantastic tales even more it seemed
Westerners wanted to believe in the
mythical shangri-la a temperate Asian land
sheltered from the outside governed by a
philosophy of compassion in non-violence
free from hardship or strife if similar in
philosophy the physical reality of Tibet was
far more complex life on Earth's highest
plateau was one of harsh contrast a place
where natural riches were matched by
unimaginable rigors its first inhabitants were
nomads who slowly adapted to high-altitude
extremities even for these rugged people at
15,000 feet their eyes could literally dry up
from the brittle intensity of the Sun a sudden
hailstorm could destroy a seasons work or
scatter herds in seconds their early history
was marked by fierce wars among tribes
and Outsiders life expectancy was brief they
were people with an acute sense of life's
impermanence and suffering it is not hard to
understand why the Tibetans whose
outward conditions were so severe and
changeable came to look inward for a sense
of permanence and peace the king who had
finally United them as a people wished to
unite them in faith as well he invited a
charismatic leader from India Padma Sam
bhava to bring Buddhism to his land
Tibetans had believed in a host of deities
both benevolent and wrathful overcoming
sabotage from the leaders of this religion
known as bomb was the challenge Padma
Sam bhava succeeded by blending these
beliefs with the teachings of the Dharma or
Buddhist scriptures instead of casting the
deities out he creatively recast them as
guardians and symbols of the Buddha's
teaching the result was a unique Himalayan
hybrid of Buddhism the lavish which rules
an imagery of their former faith remained on
the exterior but the teachings of Buddhism
slowly claimed the minds of the Tibetans
they came to embrace the Buddhist view of
life as a continual stream of death and
reincarnation a cycle in which human birth
represents a precious opportunity to make
the vorel choices that will determine one's
destiny in the next life reincarnation in a
lower realm of existence into another
human life or ultimately into nirvana a state
of freedom from the suffering of physical
existence compassion stirred the Buddha to
send his monks out into the community
sworn to chastity and poverty they
wandered the roads bringing the Buddha's
teachings into the world go forth monks for
the happiness of the many out of
compassion for the world there are beings
whose eyes have little dust on them who will
perish if they do not hear the teaching but if
they hear the teaching they will gain
liberation the monks exist by begging we
think of begging is kind of a bad thing
begging in this tradition is a good thing it's a
sign of spiritual purity you're not allowed to
bake tomorrow's lunch only 's lunch then
you can't eat from noon until dawn the next
day then you have to go out and get another
lunch and then in exchange for lunch you
give a section unless they say we don't
want to hear about and you don't but that's
all the thing but that forces you to interact
with the lay community and if you're not
serving them if you're not doing something
useful for them they won't put anything in
your bowl and that will be the end of your
community the Buddha himself wandered
across northeast India teaching and
gathering new disciples everywhere he went
you didn't have to become a monk or a nun
to become a Buddhist the Buddha's
teachings were for everyone everything is
burning what is burning the eyes are
burning everything seen by the eyes is
burning the ears are burning what is
burning everything heard by the ears is
burning the nose is burning smells are
ablaze the tongue is burning tastes are
ablaze the body is burning the mind is
burning we're on fire we may not know it but
we're on fire and we have to put that fire out
we're burning with desire right we're burning
with craving everything everything about us
is is out of control the book goes on to talk
about the three poisons greed and anger
and ignorance and how the the three
poisons are what is making the fire and the
way out of doing this is not to deny the three
poisons but to recognize that if you turn
them around you come to their opposites
instead of greed you have generosity
instead of anger he'll have compassion and
instead of ignorance you have wisdom I can
give my teachings in brief the Buddha said I
can teach in detail it is those who
understand that are hard to find there are
stories of people coming and saying I am
leaving your teaching because you have not
told me about whether there is a life after
death or whether there is another world and
did I ever say that I would give you the
answer to these things the Lord who didn't
why do you think that I never said that I
would give you the answer that you think
because these are not the things that you
need to know thing that you need to know is
how the deal was suffering cuz at this very
moment what made you ask that question
was suffering the Buddha was above all a
pragmatist he did not expect his followers to
agree with everything he said he
encouraged them to debate and argue to
challenge him what is say my follower
should not accept my teaching out of
devotion but rather your own experiment
even Buddha himself in order to get final
enlightenment need hard work so
investigate based on reason the true logical
investigation if something contradict in
Buddha's own word then we have the right
to reject it as the Buddha gathered more
and more followers stories spread of his
miracles which mixed the marvelous with
the mundane one story tells how 500 pieces
of firewood split at the Buddha's command
in another a mad elephant charged wildly
down the street forcing everyone to flee only
the Buddha remained quietly waiting the
elephant overcome by the Buddha's radiant
kindness knelt before him and the Buddha
patted his leathery trunk what is the
meaning of miracle miracle something
unexpected I think 100 years ago jumbo jets
or some of these computers or these I think
in their eye this is how something America
because miracle is something cannot
understand so now I think within this century
we may find some new ideas or new facts
so far we spent all our energy and time for
research on matter not internal world this
this skull small space but lot of mysterious
things still there the great field of knowledge
is as tiny as the earth is in the universe I
mean it's a Tyson speck in and the the the
universe is what we don't know and it will
always be that way this however however
much we find out it will still be that way
because the unknown is vastly here is
bizarre it's unspeakably greater than
anything we will ever know in one of the
most storied miracles the Buddhists rode on
a jeweled walkway suspended in midair
while streams of water spouted and flames
flashed from his body shooting out to the
very edge of the universe and as the
Buddha sat on a lotus flower giving his
teachings he replicated himself filling the
sky with multitudes of Buddhas for all to see
and wonder - I believe that literally does it
matter whether we believe it literally what
many of those miraculous stories robotis is
the sheer wonder the very fact that the
whole of unknown time and space has led
down to this led to this very moment when
we're sitting here talking - and we are sitting
here talking to each other he's utterly
miraculous sitting here in a room having had
a cup of coffee having taken it out of a
beautiful blue and white porcelain mug what
could be more miraculous than that
everyday life around us is already so
implausible and so glorious that what need
for further miracles and that's the teaching
of the Buddha that's the miraculous
teaching of the Buddha violence the Buddha
talked always leads to more violence - the
Slayer comes a Slayer - the Conqueror
comes a conqueror he who plunders is
plundered in turn war was endemic in the
buddha's age ravaging north-east india
again and again although kings and their
ministers sought his counsel the buddha
offered no grand political vision he was
powerless to stop the killing and the fighting
even the men women and children of his
former kingdom were massacred by a
marauding king forced into pits and
trampled by elephants it was said that the
buddha received the news in silence
hundreds of them killed so that day but that
was sad but the human being so he had like
a human being so sometimes is he he also
you see as they failed he failed to perform
miracle the buddha failed but we as the
buddha failed constantly and part of our
suffering is our is our failure our recognition
of our failure buddhism doesn't argue with
reality there will always be both the potential
for awakening in any moment and the
potential for incredible damage at any
moment and if we fool ourselves into
thinking were past that we will do incredible
damage change the buddha said must
come from within the buddhist starts always
with the mind and talks about the violence in
the mind and says that violence in the world
is a result of violence in the mind a tree lives
on its roots if you change the root you
change the tree culture lives in human
beings if you change the human heart the
culture will follow for decades the Buddha
shared his teachings all across northeastern
India but all beings be happy who taught
weak or strong great or small let us cherish
all creatures as a mother her only child
barefoot in his robes he was still walking the
roads when he was 80 but old age was
upon him his back hurt his stomach was
often in pain I am old worn out he told a
trusted disciple like a dilapidated cart held
together with thin straps the world is so
sweet he said that he could understand
wanting to live for at least another century
but he was frail and exhausted he became
ill near cushion' Agora a remote village near
the border of Nepal when he was offered a
meal which would prove deadly the food
was spoiled he ate what was offered to him
and it said that he knew that was bad but he
took it anyway because it was offered and
didn't want the person who offered it to feel
bad because it was his time Kushina gara
is revered by pilgrims as the place where
the Buddha finally left the world it was in
cushion Agora where he grew weak and
asked to be laid on his side and a quiet
Grove of salt trees as he neared the end his
disciples began to weep stricken with grief
but the Buddha reassured them all things
change he said whatever is born is subject
to decay he's saying this is a natural
process he told his disciples use this time
use the energy here even this for your own
awakening so he used even his own death
and their sadness as a time to remind them
of what their real task was what he's
actually doing is inviting those who are
close to him into the experience I don't think
the Buddha's teaching in any way argues
against grief or sadness or loss the
teachings if they make any sense have to
make sense in ordinary circumstances in
ordinary lives and in ordinary lives we grieve
when we lose we we grieve we when when
it when it hurts we say ouch Buddhism is
trying to look at things but where they are
the way it is just as it is it hurts this is life
this is our life and our relation to life involves
losing it too you don't get beyond these
things you don't get beyond them it's alright
to feel what human beings feel and we are
not supposed to turn into rocks or trees
when we practice Buddhism Buddha's laugh
cry dance feel ecstasy probably even feel
despair it is how we know the world it is how
we live inside of our hearts and not
dissociated from them the Buddha had
always been saying goodbye now he
prepared to leave the earth forever he
would never be reborn never die again it
may be that after I'm gone the Buddha told
his disciples that some of you will think now
we have no teacher but that is not how you
should see it let the Dharma and the
discipline that I have taught you be your
teacher all individual things pass away
strive on untiringly these were the Buddha's
last words the Buddha died peacefully his
head was pointed to the north his face to
the west the stories tell how the earth
shook and the trees suddenly burst into
bloom their petals falling gently on his still
body falling out of reverence devine coral
flowers and divine sandalwood powders fell
from above on the buddha's body out of
reverence his disciples were quite upset
what are we going to do without our teacher
we will be lost without our teacher but his
instruction was so simple and so clear I am
NOT your light I am NOT your authority
you've been with me a long time now be
your own light the buddha saw death and
life is inseparable these are two sides of the
same thing death is always with us death is
part of a whole large unknown and if we are
unable to smile it the idea of the unknown
we're in real trouble that's the realism that
the Buddha was talking about trying to
come to terms with reality when he was 29
and still Prince Siddhartha the Buddha had
left his wife child and family to try and
understand the nature of suffering he had
attained enlightenment shared what he had
learned and left a path for others to follow
now he was gone but before he died he
had asked his followers to remember him by
making pilgrimage to the place of his death
to where he gave his first teachings where
he achieved enlightenment and where he
was born those four plate because it lies in
a politically sensitive area foreigners were
forbidden to visit there until 1974 as a result
the culture of Ladakh is still relatively
unchanged every new year's the people of
leh the principal city of Ladakh make a
pilgrimage in which they offer prostrations
an ancient Buddhist practice by making
prostrations to the Buddha his teachings
and the community of his followers they
pray that all who suffer in this world may
find refuge in abiding peace according to
the Buddhist teachings Buddhahood or
unchanging wakefulness is at the heart of
every living being this basic awareness is
the essence of life it is beyond birth and
death but to be born leads inevitably to the
sufferings of sickness old age and death
compassion for everything that lives is the
basis of a path through this life and to our
death the belief in reincarnation is an
expression of that compassion Buddhism
was brought to Tibet in the Himalayas 1300
years ago by the great Indian saint Padma
son bhava it was he who wrote the Tibetan
Book of the Dead the Tibetan Book of the
Dead is a guide for the dying it describes
the process of dying as a natural transition
the text explains how by recognizing the
mental states and physical sufferings
involved we can come into contact with our
own essential nature in this way it is
possible to find freedom from confusion and
fear in a small village near the headwaters
of the Indus River an old man paltin sering
has died the women of the family have
gathered in the kitchen where they
improvise laments to his memory whenever
he would smile at me I was never so happy
allergies gone I have never been so
miserable the family has requested chosen
a Nakba or Buddhist yogi and a resident of
the village who often performs his rights to
come and read the text and to make the
appropriate offerings when someone dies
the bardo totals a Tibetan Book of the Dead
is read every day for 49 days according to
this text the consciousness of the dead
person lingers between one life in another
for a period of 49 days during that time is
capable of hearing so the text is read aloud
to encourage and guide him at first the text
is read in the presence of the body kept
carefully wrapped this text like most
traditional Tibetan books consists of
unbound pages held between two boards
and has been printed from hand-carved
wood blocks Oh son of noble family that
which is called death has now arrived now
for the benefit of all being was recognized
luminosity which stands before you this
great blazing mass of light is enlightenment
itself it is the natural mind it is the essence
of your own mind it's recognition and
liberation are simultaneous the Book of the
Dead describes how at death the
consciousness is suddenly separated from
all the circumstances which made up daily
life mind experiences its own liberation
directly as radiant pure white light both life
and death according to the Bardot total are
a continuous flow of uncertain transitions
called Bardot's in the Bardot's of death if
mine does not recognize its own nature it
becomes ever more solid until it enters a
new form of life son of noble family now is
the time for you to seek a path you are not
alone in leaving this world everyone who
has come before you has died you can no
longer stay here now you should think like
this now I will abandon clinging to this body
into this world so good I will go forward I will
abandon fear and terror they will recognize
whatever appears with a projection of my
own mind chosen uses an old astrological
calendar to fix the day of Paulding Turing's
cremation making calculations based on the
dates of the dead manned birth and death
he determines that the cremation should
take place 10 days later I know it shows
here the Paulding setting may have been a
wild pig in his past life boom 1 I tell him that
he may be a bird in his next one oh my
omona perhaps if he takes the Bartel total to
heart he will return to the human realm at
the beginning of this century WY Evans
went an American who studied
anthropology at Oxford became interested
in reincarnation he travelled to India where
he found a copy of the bardo total and
sponsored the translation from Tibetan and
edited the text into English it was he who
titled it the Tibetan Book of the Dead the
renowned Swiss psychologist Carl Jung
rotated found in this book his life's partner
who had revealed the secrets of the soul
the living dying project in San Francisco has
been assisting terminally ill patients for
more than 20 years the project's aim is to
help dying people find meaning in the
transition between life and death the project
was created because the metaphor is the
storyline that existed in our culture for dying
in which death was seen as a failure and
the enemy in an era of the universe and
therefore the hospital intensive care ward
was the ultimate inner chamber of the
temple about life and the whole fear that
surrounded the process of doctors seeing
death as a failure for example we felt that
was the need for another metaphorical
system picture in front of you your client or
some other person you know who is
suffering right now and feel in an open and
direct way how this person actually is
suffering feel that the quality of it the dyeing
project was created in order to create an
environment in which people that were deep
in philosophical materialism could explore
another metaphor for life and thus for death
and the people we found most willing to do
that were people that were themselves
facing death what do you think is gonna
happen when you type this Hospice serves
well who are expected to die within six
months would you like to talk about yeah do
you want to tell me what you know well you
know I would and I obviously haven't died
myself lately yeah I know and maybe it'll be
useful consciousness leaves the body and
consciousness experiences the feeling of
integrity and wholeness and safeness and
then it's attractive toward what is universally
described as a very beautiful incredibly
beautiful clear bright light it's never
described as a beautiful sound or beautiful
smoke but this very beautiful light the
reason this light is so beautiful is that this
light is your true nature I think you've
actually been there with people they've
come back and told from near-death
experiences and there are people in certain
traditions like for instance in Tibetan
Buddhism who are trained to go into that
after death staying with people and guide
them their actual guide books to help people
go through this this journey if you will Doka
denim you trip or shade is an abbot from the
monastery of the deck so when determined
that is all in it independent originality so
what did happened is he is making this visit
in order to bless the people of the village to
teach and to see how they are faring token
and rinpoche is also giving teachings on
power this is a method unique to the
Tibetan Buddhist tradition for assisting the
consciousness to release its attachment to
the physical body at the time of death this is
stanza he is 96 years old and has lived
according to the Buddhist path for all his
adult life he has a deep interest in these
teachings that first visualized the form of the
Buddha of boundless light a Mateus above
your head like your consciousness rise
upward through your abdomen upward
through your body up through your neck
and finally at the top of your head in eidm
dissolve there into the light around you in
this way you may enter directly the pure
realm of light the uncertain days of the
Bardo will not affect you while in the village
token and ricochet also goes to do the POE
a ceremony for Paulding searing he makes
offerings of barley and butter and anoints
Paulding stirrings head see there's no one
in Halton saying you have died the light of
this world is fading completely and the light
of the next world has not yet appeared
debug body has lost all feeling this is what
death is let yourself go Oh Oh I mean
under a minute with more offerings of barley
and butter invokes the blessings of all the
Buddha's and all the awakened ones so do
very many women in bars on the blood on
the head gives an indication that the
ceremony has gone well I wanted answers
this is not having to know them with a dirge
in the world won't work but my point is a
nobody not even a fool if there is some sign
that the dead man's consciousness has left
the body from a place on the head and
that's a good thing it means that the
consciousness has not been obstructive as
it left the body completely offerings are left
out to encourage potent searing be
nourished by our offerings pardon Sarang
suchan come digital since I can get it on
door well let's get into some game and
triangle you do noon Sunday jump until the
chapters hungry chapter two well honoring
both Henninger every day stanchion offers
100 prostrations with these words i take
refuge in the buddha i take refuge in the
Dharma I take refuge in the Sangha by
praying in this way Stan Jian invokes the
wisdom of the Buddha is teachings in the
community of his followers to help all beings
find liberation from suffering he feels he has
accomplished all that he can in this lifetime
he has lived to see his family secure and
well and his last wish now is to die soon
are you afraid of death no everyone must
die someday he wasn't your husband
everyone is born with the weight of death I
haven't done anything bad so I'm not afraid
to die what happens after death human
being yes blue it's our destiny to die why
aren't you afraid because we'll be reborn
Holly this child is the reincarnation of
someone everyone was reincarnated what
was this child's previous life dad I don't
know she is a not nice even though the
physical body dies consciousness continues
what is a constant repetition of life and
death that's why people are reborn stanzin
was born at the end of the last century it
was all he could do just to survive the harsh
winters with a child he had no blanket so he
slept covered in loose chicken feathers for
food he caught wild birds and animals in the
mountain the only money in his village came
from the sale of handicrafts to the caravans
which travelled to China Donna she took
some with her some of my life was very
hard but I have always practiced the
Buddhist teachings when I say the mantra
with this prayer wheel it is to express my
wish that all beings in the lower realms the
animals and hungry coasts beings in hell all
find liberation no matter what happens now
for myself I have no regrets one of the
things they wanted me to do and let me ask
you if this is something that seems
appropriate to you was to read a little bit of
the Tibetan Book of the Dead which
traditionally is read to people so they can
become familiar with these ideas listen to
what I am saying Bruce death is now
coming you are departing from this world
but you are not the only one as Death
Comes to all people on earth be willing to
release any connections with the life you
have been living and release the people
with whom you have associated whatever
fear or terror that might come to you during
the experiencing of the reality of your mind
keep these thoughts in your consciousness
and go forward recognize that any mental
image pictures which occur are of your own
creation maintain that recognition and you
will achieve liberation nine days of passed
since paltin Turing's death according to the
Bardot total if the deceased has still failed to
recognize his own basic nature and if he is
failed to recognize the peaceful deities as
projections of his own mind then they
transform into terrifying wrathful one's
answering listen without distraction now the
blood-drinking wrathful ones will appear
their bodies are dark red or dark blue with
three heads six arms and four legs spread
wide apart their nine eyes gaze into yours
with a furious expression they hold human
skulls full of blood and they roar like thunder
they are accompanied by retinue of their
own kind in many colors and they fill the
whole of space do not be afraid do not be
confused recognized that unless the
projection is of your own not be afraid for
they are your innate wakefulness if you
recognize this will be liberating the
fundamental war document popped up on
be a one-digit ontology initiative like
recognition and liberation are simultaneous
Yungas illuminating keith aussie is the day
of Paulding servings cremation monks have
been chanting in the house with the body
since early morning cremations in the
DAK are performed as fire offerings in order
that he may no longer cling to his former
body and so that his relatives and loved
ones may release him from the bonds of
their attachment to him his body is offered
to the fire the substances that are offered
with the body butter oil sugar and various
grains represent everything that is desirable
sustaining and virtuous in this world to
complete this process paltin Turing's
possessions were donated to the monastery
the day after the cremation the monks
auction them off to the people of the village
two days later Paulding searing Suns carry
his ashes up the mountain and leave them
to the elements audience Eric listen
without distraction the body which you had
in this life is becoming indistinct to you and
the body will have in your future life is
becoming clear as you sense this you will
become frightened and sad there is no
place for you to rest no stopping place in
your ceaseless wandering you do not care
what your next life will bring as long as you
will be born soon and so you will approach
anything that appears before you take care
of faltering to not be afraid look for a good
human birth where you may yet recognize
your own true nature the 14th Dalai Lama
now resides here in Dharamsala India he
was born in 1935 and was recognized five
years later as the incarnation of the
previous Dalai Lama as a young boy he
could recognize people who were familiar to
his predecessor and select objects which he
had used after his formal recognition he was
rigorously trained and assumed full spiritual
and temporal authority as leader of the
Tibetan State in 1950 at the age of 15 if you
accept if you believe if you accept you see
field life continuation of life then death it's
just it's a one occasion like you see the
changing your yoke when your clothes
become a city cold and then the city the old
cross is it three antique you see new nice
nicest clothes similarly this old body cannot
find him properly then change the new body
more energetic more more fresh body so
krappa was shot by an Indian policeman 11
years ago while participating in a
demonstration for the improvement of labor
conditions in the deck mm people from all
over the country attended his funeral
subsequently the Indian government
acceded to the demand for improved
conditions in so krappa became a national
hero we have confirmed that this boy is the
reincarnation of the monks of krappa all the
deck is very happy so crap his incarnation
Zopa is the youngest son of a poor farming
family and was discovered in so crap his
own village he was born at a bruise on his
side which did not go away for a very long
time about the lives Allah he said that he
had been hit by a bullet and it hurt him the
no woman I don't need a bruise was on the
same place where so crapper was shot
better than what you look at hanging a man
down there when Zopa was 2 years old he
said he wanted to meet his aunt but the
aunt he was referring to was so crap his
aunt would raise so crap as a child and lived
with him when he visited her Zopa was able
to identify all the objects which so krappa
had regularly used then someone who killed
my nephew so crapple was a pure hearted
virtuous person who always thought about
other people because he was a good man
just found a good rebirth when Zopa was 8
years old the village gathered funds to send
him to be trained at sera monastery in
mysore india Oh Sara formerly a major
monastery in Tibet gives special attention to
the traditions of debate logic and chanting
Buddhist texts the people of Ladakh hope
that SOPA will one day return to his country
as a future leader just cool it over there to
Ronald Allen the final day of reading the
bardo total the entire family gathers to pray
the Paulding Sarang will find a fortune at
birth paltin Sarang listen without distraction
you have not recognized your own nature
and now you will once again experience all
the painful uncertainties of birth and death
give up anger give up attachment and give
up yearning for relatives and friends take
refuge in the Buddha the Dharma and the
Sangha with your head held high enter the
human realm I'm very happy that we have
been able to offer all these prayers in this
reading to help my father touch we have
done all that can be done for Paulding
serving the guy you young all the
ceremonies and readings have been done
properly uh nothing yet feel the potency ring
has found a human birth he told you has
been in years for what have you that what
am I going to be but I don't know in what
circumstances he may have been born the
Tibetan Book of the Dead presents the
states of dying and after death as a
continuous possibility we can become
frozen in our attachment and fear or we can
recognize the liberation of our true nature
the Tibetan Book of the Dead shows that
this opportunity is available to us in every
moment of life and death the heavy body of
flesh and blood and bones has within us this
body of consciousness this body of light
becoming this body of light so that you can
just dissolve into this sense of light the solid
body remains here but you are becoming
this pure light dissolving into your heart
dissolving into your heart with each breath
each time you breathe out it's as if it were
your last breath expanding to a larger and
larger sense of spaciousness nothing to
hold on to beyond the mind beyond the
body floating free in space totally safe any
distraction dissolving back into the heart
floating free nice no shape so you talk like
this we good I don't have any tapes
something which difficult to handle now that
if you prepared that you know it now the
successor is a time I will be I will face the
terrible situation and knowing it knowing it
and prepare for it then when every is it that
happen ah you already you see except that
you all reduce it prepare for it so much
easier to handle and I'll accept an absolute
it's not like yourself a therapist and if you
can get to that form you first you first of all
because it's just another thing sometimes I
also usually have some kind of excited
feeling towards death now because in my
daily prayer the deed with is it the death
process and a part to process and next life
so therefore they when I think sometimes
thinking about death then I got sometimes
the excitement the weather really I can
utilize these practice fully at that moment on
no stanchions great-granddaughter was
married into a family in a distant village
comes to visit him never met any grandpa
how are you here's my son the child is
stanchions great-great grandchild no not
you nets how would you know you're not
perfect I do - yeah yeah lay back - aah no
no aah yeah no no no you know you do you
know you Stan Gina's very happy to have
this family with her no but you really do
although he wants nothing further from his
life as he says I am always grateful for what
the path of life gives to me don't you I got a
gasket Buddhism no longer exists and
many of the countries were once it
flourished nonetheless in those countries
where it is still practiced it is a source of
guidance and strength and it continues to
express people's aspirations for the well-
being of all.
it took more than a thousand years for
Buddhism to spread from the plains of India
to the Himalayan snow peaks and then on
to the Tibetan Plateau but once it had taken
root Buddhist values of non-violence
tolerance and respect for the environment
began to influence communities throughout
Tibet in Bhutan hi on the rock face of a
mountain there is a cave known as the
Tiger's Nest in the ninth century Padma
Sam bhava the founder of Tibetan
Buddhism meditated there for those that
undertake the strenuous climb up to it the
journey symbolizes a path to a Pure Land
the ultimate goal being enlightened
Buddhist teachings are profound ways of
inner transformation they are available to
anyone possessing the courage and
diligence to practice them at the center of
this world is the llama or spiritual teacher a
living example of enlightenment as a
spiritual leader he also participated in every
aspect of Tibetan culture allama was
capable of inspiring and guiding others to
realize the unshakable awareness of their
own mind one such teacher was Ken serum
the Dalai Lama was one of the many
teachers who was inspired and taught by
consumption he was one of my main goof
and especially the thoughts in teaching and
also some other very there was a horrid
dancing not only Nemo tradition but also
cited revision gillip tradition and also go to
tradition say I shift from him so I I consider
lady gentle chain is very grateful where we
have for my special practice when he sits on
chair or throne say magnificent very
impressive is body pins very well well well
Jose very well-built and he always smiled all
this one the Dalai Lama requests teachings
from Kensei Rinpoche making a symbolic
offering of precious stones as a symbol of
the whole universe visualizations ritual
objects and sometimes even costumes are
used by the teacher to show the student a
means of transforming his perception of the
world an opening to his potentially
enlightened State at the end of this three-
day empowerment the roles are reversed
and as a sign of humility Jensi Rinpoche
requests the Dalai Lama to bless him as a
symbol of gratitude for the gurus teachings
the Dalai Lama offers him a ceremonial
white scarf called a kata and requests him
to pray for Tibet panda tea according my
own experience of course they say as a
result of meeting these great masters is in
my speech development I would fall for my
suspicion development a bit beneficial great
benefit Buddhism was born in India 2,500
years ago when an Indian prince named
Siddhartha left the wealth and comforts of
his father's palace to find the meaning of life
after many years of meditation he realized
the ultimate nature of reality and became
known as the Buddha or the awakened one
Padma Sam bhava is revered by Tibetans
as the second Buddha he was invited by the
king of Tibet to establish Buddhism in the
land of snows his extraordinary power
overcame all resistance both human and
supernatural that he encountered on his
journey to bring Buddhism to Tibet into
through the power of his realization Tibet
became a unique spiritual society whose
traditions have remained unbroken until the
recent occupation by the Communist
Chinese ironically these tragic events were
the catalyst for Tibetan teachers to bring
their wisdom and experience to the rest of
the world many people who met these great
masters were struck by their kindness
sense of humor and extraordinary presence
and began to learn that Buddhism was not
based on withdrawing from the world but on
embracing love and compassion the lasting
happiness can only come from inner peace
Kensei rubbish a was born in 1910 in
eastern Tibet at the age of 13 he felt a deep
longing to pursue a spiritual life and go on a
long meditative retreat I'm leaving home he
wrote a letter to his parents father and
mother stay in your beautiful home his son
longs instead for empty caves a handbook
of spirituality is all I wish to keep your
smiling faces will be with me always and if
one day I might reach spiritual realization I
shall repay your great kindness to me for
the next 15 years Kinsey Rinpoche
meditated in many caves often remaining
snowbound for the entire winter of his main
teacher session Gayle zappy said that was
overwhelmed by the splendor of his
expression when he would gaze at me and
ask what is the nature of mind I felt that he
was exactly the same as the Buddha and I
began to understand how to meditate after
many years of studying with his second
teacher can say Chucky Llodra he told him
that he wished to spend the rest of his life in
solitary retreat but his teacher was adamant
the time has come for you to give others the
precious teachings you have received his
first major teaching was given to 2,000
Yogi's in the province of Ando lasting for
over six months from then on until the end
of his life can serum Bechet never stopped
teaching in 1949 China invaded Tibet by the
end of the 50s the occupation was solidified
sorrow and devastation tore through a
thousand years of peace a human and
cultural genocide soon found the Dalai
Lama followed by a hundred thousand
Tibetans escaped to India 6000
monasteries were destroyed 1 million
Tibetans died Kensei rinpoche wrote a
beautiful country is a dreamlike illusion it's
senseless to cling to it unless the inner
forces of negative emotions are conquered
strife with outer enemies will never end
fleeing from the invasion of his country
cancer and Pasha was invited to take
refuge in the kingdom of Bhutan this
mountain kingdom has remained
unconquered and independent ever since
Buddhism was first introduced soon the
power of his realization drew many students
to him as the years passed he became the
foremost teacher in Bhutan revered by all
from the king and queen mother to the
humblest farmer he generously gave
teachings and performed ceremonies
working to preserve peace and nurture
buddhist traditions in bhutan shantideva the
seventh century buddhist master said all the
joy the world contains has come through
wishing happiness for others all the misery
the world contains has come through
wanting pleasure for oneself consumer
Boucher's compassionate activities
embraced not only the kingdom of Bhutan
but also Nepal cecum and India and later
extended to Europe and North America it
was near the Great Stupa of bodhnath in
Nepal that concern per shade decided to
build a large monastery similar to the
Cession monastery that had been destroyed
into that it took over 12 years to build the
site was consecrated in a ceremony
attended by many young lamas even before
the monastery was finished it was part of
the community's spiritual life for several
years many artists and the families lived
inside the half-built monastery creating the
thousands of traditional paintings gold
covered sculptures ceremonial masks and
costumes that are used in the daily life of a
Tibetan monastery session monastery
offers one of the most authentic examples
of these sacred arts outside of Tibet ken
serum pouchees day began at four in the
morning with meditation and prayers which
would last until nine o'clock then people
would arrive to receive his teachings and
blessings assume that he was living many
lives at the same time with a writing one of
his 25 volumes of commentaries being in
retreat teaching scriptures building
monasteries or providing for the spiritual
needs of whoever appeared before him his
life was an endless offering to others gen
CRM Bechet was always involved with the
education of the young monks often quoting
to them the words of the Buddha I have
shown you the methods that lead to
liberation but you should know that
liberation depends upon yourself see cog in
the garbage as I keep my Google Ad like a
read lock on love ha ha let the fire get hotter
with make fun of us or ha ha ha hi Anya
hood but happy and they do not wanna
watch come on I got you as if reading from
an unseen book cancer in Peshawar will
teach effortlessly without pause or
hesitation he taught in every free moment of
the day until late at night responding to all
requests for spiritual guidance their final
enlightenment from vertical point of course
put the hood is the final and item meant
they are there I think we can say that is the
ultimate nature of consciousness or mind till
you reach Buddhahood they study or
practice no end when put but the
environment but that alignment of
Buddhahood comes then you can get
complete rest then no need effort till that till
that is 11 yes conserve effort need for the
Tibetan Buddhist each symbolic object
gesture or chant is an offering representing
an outer projection of an inner meditation
the ultimate goal is to realize the true nature
of mind at the end of nine days and nights
of uninterrupted meditation the participants
in this ritual each hold a lamp symbolizing
the light of wisdom Kenta Rinpoche his
grandson and spiritual heir Rob general
Michelle leads the chant they pray to relieve
the sufferings of all beings and vow to be
reborn and practiced together in future lives
we guarantee your balloon order gently and
we go to the boat within her word every
object in the ritual has an inner meaning his
five petal crown symbolizes the
transformation of five harmful emotions
hatred greed ignorance pride and jealousy
into wisdom in the fire ritual the flames
symbolized the wisdom that burns away
ignorant and self-centered emotions at the
end of a large ceremony the intricately
created sand mandala is swept up and
scattered into a river a reminder of the
impermanent nature of everything in
session the sacred dances that had been
forbidden and occupied Tibet were now
revived during a two-day annual festival the
monks share with the entire lay community
their inner spiritual experiences through
these sacred dances these symbolic
movements are said to have the power to
liberate the mind from disturbing emotions
every year Kenzie Rinpoche rob.jenn
Rinpoche and his disciples would gather in
India under the tree where the Buddha
received enlightenment and offer prayers for
world peace those with compassion are kind
even when angry those without compassion
kill even as they smile by offering thousands
of devotions a day these monks pray to take
upon themselves the sufferings of all beings
and to send them happiness in return all
over the Himalayas prayers are carried by
the wind that blows over flags and by water
turning prayer wheels prayers are also
carved in rock as long as space and yours
and as long as beings exist may I to remain
to dispel the misery of the world in 1985
after sealing the borders for decades the
Chinese allowed a few Tibetans to briefly
visit their homeland among them was Kensi
Roomba sure for Tibet the return of this
great master after 30 years of exile was like
a bright sunrise after a long night of
darkness the Chinese persecution had not
diminished the Tibetan people's strength of
mind nor their love for their Buddhist
traditions the news of his arrival spread like
wildfire crowds gathered to see his face and
request his blessings despite his old age
Kenta Rinpoche visited every monastery
that invited him so boo yay mmmm were
trippin be converted damaging people are
going to be naughty and making Romanian
on the fidelity auction a few hours from
Lhasa he crossed the Tsangpo River to
Sammy a Tibet's first monastery built in the
9th century beholding the Chinese
destruction of the beloved monastery he
vowed to restore it to his former splendor
five years later he returned to Tibet to
reconsecrate a fully restored somnium
monastery I Oh whatever cancer remember
Shay went the entire village would be
waiting to see him and listen to his advice
making me look good in a day I share
monetize my birthday thing and burn which
was totally heated when benadryl a good
result out of tyranny only on the door after
several days on the long road to Eastern
Tibet 300 horsemen wearing white hats as a
sign of welcome rode out to escort cancer
and Porsche to his monastery a traditional
procession had formed to greet him at their
game and show him the only printing press
in Tibet that was not destroyed during the
Chinese Cultural Revolution Tibetans
venerate books of scriptures that embody
the Buddha's speech and contain the
instructions through which enlightenment
can be reached the press is therefore a no
less sacred than the temple the 200-
thousand hand-carved wood blocks of
scriptures stored at the press are once
again being used to print copies of the texts
a quiet moment with an old friend who had
not been able to escape the Chinese
occupation special celebrations welcome
the great master it is here at session that
Ken serum Boucher met his own teacher
and received his first essential instructions
he greets a former attendant who had
prayed for years not to die before seeing the
great master again the years of horrendous
suffering have not diminished the Tibetan
people's capacity for joy for hours people
would file by kinsey rinpoche and Rob
German Bechet now the abbot of the
monastery many had walked for days
through the mountains to receive their
blessings precious relics and other sacred
objects hidden from the Chinese at great
risk are brought out for the first time apart
from the joy of seeing his homeland and lost
friends again Kensei rinpoche had another
mission to accomplish it was to give
teachings and initiations to other Lamas and
students all of whom had been denied their
spiritual heritage for so many years the wide
open expanse of spiritual realization the true
condition of mind is like the sky like space
without center without edge without goal
dissolving into the expanse of emptiness
that has no limits and no boundary
everything I see everything I hear my own
mind and the sky all merge when you see a
lofty mountain be reminded of the interview
the view is the teachers mind inseparable
from the nature of your own to the entry to
also do such a tragic to see is a trick take
initiation actually from for utak warning to
elitism so it was sent in introduce George
assessing it detective no pod touch it
surround yourself you are a teacher and a
job major keeping do body pitch or just
assessing in to publish or judge or essential
but I promise from you to change if I mean
you're jumpy publish or to same universe in
this any Malu but are you not having ever
thinking the god or your compartir kg/hr me
you could tune angel my from the puzzle
mama jeepers Chicharito magic tamashii
pictures that are you take me for my gift
Kensei rinpoche had numerous visions of
spiritual treasures in one of these
discoveries he saw the mandala of the
Buddha of eternal life appearing on the
surface of a lake following this vision he
wrote a whole volume of teachings and
spiritual practices for the Buddhist viewpoint
is a blessing must must come from within so
we are all master so even Buddha himself is
he made very clear he he he should
consider as a teacher not not a real
protector real protector is Dharma flag
medicine medicine only medicine can cure
your illness not my doctor dora prescribed
the medicine and give you advice what
should you do what it should avoid what
should do then if you follow the doctor's
advice and take medicine regularly then
illness will dissipate at the heart of Tibetan
Buddhism is the openness and confidence
between student and teacher through this
relationship the student begins to recognize
and develop trust in his or her own innate
wisdom even a few words or a gesture from
kid serum Bechet could open the door to a
whole succession of spiritual insights
rob.jenn rinpoche said of his grandfather he
would reply to our questions not only as a
scholar but from the depth of his practical
experience and wisdom his main concern
was to help others to be in his presence
was to experience a living example of what
lies at the end of the spiritual path although
the teacher appears to us in ordinary human
form in reality his mind is no different from
the Buddhist the only difference between
the teacher and the Buddha lies in his
kindness to you this visualization is not only
one lifetime but up to Buddhahood so
interesting - what form of life said that
special relations always in India so they the
relation is a person person-to-person that of
course may live or wildlife Rob John
Rinpoche is the incarnation of one of can
see Rinpoche zone teachers so their
spiritual relationship continues from life to
life to his daughter and wife Kensei rinpoche
was more than a loving father and husband
his love and compassion was the same for
all beings as he wrote spending your time
with true spiritual friends will fill you with
love for all beings and help you to see how
negative attachments and hatred are being
with such friends and following their
example will naturally imbue you with their
good qualities just as all the birds flying
around the golden mountain are bathed in
its golden radiance nearing the end of his
life ken serum Shay was particularly
attentive to those young Lamas who had
been recognised as incarnations of past
teachers do you know the Lu yang of it was
a vision now each one will pass on the living
lineage to yet another generation like a
flame spreading from one candle to many
others in the midst of clouds of
impermanence and illusion dances the
Lightning of life can you say you won't die
tomorrow practice the Dharma after a short
illness cancer and she died in Bhutan in
1991 60,000 people nearly one tenth of the
population of the whole country gathered
together for his cremation the royal family
100 teachers and countless students from
all over the world gathered on all sides of
the cremation stupa to meditate and offer
prayers while his physical body dissolves
into the flames his wisdom inspiration and
very presence lives on in the hearts of all
Mehta once a week for seven weeks a
hundred thousand butter lamps were
offered at the grid stupa in Nepal his
memory kimchee and also my rage is are
the teachers the physical as a human form
no longer they are we may find their
information somewhere but is it to me more
important is their spiritual energy so of
course that the Eagle nation also is a very
important but more important is the special
energy that always there Kensei Rinpoche
is close friend and disciple troll shegaon
bashang answered the prayers of the Dalai
Lama and other teachers that an incarnation
might swiftly appear by having dreams and
visions clearly indicating where the young
boy was to be found so as I have full
conviction is it this young active the boy is
true elimination of nature's machine
reincarnation for spiritual masters is due to
taking a vow to have continuous rebirth to
help others on their journey to
enlightenment as the reincarnation of Ken
serum che Yong Yong C is to continue his
sacred path in the hills of Eastern Nepal and
the sacred cave culture grandpa Shay
performed a ceremony for the young Kenzie
ricochets long life and for his future activities
and the benefit of others.

his Holiness the 14th Dalai Lama is the
spiritual and temporal leader of Tibet's
people and exiled government in 1959 he
dramatically escaped into exile and
established the Tibetan government in
northern India the Dalai Lama has
dedicated his life to the promotion of world
peace to this end he was awarded the
Nobel Peace Prize in 1989 religious
harmony and the preservation of Tibetan
culture are also two of his main concerns
throughout the last 50 years he has traveled
around the world sharing his wisdom and
Buddhist teachings thank you there are few
souls in history which have had such a
positive influence on our world no person
alive can rival his simple and profound
message of love and compassion oh he's
holiness the dalai lama currently resides in
the foothills of the Himalayas in northern
india here the dalai lama is visiting the kyoto
monastery which is a sanctuary of tibetan
culture and buddhist teachings the life of a
Gyo tome UNK is a life of practicing loving-
kindness and compassion for the benefit of
all the monks do this by the practice of the
tantric arts including harmonic chanting the
Dalai Lama is highly grateful to the Indian
government for granting his people refugee
status now last nearly 50 years the field
where governor of India can do they extend
maximum health the dalai lama's journey
into exile is a triumph of the human spirit
over occupation and persecutions the
lineage of the Dalai Lama spans back over
300 years after the death of the 13th Dalai
Lama took 10 Ghats Oh in 1933 the Regent
Lama seen here and the high Lamas found
a boy la mode and OH they believed to be
his reincarnation amongst many serious
spiritual tests the boy was presented with a
number of identical ritual implements only
some of which belonged to the previous
Dalai Lama the boy recognized these
implements passed all the examinations
and was declared the 14th Dalai Lama
Tenzin Gyatso in 1940 he was taken to the
potala palace where he was officially
installed as the spiritual leader of Tibet at
age six his holiness began his monastic
education and training by 1950 Tibet was
under the heavy influence of the Chinese
military at the age of sixteen his holiness
was called upon to become the head of
state of the Tibetan people on the 10th of
March 1959 general Chang Chu the
Chinese military commander in Lhasa
extended a seemingly innocent invitation to
the Tibetan leader to attend a theatrical
show by a Chinese dance troupe when the
invitation was repeated with new conditions
that no Tibetan soldiers or bodyguards were
allowed to accompany his holiness an acute
anxiety befell the Lasser populace tens of
thousands of Tibetans gathered around the
home of the Dalai Lama at Norbu Glinka
palace determined not to let his holiness
attend the show alone disguised as a
common Tibetan soldier the Dalai Lama
along with a small escort passed through
the crowd and headed south to the Indian
border within hours the Chinese army had
invaded the palace with tremendous force
shibata's a lobsang tenzin Ron poce the
former abbot of the Kyoto monastery
recounts the horrific events that unfolded on
that horrendous day and Illidan Adama get
in there and then advise you to the solution
Amidala zina the Chinese used
disproportionate amounts of violence to put
down the demonstrations with no mercy
shown the scale of destruction and the use
of force was unbelievable and unnecessary
in that it was like the sky had fallen down to
earth such was the cruelty of occupation
and invasion that it was absolutely
untenable to continue living in Lhasa we just
had to think about running away to his
safety without knowing where to go maybe it
was a Kirk of some divine force guarding us
somehow that we headed for southern Tibet
which proved to be a safe route to go into
exile in India and seek refuge one of the
reasons for deciding to head for southern
tibet was that the territory was under the
control of the Tibetan resistance group by
the name of cushy kundru four rivers and
six peaks formed in 1958 by comfo fighters
to resist the chinese and so they kept the
paths Chinese free the territory the
compass control in the southern tibet linked
almost to the indian border which then
allowed importantly His Holiness the Dalai
Lama subsequently myself and about
100,000 refugees to pass safely into exile
into India three weeks after leaving Lhasa
the Dalai Lama and his entourage reached
the Indian border from there they were
escorted by Indian guards to bomb dinner
his holiness met with the Indian Prime
Minister Pandit Nehru who had already
agreed to provide asylum for the Tibetan
refugees most of the Tibetan refugees were
moved to road camps in the hills of northern
India in 1960 his Holiness the Dalai Lama
took residence in Dharamshala in 2005 the
Dalai Lama opened the new Giotto
monastery in Dharamsala only about 60
Kyoto monks escaped to India to be with the
Dalai Lama 's monastic community in
Dharamsala has grown to a population of
over 500 monks thanks to the continued
support of the Indian government and
generous donations from Tibetan
foundations around the world the Giotto
monastery has managed to nurture and
preserve the ancient rituals and traditions of
Tibet's rich history since being forced into
exile the Dalai Lama has been actively
engaging with the global community sharing
his wisdom of Buddhist practices and
seeking support for Tibet's plight in 2008 he
took to the stage of the Royal Albert Hall in
London not sort of being to meditate ah in
silence don't worry that now nearly half
century and remain as a homeless and a
generation change but still our people came
to better spirit from older generation free
imagination so that's our original aim as
soon as we become refugee I think a culture
of peace culture of compassion now all this
light this is necessary this is not that
headset or yellow have sent her or blue
headset nothing this is something practical
my day start 3:30 every morning so then at
least for some meditation one part one
portion of my meditation is visualize those
individual who take go to this decision so
visualize these things and then take their
anger hatred suspicion and give them
compassion spirit of forgiveness patience
that looks silly just imagination no else will
effect but the practitioners emotional level
immense benefit but the person who carried
these wrong green that actually really
deserve our compassion our sense of
concern because they are wrongly so from
the Buddhist viewpoint they have to face
consequences so there's more reason to
feel concerned about their the troublemaker
rather than victims the dalai lama's first
commitment within his teachings is the
promotion of human values these human
values include compassion forgiveness
tolerance contentment and self-discipline all
human beings are the same we all want
happiness and do not want suffering even
people who do not believe in religion
recognize the importance of these human
values in making their lives happier His
Holiness refers to these human values as
secular ethics he remains committed to
talking about the importance of these
human values and shares them with
everyone he meets what is human value
money oh yes very important sometimes I
jokingly is telling the Buddhist audience if it
will lead to better you usually use you to cite
one Tibetan special sort of mantra that is
Oh money pay me home so we recite
sometimes to be little bit a hurry then you
see very sight of money pay more money
below then or money or money money
money money so that sounds looks like
money money money money money right
so maybe dollar money dollar money or
found money bond money like that so buddy
of course what I think value and of course
all these external are the facilities there's a
value of the things good but all these
provide physical comfort not mental comfort
if you have plenty of money then some kind
of satisfaction independent level or I have a
lot of money that's solution actually because
we notice among the Linnaean plenty of
money but as a person very unhappy
person a lot of a worry what are we in xiety
lot of suspicion a lot of jealousy as a person
building money failed to bring inner peace
building money bring more suspicion more
uncomfortable more worried anyone who
truly believe if you have money everything
can solve everything because of that then
you get rid hundred percent satisfaction
than citing illusion money can bring some
friend but then essentially friend of money
not freedom being yourself your fortune go
like that you become richer literature you
found more friends then when your orcid a
your fortune goes like that then these
friends also I didn't disappear even you
want to telephone they may not answer it so
these friend are not changing your friend but
a friend from your money is it so there was
this in the infant only come album well the
sense of concern or listed respite them
deadlock didn't something concern or
compassion and main point is that is a seed
of happiness seed of inner calmness inner
strength more inner strength self confidence
self confidence less fear that automatically
developed some kind of close reading
towards just only join me compassionate
attitude open our inner door as a result
much easier to communicate with other if to
us self-centered attitude then fear doubt
suspicion these come as a result our inner
door closed then very difficult to
communicate with other the way to promote
human value which is basis of our inner
peace that is a very important factor for
happy life including healthy body the Dalai
Lama's second commitment is the
promotion of religious harmony and
understanding amongst the world's major
religious traditions despite philosophical
differences all major world religions have
the same potential to create good human
beings it is therefore important for all
religious traditions to respect one another
and recognize the value of each other's
respective traditions as far as one truth one
religion is concerned this is relevant on an
individual level however for the community
at large several truths and several religions
are necessary promotional religious
harmony if you have sense of global
responsibility of every human being
including non-believer even those people
who criticize religion who ended region they
also human ancestors so once we develop
that then of course those people who have
despaired no problem it's their right so
actually all religious tradition or measure is
tradition you see carry message of math
and sense of brotherhood system so
different approach some say there's God
God killed all these things so true sense
brother sisters and some say Rob causality
again good experience come from love
respect a bad result come to have another
you get later consequences so same same
n said many different approach therefore
there is no obstacle to bring genuine
harmony amount of distribution now here
may be useful like this distinction faith and
respect faith was one of on religion respect
to origin the dalai lama's third commitment
is to the Tibetan issue His Holiness has a
responsibility to act as the free
spokesperson of the Tibetans in their
struggle for justice as far as his third
commitment is concerned it will cease to
exist if a mutually beneficial solution is
reached between the Tibetans and Chinese
then third commitment is regarding Tibetan
problem tippin struggle most important
dependent people inside as well as outside
they're very much trusting me put a lot of
Hope on me so I have the moral
responsibility to serve them as much as I
can of course my ability by knowledge by
experience in various field very limited but
whatever way that is my moral responsibility
to interceptive but there will be time limit I
already something like semi-retired position
because since 2001 we already have
elected political leadership so my position
something like senior adviser most cases
political leadership listen my view but
sometimes doesn't look good and also is in
my part some of his policy I have some
reservation but I always remain quiet so we
are sincerely practicing democracy a priority
for the Dalai Lama is the continuation of the
lineage of knowledge for the Tibetan people
the giotto monastery in Dharamsala has
kept the traditions alive along with Tibetan
centres and support groups around the
world now new generations I think the
second generation and some cases third
generations now already there so not only in
India but even in Canada in America and
Susan now these second generation third
generations now they very very in the spirit
of being Tibetan which Tibetan culture I
think past 50 years experience quite
encouraging and meantime we also use the
establish our school boys often as young as
6 years of age join the monastery I was 13
years old when I came to monastery and I
feel very good in to come in monastry and I
came with my own self and monitor I told
my mother I want to go to more to become a
Lama for that I came here I was very
exciting to see Dalai Lama and I've got to
see Dalai Lama from near and I was very
happy and you know Dalai Lama is very big
Lama and why is Lama and he is like and
good whenever he does an evil is coming
again to earth and he is not his making the
peace higher and higher and it's very good
for peace and there and he is our Lama
very big Lama then the reestablished a
monastic institution and also a series
established in nunnery the quality of
Buddhist study same standard of those
monetary or the two centuries enjoy so this
is something new now we India now I think
more than forty years is we establish
serious study in the nunnery so now already
highest peak degree already in the anomaly
with help of Indian government I think
among the refugee political refugee I think
we'd Tibetan become more successful
refugee community so it is very very good is
it is so far you see these really doing very
well the dalai lama's role as the spiritual
leader of the Tibetan people has been
pivotal over the past 50 years but his role as
leader of the Tibetan government-in-exile
has been more challenging the Dalai Lama
has been generating constructive dialogue
for the Tibetan quest since he petitioned the
United Nations General Assembly in 1959
he won the support of countries such as
Malaysia and Ireland which insisted the UN
must act on the Tibetan problem be it in
Tibet or anywhere else in any part of the
world must be a matter to be taken up by
the United Nations can it seriously be plain
not a country like Tibet which has become
almost legendary by reason of its
separateness from the rest of the world and
which has all the marks of a distinct national
personality belongs essentially within the
domestic jurisdiction of another country the
General Assembly agreed to adopt three
resolutions these resolutions included that
China would respect the human rights of
Tibetans and their desire for self-
determination the United Nations
resolutions were not implemented by China
unlike his predecessors his holiness has
held talks with many prime ministers royal
monarchs and presidents in a bid to gain
support for Tibet his life in exile has led him
to more than 62 countries covering six
continents in 1996 he traveled to South
Africa where he met with President Nelson
Mandela I pray and I wish you see all your
hard work they can succeed and not only
benefit for people in this country but also I
think for Humanity I think you you can be a
very good example it has not been an easy
journey the Chinese government has a lot of
influence on the global political arena and
regularly pressures world leaders not to
meet with the Dalai Lama so you said this is
not a political visit but had Gordon Brown
invited you to Downing Street would you've
accepted the invitation no reason to refuse
the Dalai Lama also enjoyed numerous
meetings with President George Bush
George Bush and me we have you see one
quadrant King that is the promotion of
democracy more recently he has presented
his case to governments around the world
including the UK Foreign Affairs Select
Committee I think world knows we are not
singing into business so sometimes I
jokingly telling people we both sides have
some mantra or recitation I just I recite one
recitation that is we are not singing
independence we are not singing
independence that's my recitation perhaps
is a thousand times I think I think it's a
thousand times hmm then the Chinese or
recitation is kept as part of China Tibet is
part of China trade is part of China there is
a diode recitation so just a mere recitation
not much effective so we have to work I feel
little so that other uncomfortable but I am
Buddhist monk all my sort of contract what I
really feel I express I have no sort of interest
or practice saying something and keep in
mind something different after all solution
must find between Chinese and Lawrence
so this support from Chinese people it's
very essential now already some writers
some intelligence wrote I think really very
objective sort of once it is assessment or
articles so this is a little hopeful sign
Universal responsibility each of us must
learn to work not just for oneself one's own
family or one's nation but for the benefit of
all humankind Universal responsibility is the
foundation for world peace it seems to me
many problems which we are facing
essentially man-made problem also laser
disaster Racing's something different but
major botton of our problem is essentially
our own creation and meantime nobody
want problem I think every everyone in early
morning when we get up I think a low body
hoping now this day I should have more
problem more trouble nobody feed that from
early morning as soon as Vega I think hope
wish some Pleasant day that's women
Asian and both of these troublemaker the
essentially not necessarily intended but is it
a way for porch has become unrealistic that
causing problem unaffected an unrealistic
approach happened that also not
intentionally but because of lack of
perspective comprehensiveness
perspective and many cases short-sighted
so that ultimately lack of sense of global
responsibility we divide we and day and
feed our interest is something independent
from their interest so taking most
importantly our own interest and this is a
God other's interest so that creates reality
our interest others interest is actually I think
very much interconnected so the reality we
are part of the six billion human being
therefore six billion human being happy one
individual home to be happy if six billion get
trouble you cannot escape so that's the
reality so according that reality our century-
old concept we and day something
independent I think that outdated so
therefore the idea is a sense of global
responsibility developed sense of concern
entire humanity entire world wasn't one of
us all a little new dilemma delusional wasn't
all that I don't know all throughout his
spiritual and political career the Dalai Lama
has received numerous awards and honors
including the Congressional Medal perhaps
his most notable award is the Nobel Peace
Prize the committee recognized his efforts
for the liberation of Tibet and his quest for a
peaceful solution rather than using violence
so Tim Moore throughout his travels His
Holiness has spoken to many public
audiences and touched the hearts of
millions around the world you know he just
celebrated his 70th birthday so he won't be
around forever so you know these are these
are tremendous opportunities to be in the
really the midst of greatness he's the
embodiment of all the Buddhist compassion
so when he comes you experience that and
it's very important because you know then
one feels inspired to share that same thing
depends my whole life it will prevent a look
at the Buddha machine oscillate around the
building in an Lola that she has on her from
me she may be in Zonda she did wanna
come in and get ten I think Ichi casually she
sampling in Ananda has become a cook she
became Bardo add another property I mean
she gave me some agony she's not you are
watching NASA okay who's in thank God
eternally Egypt time I didn't anything I look
back I wish you would need a membership
with the Tadashi let them be when doing
that way in 2009 His Holiness visited the
remote Indian town of tawan in the Eastern
Himalayas region ordering China the close
proximity of this visit to Tibet concerned the
Chinese government greatly the local
populace practiced Tibetan Buddhism and
speaker tongues similar to Tibetan risque
his visit would be possible or not was he
that the seals are together at the higher
authority at the central level at the moment
of India takes the decision otherwise we
were longer to have him here at any cost so
we all people fellow are very happy and he's
water we feel that God has arrived at office
and we are very very very helpful foreigners
regularly travel to Dereham saline India to
hear the Dalai Lama's teachings I feel some
joy sparing all away people are very happy
to see the Dalai Lama we are coming from
Korea for almost three hundred papers
come to take his or less teachings so
traditionally two weeks after the most are
day His Holiness will give a teaching on the
past lives of the Buddha and he's been
doing this for many years even this in Tibet
formerly it's little wonder that in these times
of global conflict the people of all cultures
and religions desire to hear the wisdom of
His Holiness our century whether we like it
not become like century of bloodshed since
the war central violence now those
problems will reach you our generation
started now let's solve these are yellow
generation so hopefully thou our younger
generation which belongs to this century to
the first century I think they in order to have
peaceful century the peace does not mean
no longer any conflict among humanity
conflict bound to happen so they in order to
keep peace in spite this conflict the only
realistic method is spirit of dialogue respect
other side understand their viewpoint then in
the sense of brotherhood sisterhood and try
to solve in the spirit of reconciliation and
compromise so I often use it telling share
with people now let us try to create this
century should be central of dialogue then I
think here possibility of peace I think some
inner peace so certain kind of inner peace
through the practice so here now this is one
example in order to keep inner peace
compassion really makes differences very
important because self-centered for the
person very sort of challenging oneself only
one cell so the reflection of that feeling use
word III like that so that word nothing wrong
but the real attitude here just think oneself
so tango only oneself then even tiny
problem appears unbearable if your attitude
think others well-being then with others is
infinity so think more about others well-
being your mind open widened then your
own problem appears not significant
insignificant same problem same tragedy
can be much different how you see it this
angle you can see something very bad from
this angle oh okay that often you see
happen therefore the compassionate
attitude really widened so one's own
problem then not much sort of seriousness
so that I think make differences or inner
peace the way to promote human value
which is basis of our inner peace that is a
very important factor for happy life including
healthy body some scientists actually use it
told me anger hatred fear actually eating our
immune system compassion increasing
strengthening our immune system so
therefore health viewpoint and peace of
mind and both cases warm-heartedness is
given like no other religious leader the Dalai
Lama is constantly in the media spotlight
although English is not his first language his
joyful persona and sincere honesty has
helped win the International presses support
for the Tibetan movement channeling truth I
always describe like BBC or CNN and I do
not consider as a pro Tibetan role justice I
consider these these also I think the babies
across from the hair I always describe the
BBC something very objective particularly I
develop this convinced this conviction
during for planned war if I hope Island Papa
ah the British government then mr. mrs.
cager it's a little bit disappointed you see
your sort of clear presentation so something
danger about British so our Navy isn't it at
that time I develop sort of conviction ah then
you see let's read it objectively is it present
so therefore you see the BBC I do not
consider something like protection or anti-
chinese genuinely through justice and there
are report very objective so this is a
Chinese media very much lacking Jonathan
Mirsky oh yeah my respect well not a good
way for me to make friends with other
journalists Oh a person who asked me 80s
early as 87 if things become more violence
than what I do then I have a fellow that I
immediately answered if violence become
out of control then my option is resigned you
see this answer recently also I repeat it so
thank you yes now your question no I forgot
no and then call the positive TV could you
give me positive 10 what is it then all of
them that this means we're beginning to sit
that mp's are going into the chamber I see it
was not a synapse and I'll be known ok so
ah all fire no ha ha ha ha ha ha we Canada
we cannot jump yeah okay so yeah clearly a
press conference with His Holiness can be
a humorous experience but when the
subject of China is raised it is no laughing
matter unbelievable from Chandni service
uh you just imagine a who may rise do you
think a situation of human rights in Tibet is
better or worse or the moment than
previous period before 1959 the togedu
Sharia was worsened yeah worse could you
give me I think that is answer you should go
to Japan and ask then you get answered if I
say was then immediately you say order an
education in Beijing or ready to cover tough
to cover the Olympic Games and some
have come back and said the Chinese
authorities are showing them lots of
information about Tibet and taken them to
Tibet heritage centers and giving them the
Chinese government's view so they've been
very organized to use the opportunity this is
the claim of having journalists in Beijing to
show them the Chinese authorities view
does not unusual now last 50 60 years 100
years ago like that way even during Cultural
Revolution they're all Chinese media so
praise about culture evolution so that later is
a political situation change leadership
change then full criticism about
conservation the Dalai Lama shared some
of his insights regarding the struggles of
dealing with the Chinese government at the
Royal Albert Hall wonderful monk I know
very well before 1959 he spent 18 years in
Chinese gulag so this monk then he's joined
the Amsale one day the casual talk then he
told me during 18 years in Chinese glove he
faced few occasion some danger then I
thought danger on his life maybe and I
asked what kind of danger and his answer
is danger of losing compassion towards
Chinese so that kind of attitude but recently
the Chinese government seems to pay
more attention about say Tibetan problem
so and also I think because of the worldwide
sorrow clear signal about your concern I
think that this is it definitely impacts in the
leaders of Chinese government so please
continue your also expression of solidarity
expression of your concern really happen
and then wherever you see you find the sort
of opportunity to talk with Chinese brothers
sisters and then talk educate because this is
some of the Chinese they have no food in
fuller information about the reality so
sometimes was it they really but feeling with
Tibetan our ended finish this is absolutely
not before the Dalai Lama dies by tradition
he will inform the monks of his new
reincarnation and they will seek the child
llama but Tibetans fear China will dictate
who is the successor to his holiness as a
way of extending their control over Tibet this
was demonstrated by China's removal of
the Tibetan Panchen Lama and installing
their own the Kamata is touted by many as
a possibility to fill the vacuum left by the
14th Dalai Lama at the age of fourteen
Karmapa made a daring escape from a
Tibetan monastery he crossed the
Himalayas by foot and horse back to India
and now resides at the kyoto monastery in
Dharamsala countries dishonor cattle
sharing deucey t gazella - I definitely feel I
can be the bridge between the two the old
Tibetans and the youth of Nene deburr olya
did you see somebody with her hands over
chat react cuz at the digit casualty and Tyga
Arab Lee you have a risotto the Dalai Lama
and the Tibetan people are considering
many options to continue the lineage of the
Dalai Lama one option is appointing the
15th Dalai Lama before the 14th passes
away this is a radical departure from the
traditional formality the Dalai Lama's life has
been a remarkable journey now aged in his
70s he remains optimistic about his people's
future now hopefully the Chinese leadership
should use more common sense rather than
emotion then I think the future is bright of
course this moment we are passing through
difficult period but this is permanent His
Holiness concludes each day with prayers
before retiring he often cites a favorite verse
found in the writings of the renowned 18th
century Buddhist scholar saint shanti
daehwa for as long as space indoors and
for as long as living beings remain.

about 2,500 million years ago the tectonic
plate of India split off from the west coast of
Africa and drifted away into the open seas
India continued to drift north until it plunged
under the belly of the Asian mainland
causing the most massive of evil on the face
of the planet Oh like any storyteller returning
from a long journey I spent the months
following our expedition attempting to give
shape to a series of images thoughts and
feelings an expedition of this kind is made
up of many private journeys each adding a
different perspective to the whole I decided
to make the second episode Michael's story
a Western Buddhist on the trail of an
ancient Chinese pilgrim who made a
famous pilgrimage to India in search of the
Buddha our first stop was the ancient Oasis
known to the Chinese as Kashi but referred
to more frequently as kashgar by the local
Uighur population The Wiggles are an
ancient nomadic tribe who settled along the
Silk Road over 2,000 years ago they share
with their Turkic neighbors to the west
similar racial and cultural roots the
differences we note have more to do with
time than place it feels less like traveling
from one country to another than receding
very gently into a distant past yet kashgar
was not always so isolated strategically
placed at both the east-west and north-
south axis of the silk routes it was for many
centuries a major conduit for people goods
and ideas farmers from the countryside and
neighboring oases still flock each week to
the great Sunday bazaar you the unloaded
carts wait by the tumen river' while their
owners sell their wares on the bridge and
along the streets of old kashgar a first sight
the bazaar looks like a vast flea market of
the general type you might find in India or
even in western cities in fact kashgar might
well be the original prototype for there was
once a famous flea bazaar here so named
because it was the section of the market
where old clothes were sold but the real
fascination for us are the people themselves
here is a place where buying and selling in
general entertainment are all over peace the
whole market is a strange mixture of the
ancient and the modern a constantly
surprising alternation of the exotic and the
mundane Judy she intent on the Heiser title
shoes the chai Connor or tea shop has its
roots in antiquity but in former times a
mandolin player or a storyteller would have
held his audience spellbound rather than
Chinese cartoons we find michael who has
been waiting in Kashgar for our arrival
assessing the price of pigeons at the bird
market i finally buy a sparrow but its wings
have been clipped so i guess it will have to
sit on my shoulder until i can find someone
who wants a pet bird rather than a chinese
suffer a hundred years ago there were
better buys to be had in the kashgar bizarre
than sparrows george mccartney the lone
British representative in this remote corner
of Asia bought some souvenirs that were to
startle the world we're walking exactly
where it all began where they found the very
first manuscript that made Central Asia such
a such an incredible place for for all the art
historians and all the excavators and the
explorers when Eric Shipton came to my
house I think in the seventies he spoke of
this place and he was speaking like in her
dream and really that bangle it excited me
that ever if ever I would get a chance to be
here and see here here at the turn of the
century Cheney bog as the british council
was called served as a strategic listening
post beyond the himalayas with british india
in its cold war against the rapidly expanding
russian empire in her memoir of Chinee bag
as the british consulate was called lady
mccartney tells how it became the most
famous guest house in central asia my
husband acquired a quantity of broken
pottery stone and metal seals stucco
figurines of buddha and some 35 leaves of
manuscript from native treasure seekers
evidently picked up by them in the desert he
looked upon his acquisitions as near curios
nevertheless he sent them to professor only
a well-known Sanskrit scholar what was his
surprise from the professor wrote to tell him
that these manuscripts were the oldest
Indian handwritten documents then known
to exist they were of the 4th century AD
many scientific expeditions came in
consequence the most important of them
being those of our friend Sir Aurel Stein and
the late professor von de Kock they
excavated a great number of ruin sites
around the Taklamakan desert often at
several days march from any present day
habitation if any of my readers think I am
making too much of the past cultural
importance of Turkestan let him or her go to
the British Museum and ask for the stein
collection the civilization had emerged full
blown from the desert linking for the first
time the four great cultures of the ancient
world Greece Persia India and China Stein
called its Air India he conducted one of the
greatest raids on the ancient world that has
ever been attempted his chief source of
clues was the travel diary of the 7th century
Buddhist pilgrim called Duan Zhuang our
local guide escorts us to one of the ancient
sites described by zhuangzi called more
temple it was part of the Tang Dynasty town
with the pilgrims stopped on his return from
India they're along ramparts was the stupa
of moher temple a domed tower that once
held a niche for the buddha image before
his arrival chuan zang had narrowly
escaped death at the hands of bandits did
he write here bow to the Buddha and offer
thanks for his deliverance next morning we
set off across the desert to York and the
next oasis town over 200 miles away is our
first taste of the heat and glare and dust of
the Taklamakan which in Turkic means he
who goes in does not come out from the
comparative comfort of our Jeep I think of
John Zhang and Mark Aurel Stein traveling
the same route when there was nothing but
the bleached bones of dead men and
animals to mark their way like many oasis
yard count is a green island the notion of
sand fed by a glacial river that descends
from the northern wall of the Tibetan
Plateau it's orchards fields and poplar lined
avenue stretch for 70 or 80 miles along the
southern sun road history seems to have
forgotten your hand unlike kashgar there
are few Han Chinese about our present
century seems to have made little impact
the old caravanserai on Kashmir Street
would still be waiting for the Silk Road
traders to arrive laden with gold and spices
from India and I can imagine Stein refitting
his foots or camels here before setting off in
search of buried cities Stein's caravan left
York and in December 1900 it was the first
of his three great expeditions spanning a
period of 16 years following Zhang Zhang's
clues he excavated a succession of ancient
sites they had exotic names like Iran Khan
Dalek Rulon and yielded a stream of
remarkable relics his success sparked an
international race for the buried treasures of
Chinese Turkestan an ancient civilization
preserved in the sand offered up its secrets
by the ton nearly a century later Chinese
archaeologists continue to find new
evidence for one of their earliest cultures
but they are the late comers by 1930 the
whole chapter of history had already been
carted off to foreign lands Stein was
branded a foreign devil which stolen China's
past and he was refused permission to
conduct a fourth expedition Stein died in
1943 with his discoveries safely locked
away in the British Museum the man himself
was conveniently forgotten there is one
place however where he is still given credit
for his achievements India's National
Museum in Delhi the British Raj co-funded
Stein's expeditions and were entitled to half
of everything he found as a result India
inherited an impressive collection of Central
Asian art and in these rooms sir India finally
comes to life for me Stein's discovery of
such lost languages as crusty Sogdian and
Brahmi show how the once vibrant Buddhist
culture of Central Asia had spread from
India and how it evolved after coming into
contact with Chinese Persian and ancient
Greek cultures along the Silk Road the art
literature and artifacts he brought back are
among the earliest examples anywhere in
the world Stein was a brilliant orientalist he
turned to exploration to confirm his theories
on the evolution of ancient Buddhist culture
Oh recalling his discoveries my heart skips
a beat as we approach our first sand buried
city 22 miles south of the present-day
Houghton is the ancient capital of Malacca
Wat aside from the chance for a little
unexpected exercise it's a disappointment
the Chinese are supposed to have dug up
an imperial hole in a collection of Tang
Dynasty pottery here but all I can see are
bits of old wall which might easily be
mistaken for boulders it's the desert wind
that really fires my imagination the same dry
wind that suddenly swallowed up an entire
epoch see perfectly preserved bodies that
have been buried in the sand for thousands
of years this woman his looks as this year
almost alive where did she come from to
some extent uncommon that's from sixth
century before time - 6th century 6th century
means that this woman has been buried in
the sand just like she is for 1,400 years
years with her shoes on and her clothes just
as here and her hair he is extraordinary and
this is her nine-year-old daughter you can
see her hair with a Buddhist country food
ultimate photo he has their Buddhist that's
amazing it's like looking at a xuan zang and
thinking about the journey that he did from
China to India to pick up the manuscripts
here are real people of his time perfectly
preserved it's fantastic south of Houghton
overlooking the karakash river of the
meditation caves of Kirk Marin over the
centuries they have provided religious
refuge for the followers of many different
faiths just when I thought that the trail of
chuan zang had gone cold and there was
nothing more to learn about him the Silk
Road has begun to offer up new insights the
Buddhist scriptures discovered in this cave
date from the time of fashion a third century
pilgrim who inspired chuan zang zone
journey it's hard to believe that they
remained here undisturbed for nearly 1,700
years yet the peaceful stillness of Kirk Marin
offers a glimpse of eternity there are a few
distractions no sense of time rushing by on
the spot where an historian monk would
have prayed to Jesus or a Chinese pilgrim
meditated a Muslim woman now invokes the
name of Allah prayer beads are an ancient
aid to meditation used in each of these
spiritual traditions counting beads is a way
of emptying the mind of disturbing thoughts
the first step in any spiritual training a clear
mind it is said produces a calm heart then
death itself can be faced without fear if sand
is the Messenger of Death water is the
angel of life in the desert when there is no
rainfall water is more precious than gold
everything requires water even the houses
courtyards and mud brick walls need to be
washed down every day or the dry air will
quickly reduce them to dust on this daily
water giving ritual rests the entire history of
civilization along the Silk Road the day we
arrived the family are harvesting their
apricots and my interpreter and I are invited
to pick our own basket full of fruit I asked
her if we should offer to pay but ghuli whose
name means desert flower says it would be
insulting it is the Weger way of wishing us a
pleasant journey along the Silk Road in the
small country villages outside Houghton oral
traditions survive which preserve the
memory of the Silk Road in a very vivid way
the head of this village is a well-known
negara drummer who relives the history he
heard as a child in the songs and lyrics he
now performs for others one Zhang came
many centuries ago and was greeted by the
king of Catan who played just this sort of
instrument for him and all the people came
round and there was much dancing and
singing do you know that story miserable
killed egg can't brunnen the shiitake and
dawn began time before thinking and
they're sure party sure hotel party Chelsea
I'm sure a lot about the end yeah the
mission Avril Honda Natasha and zonal olga
van i'm sure not to salute lana ship addenda
now rutila kept against issue Silesia is near
Alma Popham unload on Rotten I was - sure
the Hozuki puke indicate party journalism a
ba de the negara is an ancient instrument
that has been passed down from generation
to generation the negara was played
whenever the King had something important
to tell the people the Ox I taught your boy
Terra could be a festival or it could be an
accident or some other emergency the
negara was a signal for people to gather
together becoming too much is you a tip
some people say they have heard the
sound of drums coming from the of the
negara at night it was a holy place where
many Buddhist priests lived in ancient times
it would have been called the Temple of the
Ganta after the drum that called monks and
laymen to prayer in his diary chuan zang
recounts the legend which gave the temple
its name in the days before Buddhism came
to Central Asia a king discovered a disciple
of Buddha in deep meditation hearing of the
man who had conquered earth and death
the king wanted the Buddha to appear
before him the disciple told him to build a
temple on this spot the king complied and
then asked again to see the Buddha the
disciple replied let the king exercise true
faith and he will appear at that moment
there descended from the air a figure of the
Buddha who confirmed the Kings faith and
gave him a gun to drum for his temple and
so the collective memory of an ancient
people continues to be passed down from
generation to generation leaving the main
expedition for a few days we fly to Xian in
the heartland of China the Silk Road ends
here among the rice paddies of Shaanxi
province in drawn Zhang's time these fields
lay within the walled city of Shang Gong the
imperial capital during the Tang Dynasty the
tombs of the Tong Emperor's are grouped
on a hillside outside of Xian a party of
headless ambassadors known only by the
foreign names on their backs reflects the
cosmopolitan flavor of an era that
represents the best in Chinese art and
culture in the 7th century Shangaan was the
gateway for all the new ideas arriving along
the Silk Road in the market quarter of
Chillon a modern statue commemorates the
starting point of the ancient caravan route
traders brought their Goods here from
Central Asia and beyond exchanging them
for iron gold silk and the newly popular tea
the bell tower stands at the center of the
Tang Dynasty City where's one Zhang
returned after his 10,000 mile pilgrimage to
India and back although Xian is a major
industrial center its historic sites attract
tourists from around the world it's 2 million
inhabitants are no greater in number than
they were in the year 645 when John
Zhang's Caravan arrived laden with books
images and holy relics the people of
Shangaan had heard of his incredible
voyage to distant far-off places and they
poured out of their houses to welcome the
buddhist master whose adventures had
already become legendary kwon jang-ho
Caro in China and his wild goose pagoda in
the temple of great goodwill is a famous
landmark the emperor side su bilge Wang
Zhang dis stone tower to house his
manuscripts here the pilgrims spent the last
years of his life translating them with a team
of hand-picked scholars the new corpus of
Buddhist teachings was destined to have an
immense impact on all the cultures of the
Far East moved by the Reverend still shown
this remarkable man I pay my own respects
in the traditional manner the Emperor was a
Confucian and had been hostile to
Buddhism as a young man but in his later
years he took a deep interest in this new
religion Chauhan's I became the emperor's
spiritual advisor and used his influence to
strengthen the position of Buddhism in
China during the Tang Dynasty new and
distinctly Chinese forms of Buddhism
emerged chuan zang zone sect lasted a
mere 70 years after his death but his
translations influenced many schools which
have survived to this day including the
famous Chon school was traveled to Japan
where it became known as Zen the temple
of the flourishing teaching is a 7th century
monastery to the south of xi'an its monks
and lay followers still chat the original
Sanskrit verses brought back from India by
John Zang and honor his memory by
circling the tower that holds his ashes Oh
inscribed on his tomb is the word Tripitaka
or threefold basket which refers to the
original core of Buddha's teaching Tripitaka
became the nickname for chuan zang at 27
he set out on his pilgrimage and did not
return until he was 43 unconvinced by the
translations then available in China he
sought the true teaching of the Buddha from
the Holy Land of India he walked alone into
the great unknown crossing the world's
worst deserts and its highest mountain
ranges he faced death many times and his
courage and equanimity impressed Kings
bandits and barbarians alike he sectiond at
monasteries and debated with learned
monks and by the time he reached his
destination his reputation as a great sage
had already preceded him chuan zang was
not the only Chinese pilgrim to visit the
homeland of Buddhism but he was the most
important like a dead star that keeps
releasing energy for thousands of years he
continues to be a valuable source of
knowledge and inspiration the modern state
of Bihar contains the main sites where the
Buddha lived and taught during his lifetime
with a decline of Buddhism in India these
sites were either destroyed or abandoned
many centuries would pass before
archeologists and art historians would seek
them out again and like oil Stein it would
invariably turn to John's on to guide their
footsteps a short distance from the present
city of Gaia lies blood gaia where the
buddha has said to have achieved
enlightenment this sacred site is once more
a center for pilgrims from all the different
Buddhist countries of the Far East Western
tourists mingle with visitors from Bhutan
Southeast Asia Japan and of course Tibet a
few months after the expedition is over my
wife and I arrive in India to see where's Ron
Zhang's long pilgrimage had led him we're
coming around to the Bodhi tree just around
the corner yeah that is he can recognize it
by its leaves I've seen it in so many pictures
this is a fourth Bodhi tree and it was brought
from Sri Lanka by the Cunningham the
archeologist who uncovered this place late
nineteenth century and a marvelous tree
amazing how bigots but these are the
Buddha's footsteps see how they're painted
red Safran colored little coins are put here
his offerings before the Gandhara period
there was no Buddha image and so the only
image of the Buddha was the Wheel of Life
the fish that was one of his thirty-two marks
of a great man and his footsteps the
Buddha was an indian prince called
Siddhartha Gautama who renounced a life
of luxury and privilege for that of a
wandering ascetic confronted with a bitter
reality of life outside his palace gates he
asked whether there could be a way to end
all suffering the beggar women and children
at the temple gates are a constant reminder
of this pertinent question the Buddha was
concerned with more than the alleviation of
physical poverty he came to see suffering
as a basic human condition as universal as
old age sickness and death it was not a
matter of living a sheltered life or even of
extending that opportunity to as many
people as possible the burning issue that
made him leave his palace and seek an
answer was much deeper and the more he
meditated on it the more elusive the answer
seemed he studied with the best teachers of
his age for six years he imposed the most
severe hardships on himself until he was
emaciated and on the point of death yet
there was no solution to his problem so he
gave up his austerities and nourished
himself until his body was strong again then
he sat down beneath the Bodhi tree for one
final supreme effort vowing not to get up
until he was fully enlightened not far from
Bodhgaya is a peaceful valley that seems to
have changed very little from the time the
Buddha walked here having reached the
end of his ascetic life the Buddha bathed in
the nearby river this is truly one of the most
beautiful places that I have ever seen
wonderful I'm I just love watching that little
child down there to be Sufi another was
putting all the weeks and working very hard
putting it in a big bushel and the child's
playing it and then makes a little hat out of
that out of the burlap and runs after
everywhere there are children and animals
coming through the village give a little shawl
down there with the staff stopped in time
have you just the way the Buddha must
have seen it 2,500 years ago in what really
has changed I don't know Telegraph I mean
telephone poles yeah telephone poles
where is the river just over there that's
where we going oh I see see the temple that
is where the Buddha met Sujata Sujata she
just had to tell the young girl who gave him
a bowl of milk what was the story this must
be where he came when he was during the
period when he did his real privations and
he was starving and very emaciated and he
came and sat by the riverbed didn't he have
to be that's right and the Shepherd looked
after him why should we look after him and
then a shepherd girl came with a bowl of
milk that was Sujata this is still Suja toes
Valley alone among the world's great
teachers the Buddha never claimed to be
more than a human being his teaching
mission lasted 45 years and would yield an
enormous body of work but he summed it
up in a single phrase suffering I teach and
the way out of suffering one of his first
monastic orders was started in a mango
grove at Nalanda later to become the
greatest University in Asia it is the largest of
all the ancient Buddhist centers and a must
for any tourist making a tour of sacred sites
Duong Vuong spent many months in the
Londe and gives a glowing description of its
attractions section halls libraries temples
and flower gardens and above all the
greatest Buddhist teachers of the day it's
like come home yes there must have been
about 10,000 monks living here at the time
of John Zang you think he slept in one of
these well could be although I doubt
whether these were the exact same walls it
was rediscovered by general Lord
Cunningham in the 20th century and a lot of
these were rebuilt didn't you tell me one
thing teacher had a dream about his coming
yes serpent portent Shilla Bhadra was the
teacher he was a famous Mahayana
teacher and he was he was here yes he
lived here and taught here he was the
master of Malanda and he lived in great
pain he had terrible arthritis at one time it
was so bad that he wanted to simply waste
away and he had this terribly powerful
dream she told him not to do such a thing
and that he was going to be the master of a
very important Chinese pilgrim and this
pilgrim was going to ask him for the
Mahayana teachings and it was one thing
and when John Zhang arrived and actually
came up to him and said my name is Wong
Zhang and I want the teachings of the
Mahayana or at that time it was called the
yogacara teachings and I would like you to
be my teacher should I bother looked up to
him and wept and so a crucial transmission
took place that would help ensure the
smooth passage of Buddhism to China and
beyond Buddhism soon disappeared from
India and the timeliness of Zhang Zhang's
pilgrimage became apparent to all he had
followed the footsteps of the Buddha in the
Holy Land and within his own heart he was
one of the world's great travelers but his
journey like that of the Buddha was
principally an inward one you a true disciple
chuan zang strove earnestly to liberate his
own heart and in so doing became himself a
light for others to follow light and warmth are
two aspects of the liberated humanized
energy hence the Buddha is called both the
all enlightened one with the single eye of
wisdom and the old compassionate one with
a heart that radiates love you can even the
Sun Zi beings on earth yummy savanna
gentle a teeny vomit amitabh Xiu cans avati
to toes up upon King Tina paucity Yamaha
be the Buddha never encouraged blind faith
or belief in anything it could not be
experienced firsthand the liberated warmth
of his heart shone forth encouraging others
to break through their self delusions and
awaken to their true nature Santos occurs I
sober up those inclined to follow him he
taught a middle way between self-
indulgence and self-mortification a nano he
done nothing but the Buddha did not
promise deliverance he said he could only
point the way everyone had to walk each
step of that way like the great pilgrims runs
on their own two feet.

if you think of religion as something to do
with God the story we're going to tell is not
about religion it's about the teaching of a
man it's about Buddhism here at Paulaner
Rua one of the ancient capitals of sri lanka
the island we used to call salon I was given
a lesson in how to look at a statue my
teacher then and for most of this search
was the venerable Ananda Maitreya former
vice-chancellor of a Buddhist University
described in an address from the Buddhists
of Burma as greatest of pundits picked to
represent his country on a visit to Mao's
China I was a bit scared to meet him till I
met him when you see a figure of the
Buddha from his eyes of the sketches it
teaches you the control of ice because it
reflects the roll control a restraint of
restraining eyes to control of your eyes from
the mouth control of now control of speech
the scaling speak and from his from the
hands of this statue they restrained in hand
in your in new activities from the feet also
there are stayed in fee the whole body
explains or expresses the restraint of whole
body so in terms of our body so these
stillness of the statue isn't just a matter of
being stone it is an invitation is to emulate
will do the same thing yes so there's religion
there is the real Dharma your doctrine is
there ducting symbolized an underbite really
in deliberate simplicity about 10 miles from
Columbo when I asked him what he thought
his greatest weakness was he said books
from his little house he's planning a
Buddhist Study Center for interested
foreigners in the meantime he writes and
teachers and receives visitors I said you can
you put Buddhism in nutshell yes what we
do Ella Buddha said Sabah Papa soccer
una cosa la SOPA Sampada sakata
parrillada Panem a tango Don asana which
means Saba Papa Sakura to shun all evils
cosa a subsample da to do good such it
appeared upon verification of your mind
Aidan booth unfasten this is the ticking of all
the buddhas is not easy well it's very easy if
you understand it back to school a nearby
Buddhist Sunday school my companion was
dr. Ratna Paulo professor of anthropology in
Colombo and the Buddhist layman but I
might have studied in a Sunday school
when I was young and I think elements of
Buddhism I learned from the school the
primary aim is to mold character although
you may learn things by heart the first thing
that they teach is love respect all life then
equality then the tolerance you know it's the
one of the thing that I like in this country's
tolerance you are tolerated so these three
things were taught to me and they helped
me a lot to mold my character if the
Buddhists have an equivalent of the Lord's
Prayer this seems to be it I take the Buddha
as my refuge I take the Dharma as my
refuge I take the Sangha as my refuge in
other words I click refuge in the enlightened
one that's the Buddha I take refuge in the
truth he saw and preached that's the
Dharma I take refuge in the community of
monks who live by the teaching and carry it
out to the world that's the Sangha after
school some of the children told dr. Ratna
pala and me their favorite stories they were
all taken from the Buddhist scriptures and
they were all about the former lives of the
Buddha like this one on respect for elders
an elephant a monkey and a partridge tried
to establish which was senior so as to bring
some order to their community when I was
young said the elephant I could walk over
that tree and it scarcely touched my belly
when I was young said the monkey I could
sit on the ground and gather leaves from its
topmost branches when I was young said
the Partridge I at a seed which passed
through my body and dropped to the earth
and from the seed grew the tree so the
seniority of the Partridge was established
and the other tool paid their respects and I
said the Buddha was that Partridge but who
is the Buddha you get one possible answer
by retracing his steps back to India this is
bodhgaya in northern India where a giant
stone relic box Dwarfs a tree here says the
tradition two and a half thousand years ago
under a tree a man sat he'd been born into
luxury and that hadn't satisfied him he'd
tried self-denial and that had nearly killed
him now at the age of 35 he sat here and
after great inner journeyings woke up to the
truth and that is the literal meaning of the
word Buddha he is the one who has woken
up after his awakening says the traditional
he warped to Banaras where in a nearby
Deer Park and the deer are still there he
preached his first sermon and with that
sermon won his first five disciples but the
question remains who is the Buddha he
super natural he's God he immortal is a
man an extraordinary man from the very
beginning with life he's extraordinary that's
the case not supernatural natural but
extraordinary it wasn't that an under my tree
back in Sri Lanka exactly disapproved of
that trip to India but I got a strong
impression but given the choice he
preferred live teaching to a dead relic Island
Mike Lee's hometown as you can tell if you
see his full name is Balan goda because it's
the custom here to make the name of your
birthplace part of your permanent label
Balan goda Allen Demetria he took me to
the local temple to see the monk in charge a
man in his 90s a friend of mine yes when I
was about 30 men in my school days from
my school days he was a great friend of
mine who is much a delicious is he very
much your senior is about four years the
scenery is calculated from the day that you
are Audient so it's our custom that we have
pay respect to our see if we see near to me
even in one minute and respect in this
society it's no bad thing to be old who is
what suspicious the son of printhead
partners some of the girl who became the
Buddha yes and here is the Buddha yes
he's very cool yes Wiseman big fella would
had two bodies a spiritual body and physical
party the figure shows the nature of physical
body appearances in appearance but the
height shows the height will accuse infinite
legends one thing about the temples we
visited they don't lead you to an altar there's
no holy of Holy's kept separate from the
people with God one side and you the other
tableau by tableau you're taken gently
through a story the life story of the Buddha
when you see statues in a temple do you
think of it as a kindergarten a somewhat like
kindergarten class the kindergarten section
of this critical life therefore beginning do
people get stuck there well if they do get
stuck then there is no progress this is a
fledgling relative of the Buddha with his
parents it's been a novice monk for one
hour exactly if after five ten or fifty years he
decides to disrobe nobody's going to stop
him so the events of an hour ago weren't as
final as they looked he had his head shaved
why is that for the simplicity sake while the
shaving happens the candidate is made to
hold and look at a clipping of his own
departing hair it's his first lesson in
meditation the children you have available
there was a nice informality about the style
of the ceremony but nothing had hazarded
out the timing it happened at an hour and on
a day that was astrologically exactly like
from Buddhist point of view best astroid
economic is when your mind is strong
enough full of self-confidence and energy
nevertheless the astrological calendar had
been consulted in his lifetime the Buddha
ordained nuns as well as monks at the
moment there are 15,000 monks in Sri
Lanka and no ordained nuns though there
are moves from time to time to establish
them this is the last time he'll pay respect to
his parents as a layman the ordination
proper begins with the three refuges I take
the Buddha as my refuge I take his teaching
as my refuge I take the community of his
disciples as my refuge but danyoung be
hunted but young of but Ganga the
language is having difficulty with is poly
that's the language of the earliest Buddhist
scriptures these are his new robes a
Buddha penny Saturn a new barn effective
among casa a layman observes Five
Precepts five undertakings not to destroy
life not to steal not to misuse sex not to lie
and not to take in toxicant as a monk he'll
take five more not to eat after 12 noon not
to dance sing or attend shows not to
decorate himself not to use soft beds not to
handle gold or silver I asked Anandi
Maitreya if ordination gave them any special
powers that's something like a blessing from
God or somewhat like that there's no such
thing in Buddhism because if everything is
you you depend on what you do you
shouldn't expect any external help from a
spirit or from anybody for it for your own
development now under God Himself could
scarcely believe it but parents and
grandparents he'd bowed to ten minutes
earlier queue up with presence and bow to
him we forgot to spiritual life the boy is
higher than the parents if spiritually he is
higher parents know this the umbrella by
the way is the thing he likes best at the end
of the day as if he'd read my thoughts under
Maitreya said don't worry for some time at
least he'll be junior to every other monk he
meets and if he gets above himself we shall
help him down a word you hear a great deal
in talk with Buddhists is the word suffering
being alive is suffering dying is suffering you
can be happiest suffering if they're saying
what they seem to be saying Buddhists
should have the world's longest and sourest
faces it was a relief to find out that the word
you cling on to as you take your first steps
in Buddhism isn't simple suffering it's better
translated as unsatisfactoriness instability
uncertainty nothing ever stays the same I'll
try and put it to you as it was put to me here
am I sitting comfortably in this chair in an
hour's time I might still be quite comfortable
in 24 hours I'd be in fair agony in 24 years
I'd be a cripple and in 240 years I'd be
bones and the chair will be looking
preceded - even if you try to keep quite still
and not change change will still happen and
there's nothing anybody can do to stop it so
if like most people you're a clinging man in a
world which never stops changing what do
you cling to some would say God even the
crowd at an English football match sings o
thou that change is not abide with me but
Buddhists don't accept the idea of one
unchanging Almighty God the problem they
say is man's problem and the Buddhist
solution as far as I can understand it is you
must cling to nothing because there's
nothing anywhere solid enough to cling to
and if you can't cling however much you
want to you're faced with one unthinkable
terrifying alternative you've got to let go
when a novice is at least 20 he can be
ordained a fully-fledged monk a bhikkhu in
this tradition a Baku doesn't eat after 12:00
noon and what he eats he begs for simply
whatever house you see first then we go
this if they offer us and we accept if they
don't offer it and we also would allow do you
collect food for other monks or in your
backing bury some time if there are number
of monks in the temple so we collect some
food even sufficient for others I asked the
laymen the food givers why they did it giving
is the way to get inner wisdom said one of
them but the rest talked about meritorious
actions gaining merit like accumulating a
store of spiritual riches that will help them to
a better rebirth our farmers are wondering if
it was difficult to beg no because when we
guy in the order naturally we have to drop
our pride because we know we live on
others even with an alien tagging on behind
the pace of the walk was deliberate and the
concentration unbroken take two monks one
sits and meditates one goes out and serve
society which is more praiseworthy then
dead events and market the motive lives
according to his motive either this or that
person is paid for it I suppose I wanted him
to approve of the bhikkhu who bustle about
doing good then we go arms begging if we
do it properly properly well I mean correctly
you have to meditate to extend your loving-
kindness with the people who offer you
arms so you have to spend that loving
feeling that loving kindness feeling of client
kindness towards them it purifies even in
that moment your mind it is a kind of
blessing mental blessing about the
meditation on loving-kindness I believe that
you begin it by concentrating on yourself
and loving yourself self-love I was brought
up to believe is an evil thing well if it stops
there itself then it may be an evil thing but
you don't stop there itself first you Lao it is
natural that everybody loves himself better
of all other persons so you have to extend
you allow first you where you have to
experience fear Lao on yourself love her
yourself so you experience your love then
you extend the very same experience
towards all other living beings Kahneman
who doesn't love himself then not love for
the people well a man who doesn't love
himself never loves others it is impossible
come to think of it the Christian gospel says
love thy neighbor as thyself not more than
myself and not less but am i right the
Buddha did require his bhikkhus to serve
well yes for the benefit of the people for the
good order people for the welfare of the
people to t compete and help the people so
he sent out the first hysterical word mission
hood that there was no world mission like
that it was the start of a world mission.
Japan located off the eastern coast of the
Asian continent is an arc shaped string of
islands 3,000 kilometers long at the heart of
the country lies Honshu the main island
which accounts for 60% of Japan's
landmass it is home to Kyoto and Tokyo the
two most recent capitals three fifths of
Japan is mountainous on the coastal plains
the population is very dense eighty percent
of the Japanese live in cities moreover the
mountainous terrain limits the size and
output of the farms the percentage of young
people in the Japanese population is
continually decreasing 20 percent of the
Japanese are over the age of 65 the society
takes care of the neediest for social
cohesion is a fundamental value here in
Japan there are raised markings on the
sidewalks for example to help guide the
blind the omnipresent mountains are an
obstacle to expanding habitations to make
the most of their reduced living space the
Japanese plant crops on any plot of land
available no matter how small the traditional
architecture has given way to high-rise
constructions to this general lack of space
they found a vertical solution the traditions
are deeply entrenched especially in cuisine
where the creative presentation of the
dishes is particularly important fresh
produce is preferred and the preparation
involves a series of meticulous operations
the Japanese are very attentive to nature in
autumn they follow the maple leaves day by
day as they turn red the Japanese like their
nature disciplined Zen Buddhism which was
introduced into Japan in the 12th century is
based on meditation the extremely sober
Zen garden is designed to be conducive to
meditation and self-awareness the attitudes
the gestures and clothing have been
handed down through the centuries in often
complex rituals full of symbolism the ancient
traditions nourish artistic creation they also
kept alive by more contemporary forms of
expression the cinema for example which
owes its success to several renowned
directors and it's cartoon heroes and new
traditions have appeared a host of charming
little characters are catching on quickly
these are the kawaii which means cute
children are taught to be socially
responsible but adults also get caught up in
the game the cat maneki-neko brings good
luck he has good influence when you take
an omikuji from a vending machine on a slip
of paper you will find a general forecast for
your future it means that the eight will have
the better future the amount of farming is
constantly decreasing and now accounts for
barely 1% of the gross domestic product
rice farming is surviving thanks to
government subsidies Japanese is the
world's second most powerful economy
after the United States industry accounts for
one-fourth of the country's wealth and
employs one-fourth of the workforce the
automobile industry is one of the country's
economic powerhouses despite the
handicap of the mountainous terrain the
Japanese have done wonders with their
highway system the mountains are not very
high but it takes works of art to cross them
telecommunications are a way to save a
good deal of time in this country whose
roads often take roundabout paths the
highway tolls in Japan are among the
highest in the world the high speed train the
Shinkansen connects the major cities it's a
quick reliable way to travel the Shinkansen
was inaugurated in 1964 seventeen years
before the French TGV both trains run at
the same speed around 300 kilometers an
hour but the Shinkansen wins out on
frequency on some lines there are as many
as six trains an hour the island of Honshu
is widest at the center 250 kilometers
across in the heart of the truble region we
come upon the city of Takayama despite its
modern districts the city has been spared
the unchecked urbanization of the 20th
century for a modest sum a begging monk
administers a purification Rite the morning
market attracts a good crowd right from
daybreak the Japanese considered plant
proteins as an antidote to agent the city has
conserved its wooden buildings which date
back to the 17th century the local craftsmen
are renowned throughout all of Japan in the
past the town would pay its taxes by
sending its best carpenters to the Capitol to
work on the temples and palaces the
traditional craftsmen of Takayama are
highly skilled in a variety of fields even for
transporting tourists the traditional ways are
still in practice the rickshaws will be around
for some time to come the local craftsman
turn out a variety of works from fish kebabs
to the preparation of dorayaki but the
speciality of Takayama is by far wood
carvings the city is swarming with people
here for the autumn festival the event which
dates back to the end of the sixteenth
century is a celebration to thank the gods
for the harvest that Guerra Cory marionette
execute a series of intricate movements
perched atop a float called a dashi he is the
intermediary between the world of humans
and that of the divine forces Takayama's
mechanical dolls are a very old tradition
dating back to the a dough period and it's
my duty to carry on this tradition for the next
generation and the generations to come it's
my duty a group of young people are
executing the figures of a Toki recuperate
the Karakoram marionettes are protected
like precious works of art the machinery is
incredibly complex one of them represents
the deity a Basu sama he brushes a
character on a sheet of paper that will then
be placed at the entrance of a house to
bring good luck to the family during the
Autumn Festival 11 - er paraded through the
streets of the city the does she date back to
the 17th century they are true masterpieces
composed of wood cloth metal and lacquer
the festivities are held in honor of the
divinity sakura yamaha chi mangu a divinity
of Shintoism the original religion of japan
during the procession the divinity is carried
through the city in a portable shrine the
vendors are out in force doing business with
the crowds of visitors for the festival of
Takayama is indeed one of the country's
finest after nightfall the dance of the shishi
the mythical lion dance makes its way
through the different parts of the city the - er
lit up and moved through the streets
following a precise route a crew of several
men draws the heavy structures guiding the
float through the narrow streets is quite a
feat [Applause] at the end of the
procession the floats come to a halt before
the festival officials after the customary
greetings and exchanges of civilities they
receive an offering of several bottles of sake
also known as rice wine the offering of sake
is to placate the divinities and to ensure a
bountiful harvest the festival follows the
cycle of the seasons the region of chubu is
crossed by the Japanese Alps and in the
National Park at kamikochi one can make
some surprising encounters with Japanese
macaques the volcano of yaki ducky
reaches a height of 2,500 meters the clouds
drifting by the summit blend with the wisps
of smoke and gas coming from the crater
the contour of the land was drastically
changed by a violent eruption in 1915
volcanic projections dammed the river
draining the valley forming a lake the
beauty of this spot is an inspiration to artists
they express their admiration for nature
down to the most subtle nuances it's
always possible to enjoy nature in its wild
state as long as one respects it the
Japanese have a deep respect for their
natural heritage the architectural heritage
was for the most part designed to be in
harmony with nature these thatched roofed
houses are characteristic of the village of
ogimachi the whole community would take
part in the construction of these houses they
were designed to stand up to the harsh
winters and in particular the heavy snowfalls
the roofs are steeply sloped to prevent the
snow from piling up no nails no screws the
beams are assembled with rope these
houses are in the casual tsukuri style and
need regular upkeep oh gosh a live aguar
the term gastro sukui comes from the
expression Yeshua suru which means to
join one's hands in prayer hiya Dave kike
historic and as you can see the roof is made
of thatch weary thatch the roofs every 30 to
35 years we just finished researching this
house two weeks ago and as you can see it
is impeccable anakata teeny very much in
the region of Kansai Mount Koya at an
altitude of 900 meters is covered by a forest
in the 9th century the monk Kukai ascended
this mountain with a handful of followers
they went on to create one of the major
centers of Japanese Buddhism here
Buddhism was introduced into Japan from
Korea in the middle of the 6th century it is
composed of different sects like the Shingen
School founded in Korea in the Buddhist
tradition the term sect doesn't have the
pejorative sense it often does in the West it
is simply a branch of Buddhism which arose
for spiritual or political reasons the rituals
may vary but they all follow the teachings of
Buddha the kongobuji temple is the official
headquarters of Shingen Buddhism the
building in the center is called the Oh
Kadena it was placed in such a way that the
two dragons facing each other represented
by those stones we protect [Applause]
Buddha is honored through the coma fire
ritual in which our effli passions and desires
are symbolically consumed the monks
chant mantras incantations of mystical
formulas [Applause] a path shaded by
Japanese Cedars winds through the
okunoin cemetery these statues dressed in
red bother got diesel protector of deceased
children and women who've had
miscarriages or abortions cotton there are
around 200,000 tombs here center is the
tomb of the monk Kobo Daishi Kukai the
founder of Shingen the monk Kukai has
such prestige that many japanese want to
be buried here several major companies
have burial vaults reserved for their
personnel the decoration of the vault is
often inspired by the nature of the business
from the coffee producer to the aerospace
industry the company spirit lives on into the
next life the omikuji that announced bad
news are tied to a rope water is sprinkled
onto the buddhas to purify oneself before
entering the temple rituals like this a part of
daily life the Sea of Japan borders the north
coast of chubu Kanazawa on the coast is
the major city it was once the fourth largest
city of Japan but now with its half million
inhabitants it's no more than a small
provincial city it's vitality however gives it a
prominent position the train station is a good
example grass and Steel blend with
traditional materials for tradition has a
strong presence here the entrance to the
station evokes a torii the traditional Shinto
gateway that marks the entrance to a
sacred place clean lines minimalist decor
but that doesn't mean the station is cold and
impersonal the Train is part of Japanese
culture as is contemporary art which has its
own Museum here in Kanazawa the 21st
century Museum of Contemporary Art
opened in 2004 the visitors are charmed by
its light and the playful quality of the works
the man who measures the clouds by Yin
Farber is a fitting symbol for the museum
where does play end and where does art
begin with works that are as recreational as
they are creative the spectator becomes
actor he becomes part of the work of art in
the swimming pool a work by the Argentine
Leandro Arish the illusion is perfect the
explanation is to be found underwater the
Train is part of daily life for most Japanese
and in certain sushi restaurants it's the
Shinkansen itself that serves you your meal
quick service guaranteed a touchscreen to
order and the meal is delivered in a few
seconds when it's time to pay the bill just to
count up the plates the color indicates the
price of each dish the Oh mature market
has been serving the inhabitants of
Kanazawa in seafood ever since it was
founded at the beginning of the 18th century
CE rate is a great favorite in addition to fish
the connoisseurs can find a wide variety of
vegetables and spices like this root of a
plant that comes from Asia ginger going
from one stand to the next you can feast
your eyes and delight your taste buds the
kanazawa castle belonged to the Maeda
clan from the late 16th century on roofed
with its distinctive whitish LED tiles it's a
very elegant fortress it was destroyed by fire
several times after it had resisted a number
of sieges thanks to its perfectly assembled
walls in the middle of the 19th century a
lord of the Maeder clan had thus Ison kakou
villa built for his mother the villa now houses
a collection of dolls that are supposed to
keep children safe from evil spirits in the
garden the tea ceremony would take place
by lantern light in the kenrokuen garden
man admires nature gives it support and
protects it the garden was designed by
another Lord of the 17th century the garden
possesses the six attributes that make a
perfect Japanese garden panoramic views
spaciousness artificiality antiquity seclusion
and of course an abundance of water here
before the oldest fountain in Japan one can
savor the simple beauty of nature
nagamachi is the district where the samurai
a warrior caste used to live it is now an
active center for the decorative arts and in
particular one of Kanazawa specialities Miki
the decoration of objects with lacquer and
precious metals my Keith are you mano
wha we used the lacquer like a glue along
with gold dust silver or platinum Qing Dao
toka patina in that all when the object is
dried we apply another coat of lacquer we
brush off the remaining dust we polish and
that's the process we follow for the
Makemake tenacity objects of such
refinement have of course their price this is
the most expensive fountain pen in Japan it
costs 15 million 15 million yen around
100,000 euros here in the Higashi district
aligned with former Geisha houses the
young women like to stroll around in the
traditional costume I live in Kanazawa and
my friend here is visiting we're wearing the
kimono to have pleasant memories a
Geisha House a Chaya is traditionally a
two-story dwelling built of wood some of
them here are still inhabited by geishas the
Geisha is a highly trained hostess who
thanks to her culture knows how to enliven
the dinner party and make conversation with
the guests her makeup and costume follow
very strict rules the Michael are the
apprentice geishas their training which is
quite extensive takes several years in any
case we teach them everything then they'll
choose the discipline that best suits them as
there are very few Maiko nowadays they
almost all have several specialties the noto
peninsula thrusts northward into the Sea of
Japan the long stretches of sandy beach
that line the coast are havens of peace and
quiet or maybe not for the sand here has a
particularity when it's wet it packs down so
densely that it's as hard as concrete and
motor vehicles are allowed to make the
most of this phenomenon this is the only
beach where you can drive a car we call a
cheery hammer beach in other spots the
coast is not as accessible at notto Kongo
the jagged volcanic rock is continually
changing shape due to erosion from the sea
whether they're spectacular or subtle
nature's displays never leave the Japanese
indifferent they respect them and enjoy
them as a pageant a gift from the heavens
the patchwork of farmlands resembles a
Zen garden to achieve natural harmony
there are no straight lines in a Zen garden
and if one places a stone to evoke a
mountain one must be sure that nature
could have done exactly the same to the
west of Honshu in the region of Chugoku a
certain city made a brutal entry into the
pages of history hiroshima on the morning
of August the 6th 1945 the sky was clear
over the city the American bomber dropped
the atomic bomb from an altitude of 9,500
meters it exploded directly over the Institute
of industrial development the only building
left standing they've kept it in that state as a
testimony and they renamed it the atomic
bomb dome the Americans had chosen
other cities as possible targets but on the
tragic day they were overcast with clouds
the catastrophe took place at Hiroshima
because the weather was fine here that
morning now the youth of Japan are
encouraged to visit the peace memorial
park several monuments have been erected
here like the children's peace monument
there are constant reminders and they
explain why the fires from heaven struck
here this is a space entirely devoted to the
tragedy and shows the suffering that the
country endured before it once again was at
peace the Peace Memorial Museum shows
us the extent of the disaster there's a scale
model of the city as it was before the bomb
we see the dome in its original state before
the fatal hour the American president Harry
Truman launched the operation may need
to put an end to a long drawn-out conflict
Hiroshima was an ideal target for it had
never been bombed thus it would be easier
to evaluate the bombs destructive power
most of the victims were burned and
radiation went on killing for years after the
city is now resolutely turned towards the
future but conserves the memory of its past
Hiroshima is proud of its tramway system it
was created in the early 20th century and
was completely rebuilt after the atomic
explosion at the tramway Museum a few of
the venerable old timers are remarkably well
conserved spare parts are quite scarce but
the streetcars are all kept in working order
even though they are now retired streetcar
number six five one experienced the bond it
was restored and even if it does rock a bit it
can still hold its own against 's streetcars in
the late 16th century the head of the most
powerful clam decided to build a castle in
the city later the castle was torn down
except for its four-story heap which was
leveled by the blasts from the atomic bomb
and then rebuilt about ten years later the
kinzig a district is the place to go for lively
nightlife Friday after work is the time for
colleagues to get together and celebrate the
end of the week with a drink or two the port
of Hiroshima is both wide open on to the
Pacific Ocean and well sheltered the koresh
shipyards to the south of the city give an
idea of japan's maritime power barely 10
years after the end of the Second World
War Japan became the world's leading ship
builder and remained so for half a century
now Japan is in second place after South
Korea processing industries play a major
role in Japan's economy as the country has
very few natural resources Japan has to
import its raw materials before transforming
a fact that the automobile industry has taken
to heart in 2007 Japan passed the United
States to become the world's number one
car maker a result that was made possible
thanks to the streamlining of production
there are very few workers on the assembly
lines because just about all the operations
are automated the machine is there to serve
man and man checks the machines work
[Applause] certain car makers can turn out
as many as seven different models from the
same assembly line meanwhile the new
prototypes are showing the way of tomorrow
for the automobile industry the design of
cars has radically changed over the last 40
years the need to economize fuel has
pushed designers to improve the streamline
the sharp edges have been smoothed out
and the motors consume less Japan is the
world's leading importer of seafood products
the country does have its own resources but
they don't cover the demand there are a
good number of oyster farms off the island
of miyajima in the corner of a Cove is
nestled a sacred place signaled by the
characteristic torii gate it's a vast Shintoist
shrine built on piles the entire island of
miyajima is considered a divinity which is
why it is forbidden to bother the deer that
roam freely on the island some tourists want
to Ameri lies their visit to the island with the
local celebrity if possible the deer needs a
little coaxing but the pigeon is more
cooperative fortunately the photographer
has the last word at low tide you can walk
out to the huge torii the Shintoists venerate
the spirits that call me in Japanese the sea
the sand the wind the seaweed all have a
divine soul but that doesn't mean you can't
gather shellfish according to the legend a
horse offered to the temple turns white after
five years with his black cap and his white
robe the Shinto priest officiates in a religion
that has no founder no dogma and no
Commandments the total pagoda is built in
the Japanese style but it has Indian and
Chinese features the Chinese influence can
also be felt in the ritual Shinto music and
extremely refined music played at the
imperial court [Applause] to the east of
Hiroshima lies the island of no Sima a
traditional Lantern marks the entrance to the
port in just a few years the island has made
quite a name for itself and yet the
architecture of the houses is nothing special
life on the island changed the day a
publisher launched several ambitious
projects for the Arts for example the art
house project gave certain artists the
opportunity of turning an ordinary building
into a work of art the creator wanted the
project to integrate art into nature the
concept of blending art and nature is quite
Zen how to blend nature with concrete how
to give life to raw concrete the Japanese
architect Tadao Ando managed to meet this
challenge he designed a building that is
both hotel and showcase for Contemporary
Art outside the beings conjured up by Niki
dis a foul set the tone for works of art that
have sprouted up everywhere in the
grounds art and color transform nature and
even the scarecrows become works of art
the museum is tucked away on top of a hill
with works by Giacometti and Cesare
exposed side by side the artists play with
vision and illusion painting or landscape
wall or painting the museum is a work of art
in itself and when work of art waves in the
wind the union with nature is total in the
heart of the Kansai region Kyoto was the
capital and religious center of the country
for more than 1,000 years the patrimony is
remarkably well preserved for the city was
spared the bombings of the Second World
War in the old quarters the houses are
made of the traditional wood several houses
are grouped around a single entrance for in
the old system property taxes were
calculated not according to the building's
surface area but according to the width of
the facade traditional neighborhood
traditional encounters my name is aya
Kyoto is home to a good number of temples
the curved roof is one of the characteristics
of traditional Japanese architecture both
religious and secular the form can be simple
or more elaborate Kyoto's most famous
temple is the kinkakuji it's known as the
golden pavilion for it is covered in gold leaf
built at the end of the 14th century it was
originally the home of a general a Shogun a
monk burnt it down because he couldn't
bear its beauty the temple is surrounded by
a garden laid out by a Zen Buddhist monk
where there is a stand of giant bamboos the
gardener's tried to outdo each other in
creativity when they designed the
surroundings of the temples to reach some
of the temples one must take the path of
philosophy which winds through the
undergrowth it's called that because the
monks would come here to meditate an
imposing torii rises up near the heian jingu
shrine the building is a smaller copy of the
first Imperial Palace which used to be on
this site Kyoto's first emperor reigned at the
end of the 8th century and the city remained
the capital of Japan until the 19th century
the Emperor Kang mu had Kyoto laid out in
a grid pattern with wide avenues after the
model of the Chinese capitals in the Old
Quarter of Gihon the names of the streets
are embedded in the sidewalks many
women wear kimonos in Kyoto it's a way of
showing their attachment to the traditions
and one of those traditions is the tea
ceremony which has its origins in Zen
Buddhism the stimulants in the tea allowed
the monks to stay awake and meditate
longer first one has a piece of pastry for the
tea is bitter and the guests must rotate the
bowl three times before drinking the
importance of tea for the Japanese it's part
of our daily life like our meals in Japan the
boundary between one religion and another
is not very strict a person may be born
Shintoist and die Buddhist the rituals of the
two religions can even mix they buy incense assembles in front of the Emperor's Palace
sticks to purify themselves the gestures are the different periods take their places for the
the same as if one were washing with water grand parade that is the highlight of the
Zen Buddhism is based on meditation and festival a few beauty queens from abroad
the Zen garden is the ideal atmosphere for it give the event an international touch and
the tenets of Zen Buddhism are surprisingly the Japanese always look up to tall people
modern so on the roof of the Kyoto train normally blonde hair is extremely rare in
station we find a Zen space placed above a Japan but there can be the odd exception
buzzing hive of activity the building was the the festival also offers a complete panorama
subject of heated controversy when it was of hats and head pieces according to the
first opened how to reconcile tradition and age the social standing the profession the
progress a question that the city was region and the period but neither the exotic
already asking itself in 1964 when it decided headpiece nor the hat nor the Kippy can
to build this futuristic metallic tower the compare to the helmet of the samurai in full
Japanese have learned that to keep control dress reinforce protection but easy on the
of the future it is important not to neglect a feet the parade gets underway and it's the
human dimension a martial art practiced by history of Japan passing in review in the
women cured or traditional Japanese Western tradition man seeks to impose his
archery which demands a good deal of self- will on the forces of nature according to the
control away from the society of that Japan religious beliefs and aesthetic values in
because in the Tattaglia be depended so Japan man's life should be in harmony with
they most of the people are very strong nature through different means interior
under the pleasure they like to be away decoration music the tea ceremony and the
from them to plaster kudo and they like they garden man achieves awareness of his
are able to look at themselves are the place in the natural elements this is the
human beings judo which comes from message of the philosophy called Zen.
China uses a bow more than 2 meters long
it is painstakingly assembled from strips of
bamboo bamboo is the ideal material for the
bow but it is very sensitive not your ordinary
material the bumble is very special material
for ours I think with another point of view
they think sometimes the bamboo is a kind
of the world but for art for art that need
people the bamboo is very special kind of a
material that's why for our point of view
bamboo is bamboo it's not kind of wood
judo is a Zen discipline because it also
teaches self-awareness placement
breathing concentration they say that the
target is hit even before the arrow is
released here they're getting ready for the
GED Matsuri one of the three most
important festivals of Kyoto it has been
taking place every autumn since 1895 the
once you begin to travel the road will always
event was founded to commemorate the
call you it leads from home to the world full
1,100 anniversary of the founding of Kyoto
of charm and mystery according to medieval
as Japan's Imperial Capital it's also called
sources from Chinese Arabian person and
the festival of Ages the participants don
other writers of the pre-islamic period that is
costumes from different periods going back
after the eighth and ninth century AD in the
to the eighth century the procession
territory occupied by the modern states of
Central Asia Tang Gaston Tajikistan
Turkmenistan and Uzbekistan the Buddhism
which was the official religion of the Kushan
Empire had been widely adopted this
observations have since been confirmed by
interesting archaeological research began in
the 1920s and 1930s by Soviet scientists
here almost all of the moon estates in
Pakistan and Tajikistan in particular
archaeological excavations have uncovered
ancient Buddhist buildings in a form of
temples monasteries as stupas as well as
raw paintings sculptures and humors
fragmentary remains it is worth noting that
in the territory of Sultan's Beckett them and
the Sahand area area in particular where
the treat Buddha's heritage the unique
archaeological research carried out by
Uzbek scientists together with other
scientists from Japan Russia Germany and
elsewhere actively continuous the
contribution to the science and the history of
Uzbekistan made by Professor Carter from
Japan the academician of palasa professor
of the dive and many others has without
doubt been invaluable Buddhism in Central
Asia had been known since the times of
great ruler Ashoka in the 3rd century BC
and it had become established in Central
Asia by the 1st century BC and the
beginning of the Common Era there was a
marked blossoming of Buddhism during the
great Kushan Empire in the 1st 3rd
centuries of the Common Era which
reached its peak during the reign of the
Emperor Kanishka this period has been
referred to as a second Golden Age of
booties the great Kushan Empire was
composed of northern Bactria the south of
present-day Pakistan and Tajikistan and
almost the entire territory of modern
Afghanistan along with northern parts of
Pakistan and India the spread of Buddhism
from India to Central Asia was facilitated by
the trade route that connect these countries
at the same time it should be noted that by
virtue of sogdia and bactria merchants and
more special missionaries and preachers
the philosophical and religious teachings of
the Mahayana from the territory of Bactria in
Saudi onna present-day Pakistan spread to
China in the 1st century in the fourth century
and had reached Japan by the second
quarter of the sixth century during the period
of flowering the Kushan Empire was a
centralised state of reach ethnic and cultural
diversity this era was a monk by highly
developed agriculture craft financial
interaction material and artistic cultures as
well the growth of towns and settlements
was veteran trade connections along the
Great Silk Road I happened to visit the
super Honda region of space Eastern and a
jig is done and so I present to you the
unique heritage of Buddhism in this part of
Central Asia this represents only a small
aspect of the great heritage of these states
Nasr Honda region is located in the south of
us Pakistan on the right bank of the Natalia
River Buddhism was widely adopted in this
area and in the OCD of thermos in particular
thermos which according to the ancient
sources was known as tar Mita during the
kushan empire was actually a buddhist city
this can be explained by the location of
termas at the crossing point of the amudha
la riva were it occupied the geographical
junction of caravan routes connecting north
and south east and west as a result of this
thermos became highly developed center of
spiritual culture and the arts owing to the
active cooperation and mutual enrichment
of the local culture with that of India and the
moment as well as that of the Iranian and
greco-roman world well now let's acquaint
ourselves with the unique monuments of
passion antic period of Central Asia which
bear facts and evidences breeders and
assumptions wisdom and mystery from the
deaths of history as don't get violent force of
the unknown English writer it is not
acceptable that clock and calendar
overshadow the fact that every moment of
life is miracle and mystery now standing
discovery of ancient buddhist monument in
the territory of Sahand area made in 20th
century was sensational and unique and
has certainly made a huge contribution to
the world history and culture Ayrton the first
boot is object on the territory of Uzbekistan
was discovered quite accidentally in 1932
when a Buddha card named Ivan Reis loaf
was sailing on their mother a river and so a
wide slab near the shore it was retrieved
from the bottom of the river and taken to
thermos in the end it turned out to be one of
the famous air temps to have a white
limestone dating from the 1st or 2nd century
AD it depicts a man with a double-sided
Indian drum a woman resolute and a
woman with a heart and man a countess
lives in the years that followed a survey of
the area and its archaeological sites
produced seven slabs showing images of
two musicians with flute and symbols as
well as figures carrying floral Garland's it is
supposed that this left to the form of freezes
which decorated the walls of the former
monastery or which only means remain the
alternation of boss and akanda sleeves is a
characteristic feature of Hellenistic art which
had been circulated in Bactria this freezes
are undoubtedly considered the best
examples of stone sculpture from the crucial
area scientists have expressed an
assumption that the musician of the air town
fries are generating the five sacred sounds
of Buddhism which should fill the ears of
Buddha will divine harmony while the gift
carriers ensure that his file journey is be
spread west flowers the plot of the frieze
apparently is associated with parinirvana
otaku the legend of the great death
according to the legend at the time of the
departure of Buddha Gautama two-body
nirvana is celestial spirits engage in funeral
rites and flowers fell to the earth delvis of
heaven rained lily flowers the music
sounded in heaven next to this release was
found a local part of the stolen stellar
showing judging by the Hellenistic old as a
man and a woman the back to an inscription
carved on the pedestal refers to the
construction and repair of mali saw that is a
citadel and the temple of baccala go in it
nowadays unfortunately these monuments
or rather the ruins of the buddhist complex
have not survived at this Waterside word a
stratagem French bridge was built across
their muderer river to the Afghan shore at
high return all eight or the famous air times
are now exhibited at the Hermitage in the
eastern section and replicas of them are
displayed in the State Museum of history of
Uzbekistan in Tashkent dowsers in the park
110 kilometers to the north east of thermos
me the city of Shuchi so the discovery of
another great archeological monument of
the crucial state the ancient settlement of
the others in the park surprisingly it was
also discovered accidentally in the early
spring of 1967 olavo bulldozer driver found
chunks of plaster sculptures he reported
what he had fun to the museum at your
mess although as was very concisely and
wisely set by the psychologists reindeer in
the perfect universe there are no accidents
so it is probable that the finding of pieces of
plaster sculpture was not accidental
archaeologists soon arrived at the scene
and were simply shocked by the sight of
many fragments of ancient sculpture
scattered over the huge area so began the
excavation that opened up many amazing
archaeological sites that the ancient
settlement of the others in taipa occupies an
area of more than 36 hipsters and then
surrounded by a defensive wall with the
length of 25 kilometers and with a thickness
of up to 10 meters behind which was a big
moon in Davos at the pot two Buddhist
complexes were found and one has to be
located in the heart of the city in a supporter
sanctuary dated to the first third centuries
ad the century had a rectangular shape with
a stupa in the center it was surrounded on
the three sides by buildings which were
richly decorated with gypsum next sculpture
one of this is the remains of a large
sculptural Buddha the most interesting
sculpture found here was a head of a
cushion prince ready to the second century
AD the features of his face are noble and
aristocratic and his hat his haiku shaped
headdress was flocks which may have been
tapped with golden disks the organ mastery
is dated to the second third stage we 18 a
wash number of clay plaster sculptures is
reputed in the hairstyle were also found
during excavations here let's include large
studies of Buddha what he thought was
noble men and women and was are the
buddhist characters elements of a gong
hara culture are also present in the
architectural details added faces of columns
Icarus leaves in the fault of the courtesan
sculptural characters and in 1972 a very
important event occurred during the dollars
into part excavations the discovery of
golden treasure in the household was a
citizen wedding a total of 36 kilograms the
treasure comprised Juvenal gold silver and
precious stones as well as a chess piece
there archaeological excavations and prizes
discovers relating to India deist and
Hellenistic cultures such as the day was a
city and the city of Davos and the bath was
once the capital of the kushan empire and
that the Great Silk Road passed through the
sea excavations help them conducted here
for over 40 years yet there are still many
unexcavated moles over the west side and
many secrets still buried underground
Kurata bomb in the territory of alter masked
on the right bank of a nude area there Rises
a three-headed hill which the locals call
Curitiba meaning black Hill the words of the
great philosopher Albert Anna could be
addressed to the uniquely mysterious hero
of Curitiba did not you disappearing by the
time became the sacred and between the
secret to reveal the past Kurata pan is a
monumental Buddhist call center of concave
dark dating from 1st 3rd century 18 it
consists of several temple monastery
complexes as well as a gift site located in
the hills and land-based buildings the
temple complex at Curitiba is one of the
most ancient surviving Buddhist ki
monasteries among all of the Buddhist sites
in Central Asia karate Park you passed a
special place because it is the only Buddhist
Monument which along those land based
buildings has a cave complex it is
functionally different from other monastery
complexes as indicated by the sophisticated
composition of the buildings and their large
size it became much richer than other
Buddhist style as revealed by the
abundance and variety of sculptures and a
big repeat findings there are various
inscription on clay stone sculpture clear
these artifacts has revealed details of the
time scale relating to the spread of
Buddhism into the selves of Central Asia
and the features of its development in this
region they have also allowed analysis of
patron cultural products with Buddhist art
centers in particular with the Kihara school
all of this has made it possible to define the
role of dermis in the further spread of
Buddhism to the Western than eastern
areas of China the huge complex consists
of cells for monks rooms for ceremonial
rituals and an assembly hall the largest part
of the complex is an immersed Monastery of
erotic balm which really impresses with its
size in the middle of the carpet there is a
monumental stupa the basement which has
survived the corners of the stupa are strictly
aligned for the four cardinal points in the
center of the monastic part of the complex is
a huge square yard there are cones of lush
size made of white limestone which give a
direct indication of the monumental size of
the former building this country yard was
surrounded on all sides by high corridor
beyond which were monastic cells the inner
temple country yard we have bathed with
brake steps according to archaeologists the
cave complex of Curitiba consists of cells
and three tiers upon entering the cells stone
steps led down under the prison door which
had a diameter of about five meters in
underground rooms archaeologists found
fragments of stairs of Buddha and
Bodhisattvas figures of birds and animals
and paintings amongst which there is one of
the most ancient pictorial images of Buddha
surrounded by members now also
sculptures of Donner's delayed it and
Bodhisattvas the self-contained reserved
wheels minted during the reign of Kanishka
one and the Sassanid rulers the karateka
complex consisted of not only monasteries
but several stupas and hosts of the harem
which served as shelters for the numerous
pilgrims the Magnificent sculptures and fine
architectural details were executed by the
crucial and bactria artistics within the walls
of the buildings there were niches of
different size for placing sculpture over the
last decade studies of this site have been
maintained jointly by Uzbek and Japanese
archaeologists many more interesting and
mysterious discovers await us ahead fire
stepa we can dedicate the wonderful words
of the great Uzbek writer Ali shared memory
to the gorgeous monuments of Buddhist
context and fire stepa which after
restoration and conservation has found a
new and glorious life as morning sprinkles
handfuls of silver you pour rays of sunshine
for the good of all laughing as morning his
theory circling the Sun you burn for this
remarkable buddhist complex dating from
the second century d is located one
kilometer to the north of curitiba it was
discovered in 1968 and excavations were
conducted in 1970s in 2000 under the
protection of unesco with financial support
from the japanese cultural foundation
restoration and preservation began it
appears in a new and elegant form and
bright light under the Sun the buildings of
fire stupa have a rectangular form with the
length of 170 meters and a width of 34
meters the complex is composed of three
sections including a utility room for the
monks and pilgrims the main monastery
situated in the center in a section in which
the mung cells and altar we're located the
stupa was located in the northern part of the
context the central part of the monastery
has a rectangular country yard with a
colonnade on the extension stone bases
around the perimeter of the yard there are
20 rooms with access to the Ivan in the
utility area the kitchen's remained there are
still far places for cooking and a remnant of
thunder ovens for baking bread perfectly
carried out restoration work provides good
preservation of the surviving walls on the
one hand and the ability to see the original
ancient walls composed of mud bricks on
the other next to the monastery with a huge
to pop over which Adam has been built for
his preservation there is a space between
the dome and the stupa so for those wishing
to examine the original stupa it's possible to
get inside move around and touch the stupa
the wards of the icon and sanctuaries were
reached and paintings some of which have
survived one of the century was shows the
figures of nine men of which only the lower
part remains experts such as that that
crucial team Kanishka was depicted in the
center the walls of the sanctuary also show
images of Buddha donut Rises and
Alexander the Great there are also many
sculptures of Buddha and Bodhisattvas
made from a mix of clay gypsum and white
limestone in this context the unique value of
fire Stefan is a perfectly preserved Wyatt
limestone sculpture depicting Buddha under
the separate Bodhi tree with tumors the
sculpture is called a triad it is now displayed
in the State Museum of history of
Uzbekistan in Tashkent this representation
of aruthor gives rise to endless admiration
but it's come dignity and sense of spiritual
enlightenment in my experience it exerts a
powerful energy force as you don't want to
leave it a sense of wonder is also inspired
by the well-preserved clay sculpture of a
standing what he sat on the right hand is
raised on the ball is a depiction of the bill of
life and on the fingertips Gamaliel a symbol
of life light and goodness the priceless
archeological findings that fire stickball are
executed in the sculptural style of the cantar
school combined with great buddhist art a
genetic part that gesture a genetic part was
discovered in 1947 it is located in the valley
over your walk in the south of modern
tajikistan where it merged with Spanish Riva
and gives rise to the great amudha our Eva
the word a Janata means Devil's hill this is
one of the most famous Buddhist
monasteries in Central Asia it was built in
the 7th century and was unfortunately
destroyed by the Arabs in the 8th century
the Reza's believe that having destroyed
the temple the Arabs in particular called us
plays The Devil's Hill so that nobody would
visit the shrine however people continued to
go and worship that is George Ryan
secretly excavations revealed that building
was divided into two parts and that each of
them had a different function there was a
monastery where the monks lived and the
sanctuary in the center of the partly
preserved temple complex judging by the
perimeter of the base was situated a huge
tuba at the center of each of the four sides
is a flight of steps the upper part of the
dome had been destroyed the monastery
was richly decorated with wall paintings as
well as large and small sculptures statues
and sculptures of Buddha Bodhisattvas
degraded and various dailies were made
primarily of painted clay and stool the
unique and priceless relic of the Buddhist
complex of a janet appau is a giant statue of
the reclining buddha in nirvana from the
Jataka tales and legends of the life of
Gautama Buddha he anticipating going to'
students now accomplishing my way I will
go to Nirvana and you will follow the Great
Wall it is your greatest trends when it is with
you you are protected she lies on his right
side as if in a blissful sleep the right arm is
bent at the elbow and he is resting on a
pillow the left arm is extended along the
body and the bomb rests on the hip the
sculpture is made of clay is total lengths
acertain meters the hate and two and eighty
five meters and it weights about five tones
removing the Buddha in Nirvana proves to
be very difficult but scientists and
archaeologists found a way to do that the
statue was divided into large pieces fixed
and so it was able to be transferred to the
restoration laboratory at the Institute of
history in Dushanbe in 2001 following
completion of the building of the National
Museum of Antiquities of Tajikistan the
restored culture of Buddha in Nirvana was
moved to the museum the only nirvana is an
eternal rest this is call of the storm and soon
only part of our journey into the ancient and
mysterious world of Buddhism and Central
Asia draws to an end there are still many
interesting mysterious and exciting
developments to come from the history and
culture of this richly blessed land I would
really like to finish this wonderful journey
into the past were the wise teaching of all
time by looking back in time you will look to
the future by touching the steward fill the
worms of the Sun by sensing yourself in the
universe you will see a universe in yourself
in the change of day and night and the
rhythm of spring and autumn used and
maturity will touch the order and meaning of
nature.
the three teachings what are the forces that
shaped Chinese society how to china view
itself and others in the ancient world to
better understand what you see in china it's
useful to know about the country's three
historic schools of thought Confucianism
Taoism and Buddhism these three
teachings are the bedrock of China's
ancient culture and together explain much
about what you'll see in that country one
way to remember the difference between
these three teachings is that Confucianism
is mainly concerned with political ideas in
social harmony Taoism is mainly concerned
about the health of the human body and
Buddhism is primarily concerned about
psychology and the nature of the mind
although this oversimplifies these three
philosophies it does provide a good starting
point each of these teachings also
emphasized the opposite of its main focus
by this I mean that Confucianism promoted
social harmony by teaching about self
cultivation Taoism taught about health by
emphasizing harmony with the natural
environment and Buddhism taught about
mind by contrasting it with the material
world of things and forms therefore a
complete picture of each teaching must
include a balanced view of these opposite
ideas this view of life where the play of
opposites is fundamental is symbolized by
the Taiji which we also call the yin-yang
symbol this symbol comes from China's
Taoist religion but is found in all traditional
Chinese schools of thought another idea
common to each of the three teachings was
the concept of the Dow which means the
way or path although the Dow is naturally
associated with Taoism the idea of living
your life in accordance with a great natural
way is common to all three teachings let's
first take a look at Confucianism which is
based on the teachings of the social
philosopher Confucius who lived around
500 BC Confucius lived in Shandong
Province in a city now called Chi foo many
memorial halls and buildings marked a spot
where Confucius lived this place called the
apricot Terrace is where Confucius taught
his disciples his philosophy behind it a
Great Hall with magnificent columns stands
to commemorate him tradition says that
when the Emperor would come to pay
respects to Confucius as memory the
columns would be covered so that the
Emperor would not see that they were
superior to the ones at his own Imperial
Palace inside the hall itself the decor is fairly
subdued this accords with Confucian ideas
of modesty and scholarly dignity and is
repeated in Confucian temples throughout
China as we said Confucianism was
concerned with society and social relations
thus Confucius's idea of the way
emphasized social harmony he prescribed
that everyone must assume their rightful
place in society according to their ability
Confucianism recognized that ability cuts
across social divisions and classes this led
to the development of an examination
system where theoretically anyone with
great ability could obtain a high position in
government these examinations were a
regular event those who scored the highest
were received by the Emperor himself then
like now some exam takers hired others to
take the exam for them this old drawing
shows the punishment meted out to some of
these cheaters Confucianism relegated
women to secondary status and was a
feudal system but its emphasis on self-
improvement and advancement through
education and scholarship was for its age a
progressive trend confucius emphasized
hierarchy and rank and this has had a great
influence in East Asia down to modern
times one aspect of this outlook is that the
elderly are highly respected due to their
experience and wisdom Confucius believed
that the best way to teach was to provide a
virtuous example for others to see and
aspire to this was especially true of the king
Confucius said a proper ruler was like the
North Star sitting in motionless virtue while
others rotate around him in perfect order the
Chinese expression will way which means
non-action expresses this idea it is another
idea found in all three of China's teachings
and basic to traditional Chinese philosophy
when you visit the Forbidden City you can
see a sign that says wool way over the
throne in the palace building called the Hall
of Union although Confucianism dominated
traditional Chinese political thought it was
once seriously attacked a Qin Shihuang the
emperor of the Qin Dynasty persecuted
Confucianism he burned all Confucian
books however a few survived hidden in this
wall that Confucius's old home and chiefly
the wall remains as a popular tourist site
Confucius's family cemetery at least 2,500
years old is in a green woods near his home
hundreds of Confucius's family descendants
are buried in this great green forest the size
and grandeur of this vast family cemetery
exposes a tradition that still weighs heavily
on China Confucius's own grave sits amidst
the greenery a potent symbol of 2500 years
of Chinese political tradition now buried
while Confucianism emphasized education
and social relationships Taoism China's
main native religion emphasized health and
harmony with the environment only such a
life according to Daoists can bring genuine
happiness and longevity the great way of
nature shown in Chinese shun Shui or
landscape paintings is the natural course of
life and not living in harmony with nature
was thought to be the cause of disease and
misery but while Taoism on one level was a
nature honouring philosophy it was also a
religion of many deities and supernatural
beliefs taoist sought long life by eating and
drinking special foods and potions Taoist
alchemists searching for these tonics of
immortality sometimes made interesting and
useful discoveries the stylism is closely
connected with the development of
traditional Chinese medicine lotsa often
regarded as the founder of Taoism retired
from the dusty world he left his job and
travelled west riding an ox he crossed the
country's border at a place called Hangu
pass there a border guard begged him to
convey his wisdom before he departed
tradition says Lauda then wrote the
daodejing bequeathing it to the border
guard and thus the world the opening
phrases of the daodejing are among the
most quoted passages of Chinese
philosophy they say the way that can be
spoken of is not the timeless way the names
of what can be named are not the timeless
name for the way is the nameless origin of
heaven and earth and the mother of all
things with names Hangu pass where this
was written is a popular tourist site where
old stone memorials quiet halls and lovely
gardens commemorate louses meeting with
the border guard Taoism is pantheon is
populated with a huge assortment of gods
from supreme deities such as the Jade
Emperor and the three celestial were these
down to humble household gods that guard
the hearth and the gate among them are
gods for every type of activity and
profession the eight immortals are among
the most famous figures of Taoist myth they
maintained their immortality by joining the
three stars at a birthday party for another
old Taoist a'ti known as the Queen Mother
of the West Dallas lore says that at this
event which occurs every 3,000 years these
happy spirits eat the golden peaches of
immortality and perhaps a few of China's
varied long life mushrooms such
mushrooms are a favorite delicacy of Taoist
immortals here is a variety sold on the
slopes of China's sacred Buddhist mountain
mount ma Buddhism the third of China's
traditional teachings is not native to China
but was imported from India Buddha's home
about two thousand years ago its influence
in China is only slightly less than that of
Taoism in China most temples you will see
are Buddhists the historical Buddha of India
named Shakyamuni also lived around 500
BC about the same time as Confucius and
lotsa as many teachings were written in
scriptures that are called sutras some of
these Buddhist sutras started arriving in
China during the first century coming
overland along the Silk Road and arriving in
lo young and other places according to
legend a white horse carried these
scriptures to China a Han Dynasty Emperor
established the white horse temple near
luang which is the place regarded as the
starting point for Buddhism in China the
Buddha taught that life is characterized by
suffering which arises from people's greed
hatred and delusion 'he's the buddha gained
enlightenment which can be thought to be
an insight into the true nature of life and the
mind buddhism teaches that this
enlightenment liberated buddha from the
delusions and false beliefs that afflict
mankind thus he sits in tranquil repose
unruffled by the chaotic world the world the
Chinese call the red dust like taoism
buddhism evolved from a system of rather
simple and attractive understandings to be
an elaborate religion of supernatural beliefs
deities and practices this was partly
because Buddhism was everywhere mixed
into local cultures and religions that had
their own gods this was true in China as
well as in other Asian countries countering
this trend the Zen school of Buddhism
developed in China around the 6th century it
based its teachings on certain sutras that
emphasize that Buddha's enlightenment
came from clearly understanding the true
nature of the human mind the founder of
this Zen school in China is said to be an
Indian Buddhist monk named Bodhi Dharma
he travelled from India to China by ship
around 500 AD arriving in what is now the
city of Guangzhou he is said to have built a
hermitage at while in temple shown here
nearby his old well remains beside a Market
Street Bodhidharma famous teaching was
to point directly at the human mind see its
true nature and instantly gain enlightenment
and Buddhahood an important aspect of
Zen is meditation for years following Bodhi
Dharma generations of Zen teachers spread
throughout China and taught the teaching
that mind is Buddha a typical example of as practicing Buddhists and the number of
Zen teachings came from master Huang Bo persons who follow the religion and some
who said all the Buddha's and all beings are less open way is much larger monasteries
just one mind there isn't anything else this where young men can live and practice
mind is beginningless and has never been traditional Buddhist lifestyles are once again
subject to birth and death it has no common in China as Chinese society
characteristics and has no shape or form it transforms its appearance into something
is just what has always manifested just this ever more like those at Western countries it
mind is Buddha other types of Buddhism is easy to forget the deep and ancient
also developed and spread in China almost cultural currents below the surface of its
as prominent as Zen was the Pure Land modern cities and expanding economy like
school a type of Buddhism that councils its the West China must find a proper balance
believers to attain salvation by chanting the between its new lifestyle and its traditional
name of Amida Buddha according to this identity one that honors its formative
sect Amita Buddha awaits his believers in a traditions but displays its new personality in
Western paradise or Western heaven where the future China will grow not only as an
those who chant his name will be reborn economic power but as a contributor to the
after their death statues of Amita Buddha world's cultural heritage the three teachings
are often seen standing in this pose where of traditional China are a major part of this
he has shown greeting and welcoming his rich legacy.
believers into his paradise another type of
Buddhism known as tantric or esoteric
Buddhism is the traditional religion of Tibet
and Mongolia although Tibetan Buddhism
includes a wide assortment of beliefs gods
and practices its fundamental teachings
remain the same as those of the historical
Buddha and of Zen Buddhism paintings of
Buddhist gods surrounded by their devotees
come from this tantric tradition the
legendary founder of Tibetan Buddhism
Padma Sam bhava is a common figure in
Chinese gift stores and markets looking at
the three traditional teachings of China
what can we see Confucianism continues to
influence the Chinese family system and to
some degree the traditional Chinese respect
for authority and the aged Confucian
temples have reopened in recent years
when you study Buddhism thoroughly you
following the tumult of the Cultural
realize that Buddhism go beyond this
Revolution but are now dedicated mainly to
gender issue you know enlightenment as
a soft-spoken support of study and old
everyone is for everyone and because of
scholarly traditions Taoism has also made a
that the Buddha allowed women to be
comeback in Beijing and other cities Taoist
ordained because women can also be
temples have reopened and are sites of
enlightened I see this kind of colonial you
Taoist worship however that religion has
know white man's burden kind of you find
regained only a small part of its past
you know where where the where the
prominence of the three teachings
Westerners we've got it all sort of that we've
Buddhism has experienced the biggest and
got to drag these validations into the 21st
most obvious resurgence up to 30 million
century I can't live my life right upstanding
Chinese now formally identify themselves
the truth that I know and speaking about
that [Laughter] [Applause] I was brought
up Buddhist when I was a child my parents
had built a bush temple and invited a Thai
monk to stay with us he taught us in the
Thai forest tradition which aims to live by
the Buddha's teachings given 2500 years
ago I returned to the Buddhist teachings as
an adult in search of a spiritual path I found
one particular teaching of the Buddha a very
powerful the teaching of not-self meaning
we are not defined by characteristics such
as body mind gender or ethnicity I assumed
I had the option to be ordained as a
bhikkhuni or female monk in the Thai forest
tradition but I soon discovered this shocking
truth no matter how committed I was or how
much my practice advanced I would never
be granted this right the Buddha who taught
equality would surely be surprised by this
2500 years ago he made the radical
decision to ordain both men and women at
the time women couldn't be ordained in any
spiritual discipline he called the ordained
men bhikkhus and the ordained women
bikinis and gave them both a code of
conduct called the Vinaya the buddha
established a four-fold sangha or
community which included bhikkhus
bhikkhunis laymen and laywomen but in the
monastic practice of Buddhism I discovered
discrimination and inequality based on
gender what happened how and why did the
role of women in Buddhism change so
drastically in Thailand I met bikuni Dom
Ananda who has founded a women's
monastery to revive the female order
despite opposition from the Thai authorities
they say it is wrong for women to wear
orange robes as it is seen to be
impersonating monks we know that this is
responsibility given to us by the Buddha and
and even the monks do not have right to
take away this responsibly which which is
actually handed down I see it as a heritage
a very special heritage that we are keeping
it the Thai jungle or the Thai community of
monks became one sided is simply because
they had been like this for the last seven
hundred years so they could not think
otherwise you know in fact it is very much
Buddhist culture for women to be ordained
and when the Buddha set up the Sangha
community of monks and women the only
problem is that in Thailand we don't have
the female Order the two major schools of
Buddhism are Mahayana and Theravada in
Mahayana countries such as China Korea
and Vietnam the bikuni lineage is still strong
although the bhikkhunis there must still
defer to monks but in tera vaada countries
such as Cambodia Sri Lanka and Thailand
the bikini lineage died out almost a
thousand years ago traditionalists do not
believe it can or should be revived they
argue that new bikinis can't be ordained
because ordination requires a quorum of
both bhikkhus and bhikkhunis and without
the tera vaada bikini lineage a quorum
cannot be achieved in Thailand Buddhist
nuns known as may she wear white robes
rather than the orange robes of the bikini
these nuns can only practice eight precepts
or training guidelines the same as any
layperson can while the novice monk
practices ten precepts and is generally more
supported in the training in Thailand there
was no role for for ordering women so they
shave their head which looks like one nasty
but they are not allowed to put under robes
because they are not being given the the
ordination procedure therefore they just put
on white robe as a kind of renunciant you
know just just an expression of a whom a
homeless lifestyle the man she was not in
the Buddhist days you know but because
we don't have all the ordination for women
so these women wanting wanting to have
this religious lifestyle but the path is not
made for them properly some of the
independent man she's has tried to set up
their own center you know and a nunnery
that they can be apart from the monks so
that they don't have to be simply serving the
month only so they wanted to express their
role in in monastic life another big difference
between the mushy and the bikini is that the
bikini can carry out the ancient tradition of
collecting food offerings from the local
villagers which in turn brings the villagers
good merit but the maishy are not eligible
for this type of support to find out what the
Thai Tsonga think about the couny
ordination I visit one of the most senior
Western monks of the Thai forest tradition
originally from England ajahn joyous ro has
been living in Thailand since 1978 we're all
agreed basically we want to be creating
structures and environments in which
women can practice the Dhamma in the
way the monks do or is a similar but and
and in what particular form that could be
pursued that everyone can can can live with
that the tera vaada tradition its identity has
always been founded upon the
conservativism and maintaining the tradition
laid down by the first council of monks
following the death of the Buddha if the
bhikkhuni option is is just pushed too much
and then you're strengthened their more
conservative factions in the Theravada
sanga's and then and there'll be no real
acceptance or harmony between the two
groups in the long run the forest tradition
took root in the West in the 1970s bringing
with it the conservative attitudes and
hierarchies that exist in Thailand I visited
the first western monastery of this tradition
in a small hamlet in rural England well
when we first came there it was nothing was
that formed you know things were
happening it was a very young community
there was a lot of energy a lot of ideas it
was very powerful in that way I think all of
us for our own different reasons felt for sure
we want to take this path as far as we can
and that's that was the form was the you
know to shave your head take presets but
on her own and start and that was very
much how we started they felt very radical
in a way just to cut our hair and then
eventually shave it and to wear robes I felt
very outside of my culture I felt okay about
that because I was very committed to the
Dharma practice increasingly I've began to
us as the men that come into the oil at the
same time as ourselves and were getting
the the coordination as mendicants and
being seen as part of Sangha and I began
to realize we weren't actually seen as part
of the Sangha we were seen as you know I
mean I don't quite know how he was seen
we were like an appendage I think we were
just shaped by how it was done in Thailand
we were here there to enable the monks
journey in some ways that's a while they
thought they'd like to take it a bit deeper
because that basically no one knew how
this thing work and on Donna's training
world all that happens the time model which
nobody knew that thoroughly anyway and
so they do basically these he's like cooking
and driving handing money into this nature
they wanted to give that up so after a couple
of years two or three years I mean waiting
to Tyler and talk to the Tigers about what
they could what could be done they said
well he can take the ten precepts which
means giving up money and they'd also sort
of become more like arms mendicants
which we don't cook so they'd be out of the
kitchen this adapted form of ordination is
called the seal adhara although it is a small
step forward it limits nuns to being a novice
with no option to advance as a bikuni there
are things frustration and doubt not about
the practice not about the Dharma at all but
gender gender so it's an ancient tradition
and a hallmark of it is its adherence to the
the earliest teachings and practices and so
these come from a completely different time
completely different cultural context one in
which I would never have liked to move
myself as a woman and so here we are
eastern half thousand years later with the
Thai cultural overlay everything that we
have has come to us through the generosity
of supporters much of the support comes
from local people but an awful lot also come
from Thais locally and overseas and there is
that sense of well how do you honor that
support and honor the cultural context to
which you find yourself without alienating
people this idea that it's all actually in one's
heart and you can realize the truth without
having any conditions externally is is that's
true on an ultimate level but in there in the
practical level what it does is it can be it can
be an opportunity for a disconnect with
what's really happening and using a kind of
language in order to not take appropriate
action and responsibility for seeing that the
conditions are supportive and conducive for
awakening in the buddha's time bikinis took
311 rules which is 84 more than bhikkhus
while the cellar-door are none officially
takes only ten presets she in fact practices
many more and leads a similar life to a
bikini just like a big who she owns nothing
but her bowl and her robes relying
completely on the Buddhist supporters for
her food shelter and medicine for some
women ten precepts are enough but there
are others who wish to follow the original
path given by the Buddha it was in Sri
Lanka that the first tera vaada bikuni
ordination took place in the 1980s paving
the way for more to come including that of
iesous dama who in 2003 was the first
american-born woman to become a tara
vada bikuni while my ordination was 2003
but I went to Sri Lanka because I wanted to
serve be Cooney's I finally had the thought
Who am I to want to become apocrine II
would have never served Pekinese and this
opportunity for higher ordination or rows
while I was there there was something so
different about the higher ordination for me
for one I truly had the entire livelihood of like
a beaker of a big honey in a way I hadn't
had as a 10 preceptor I hear so much and
so many people there's more and more
these days about how oppressive these
rules are how terrible they are they're not
terrible they're not impressive this is our
ticket to freedom please stop trying to take it
from me it's a whole livelihood it's a whole
dance of support between the lay people
and the and the bhikkhus or bhikkhunis that
you just don't have with ten precepts
particularly with eight precepts addition you
get the whole the whole package of any
based lifestyle and a respect from the
people that I actually hadn't known would be
there there are many accusations that
women just want to ordain to gain that
respect you know you just want to puff
yourself up that kind of thing it was so much
more than that it was so deep for me I
wanted to be the Buddhist child despite the
early attempts at reviving the tera vaada
bikuni order there remains great resistance
from many Buddhist traditions around the
world in 2007 his Holiness the Dalai Lama
initiated an international conference in
Hamburg on the role of women in Buddhism
this was in response to requests to open a
dialogue on this issue I thought it did regret
that isn't obvious that's all I could ever be
since the Tibetan tradition it does not allow
it to take full ordination a few years later
when I went to Hong Kong for the big
Shirley ordination there was a tremendous
sense of fulfillment that finally I could be a
part of his press precious monastic lineage
stretching all the way back in an unbroken
line of the Lord Buddha himself so why
should not be denied this deep monastic
satisfaction which the monks take for
granted as their right I think I'm hundred
percent sure if Buddha here certainly his he
give us the permission the Bhutanese
visually ordination much easily it doesn't no
doubt but unfortunately now no more put the
hair so I don't know how to I cannot act as a
Buddha there's a clear your holiness
mahaparinirvana sutra when the Buddha
was about to die he did give permission that
minor rules if Sanka should decide go
ahead so you don't need to wait for the
future Buddha I was very thrilled that the
conference happened it was a devastating
conclusion I have to say cuz I felt what
happened when the door remained closed
was it pushed it back on the women to have
to almost prove themselves even more you
know it's like you you know felt for the nuns
it's like well maybe you can come to
Dharamsala and practice and inspire people
as well who what do they have to do to have
either them but the goalpost moved really
what do they have to do to be accepted
after the conference some members of the
Buddhist community in England took steps
to prevent bikini ordination from taking place
there I tried to speak with monks and nuns
involved but no one was willing to discuss
what had happened meanwhile some
progressive monks in Australia were
pushing for change the Sangha in number
what he and cheetah's were studying
together what's called the five walls what
they call I think the five points of clarification
this came out as a direct response to the
opening of dialogue around bikini ordination
it came out as a direct response to the
Homburg conference on bikinis and
essentially the five points of clarification say
that the nuns have to always walk behind
the monks that they can't give Dhamma
talks while monks the present in the room
and even if they are invited to give a dumb a
talk in front of months when monks are
present in the room that doesn't set a
precedence so that they can do it again in
the future and so on and so forth and a
whole bunch of rules like this and the last
one is that the ten precept or donation
platform which the nuns are following in
those communities does not form a stepping
stone to bikuni ordinations specifically
formed to prevent and become an obstacle
to bikuni ordination the nuns were asked to
accept these rules and if they didn't accept
it they were told that the monks would not
perform anymore other nations for them so
effectively the future the community would
be throttled so the nuns were quite
distraught at the both of the rules and also
the way that it was presented to them but
eventually having no choice they decided to
accept them during this time a monastery of
the forest tradition in Western Australia
decided to go the other way for the first time
in the forest traditions recent history a bikuni
ordination of four women took place in
October 2009 as you know internationally
the discussion about the peculiar donation
was getting stronger and stronger and I is
the spiritual director of the Buddhist society
here in the committee we considered that
there was no reason to deny that in fact it
would be wrong to deny the legitimate
aspirations of four women for the bhikkhuni
ordination they had practiced well they
fulfilled every possible criteria and also in
the development of the research on the PQ
new ordination became very clear to me
and the other monks at the monastery at
serpentine that there was no legal obstacle
for that obviously we knew that people
would talk about it and that some people
wouldn't like it we had no idea of the the
scale and the swiftness and the energy of
the opposition to it it was immediately clear
to me that there was you know again there
was some something else that there's some
underlying force which is driving it and it's
not just the the fact of the ordination as such
I think it's generally generally agreed in
Thailand and Burma at least as with the
heartland of tera vaada Buddhism that
those ordinations are not valid by the
Theravada understanding of what a
bhikkhuni ordination consists of or should
consist on if the leaders of the Sangha or
the official policy of the Thai Sangha is has
been decided on a particular issue then
individual monks or individual monasteries
don't have the right so just unilaterally
declared that they don't agree with that any
more than they're going to follow their own
their own view so it's not so much a reason
view based upon analysis of text as as the
idea that the strength and the continuity of
the Sangha is based upon consensus our
greatest respect will be for the Dhamma
vinaya and part of that states that every
monastic community is independent we
have to make our own resolutions no within
the Vinaya at any monk or nun outside of
your community has no say this is the way
the Buddha established a community as
autonomous for us the ordination was about
the women who wanted to become ordained
and it was about supporting them to live
their spiritual journey and to fulfill their
dreams and to support them to practice in
accordance with the way that the Buddha
practice and from our point of view we were
gathering together as inner Sangha in a way
that was prescribed and laid down very
clearly in the monastic discipline passed
down for the last two-and-a-half thousand
years we performed the ceremonies in the
exact same way in the exact same
languages have been passed down for the
last two-and-a-half thousand years and we
were participating in that great kind of river
of community and tradition which which has
flourished all across the Buddhist world for
such a long time the ordination went ahead
without the approval of the Thai Sangha and
as a result the Western Australian
monastery was delisted the beacon is there
are not officially recognized within the Thai
forest tradition to me it was a very holy
moment and actually after the ordination
you truly feel there's a change in you can't
quite express it in words but in yourself you
feel that you're part of that very ancient
tradition of that very ancient Pico and
bhikkhunis Sangha and it's bad also at
times but you also feel the greater
responsibility of representing the bhikkhunis
of representing the hope not only to yourself
to your other fellow monastics but also to
the community at large if you are engulfed
in a complete beautiful handed-down and
many times proven system of training so
this is I think a great gift which doesn't take
anything away from anyone and I think
women and all of us we have supported
monks for many many years and just by
being able to have the same opportunity of
training and actually I don't want any favors
or just only want to have the opportunity to
prove myself if there's any change going to
take place in you know in the heartland of
tera vaada buddhism then needs to come
from tera vaada women in in these
countries and if the impulse is coming from
the West I don't I don't think that it will be
that effective except among very small
number of middle-class more cosmopolitan
groups the women that I that I know who
are nuns are generally you know what I've
got all the conditions that I need for practice
I have solitude I have support for requisites
and I have teachers that I can speak to and
ask for advice and many women say well
you know this is good enough for me if Thai
Buddhists women come together and they
say this is an injustice tum' we've been
oppressed what can you do about it then
that would really be something that I have to
really consider and monks would have to
consider but it's not it is this just not it's just
a very minor phenomena in in this country
whatever yes put imagine no matter what
the size and I have up yy9 me can I pick so
DME kqp okapi rock we can and allow me
making this ended me but now you tell me
button are you now pendency Sudhir ah
come Monday I wanna play the new house
what I don't how loud on the item there are
natal pan some Timon have also been
seeking bhikkhuni ordination from lineages
in sri lanka and elsewhere as a way to get
around the tile position now small vicuna
monasteries are popping up in thailand like
this one i visited in the north the thai people
support them in the same way they support
monks offering food land and resources
when it was a nun one or two years and
then I don't know that in the future I am a
pickle tea I don't know I don't know how we
have this place I don't know how we have
buildings many building many people come
I never know before but when it happened
it's okay it's happened in the prison I'm just
sorry that and then it's appeared and it's
disappear so don't cling to it and don't cling
to the future Medicaid women come here
not only from the common office right the
laypeople from anywhere I think not only in
Chiang Mai but many provinces in Thailand
and maybe some from abroad I never
thought that we would see women in the
room in my lifetime and when it happened it
was like a contagious disease still it goes
from one country to another and because of
this globalization you know a real connected
soul so very quickly of course we need time
to prove to them that as female Santa as
Pekinese ANCA we are going to contribute
something to our society and I think before
you know it the ball has already started to
move so to say once a beacon against ten
years in the robe she can ordain new bikinis
in 2010 the first tera vaada ordination
involving both bhikkhus and bhikkhunis took
place in the United States finally after
centuries of resistance the bikini lineages
are growing in numbers and support around
the world the monastic tradition is of a
tradition of renunciants it's much easier to
announce as a as a because of bikuni you
have the support structure you have the
expectations you have the Vinaya
everything there is supporting you obviously
you have to relate to the Western world but
if you look at the original villainess suitors is
no problem there at all where there is a
problem is if you have you keep the cultural
interpretations that is the impasse you keep
the vinay and separate that from the culture
and you find the Buddhism will fit very
perfectly in every Western culture now in
monasteries like Dharma sera in Western
Australia novices such as alpaca have the
option of devoting their entire life to a
spiritual practice with the full support of the
Sangha it's a journey that evolved I've tried
the good life I travelled to the nth degree I
party to the nth degree that I actually asked
when I was about 24 or 25 if I could come
here to ordain and within a week I changed
my mind and got married yeah which is a
good thing because I guess I needed to
have done that I guess to me it's not a
commitment vitam a great joy yeah great joy
and extreme feeling grateful really everyday
to live this life I don't think I've lost anything
at all in fact I think why don't more people
become nuns there are questions which you
can ask bikuni which you'll never ask about
can you get answers which I will never be
able to give you they have their special
place which monks will never be able to
fulfill and if we don't have a big who knew it
means it's this big hole in Buddhism they
were teaching and the dissemination of the
Dhamma and where does this big hole and
discrimination is discrimination they call it by
its proper name and it also means that
Buddhism whenever grow either in Thailand
or in the West so I think if you are doing
something positive you know that that
vibration that energy is a good energy and I
believe that the society will be will be
opening their heart for it if you hear more
about good women doing something
somewhere talk about it you know tell the
world about it and then it's it's encouraging
others to do the same thing the between the
ordination is there is growing it will continue
to grow and I ask everyone to look it so bad
where I can get on the back leg and
otherwise you get crushed under the wheels
these women are regaining the spiritual
path that was given to them by the Buddha
inspiring us and lighting the way for those
who plan to follow.
I had this wish deep in my heart to become
a nun there came a time when they calling
was so strong I wanted it so much but every
single knowledgeable person I went to said
when they can't do that you can wear white
you can shave your hat even and you can
cook and clean for months in the temple you
can never be a monk I remember one
period I cried at least an hour face down
into the pillow every day because I would
never be a monk one of the more senior
beginnings and Tara what is the Buddhist
teaching why to see I think something with
regards to Buddhism and Buddhist
monastics and down in movies books and
magazines I remember seeing the saffron
robed Buddhist monks of Southeast Asia I
was interested in what is this the way of
sages what that might be like as monastic I
was in University and working but feeling
very unfulfilled and doubtful in that and very
heavy at the thought what what the
prospects were of life that were presented
before me and strife and griefs that I saw
between people and environmental
destruction kinds of things and when I
encountered this is a kind of enormous
revelation for me because so many people
were so so it's helpful about this they said to
me as a young person you know just get
real kid you have to grow up and get with
the program just buckle down and go to
work but it's going do what you have to do
these are just the ordinary sufferings in life
and life is like that dog it's a dog-eat-dog
world this kind of thing but to see people
who are trying to live differently and worried
living differently a great opening for me so
as a teenager then he became an honor
guard again and there's travel to Europe
and then the great experience for the first
time to the Asia to India ha ha to see many
kinds of stages very many kinds of stages
and aesthetics and then you go to a noise
and vision normally called East Asia go and
go as my heart called me then to Southeast
Asia then I was already a team and the side
of a big winning at that time was very rare
and I saw the situation for the nuns who did
not have like their Korean between eight
years did not have full training coordination
and support with the entire society and that
touchstone is a spirit of compassion which
then underground stream of the winnings
monastics I'm going to let that come back
up into the world in human traditions where
that and so that's good these days now at
the time has passed and the number of
bikinis we have in Tara but it has increased
we've been very glad now to have the 20
peers and to help to be able to play some
small role in enabling others who shared
any aspiration that I had myself and also be
able to enter into this life losing the way that
their hearts have also deeply called them to
and to do that as a as a son Cup winning
son code together following the Buddha's
teaching and somebody or meditation and
our wisdom become complete linguistics
but like the deeper reason I was going was
that I find my questions because the
scholars I really admired weren't people
who just did it as a kind of hobby but they
did it like from any heart like they answered
the questions of their heart and I just wasn't
sure what my questions were yet so I went
to India and when I was in India I am stayed
at an ashram which I think a lot of we
sinners do it's kind of a stereotypical story
and so when I went and stated this ashram I
guess like this whole like world opened up
for me which hadn't been part of my context
or part of my life up till then so you know I
just learnt yoga and meditation and chanting
but the OSes whole way of like being in the
world connecting with the world that I hadn't
really understood up to that time and you
know as I was staying in India and I had to
go across every six months to Sri Lanka for
a new reason and so I'd stay at a meditation
centre while I was here with new Lumbee
and so while I was there I started learning
how to meditate and I read books about
meditation and then I just had this feeling
that that was like what I'd been kind of
hunting for all this time and so I am yeah so
that's how I started and so of course like
lots of people who begin meditation I
thought well you know I just take a year or
two off from my career and I'll just meditate
and mean once realized I'll go back and of
course you realize once you start practicing
that needs a lot more to it than that and so
that's really why I became ordained I went
to Harvard University in America which was
supposed to be you know a place where
four people are really intelligent the one
thing I noticed was that even though the
people were intelligent and an intellectual
level they sure didn't seem very happy I
remember walking around campus and
noticing that actually on most people's faces
was this look of tension and stress and I
myself very much felt that tension and
stress so I asked myself you know what
does it really mean to be intelligent what is
the point of being intelligent intellectually but
but you weren't happy if one were really
intelligent I thought I would know how to be
happy that to me seemed to be the most
important thing to know and understand but
what that experience was very important is
that it clarified in me what I what I
understood to be the point of this life you
know what was the most important thing
was to to study and practice the dumbest so
that one could grow in it to grow spiritually
and for me that made it clear that that was
the most important thing in life that's that
point however I didn't have this idea that I
become a nightmare anything like that
because you know nobody talks about
becoming a nun people talk about becoming
like investment banker or a lawyer or doctor
or engineer or you know those are the
things people talk about and nobody talks
about like you know where's the best place
to become a nun so this wasn't really
something that was in the air but I knew that
eventually I would like to commit myself
more to spiritual practice into the spiritual I
applied to soon know exactly how but also I
had this feeling that it seemed kind of
serious I just wanted to like have fun in my
youth you know I wanted to just have some
fun and get it out of my system first and so
so in my early 20s I just you know did what
most people just average normal people do
I went I got a job in New York City and this
is the most fun city in the world and just had
fun just you know did things that other
young people did but it didn't take me long
to get bored of it it was like okay well this is
fun but so what after a while it gets
repetitive how many times can you go
clubbing and another important thing that
happened around that time was that my
mother became very ill with something that
was was diagnosed to be a terminal illness
and so the concept of mortality which we
kind of all think we we know that everyone's
gonna die I'm gonna die people are gonna
die but until it actually happens to someone
close to you the truth of it doesn't really hit
home and what it did is that it made me it
made me reflect back that hey I don't know
how long I have this whole plan to like have
fun first and then get serious about that
dumb luck I thought well you know who
knows how long you have I think it's time to
get serious about the damage I experienced
a different kind of joy living in the monastery
and I saw for myself but it was a very
peaceful and safe life safe in the sense that
you you were able to maintain your virtue
without much difficulty because the home
monastery is set out to help cultivate
wholesome qualities in the heart and so for
me that was really that was really what what
I saw was the difference in lay life one can
be trying to practice but it's it's very difficult
without having supporting conditions to help
you to help you try to to you know keep your
precepts well and to and to to do to do a
little more to to let go of the self or let go of
the default and I found it was much easier in
the monastery and just set up for it you've
got you've got the routine you've got the
preset you've got the Kalyani needs other
good spiritual friends which includes fellow
monastics and especially your teachers and
so for me that all of that very much made it
clear that monastic life was very much
helped me to to grow spiritually and to study
and practice with the Dhamma more
wholeheartedly and so I decided to to go for
it but one thing that what I remember it from
my time as a layperson staying at series in
Thailand they were in Thailand they always
good morning and evening chanting
together in this monastery and there's part
of the morning chanting where the monks
chant something that's a little bit different
from what lay people chant so there's this
part that always amongst chat and I
remember there was this particular line
where it was saying that you know the
because who are fully equipped with a full
system of training the complete system of
training and I remember every time I heard
that there would just be like this dagger in
my heart you know this kind of it make me
really sad that that wasn't available for
women the women didn't have the full
system of training to really grow on the path
and I wish that there would be a chance for
me one day to be able to to be to have that
closest in the training and so I feel so
blessed and so grateful that I have this
opportunity now to be able to have all of the
between evocati loka rules training rules to
help me learn and grow in person qualities
and so I think it's a it's really such a
wonderful feeling when I can I took part in
my first to like a mocha chanting tend to
leave intuitive life but it was just such a such
a wonderful feeling to be able to feel like I
have the school system of training now and
I think I can you know use it not as a way to
say that I'm better than other people I'm so
much more pure I have all these rules but
but really just sort of have a more complete
textbook was raised in Australia coming
from a Catholic background for many years
I practiced as a as a Catholic until I became
what I call a lazy Catholic and it was during
this time I think of being a non-practicing
Catholic insofar as I didn't go to church on a
regular basis I didn't take a mean face
Catholics do but I think their moral
standards that I was given as a Catholic
person has always stayed with me I wasn't
aware I don't think that I was actually
searching for something more than what I
had as far as I was concerned I was helping
in my work I have good friends I had a place
to stay but obviously deep down I was
searching for something a little bit more
deeply from then on I guess I was very
aware that I started looking for places or
countries to visit where I could experience
more what I've come to know as the
Buddha Dhamma it took me to Taiwan
where I stayed for 11 months in her in a
monastery over there training its way to
Thailand many times to meditation centers
to temples where each time I went to these
countries I was influenced in a different way
and to gradually I decided that this was a
lifestyle that I wanted to live I wanted to
study Buddhism I've been attached to a
Center in Sydney for much of this time and
I've become very friendly with the the monk
who I first encountered at the aquinas
academy a buddhist monk an australian
buddhist monk who had trained in thailand
and who was a wonderful dharma teacher
and i'd had a lot of contact with him he and I
were very good friends and I said to him
one day I'd like to study Buddhism and he
said to me well go to Asia so that was what I
anticipated doing it was at that time that I
was aware that there was a Buddhist
women's conference being held in Nepal
and in this at the same time in in India in
Bodhgaya the Dalai Lama was giving a a
very good discourse on the what is that the
path and so I decided that I would combine
the two and see where that took me and it
just so happened that it I went to the Dalai
Lama's talk first which was very very deep
but very very meaningful for someone
searching and I then attended respected
leader conference in Nepal where i met my
head nun from Sri Lanka and after speaking
with her about my desire to become
ordained she suggested that I come and
stay at her aroma in Sri Lanka in a little
village called a heli Agoda she said to me
that it was very poor she didn't have many
facilities but I was welcome to come and
stay there and she was she appeared to me
to be a very kind and a very compassionate
woman so I decided to go and stay there
and that was where I had stayed and lived
and ordained both as a seminary for four
years and then as a bhikkhuni I became
ordained as a bikuni in Sri Lanka in done
bala in 2004 and so between Australian Sri
Lanka I've traveled for the past and I came
the Buddhism actually Buddhism came to
me I had originated from Austria then I
came to Australia I was married at a very
comfortable life and at a certain time since
we could very good for me but see even rich
people are not happy and manner as a walk
to life is normal open my eyes I could see
there was no satisfaction and never to be
found within myself and outside of myself in
the world itself whenever I had wishes very
often if you are a little bit lucky a little bit of
good common nowadays one would say
things came my way and yet very soon after
you wanted something else so slowly in that
sense even not knowing the Buddhist
teaching in my own way being observant of
life and of my own reactions I could see
there is no ending to this endless wanting
so in a way you become then not only poor
but all of also somewhat disenchanted and I
still remember in the 90s at some point I
was going for staying at a hostel to eat
outside of Sydney and as I was walking
over to the reception area the sort of all's in
my mind should I play tennis or should I
play bridge and neither of them was really of
interest to me and it seems at that time my
mind went into a deep natural calm state in
the inductance of this calmness a
questionable in my mind and I still because
it was so powerful I still remember it until
now very clearly the question was do I want
to continue with this easy shallow way of life
or do I want to look for the tools and without
hesitation I opted in a very strong a
determined based on wish investment to
find the truth I came out of that state and
continued the next two days and yet with
puppet here and there changes took place
in my life and once again now I clearly
understand cause and effect and how
powerful the mind is and the mind is the
farmer so to had good friends there was a
guy close friend in the block of apartments I
lived in Sydney was actually Buddhist and
then one day she said to me my teacher
renamed Ho Chi from India who was
actually trained by a society in Burma my
teachers coming to visit me but I had the
afternoon to myself didn't know what to do
and suddenly remembered that the
invitation to come down to see my friend
and her teacher so I walked down and
knocked on the door there was my friend
and she introduced me to her teacher who
was in a la caja moon in touchy and being
Indian leaders also very inquisitive visit and
what are you doing and of course perhaps
he meant to say how are you but I just really
truly understood what are you doing for a
moment it was a very personal question I
was a little bit shocked taken aback but then
suddenly perhaps because of his blessings I
realized I am very curious in meaning and
doing nothing is wrong so I answered him
I'm doing see what I have at the same time
and much deeper understanding 220 I'm not
doing anything with my life except having a
good time being unhappy being of service to
others I was a defense minister what skill is
that all so then during the during the
afternoon moaning what she said he's going
to peaceful meditation retreat at what
Buddha Dharma the epic Devil's Rock
Intifada many of you of all the new
apartment apartment also I had him at that
time and I knew I had to go I had to go to
the meditation retreat so later on has told
my lip I'm going to the meditation retreat so
she said you can't possibly go you know
nothing about Buddhism she was very much
in intellect sure she was from Holland and
she came to put this in the fifth went away
she eliminates she bends water naturally
cheese started them and a limited
eliminated one by one he said Buddha
smacking accept to 80% and for the other
20% she went to put Gaia to play long
meditation retreat so this is most severe
style of understanding so I came from a
totally different angle I just sit and feel active
people so she was very concerned so she
ran half hour kala and said like my neighbor
coming she know nothing about Buddhism
not very rich yep simple lifestyle but the way
my mom and that careful family and friends
and neighbors it really was something that
really inspired me to be one who is of
service to others yeah my parents were
really my very first of being of service to
others okay now when when I was young I
was actually educated in a convent school
together with my elder sister both of us were
educated in the company school so of
course at the time you know I was like going
to church happily and learning the scriptures
and all that accepting that you know
whatever happens to me or whoever is all
the will of God yeah not really questioning it
was until maybe about my teenage years
that I started to see a lot of inequalities
around me yep and I started to question this
can be the workings of God God is God
because his sphere he cannot be unfair so
there must be some other reasons for why
people are suffering so during my teenage
years I actually started to ask questions like
why am i the daughter of this mother and
this father why am I not the daughter of
another Tara parents I asked myself all
these questions so of course I didn't stop
here I also asked myself questions like you
know why is this family so rich and their
family so poor why are these people so
what called well-supported and why are
there all these inequalities I was going on
right in front of my eyes I had a lot of
questions so I at that time I had no idea
what Buddhism was all about yeah until one
day I have an aunt who took to the
Mahayana teachings in a Chinese temple
there was the first time I heard about the
word Buddhism and I was working as a
volunteer in a Buddhist Counseling Center
and I remember telling myself one day that
you know in order to help people I can't I
can't just volunteer I need to I think the best
way of helping people is to be away from
songs are also that we can be totally free
from suffering and that was when that
aspiration to really a nun to learn Elma and
what the pop of the lock Twitter really took
who died said great strengthen me and that
was how the question by one of the Masters
there he says so he's Buddhism an inward
journey and at that time I didn't realize what
he was asking what they were journey was
and I started investigating I started looking
into it to find out what this journey was and I
started reading about Buddhism did a lot of
reading and to find out what then I found out
it is a journey I had to do it by myself
reading books won't help me to practice
Buddhism so while studying the thing wild
reading books and doing my job I had a
certain point where angles very very
successful I had two schools and I had my
own house and I was and my children were
married and they were gone so then I
decided this is a good time for me to give up
everything and start my looking into me I
was a one bhootish and actually I sat on my
spiritual practice actually from when I'm
started to meditate because I before that I
am just like a VESA Buddhist and you go to
sometimes you know those are the
celebrations and maybe sometimes Katina
you know sometimes from you know once in
a while I would go to offer Donna to two
months you know they saw things but I don't
really creep me that you know that I'm not I
never thought that I want to become a nun
one day that's never occur in my mind but
until when I started to meditate and that is
really that is my turning point in my life
because because of the experience that the
first time I experienced another type of
happiness you know before that I will need
the one option the only happiness I know is
from you know getting nine nice clothes
having nice fur Tina and the kind of sensory
pleasure that kind of happiness come from
the kind of sensory pleasure and I'm too
when I first experience at the taste of that
inner peace and in happiness that within
myself and that is nothing compared it just
that you know well then you have something
where it grows like the kind of like more
gross happiness compared to this
happiness is more refined it's just like when
you have refined food is different from Maya
wow it's just completely different and this is
how it draw me into the spiritual life and I
started to meditate more because I love to
meditate since then I meditate a lot I even
though I'm working I meditate at least four
to five hours every day daily and I started to
to spend more times to do retreats and then
after that I started to stay in monastery and I
just loved it and just enjoy the kind of
lifestyle and this is how like I have no I don't
have the idea of I want to become a nun no
it's just very naturally I've been drawn in the
monastic mind stuff I just love the lifestyle
and this is how I decided to get the temple
and then it's because I enjoy the lifestyle is
not because I want to become a nun but I
enjoy the king of Lysa I love a book about
the Buddha and it was basically the story of
Siddhartha's miraculous purse and he's
going forth leaving his wife and child behind
that actually didn't impress me at all and if
being enlightened but my basic I didn't
really understand what that was from
reading reading some of my readings in
Indian philosophy I had a little bit of an
understanding what my understanding of
enlightenment was that it was sort of a
melding with this cosmic sort of ocean like
consciousness or something like that and so
this guy who left his wife and kid to go and
meld with some cosmic consciousness
actually didn't do anything for me I I went for
this walk in the deck it was a full week trek
through the mountains and I was just totally
amazed at these people who was so poor
lived us such harsh lives and freezing cotton
and they were cut off for six months of the
year by the cold they had hardly anything to
eat well they dominate there it was very
very very simple life and they were so they
all seemed so happy and they were so
generous and there they share their last sort
of painful of barley with you and everywhere
I went I found people like that in this place I
thought there must be something to this and
I think I mean the common thread through
all their lives was of course Buddhism and I
sort of I promised myself that I would
investigate Buddhism when I got back and
which I did I took me a few months I actually
rang a Tibetan Buddhist Center in
Fremantle and kept getting no answer so I
left that for one in a few months later my
yoga teacher told me about the dalla Marin
Dharma loca and her they had meditation
classes so I went to the meditation classes
there and as they say the rest is history it
was I just from my first meditation class I
started meditating every day for at least you
know 15-20 minutes and within a year I
went to my first nine-day retreat and I
trained for it I heard used to train every
morning for an hour I thought I have to be
able to sit longer it was quite funny really
looking back on it but I also just little by little
began to find out about nuns because I
quickly realized that it was not quite as easy
for them that women as was for the men I
mean I had also been this I'd visited
Dharma Sara in 2004 for the first time and I
think I saw a John Villar Merrin and one of
the things that she said to the group that
does a big group of people there was I think
it was entry to the reigns how difficult it was
for women living in the forest and I looked
around me at this gorgeous forest and I
thought how difficult is that I think it would
be a wonderful place to live and I still do it's
just wonderful living and I've worked as an
actuary for a few years and when I was
about 23 I filled my first exam and they feel
probably a second examine kind of realize
this business of passing exams and sort of
working crazily trying to become a big shot
in the financial industry wasn't really going
to solve anything and I quit my job and my
my cook my own life hello actuarial since
bought me a backpack because they knew
what I was up to and I went to India and for
two years I sort of did what I wanted to do
which is trying to even though I was sort of
brought up a Buddhist to to kind of explore
the the range of of the spiritual world and in
India that is definitely the place to be like it's
a supermarket of spirituality you if you want
to you know try and get enlightened acting
like a dog you can do that you can die well
around at the rajesh ashram you can sing
bhajans in think i'll you know i tried a lot of
things and and then after any of them in the
meanwhile William Butler who's now been
over Buddha rocks also who I met in
Singapore he also joined me in India so
later we were going to get married but we
were both similar similarly weird so even
though the where where we were husband
and wife I think I'm more like and I think we
were always just just carry on like this you
know spiritual spiritual friends sorry it's so
I've been asked about you know how how
would you that had a married couple ends
up one monk and the other none but he just
seems like the best possible way for both of
us to live I mean I it's the best life for him
and it's the best life for me so you know
what walking what I was 19 and within
about a year I heard about meditation and
what really interested me was the idea of
being alone with my own mind and seeing
the mental patterns my suffering and my
own happiness so I heard about these
retreats that were 10 days in silence and I
was just fascinated by that idea because
until then you know I've been traveling a lot
and experiencing so many things and yet I
still wasn't happy so I didn't know anything
about Buddhism but I went for the retreat
and it just felt like coming home it felt as
though everything I'd always felt in my heart
was now put clearly into words and I was
not abnormal for suffering you know in my
teens I thought maybe there's something
wrong with me I've got everything they have
not been abused you know there's no kind
of reason for that but now suddenly that
here was the Buddhist saying that actually
life is suffering but not only that there's a
way out of suffering so for me there was a
huge sense of relief and I knew that I would
continue that practice so my first
commitment was to meditation and I stayed
in Asia then for the next seven or eight
years doing a lot of meditation on the
retreats and also serving on retreats which
was very interesting because sometimes on
retreat you feel you get quite involved with
your own progress and your own kind of
practice but serving others helped me to
see that actually everybody experiences the
same emotions the same struggles simply
by being human you know and we all have
the potential to to develop compassion to
develop unconditional love and a sense of
service yes serving mitrice was wonderful
and you'd see people coming looking sort of
heavy and tired by life and by the end they'd
be just so there came a time when things
were really falling apart for me and I was
guarded to look first in meditation I went
here and there in America there's many
different groups who teach meditation
different kinds of religious groups and when
I went I saw that some of them were like
superstitious they were saying if I only meet
the girl if the Guru touches me on the head
that that will save me other ones seem to be
looking for money they gather here now
already asking for donations I was of a
skeptical nature and I didn't trust any of
these so-called spiritual teachers then it so
happened that one a friend of mine said I
should try this deposit and meditation she
said there's no mumbo-jumbo they don't use
any magic tricks it's only watching the
breath and they sent me to a class that was
being given by a Buddhist monk vicar there
in Washington DC this beaker was so kind
so generous so patient he never was
irritated by the questions he didn't get angry
if I went to class and fell asleep instead he
was just consistent and this pickle who was
an American that the editor of course took
us up to a voluntary Kuna retina at the
adversity heart of Washington and said if we
want to pursue meditation we should study
with his neck down so I met dr. van retina
called ohnkoji he's the one who read my
and again I was probably moved by his
deep spirit of happiness and a great pair of
and a straightforward quietly he never was
pushing are trying to get more converts or
get more students are get more money we
just got married what he knows and what
sharing in a very freeway at first the first
time that I had a death in my family the cell
emotional so distraught so weeping and
wailing so great love that the months for me
just stay mindful become the be relaxed and
when the painful feelings come up just
watching I found out by doing this
meditation practice they're the worst
anguish the most painful feeling is very
short for the children and only lasts a few
minutes so that I knew if I have the courage
to go for a few minutes to bear the plan for a
few minutes there are no other life that was
my biggest turning point and whatever Oh
since that time tht in microbiology at
Murdoch University and then I was also
fortunate to get a job there as the
postdoctoral research fellow at the same
Center Center for AI sodium studies and in
2005 I started my job so when I started the
job then I thought now the life is going to be
like this and I had this view of me sitting the
same table in front of the same computer
with my hair all gone gray and still doing the
same things publishing with such papers
and giving talks and doing all these kinds of
stuff and I thought now that time is running
out perception was a little bit more clear so I
thought now is the time that I really should
start meditating and pursue this beautiful
path so I remember in 2006 I invited
venerable ajahn Brahm 1.so and some of
his monks for a house down at my place to
celebrate my father's I think 21st 20th also
death anniversary and there was 30th of
October and 2006 and ajahn Brahm gave a
beautiful Dumber talk and explain the
amount of merits that I aim to giving this
beautiful house Donna but then he
mentioned that how much more married that
is to actually when meditate a few minutes
by this time in the back of my mind I already
wanted to do a retreat but it was so difficult
to get into a retreat but it was like a miracle
three days after this house done I got a call
from the retreat organisers because I was
already in the waiting list and said the place
has come up and I would like to do it so I
went to my busses and at work there so
kind people so I told them that I am really
going for this retreat I didn't even ask them
can I take the time off but I said that I'm
going that much I wanted to do so they were
so kind and I did my first meditation retreat
by this time I had no idea even how to
meditate and what I knew this man was
really kind that he wouldn't give punish me
or anything if I can't meditate so I thought
maybe I'll have a holiday just leave it
meditate if I can and see how it goes so
that's what I did and in fact ajahn brahm
instructed in these things I was so happy so
after a couple of days I realized that I could
in fact meditate and across all so hard to do
it so soon I became addicted to meditation
and then became a meditation junkie back
when I went on retreats and then I stayed in
monasteries that felt like the right thing for
me to do so there came a time that staying
in my life like the quite right thing to
because I was happier when I was in my
last year so I asked John Brown what I
should do any encouraged also I was very
fortunate to meet during one of my work
trips to San Francisco IATA Toluca so she
was a really wonderful Theravada bikuni
and she too encouraged me and she was
really lovely and she in fact invited me to
join come and we spent some time at her
Aranya so well then I had more confidence
so I sold my house and I told my bosses
that I would be resigning and then I went to
her on your body and there I shaved my
head and became it and a god iike a
homeless wife and I remember that whole
week I was walking around with so much joy
so much joy and so much happiness and so
much peace it was the best thing I ever did
and that whole raised the three months my
duty was to cook and look after the nuns
who were spending the reigns there
because it was just the forest with no
permanent buildings or anything everybody
was singing tents we had a little Caravan to
cook our food so it was quite rough and
rugged terrain so the weather wasn't the
best my health wasn't in the best shape but
there was so much joy and peace and I
enjoyed it so after my three months was
done I came back to pure thing then I came
to them aside it all started in 2002 when I
simply didn't know what to do with my life I
was so desperate to find an answer I just
felt just something more to it than just
running from one project to the other and
exhausting oneself and distractions and I
simply felt something has to change but I
didn't know what to and as it so happened a
friend of mine told me about the personal
meditation and I heard that before and she
said why don't you go into her personal
course an epic turn I just would grab any
opportunity to help me in my despair so the
same night I woke up and I found a
meditation course in the mountains of
Switzerland because I at the time lived in
Germany and without any hesitation I
signed up and a few four weeks later I went
there with the idea that I would sit on the
Swiss Mountain thinking about my life for
ten days and then hopefully after ten days
coming up with a solution and with an
answer of whatever I went to the mountain I
went to the course I was asked not to sing
at all but basically two options my body and
whatever happens in the moments in those
10 days literally transformed my life
because after those 10 days I came out and
then I decided to go to India and study Holly
and then after studying Holly I thought well
as a moral in India I have committed a
Buddhist sighs so I went to visit the
Buddhist sites and then I decided well the
Dhamma is very well preserved in Myanmar
I think I have to go to Myanmar to the
source and so I came to Myanmar this was
in 2011 and as I come to Myanmar as soon
as I land on this golden land I felt at home
and I felt like a and it just from that moment
on one thing fell into place after the other
and it was probably about four weeks later I
found myself in the deep forest up north in
Myanmar sitting on the tree by myself in
solitary retreat ten days of intensive
meditation day and night and those ten days
I realized this is what I want to do in my life
dedicate my life to the Dhamma to the
practice and Grady see if I and develop a
kind and pure and loving heart within myself
and for others and the only way of the only
proper way for me to do it was to do it not
too long after the death of my husband and
my friend from Malaysia asked me to go
with her to Burma for the long retreat but did
not leave the friend who invited me to go
never went at all so so I was there the
retreat was tough it was painful because
having to sit long long hours in the hole
without comfortable cushions so still I went
through it and it lasted for four and a half
months when he just said that it's enough
after that we'll treat something in me
changed because when I came back from
the retreat I was no longer content with
having shot retreats few days or even twice
or three times a day so I wasn't content with
that I was looking for a place where I can
meditate for a long time I had searched a
place to have a longer treat ended at the
Masada nuns monastery so on the 9th of
December 2009 three of us had our heads
shaven and we put on white robes we had
to take the eight precepts formally yeah so
and also we have a new name it's a poly
name so we don't use our own name
anymore so after that we have to wait for
another six months no another another 15
months before we can go for the next
ordination which is to become a seminary
and that is a novice nun so after 15 months
we two of us because one left after some
time she left the monastery and two of us
venerable Baker and myself we were
ordained at the maloca Buddhist center on
the on the 6th of March 2011 so both of us
became seminaries on that beam and when
we become seminaries we put on brown
books and then after that that there are that
ordination we have to wait for at least
another two years before we can become
seminaries become bhikkhunis in the
meantime more and more ladies are coming
in to become nuns and on the 27th of April
2014 there were four of us who went forth to
become bhikkhunis I'm very happy to to
have chosen this path because this is a
really wonderful path in term it's it's a path
of harmlessness of kindness and most of all
of a lot of Latinos so the question is how did
I become a nun yeah so I had this wish
deep in my heart to become a nun there
came a time when the calling was so strong
I wanted it so much but every single
knowledgeable person I went to said when
they can't do that you can wear white you
can shave your hat even and you can cook
and clean for months in the temple you can
never be a monk I remember one period I
cried at least an hour face down into the
every day because I would never be a monk
or so people were telling me one day I was
walking through my room and that thought
November first came to my mind I thought
what November first what oh I'm gonna go
forth I'm leaving the home November 1st
that was it it was as though announced to
me so I gave notice that my job I gave
notice in the home I started to back while I
was packing I had a whole big stack of
booklets I picked up at many meditation
centers something told me go through those
booklets very carefully so I'm like ok ok I'm
going through the booklets and so
something were tapping me on the shoulder
saying look look so I'm going through the
booklets and then I came to one that was an
excerpt of a book by a monk named by
Dakota Montuna and something seemed to
say look at it ok what oh hey there's a photo
of a monk and there was an address again
remember this is before the Internet when
you want to know something you want to
know where to go and do this and that you
just could you get the information this was
before that I saw a monks name and picture
and an address say oh maybe that's a
monastery I'll put it in my address book then
I thought I would traveled around to some
places in California asking questions where
can a woman go where can a woman go I
went over see that came back to the States
still searching where could a woman go
wearable a month give a woman a chance
and pull out their little book I said well that
little booklet so well I'll write to these people
there wasn't even a phone number I don't
think and they wrote back and sent me
some information I decided that I was
planning to go to Australia cuz I heard that
from a bit of a temple in Australia that I
could go and stay there so I booked a ticket
to go to California and from there I was
going to later go to Australia so I first
decided I would visit this place that had the
you know that monastery near that address
so I took a train up to Washington DC
Brenden washington DC drove me out to
this place the ball of the society in West
Virginia imagine my surprise I discovered
that be great sri lankan monster who
founded that Meditation Center and
monastery out in the woods in West Virginia
a very very backwards backwoods place not
a cosmopolitan place now the place where
you'd expect to find Buddhism in the United
States there have this big beautiful Center
and here was a month was giving women a
chance and there I settled in there I was for
the next four years I received my seminary
novice ordination there at base knocked in
1999 later I would leave there looking for
places with more nuns many times I was the
only done some other times there's even
the only woman there training alongside the
months it's a big spacious place we had
enough elbow room to do that and the
master was very compassionate to allow
that but still I had some longing to be
amongst and sisters so I went off and
started trying or I ended up in Sri Lanka
they are receiving the higher.
monastic life as a way of pursuing a
possibility of investigation
transformation of one's experience as a
human being that is natural it's it's available
to all of us and has been for thousands of
years it's not something which is just
opening up now so that perhaps makes
more sense of why people in the modern
world would choose to give up the classes
at Stanford or wherever they might be and
the possibilities of careers in neuroscience
or technology or whatever they might
otherwise be interested in and instead do
what people have been doing for for
thousands of years in the case of the
Buddhist monastic order and Don the yellow
robe as they say and relinquish the home
life for the homeless life and become a
Buddhist monk or nun and it's not just
Buddhist monasticism which is as far as I
understand experiencing somewhat of a
revival in the midst of the changes that
we're experiencing as a culture modern
America as we develop but also other other
contemplative traditions any any tradition
which provides a context for an exploration
which is essentially internal and personal
and yet is supported and informed by our
relationships through communal
relationships which aren't focused on say
material development or even say the
gathering of knowledge that might be usual
in the university setting but the kind of
wisdom or knowledge of how how we are
and and why we are which can only be be
seen through what we might call insight and
this is a contemplative path and that word
contemplation or the contemplative life as a
phrase is not often heard at least it wasn't
when I was growing up in in just outside of
Boston in in in Newton suburb of Boston in
the 1970s and 1980s and yet Here I am and
so how does it happen that we have people
choosing to enter into the monastic life and
give their lives to a path in this form
because really we say in this form it's not
the monastic life itself which is the Buddhist
path the Buddhist path is something any of
us each of us can travel internally it has to
do with how we are living how we are being
with our experience and and the world in
which we find ourselves so the monastic life
and
is is from the perspective of Buddhism it's
it's it's a way of facilitating that which makes
it more likely that we can really truly deeply
follow this path fully follow it so it's it's like a
where say the practice of meditation and the
various ways of life that were encouraged to
live as a way of cultivating the heart in
Buddhism those ways are available to all of
us whether we're monks or nuns or
laypeople whatever we're doing well that is
true the realities of life and the necessities
of life for most people mean that it's going to
be pretty hard to deepen that in in various
ways if we're pulled by the usual so-called
worldly concerns and so well say meditation
in the lay life might be seen as the tool
which we can use to develop the heart the
monastic life is kind of just like maybe
putting a battery on it and making it into a
power tool so you get a bit more power
more easily there and you can go deeper so
the monastic life is something which has
become attractive to many to people who
want to take it deeper and really want to
make it this path of practice the the priority
and that's what happened to me certainly
and yet I didn't know anything about the
monastic life or even a path even a spiritual
life any meaning to religion when I was
growing up in elementary school junior high
school high school beginning of college
other than the usual that you might assume
that it's a you know religions provide
stabilizing force in society they've been
around a long time maybe that there were
the result of you know the expressions of a
way to address fear that people might have
of death and and and other kinds of ordinary
human emotional concerns but not anything
that really had any meaning or it might be
from a sort of a cynical point of view a kind
of opiate of society useful to power
structures in society to have religions that
keep people nice and happy with things
being unfair so that the people on top can
stay on top those were the ideas that I had
about religion when I was growing up and it
really didn't have any idea that I would end
up as a monk but I did have a feeling that
life should be going somewhere there was
some meaning and I would I would find it I
just didn't know what that would be so I kind
of had a trust as I was growing up in
Newton doing the usual things some of
them good some of them a bit naughty that
people do in high school and and figuring
that when I got to college then I'd get
serious and I kind of know what the
direction would be and so I didn't worry
about it too much and then I got to college
which was the University of Wisconsin at
Madison and I didn't know what I wanted to
do and and and I thought that I'd be forced
to get really to look at this carefully because
the coursework would be very hard and I
wouldn't be able to manage unless I got
serious and unfortunately I was able to
manage even with not doing much work and
so when I saw that I decided this isn't good I
should really use this if I'm going to be it at
university so I better I better take some time
out and figure out what I want to do and so
for me the spiritual life the path into the
monastic life really started with a period of
travel that I decided to take without it being
in any way linked in my mind to religion but
a sort of personal exploration of the kind
that you do with the backpack and long hair
and well I had long hair but you don't need
that but just traveling off in Europe with no
destination and so I did that for a year and
traveled in Europe took me to the Middle
East to Israel and and Egypt and then when
I was there I found that you were able
actually to continue on and travel to India
which for some reason I didn't know why at
the time and I still really don't but that really
fascinated me as soon as I heard that you
could go to India you didn't need a National
Geographic safari to kind of take you there
but you could just with your backpack get a
plane ticket and go I was interested and so I
did actually here at that point I remember
being with a few sort of hippy travelers on a
beach in the south of Israel in 1986 that
there were masters teachers spiritual
teachers in India who could do miraculous
things and I was interested in that I found
and I found that while we're having
conversations about life the universe and
everything I surprised myself by some of the
answers I was giving others when they
asked me what I thought happened after
death and I thought I didn't know I felt that
when I would say I didn't think it ended with
death because up until that point I did think
it ended with death and so I found that just
taking myself out of the usual routines and
particularly the relationships I'd already
developed the friends I had in the States my
family and everything else just being in a
totally different context at the age of 19 I
started to change in ways I hadn't predicted
and yet we're leading me towards exploring
avenues of the I would say I didn't think of it
as a religious experience I thought of it as
as the experience of transformation the the
transformation of one's experience as a
human so I thought could miracles be
possible Wow and something in me told me
yes there's there's more there's more than
just what we see and more than just what
we currently understand with Newtonian
physics and even beyond it with quantum
physics and where we happen to be in our
scientific understanding right now as a
culture even at the age of 19 I could see
you know we can't just like they thought
they knew everything 100 years ago and
now we know a lot more well 100 years
from now we're going to know a lot more
and look back at this time so it's really
relative there's a lot of possibility here so I
was mostly just adventurously pursuing this
what now had become so I didn't think of it
in these terms but it became a kind of
personal pilgrimage of trying to find
something some way to lead me into a
deeper experience of being and turn
through that trying to find some truth not
truth that was being taught to me in school
or that I'd inherited through the ways the
people thought in society but that I could
see myself I could really see and I had a
few experiences which spontaneously arose
and and showed me that the mind could go
deeper and one could have what we call
insight into things in a way where you could
stand back and see yourself more deeply
that fascinated me and I wanted to pursue it
so I went on and traveled to India and Nepal
and Tibet for about seven months and then
came back via Thailand and San Francisco
although mainly that was in order to attend
a Grateful Dead concert in Oakland I hadn't
completely given up those interests and yet
when I did land at San Francisco I was a
completely different person I felt than when I
left there was a certain transformation that
happened to me during that year which
happened not just in one big sudden blast
but there were certain points which were
important and yet over the course of a year
of travel of my own through these countries
and it included visits to Buddhist
monasteries in Tibet and Hindu holy sites in
India as well as the Buddhist places in India
at least Bodhgaya that's always sort of by
the wayside I wasn't searching for that but it
happened to be where I traveled and at the
end of it I was I was a different person I had
really had some change where I saw that
there is a way to deepen one's experience
of life and that that would take some way of
helping me pursue it I kind of had this
feeling like something had opened and then
I knew that it was going to close again that
there was a lot of I remember having the
word mock like Experion 'el muck that was
going to come back in I hadn't really dealt
with it and I was going to need to find a way
to get back to this this of open-hearted truth
that I had touched so that then was all I was
interested in when I got back I was not
interested in a career or anything else I just
wanted to do that somehow find a way and I
could see at least the way I looked at it
myself was that that way did not belong to
one religious tradition or one particular
approach it was a real evident revelation to
me it was while I was in Nepal coming back
down from the Everest sort of base camp
trek and and and realizing when I got to
Kathmandu and all these book shops full of
wonderful books in Kathmandu that
religions were actually expressions at least
as I saw them of this path just different
expressions arising at different times and in
different cultures to try to help people lead
themselves into this truth at least the
contemplative expressions of those
traditions so I I got books on every tradition I
could find the Upanishads for Hinduism the
daodejing for Taoism and the Dhammapada
for Buddhism and a number of others and I
read them and it was the daodejing and the
Dhammapada that really stuck with me and
so when I landed in San Francisco I just had
this sense of like may I I didn't have a sense
of a divine being that I needed to
personalize but I did have a sense now of a
relationship to a truth that was greater than
me my little self and I made a kind of prayer
if you will or determination like may I not
lose this now that I'm coming back to the
States may not go back to my old self may I
be able to remember and pursue this and
then landing in San Francisco of course I
didn't know I was naive I was in Boston we
don't hear about the it was the 80s so you
didn't really hear about the or the kind of it'd
be new age things going on over here on
the flaky West Coast forgive me from our
sort of East Coast perspective but I was
immediately even at the airport greeted by
Hari Krishna who wanted to me to eat in the
wonderful vegetarian restaurant they had
and then got to Berkeley where I had friends
that I'd met during my travels and they
introduced me to all kinds of shamanic
healers and psychics of all kinds and there
was a whole world I realized expressing
itself in various ways and none of that
actually in the end attracted me although I
was invited to join this or that group on the
two reasons at the time were that a lot of it
had to do with money people were asking
for money for whatever it was and I just had
this feeling that this is sacred this is this is
kind of holy this this and it shouldn't involve
buying and selling and the transfer of
money so that was one thing and the other
thing was some it really felt like there was a
lot of people were you know well-meaning
but really trying to become special spiritual
people like trying to be a master or trying to
be seen as wise or special and I just felt that
the from the openings that I'd had over that
year that that was almost the opposite
direction of where I needed to go I needed
to go in and just giving up wanting to be
somebody special or wanting to be anything
at all and I realized at that point really the
Dhammapada had probably sunk in more
than the others and that's the Buddhist
teachings which every tradition preserves in
in a sort of a poetic phrase like form at
some of the earliest and most fundamental
teachings of the Buddha so when I got back
to college it was kind of almost like well I
guess it would be probably good to have a
degree but I don't really I'm not interested in
any of this I really will just get one in case I
don't find anything in the meantime and that
wasn't enough really to keep my grade point
average satisfactory and when I realized
that I better just pull out rather than ruin my
my prospects if I ever have to return and so
I did then I didn't know what I'd do so III also
at the same time as all of this and and for a
few years earlier did know about Buddhist
meditation because my mother in the
Boston area had started meditating and it
was through the Cambridge Insight
Meditation Center that that you mentioned
earlier and so when I went back for the
Christmas break that year I told she asked
me what I wanted to do and I remember
saying well I have to decide whether I want
to be extroverted or introverted and if I want
to be extroverted I thought I'd go to South
America and do some social work and try to
explore some religious tradition down there I
don't know where I got that idea but I was
there and if I want to be introverted I had a
very naive idealistic vision of finding a
lighthouse to keep on the north west coast
and meditating and so she heard that and
she thought well you know it'd be good to
learn to meditate first and I'd done a little bit
in various ways and gotten some books but
that was when I went to the Cambridge
Insight Meditation Center and it wasn't a
transformative experience although it was
enough just learning the simple breath
meditation that we call on upon a sati for me
to see this is I don't know if this is it forever
but this is what I need how do I pursue this
so I wrapped up my life in Madison and
went back to Boston in order to try to stay at
this meditation related meditation center
called the Insight Meditation Society in
Barre Massachusetts started by Joseph
Goldstein Jack corn cornfield and Sharon
Salzberg it's become quite well-known in
influential in the Buddhist scene in America
in the terracotta world and I spent six
months there really trying to see and I could
see that being a staff member there
wouldn't really give me what I felt I was
looking for at that point I realized what I was
looking for was a training something that
wasn't just a set of principles that would be
something that I would then use on my own
you know now and then referring to
somebody else but mainly just trying to use
those in my life but rather somebody who
would or at least some some community
some situation that would help to to guide
me and and and help form me as I worked
with the principles of these teachings so
then I realized okay this is in this tradition
that means the monastic life where can I go
and I asked and I was I was willing to go
anywhere in the world as long as I could
trust the teacher that was the most
important thing to me and then I I remember
saying that you know if there is a teacher
that speaks English that would be nice
because then I wouldn't have to spend the
first three or four years learning another
language but it didn't really matter too much
and the teachers they're recommended
Ajinca meadow who was an American
teacher some of you know he was based in
England although he'd started in Thailand in
the community of which I'm now part so I I
wrap things up I got things prepared and I
just went off to England and that was in
1989 and I arrived at the monastery which is
named amaravati which at that time was a
wasn't physically developed very much it
was a old school built by the Canadian Air
Force in the 30s just for like a summer
school so uninsulated wooden buildings in
the damp english climate I arrived in
November I think it was dark at four o'clock
in the afternoon the food was terrible
everybody looked depressed the place
looked like Auschwitz actually there was
there was these kind of barracks lucky
buildings and it was even a water tower that
looked like a guard tower and it was not
very inviting and the people were very nice
but they weren't you know there was this
sense of like if I was going to choose where
I want to go and spend my time I wouldn't
have chosen it honestly but I heard the
dummy talks being given by a Jinsu motto
at the time and it went right here and I knew
this is where I stopped I even said those
words to myself at one point because I
really realized this is enough if the teaching
that I need and in fact I could see enough at
that point that by not being a pleasant
situation into my liking in every way that
would actually be an advantage it would
help me to learn the lessons I was going
there to learn if I was having to run into
unpleasant feelings unpleasant perceptions
you know nothing was immoral that moral
basis of the monastery was excellent and
that was the key so you know they might
have been unpleasant in terms of the food
that the you know young 22 year old nag
Erica's novices were making on the wood
stove and a big pot and might have been
unpleasant in terms of the the fact there
wasn't enough money to heat the place so
you had to kind of share an electric heater
with another person that you decided when
who was going to be cold when and you
would plug into the wall and otherwise it
was damp and cold those things were
unpleasant but in terms of the commitment
to honesty and integrity and the moral
principles that we have in Buddhism
everyone was very diligent in terms of their
efforts in those areas and that was that was
a a very rare and valuable space I won't say
what's not unique but it felt unique because
you you came I came in from a context
where generally everyone's pretty nice in
the world wherever you go but you don't feel
necessarily that you're protected in that way
by knowing the people around you even
though they might get it wrong are
committed to being honest to being kind to
being truthful to being sober and so we had
a safe place excellent teaching and a
community of committed people really trying
to put these principles of teaching principles
into practice so I stayed and at that time it
was a very inspiring time there were a lot of
monks and nuns coming in to a community
so in in Terra bada we don't have
developed nuns tradition as many of you
may know and yet in response to that Ajinca
meadow had had created a sort of a way of
training for women who wanted to live the
same life and so there was a sort of side by
side monks community and nuns
community at two of the monasteries there
including the one where I was and so it was
a community of a growing community of
international aspirants of different ages
most of us young but some of us older and
it was a time when you felt like you are on
the ground floor of something that's just
going to get bigger because you really felt a
lot of interest in the society around not
necessarily understanding say when you
walked out into the streets and that is
something I found has changed over the
decades when I would walk say through the
streets of London or through the streets of
Newcastle where there was a monastery
where I lived for a few years in the 90s early
on people would shout hi-yah hurry or they
would you know even kind of yelled
something aggressive and then I found
more recently that you walk around and
people smile at you and they might even
give you an Anjali and they might say say
anything at all they might say Oh Dalai
Lama or else and that's nice because
everyone has this good perception of the
Dalai Lama or they'd say oh Shaolin and we
don't do martial arts and tera vaada in fact I
don't know what martial arts has to do with
Buddhism but I must admit I did prefer being
mistaken for a kung-fu practitioner rather
than someone involved in a cult and that
was you know that that's something that's
changed is that say in the 80s and 90s in
Britain and Europe and the states a lot of
people really wouldn't understand this other
than the horror stories they'd heard about
cults in the 60s and 70s is some strange
foreign thing wearing robes cutting off your
hair why would you do that and now there is
more acceptance I'd say that that's a good
sign that say expressions of the
contemplative life in general and Buddhism
in particular are making their way in in
various ways slowly but surely into our
culture so I lived in England during the 90s
where our training is such that the way it's
been sort of formed both in our community
and Thailand so that's the roots of it are in
of course ancient India with the Buddha
himself but the particular community that I'm
part of his is called the Thai forest tradition
and so the roots are in Thailand and there
was a famous teacher there named ajahn
Chah who had a very good facility with with
non Thai monks and so he had a lot of
Westerners and say Japanese and
Malaysians who'd become monks with him
even though they weren't northeastern
Thais and that community now because it
has such a large international element there
are branch monasteries all over the world in
different countries and so there are ways of
practicing which are part of our vinaya is the
Pali word the the monastic discipline that
we've inherited from the Buddha and would
be common to any Buddhist tradition at
least tera vaada Buddhist tradition the
Mahayana have developed other ways
although they would still have the same
essential vinaya rules embedded in in their
monastic traditions also so some of our
training comes from that some of our
training then also comes from the ways it's
developed in Thailand over the years and
particularly what they call the Thai forest
tradition was an expression that you'd find
in say many religious traditions certainly in
Buddhism I think over the years in different
countries and and and and cultures where
it's gone there's been a as it gets more
accepted and more supported it comes
closer to the power institutions and more
wealthy and then the sort of it sort of gets
corrupted and things in terms of the spirit of
it and what it's really there for to help with
this path of the transformation of the heart
that falls away and so then there are these
sort of reform movements of getting back to
basics getting back to the real principles
going back to the forests and meditating
and following the rules that we have so the
Thai forest tradition was one such
movement and and there's a real emphasis
in simplicity and renunciation and following
the rules that we have very strictly and
meditating really using the life for its
purpose of transforming the heart and
learning about the mind so some of the
trainings that we have come from how that's
expressed itself in Thailand and then when I
was in England it had been developing
there in fact one of the senior monks I
remember gave us slightly humorous talk
where he said well what we have here now
is not necessarily the Thai force tradition it's
more like the English countryside tradition
because there were adaptations we couldn't
you know we had to wear wellies you know
these rubber boots that we wear in England
rather than just sandals because it could get
really cold and muddy so there'd be these
vinay discussions okay when can you wear
welly and what color should the wellies be
okay black is okay brown is okay blue is
right out so we had these developing extras
in the West that were selected slowly
transforming how we were actually sort of
expressing the life physically and that
continues to this day and it's informed by a
communal discussion and by a real having
first surrendered to the tradition as it already
is internalized it really learned the spirit of it
and then one is in a better position with the
help of others and some more senior
members of the community to make
decisions on how to adapt when an
adaptation seems like it's required and there
are certain rules that cannot be adapted and
certain rules that can be interpreted in
certain ways and so it's not a sort of carte
blanche to just adapt whatever we want and
yet having given ourselves into the tradition
as it is without really questioning too much
just taking it on training learning it as it is
surrending the sense of like following our
ideas about how it should be or how we
think it should be changed our views and
opinions learning to let those go then you
get a sense of what it feels like what it
means to live as a monk or live as a nun
and to live as a seminar is the word we use
a renunciant using this form to help us
develop the spiritual life which is common to
all of us and yet there's very specific ways
when you're living in a monastery and
you're not living as we say in the world
anymore of course we're in the world we're
all in the world but it's not the values are
different the priority now is setting things up
so it really supports ourselves and others
and those who come to the monastery in
this movement of the heart and so
renunciation becomes something that
makes sense not something that is a kind of
it's not at something which is meant to help
us run away from experience it's not a
judgement about what we give up but it's
rather recognition that one we have other
priorities and so giving things up will help us
simplify make things more peaceful by not
doing this and not doing that and to by
choosing to renounce to give up certain
things not be able to do things you might
otherwise do or want to do or had or want to
have it creates a certain pressure a certain
intensity and and and we're trying to use our
life to learn about our minds and hearts in a
way where that intensity becomes useful so
we do it consciously you know this are one
of the rules is not to eat food afternoon so
we eat between dawn and noon and there's
nothing moral about that right it's not
immoral to eat food at four o'clock in the
afternoon but we don't eat food at four
o'clock in the afternoon so why that's a
that's something that we're using in terms of
renunciation and well because the Buddha
said to do it that way that's the first reason
why did he say to do it that way well the
actual reason isn't that inspiring it's not
because he said this will help you in your
monastic life initially although he did say
that afterwards over time in different ways
but if initially it was because the monks and
nuns were walking around for alms with
their arms bones at any and all times of day
and night and at one time somebody during
the early mornings or still dark was walking
with her arms Bowl and someone who had
been up a woman who was cooking on a
fire saw the monk and got scared half to
death thinking it was a ghost and so she
complained to the Buddha how can these
monks be wandering around at night they're
scaring people and the Buddha just said
okay just eat between dawn and noon and
so I'm not gonna have any dinner because
that happened in that time so that you could
say well why would you follow you know
these things if it's just that particular
instance that created the rule but it's not
that might have been the trigger for but the
actual effect of having a rule like that is
much more meaningful and in in in this case
it's actually more than just the exercise of
renunciation itself the exercise of giving up
something you want but it also has health
benefits it's kind of actually good for you not
to be digesting and eating all the time and
that really helps the metabolism and it helps
your meditation and it helps the community
life because you don't have to have a you
know washing up going on all the time with
the dishes and the cooking and helps things
just settle down there are all kinds of extra
benefits that that creates but also it is just
an exercise in giving up it's not immoral to
eat after noon but you are forced to hit your
wish to eat when you want to eat and so
what do you do with that and if you've
chosen to live a monastic life then you're
choosing to use your life to learn about how
you make yourself suffer how we make
ourselves unhappy how we get caught into
our views and opinions and believe them in
ways that lead us to unhappiness this is
something that starts to interest us greatly
and we realize we can't just think about it
and learn that way we have to actually
enact it see it in action and and and and be
able to practice we have this word practice
that comes up in our life a lot our teachings
our law and it really is a practice it's not
something that we just learn and then know
in our you know conceptually we have to in
that and and and and and practice being
with our experience in a way where we're
not going to get caught into suffering and
then we'll get it wrong and we learn from
that and we try again we get it wrong we
learn from that so this idea of a training of
the heart is very important and key to
understanding why the monastic life would
would hold any interest to people these
days and so it is it is becoming more and
more popular in the 90s in England as I was
saying earlier so we have this training
structure which had been sort of adapted
from what we'd inherited and based on
principles you find in in the Vinaya as per as
left to us by the Buddha where you won't
really wander on your own or take your own
sort of initiative to go here and there until
you you've been a monk for at least five
years and so we have a training where
you're a novice for a year and then you're
sort of a different kind of novice for a further
year so it's about two years of an officiate
and then if you become a monk to say in my
case it's a five years of just really going
where you're asked to go not really sort of
deciding anything much for yourself except
on a personal level but just surrendering
into it and learning and that's a very
valuable period where you you have the
opportunity not to follow your views and
opinions and wishes and wants and instead
learn that yes actually even though it is
unpleasant I can be completely content
sitting here in the dark damp English
wooden room not complaining now normally
I'd be complaining and thinking how do I get
out of this but I've chosen to use this it's not
gonna kill me I'm not gonna get arthritis just
from a few months when I'm 22 years old
will give it's much more comfortable these
days actually but that's a problem actually I
do think now that I am responsible for the
training of others in a monastery in New
Hampshire how can we how can we keep it
from being too comfortable because it's
gonna be a problem you're not gonna get
challenged in the ways you need to be
challenged in order to see yourself you don't
want to wear hair shirts and and sort of
punish yourself so that's not what these
things are about but you also don't want it to
be too easy you want it to be to be a
challenge a training so I did I did that in
England for the the period of trainings it was
about seven or eight years and then had the
opportunity to go to Thailand and did so
someone offered me a plane ticket and had
the blessing of the teacher the abbot of
where I was staying and and went down to
see agents Amato was at a different
monastery and then went off and initially
stayed at the monastery that we have in
Thailand which is a sort of sister monastery
to Aceh and chars own time monastery and
it's called the international forest monastery
or what thon on our chat is are the words in
Thai and that's a monastery like some of the
ones that I've been in in England in the
sense that it's an international community
and the lingua franca there is English so
you'll have about 17 nationalities I think
when I counted one time when I was there
all living as monks in Thailand in the very
Thai way and yet using English to to speak
to each other and in teaching and then
learning Thai bit by bit but it's a real way to
enter into the monastic order in Thailand for
those who are not Thai very quickly and
very effectively so I spent some time there
but I was really itching to test myself on my
own in the ways that we have in our
tradition so you you had mentioned
wandering being a often a feature of the
biographies of early monks and that's still
true in in the way that we practice in our
tradition in Thailand the wandering actually
has this Thai word which comes from the
Pali do Tonga and the Thai word is too
dominant so you say we go to dong and it
means you go wandering as a monk with
your arms Bowl and your robes and not
much else and you sleep outside in
whatever place you might find and you go
wherever you are with your bowl to see if
anyone might give you some food in the
morning and you just eat that and you
continue and you find places to meditate
and you learn from your experience from
not knowing if you're gonna eat what you're
gonna eat or where you're gonna sleep or
where you're gonna be and these periods of
wandering can last anywhere from a few
weeks to a few months to a whole number
of years so I did some of that with another
monk who had been there for a few years
an American monk friend of mine which
allowed me to do it without knowing much
Thai and we wandered through the south of
Thailand and a bid through the north and
had to find places during the three-month
monsoon season when we're required to
stay in one monastery to stay for three
months and then could wander on after that
so there was a period of training in that way
for me and then also in my particular case
and this is somewhat unusual say in in our
tradition during that wandering period I had
met a couple an American man and his wife
who was Taiwanese Japanese and they did
have a respect not only for the Buddhism
around them in Thailand but also for the
Mahayana tradition which is more what they
had experienced both Tibetan and and and
Taiwanese Mahayana and so they they
wanted to offer me a plane ticket to go to a
Mahayana country and I didn't accept it for
some time until I considered why I might
accept such an offer but in the end I thought
it would be a useful experience to learn not
only would it possibly be challenging for me
but also good to take myself completely out
of the context in which I had been a month
before even in England although it was
foreign to Buddhism I was living in this little
micro culture of the monastery and the
monastery supporters but this would be
something different it would be Buddhist in
the in the end I I accepted and it was a
ticket to Japan the return ticket which went
through Taipei so I'd be able to stop in in
Taiwan as well but also a challenge for me
because we in our order followed the rules
that were originally laid down well we're not
allowed to carry money or have any money
and we're not allowed to store food and so
there was no guarantee that I'd be fed and
no guarantee that I have any place to sleep
I just had the ticket so I might be coming
back cold seems March when I left from Jib
from Tokyo back to Bangkok skinny and
they'd be hopefully a little wiser after you
know whatever a number of days I'm Anna
did but I didn't know the other reason I felt
that it would be useful is because I did think
eventually I'd end up back in the West and
that this is a time when as we see here at
Stanford many different Buddhist cultures
are coming together and and it's an
interesting time in that way who knows what
kind of Buddhism we will have 200 years
from now but it is a time when theirs is more
interaction more exposure to each other
more dialogue between the different
Buddhist traditions as well as a translation
of each of those traditions into a new culture
and so I felt it would be useful for me to
have had some kind of direct experience of
how other Buddhist cultures live their
Buddhism how it actually is being lived I
knew some of the the conceptual the sort of
theoretical differences between the
traditions the traditional bias that say
Mahayana traditions will have about the
Tara vada calling of the Hinayana the lesser
vehicle that it's more more sort of selfish
Buddhism or your your your kind of concern
for yourself to get out of this and that's all
you should be thinking about whereas the
Mahayana are the altruistic ones of giving
up your own salvation for others and caring
about in a compassionate way everyone
else and that would be the mahayana bison
the tera vaada we had our own bias of like
we're the real Buddhism that still does the
thing that the Buddha actually taught and
then there's this new religion that developed
called Mahayana which does all these other
things that the Buddha never talked and so
we I knew that neither of those sort of
biased positions could be true you'll find
that's one Tibetan teacher in England in the
80s said you'll find Mahayana people in in in
in in the Terra vada and you'll find any other
people and the Mahayana and the other
way around it's more a attitude of heart that
any of us can have no matter what tradition
were in whether we're focused on herself
focus on others and in the end really I would
say the Buddhist path is leading us through
a kind of compassionate altruistic way of life
and yet focusing using the personal
experience as once focused to do that to no
longer needing to divide between self and
other so I thought it would be useful and I
did one then I got off the plane in in in
Tokyo and and a day before maybe was two
days before I've been given the name of a
priest and and and and some message had
been sent to him so it turned out that I was
met by a surprise I didn't realize that I'd be
met but I was met at the airport in Tokyo
and-and-and and I won't go into the whole
story because we'd be here very long and
they'd never be any chance for questions
but the in the end did do a fair bit of
wandering which included Japanese priests
of different kinds handing me off from one to
the other and staying in their temples as
well as Japanese laypeople who practiced
different types of Buddhism some of them
Soto Zen some of them Tibetan Buddhism
kind of hosting me and some periods of
hitchhiking and getting picked up by
Japanese truckers and using my little
Lonely Planet Japanese phrase book to get
around Japan and going homes around
when I needed to standing in Japanese
towns with my bowl in the way that we've
developed in the West I had done so in
England and we do now in the States where
as in Thailand and Buddhist countries
where they still have a tradition of arms
around as we say people will know in those
cultures what you're doing when you walk
slowly through the town with your bowl and
yet in cultures that don't have that even the
Buddhist cultures now say Japan included
they won't necessarily know what you're
doing and they won't want to interrupt you
they'll be very polite and respectful and you
won't get anything to eat so what we've
developed is a way of just simply standing
quietly with our eyes cast down so you're
not kind of looking around as if you want
something and having a lid on your bowl
what you do anyway and allowing people if
they wish to approach you and generally
people think that you're collecting money for
your religion in the West they might not
know what that is in Japan they they they
probably also didn't know what that was
because it was a different color than they're
used to and yet having the lid on the bowl is
key because it allows us to say oh that's
very kind but I don't accept money and and
if then if they ask oh well what then what are
you doing there's a chance to explain well I
live on the food that's offered and it's all I
can eat and it's just our tradition to be
available for offerings in the morning and so
they're more often than not people will say
oh well what would you like and so they'll
then go off and you'll have to remember
okay there's the woman in the red hat
because somebody else will have come
also and said okay well what would you like
and then they'll go off and there's the man in
the black jacket and then the first one will
come back and give you a bag of food more
than you can eat but you'll wait for the man
in the red jacket and whoever else and I
found that in England and the monks and
the nuns have found there we can go for
weeks travelling through villages living on
alms food and have far more food than we
need we can't and we're not allowed to
store it overnight and so you end up looking
for poor families or churches to leave the
extra food and then wander onto the nets
next to village so I did a little bit of this in
Japan and during those that journey I was
offered a chance to go to Korea in the form
of a boat ticket and so I did take the boat to
to Pusan from Fukuoka in the south of
Japan got off with no just a phone number
and the name of a Center in Seoul called
the Lotus Lantern Center and the desire to
see if I could stay there for a number of
months the the monsoon season was
coming up and it was a time when we
needed to stay in one place for three
months and many adventures long story
short I did stay with a monastery in in in
Korea for the three months of the rainy
season retreat and it was a monastery
which was a sort of fledgling effort in the
vein that I've just described our international
forest monastery in Thailand it was a part of
the chili order the main sort of part of the
Korean monastic order there and a little
monastery that was a sort of effort to allow
international people to become monks and
so I the monks that I was living with were
from Russia and Kyrgyzstan and
Bangladesh and Switzerland rather than
from Korea and yet the abbot was Korean
and we did a lot of sort of going to some of
the other Korean monasteries from time to
time so I had a certain exposure there to
Mahayana Buddhism as being practiced in
Japan and in Korea and then on the way
back in Taiwan where the relatives of the
people who'd given me the ticket in the first
place had a friend who took me around to
many different monasteries and I met quite
a few of the teachers and the Buddhist
scene there then I went back to Thailand
and engaged in some years of solitary
practice one of the nice things about
Thailand is there are many caves and little
places where there's just a little hot where a
monk can live alone and practice without
much need to do anything else just go out in
the morning with the bowl to get the food so
I did that for a couple of years and was very
happy in fact I could have continued to do
that for a long long time and I felt even for
the rest of my life it was a very pleasant life
yet I did feel over time that it was necessary
for me to be challenged in ways that I
wasn't learning things that I would need to
learn at some point because I wasn't being
challenged enough and that community life
and commitment and responsibility that
comes with the community life would really
help to force me to see those those aspects
and so I I realized that the time for solitary
practice had come to an end if I for me that I
really would like to go and continue my
practice in community that was one part of it
and the other part was that I really felt
incredibly grateful I had had really benefited
from these years of practice the initial
training years in England continuing the
training in Thailand the time on my own in
Thailand and I was a I felt myself to be a
different person in some significant ways
and and really felt grateful so I just wanted
to go back out of gratitude to help to help
others live this life and to kind of give back
to the teachers who had helped me
because there they were having to
administer these monasteries in here there I
was sitting in this bamboo grass roof cootie
happy that I didn't have to do anything so I
went back to England in 2006 and to the
monastery where my teacher at insa
meadow was Amaravati the same one that
was so uncomfortable when I first arrived in
1989 by now it's well supported new
buildings built all very nice as even central
heating and and yet the teaching is just as
pure and so many people continue to come
the community has grown the lay
community has grown it's really quite
evident that Buddhism in in this form is
taking root in in England in that culture
being from New England from having grown
up in Boston and having visited from time to
time over the years my parents and
including of course my mother being a
Buddhist practitioner and having friends and
other kind of Buddhist practitioners who'd
grown around the monks and nuns from our
monasteries who would go from time to time
to teach there there had been for a large for
a long time a group that had wanted us to
have a branch monastery there and so
every time I would go back over the years
they'd ask me and I'd say no hope you find
a good monk good idea bye-bye but now I
realized that if in the same sort of vein I felt
grateful and that I recognized that while
Boston is kind of like the bay area there's
everything there in the spiritual scene but
what they didn't have was a training
Monastery in the ways that I'd experienced
it and so I I in conjunction with some of the
teachers in England started to feel that I
could accept the invitation if it came again
and in 2009 it came again and I decided
that over the course in the next few years I'd
start moving back to just see if it would be
possible and so that was what happened in
2013 I with one other monk and a novice
that we had there stayed in a rented
apartment in in in Boston in Austin and we
just went arms around everyday for the
rainy season retreat so it was about four
months total and to see if there'd be interest
and there was a lot of interest and there
was also a big property in New Hampshire
where the owner who was also Buddhist in
looking to sell really wanted us to take it on
as a monastery and there's a long story
around that which I won't go into but that's
now where I've ended up and we have a
new monastery in the southern part of New
Hampshire in a town called Temple and so
the the monastery is named temple forest
monastery which causes no end of
confusion say why do you go why don't you
call it forest temple monastry but it's no it's
it's the forest monastery in the town of
temple so it's temple forest monastery but
we also have a poly name just to make
things more confusing called jetavana and
jate Ivana's the of course the second
monastery of the buddha in the buddha's
time the buddha spent more rainy season
retreats himself at Jeita vana than any other
place and in countries where Buddhism has
taken root over the years in Sri Lanka
certainly and I believe also in Burma and
and and no doubt in others there have been
monasteries named after jetavana when the
Buddha Sasana the Buddhist teaching the
Buddhist community has started to take root
in these new cultures and so now here we
have America they're Mahayana Buddhists
Tibetan Buddhists tera vaada Buddhists and
you know many many many people
interested in Buddhism to one degree or
another maybe not calling themself a
Buddhist but being affected in some way
and interested in some way and wanting to
pursue in some way the possibilities.
although the Tibetan Book of the Dead is
traditionally read in order to guide the spirit
of the dead person it is primarily meant to
be studied and practiced during life not only
so that one will be able to remember it at
the time of death but because its teachings
actually refer to this life just as much as they
do to any future existence Buddhism
teaches that nothing is static or permanent
life is a continuous flow of interconnected
moments the nature of each moment is
determined by what is gone before just as
one's next birth is determined by one's
actions during this lifetime so we can say
that life and death are actually both taking
place at every instant the word Bardo
means an intermediate state a gap or a
period of suspension when one situation
has come to an end and another has not yet
developed it occurs in the interval between
two states of mind as well as between
states of existence such as birth and death
any everyday situation of hesitation or
uncertainty or of inner conflict between
opposing emotions contains characteristics
of the intermediate state so do those
extremes of emotion when one is on the
edge of complete exhaustion or feels one is
approaching the borderline of insanity at
such moments of concentrated energy one
may suddenly enter a neutral state in which
one feels completely free calm and
detached this is an intuitive glimpse of the
ground of being the nature of mind itself it is
called Dharma tah the essence of things as
they really are it is described as indivisible
emptiness and luminosity just before death
a dying person's consciousness becomes
progressively more and more detached from
the external world and from the body until it
is completely concentrated within and there
is an experience of a sense of internal glow
or luminosity this is called the Bardo of the
moment before death after death the
consciousness is freed from the limitations
of the physical body and is able to perceive
a subtle level of existence where everything
manifests as sounds colors instead of solid
material forms underlying all these
appearances is a luminosity the light of
reality and if one can recognize that and
merge with it one reaches the absolute level
of dharmakaya if one is unable to let go into
that state visions of the Buddha's and other
divine beings appear first in peaceful forms
and then in wrathful forms offering many
different approaches to enlightenment at the
same time our memories of the ordinary
world of suffering or samsara also beckon
us appearing as paths of colored light
leading us to future rebirth in one of the six
realms of existence next come terrifying
experiences of judgment by Mara the Lord
of death and the pursuit and torture by
avenging demons the fundamental teaching
of the whole text is to recognize that these
visions are the projections of one's own
mind as soon as one realizes this one is
liberated from the visions finally if one has
been unable to recognize this one enters
the Bardo of becoming the transition to a
future birth in one of the six realms even at
this point there are still opportunities to
recognize the luminosity because the focus
of the mind is concentrated by intense fear
instead of escaping into a new form of
existence the consciousness in the Bardo
can stop and confront this fear and so attain
liberation from it if this fails the text gives
instructions on choosing a new birth that will
be of benefit to oneself and others all these
situations described in the Tibetan Book of
the Dead can be seen as symbolic or
visionary pictures of events and
experiences in human life for instance even
at the last minute there is always the
possibility of refusing to give in to anger or
passion refusing to be caught up in that
world and preventing the birth of some
seemingly inevitable situation the six realms
of existence represent both the various
states of mind into which our consciousness
is continually reborn and the different ways
of experiencing the world they arise from
the instinctive emotional reactions to the
openness and brilliance of the luminosity
the realm of hell the lowest of the six realms
is the most intense dominated by
aggression hatred and anger hell can be
burning hot an environment of
claustrophobic terror or icy cold a frozen
isolation that results from pride and
resentment towards others the realm of
hungry ghosts develops from greed a
hunger that continually increases and can
never be satisfied possession brings no
pleasure to The Hungry Ghost only
searching and grasping matter so there is a
sense of endless frustration and
disappointment even though one is
surrounded by food and wealth the animal
realm arises from ignorance it is a
deliberate turning away playing deaf and
dumb so as to avoid the brilliant light of
reality it can create a comfortable
predictable way of life the one that is also
very mechanical and without any sense of
humor unable to respond to the unexpected
or the unknown the human realm is based
on passion and enjoyment it contains
qualities of exploration striving and creativity
that may lead to success and fulfillment but
also suspicion and doubt that continually
undermine the sense of achievement the
realm of the jealous gods is based on a
fundamental sense of jealousy or envy as
though the very existence of others is a
threat to one's own survival here no
relationship is possible without intrigue one
must always be on one's guard against
hidden enemies and on the watch for
opportunities to win either by diplomacy or
superior strength the realm of gods
develops from pride and instinctive self-
consciousness which arises when faced
with the impersonal openness of the
luminosity it is the highest realm of self
development pleasure and peace with the
feeling that one is invincible and immortal
we can easily recognize in these six realms
the familiar psychological states of daily life
but at the same time we always possess
within us inherent buddha-nature the latent
possibility of enlightenment which appears
as aspects of wisdom or enlightenment
corresponding to our particular tendencies
in the intermediate state they manifest as
the five to takata's or Buddha's inviting us to
dissolve into the rays of light that stream out
from their hearts the five wisdoms are the
liberated energy of enlightenment but in
samsara they are distorted into the five
negative emotions or poisons they are also
known as the five families to which all living
things belong the first of the two toccatas in
the center of the mandala is Verona and his
family is known simply as the tatata of
Buddha family it is associated with the basic
poison of confusion or ignorant which it
deliberately ignores and out of which all the
other poisons evolve but Verona also
embodies the wisdom of Dharma due to the
limitless all-pervading space in which
everything exists as it really is the truth that
reverses ignorance the second to takata is
Akshaya in the eastern side of the mandala
he is the ruler of the Vajra family whose
poison is aggression or hatred this is
transmuted into the mirror like wisdom
which reflects everything calmly and clearly
in the southern side of the mandala is
rottenness an bhava ruler of the rotten of
family Ratna means jewel and in particular
the wish-granting gem which magically
grants all desires so here the poison is pride
resulting from the possession of spiritual or
material riches its antidote and
corresponding wisdom is the wisdom of
equality and equanimity in the West is
Amitabha whose family is Padma the Lotus
the poison of this family is desire or passion
grasping hungrily at everything and its
wisdom is the wisdom of discrimination
which provides the coolness and
carefulness that allows for passion to be
transformed into compassion lastly in the
north is a Moga city ruler of the karma
family karma means action and is
symbolized by a sword or double Vadra
envy is the poison associated with karma
arising from the insatiable ambition that
drives this kind of activity while it's
enlightened aspect is the wisdom that
accomplishes all actions the Teta kata is
embody the transcendent qualities of
enlightenment their absolute existence they
are united with their consorts the fertile
feminine energy which completes them and
allows them to manifest they are attended
by male and female Bodhisattvas which
represent the principle of active
engagement for the sake of all beings at
first these deities appear in peaceful form
they simply reveal the existence of
enlightenment immovable and invincible the
beginningless and endless state of absolute
peace such a pure impersonal state may
appear threatening as well as attractive
which leads us into the next vision the
vidyadharas the vidyadharas are simply
expressions of the same Buddha nature
seen in a different light they are the essence
of communication the divine form of the
tantric guru possessing power over the
magical aspects of the universe they
combine elements of both the peaceful and
wrathful deities if we do not respond to the
communication of the vidya Duras they
become transformed into their wrathful
manifestations the Haruka's the basic
qualities of the five families continue but
now their energy is expressed in a very
dramatic and powerful way this is the
ruthless unyielding quality of peacefulness
which does not allow any escape
fundamentally the quality of the Five
Families is a peaceful state because it is
completely stable and nothing can disturb it
the tremendous energy of that peaceful
state now manifests itself as wrathful is
often described as compassionate anger
anger without hatred these transformations
to have counterparts in our own lives as
their active energy increases not only do the
possibilities for inciting crease but also the
possibility of danger for instance psychic
experiences and the awareness of the
magic of life belonged to the realm of the
vidyadharas while the activity of the
Haruka's might be felt as an accident or a
sudden shock that wakes one up to reality
after the Haruka's a whole crowd of other
fierce and terrifying deities appears each
symbolizing a specific quality of
enlightenment and carrying out a particular
function of the individual consciousness
again and again we are reminded that these
visions come from our mind and we need
only recognize them as our own projections
in order to be liberated from them in the text
it says that all this is meant to remind the
dead person of what he has already
practiced during his life but we can still use
the essential principles of the teaching to
help those who are not familiar with it by
opening our minds to them and transmitting
our own sense of warmth stability and
confidence if one is close to someone who
is dying it is very important to be truthful
about what is happening so that there is
complete mutual trust friendship and
communication as the person's physical and
mental condition deteriorates he or she
develops a higher awareness of the
surrounding emotional atmosphere so that
one's own state of mind is extremely
important and becomes part of the dying
person it is impossible to know what
someone in the intermediate state is going
through or whether you are still having any
real contact with a person but the essential
thing is to continue to provide this stable
environment so that automatically the
consciousness in the Bardo will be attracted
to that when one listens to the Tibetan Book
of the Dead although all the symbolic details
are significant it is not necessary to analyze
and remember them all in order to benefit
from the text all these details contribute to
overwhelming emotional impressions just
listening in a relaxed open and attentive
state of mind will make us receptive to the
inner meaning and we will be able to
recognize them as experiences in our own
lives and understand their symbolism
intuitively the Tibetan Book of the Dead
homage to the gurus the three kaya's
Amitabha infinite light the Dharmakaya
peaceful and wrathful Lotus deities the
sambhogakaya Padma Sam bhava
protector of beings the nirmanakaya this
great liberation through hearing the means
of liberation in the Bardo for yoga pnes of
average capacities he's in three parts the
introduction the main subject matter and the
conclusion firstly the introduction the means
of liberating human beings first of all one
should have studied the instructions which
should certainly liberate those of the highest
capacities but if they do not one should
practice the ejection of consciousness
which liberates spontaneously as soon as it
is thought of in the Bardo of the moment
before death this should certainly liberate
yoga pnes of average capacity but if it does
not one should strive in this great liberation
through hearing in the Bardo of Dharma tah
therefore the ogen should first examine the
sequence of signs of death according to the
spontaneous liberation of the signs of death
and when they are definitely completed he
should effect the ejection of consciousness
which liberates spontaneously as soon as it
is thought of if ejection is effected there is
no need to read the liberation through
hearing but if not it should be read clearly
and precisely close to the dead body if the
body is not present one should sit on the
dead person's bed or seat and proclaiming
the power of truth call on his consciousness
and read imagining him sitting in front
listening at this time sounds of crying and
weeping are not good so his relatives
should be shut out if the body is present
then during the interval between the ceasing
of the breath and the ceasing of pulsation in
the arteries his guru or a Dharma brother or
sister whom he loved and trusted should
read this great liberation through hearing
close to his ear the teaching of the liberation
through hearing an elaborate offering
should be made to the three jewels if the
materials are available but if they are not
available one should set out whatever there
is and visualize the rest without limit one
should say the inspiration prayer calling on
the Buddha's and Bodhisattvas for rescue
seven or three times then loudly recite the
inspiration prayer for the deliverance from
the dangerous pathway of the Bardo and
the main verses of the Bardo then read the
great liberation through hearing seven or
three times it is in three parts showing the
luminosity in the Bardo of the moment
before death the great reminder of showing
in the Bardo of Dharma tah and the
instructions for closing the entrance to the
womb of becoming first showing the
luminosity in the Bardo of the moment
before death by having this read to them all
kinds of ordinary people who have received
teachings but have not recognized although
they are intelligent or who have recognized
but have practice little will recognize the
basic luminosity and bypass the Bardo
experience to reach the unoriginal
dharmakaya the method of instruction it is
best if his principle guru from whom he
requested teaching can be present but
otherwise a Dharma brother or sister with
whom he has taken the samaya vowel or a
spiritual friend in the same lineage if none of
these are to be found then someone who
can read aloud clearly and precisely should
read it several times this will remind him of
what his guru has shown him and he will
immediately recognize the basic luminosity
and be liberated there is no doubt the time
of instruction when respiration has ceased
prana is absorbed into the wisdom duty and
luminosity free from complexities shines
clearly in the consciousness if prana is
reversed and escapes into the right and left
nahdi's the Bardo State appears suddenly
so the reading should take place before the
prana escapes into the right and left nahdi's
the length of time during which the inner
pulsation remains after respiration has
ceased is just about the time taken to eat a
meal the method of instruction it is best if
ejection of consciousness is affected when
the respiration is just about to stop but if it
has not been affected one should say these
words Oh child of noble family now the time
has come for you to seek a path as soon as
your breath stops what is called the basic
luminosity of the first Bardo which your guru
has already shown you will appear to you
this is the Dharma taw open and empty like
space luminous void pure naked mind
without center or circumference recognized
then and rest in that state and I too will
show you at the same time this should be
firmly implanted in his mind by repeating it
many times over in his ear until he stops
breathing then when the ceasing of the
breath is heard one should lay him down on
the right side in the Lian position and firmly
press the two pulsating arteries which
induce sleep until they have stopped
throbbing then the prana which has entered
the duty will not be able to go back and will
be certain to emerge through the
brahmarandra now the showing should be
read at this time the first Bardo which is
called the luminosity of Dharma tah the
undistorted mind of the Dharmakaya arises
in the mind of all beings ordinary people call
this state unconscious because the prana
sinks into the avid duty during the interval
between the ceasing of the breath and of
the pulsation the time it lasts is uncertain
depending on a spiritual condition and the
state of yogic training it lasts for a long time
in those who have practiced much were
steady in the meditation practice of
tranquility and sensitive in striving to show
such a person one should repeat the
instruction until pus comes out from the
apertures of his body in wicked and
insensitive people it does not last longer
than a single snapping of the fingers but in
some it lasts for the time taken to eat a meal
as most sutras and tantras say that this
unconscious state lasts for four and a half
days generally one should strive to show
the luminosity for that length of time the
method of instruction if he is able he will
work with himself from the instructions
already given but if he cannot by himself
than his guru or a disciple of his guru or a
Dharma brother or sister who was a close
friend should stay nearby and read aloud
clearly the sequence of the signs of death
now the sign of earth dissolving into water is
present water into fire fire into air air into
consciousness when the sequence is
almost completed he should be encouraged
to adopt an attitude like this Oh child of
noble family or if he was a guru Oh sir do
not let your thoughts wander this should be
spoken softly in his ear in the case of a
Dharma brother or sister or anyone else one
should call him by name and say these
words Oh child of noble family that which is
called death has now arrived and you
should adopt this attitude I have arrived at
the time of death so now by means of this
death I will adopt only the attitude of the
enlightened state of mind friendliness and
compassion and attain perfect
enlightenment for the sake of all sentient
beings as limitless as space with this
attitude at this special time for the sake of
all sentient beings I will recognize the
luminosity of death as the Dharmakaya and
attaining in that state the supreme
realization of the great symbol I will act for
the good of all beings if I do not attain this I
will recognize the bardo state as it is
entertaining the indivisible great symbol
form in the Bardo I will act for the good of all
beings as limitless as space in whatever
way will influence them without letting go of
this attitude you should remember and
practice whatever meditation teaching you
have received in the past these words
should be spoken distinctly with the lips
close to his ears so as to remind him of his
practice without letting his attention wander
for even a moment then when respiration
has completely stopped one should firmly
press the arteries of sleep and remind him
with these words if he was a guru or a
spiritual friend higher than oneself sir now
the basic luminosity is shining before you
recognize it and rest in the practice and one
should show all others like this Oh child of
noble family listen now the pure luminosity
of the Dharma taw is shining before you
recognize it Oh child of Noble family at this
moment your state of mind is by nature of
pure emptiness it does not possess any
nature whatever neither substance nor
qualities such as color but it is pure
emptiness this is the Dhamma taw the
female Buddha samantabhadra but this
state of mind is not just blank emptiness it is
unobstructed sparkling pure and vibrant this
mind is the male Buddha samantabhadra
these to your mind whose nature is
emptiness without any substance whatever
and your mind which is vibrant and
luminous are inseparable this is the
Dharmakaya of the Buddha this mind of
yours is inseparable luminosity and
emptiness in the form of a great mass of
light it has no birth or death therefore it is
the Buddha of immortal light to recognize
this is all that is necessary when you
recognize this pure nature of your mind as
the Buddha looking into your own mind is
resting in the Buddha mind this should be
repeated three or seven times clearly and
precisely firstly it will remind him of what he
has previously been shown by his guru
secondly he will recognize his own naked
mind as the luminosity and thirdly having
recognized himself he will become
inseparably united with the Dharmakaya
and certainly attain liberation if he
recognizes the first luminosity he will be
liberated but if it is feared that he has not
recognized the first luminosity then what is
called the second luminosity will shine and
that comes when a little more than the time
taken to eat a meal has passed after the
respiration has ceased according to good or
bad karma the prana escapes into the right
or left Nadi and comes out through the
apertures of the body and the
consciousness suddenly becomes clear to
say that this lasts for the time taken to eat a
meal depends on whether he is sensitive or
insensitive and on whether or not he has
practiced then his consciousness emerges
and he does not know whether he is dead
or not he will see his relatives gathered
there just as before and hear their cries
during this time when the violent confused
projections of karma have not yet appeared
and the terrors of the lords of death have
not yet come the instructions should be
given here there is a distinction between the
perfection stage and the generation stage if
he was working on the perfection stage one
should calls name three times and repeat
the instructions given above for showing the
luminosity if he was working on the
generation stage one should read aloud the
sadhana and description of his Adam and
remind him with these words Oh child of
noble family meditate on your yidam and do
not be distracted concentrate intensely on
your yadamma visualize him as an
appearance without substance of his own
like the moon in water do not visualize him
as having a solid form if he is an ordinary
person one should show him by saying
meditate on the lord of great compassion
there is no doubt that those who have not
recognized the Bardo will grasp it by being
shown in this way but those who were not
adept in meditation even if they were shown
by their guru while they were still alive will
not be able to clarify the Bardo state by
themselves so that their guru or Dharma
brother or sister must make it clear and it is
necessary for someone to instruct those
who cannot remember during the Bardo of
the moment before death because they
were confused by serious illness even
though they were adept in meditation it is
also extremely necessary for those who
although they were formerly adept in
meditation on this path may enter into lower
existences because they have broken the
precepts or because their samaya practice
has degenerated it is best if he understands
during the first Bardo but if he has not
understood his insight is awakened by the
reminder in the second Bardo and he will be
liberated during the second Bardo his
consciousness which did not know whether
he was dead or not suddenly becomes clear
this is called the pure illusory body if he
understands the teaching at this time the
mother and son Dharma ta's meet and he is
no longer dominated by karma just as the
light of the Sun overcomes darkness so the
power of karma is overcome by the
luminosity of the path and liberation is
attained this which is called the second
Bardo flashes before the mental body and
the consciousness is able to hear again just
as before if this instruction is understood at
this time its purpose is fulfilled and since the
confused projections of karma have not yet
appeared he is able to direct himself
anywhere in this way he is liberated by
recognizing the luminosity during the
second Bardo even if he did not recognize
the basic luminosity but if he is not liberated
by it then what is called the third Bardo the
Bardo of Dharma taw arises the confused
projections of karma will appear in the third
Bardo so it is most important that the great
showing of the Bardo of Dharma taw is read
at this time for it is very powerful and helpful
at this time his relatives are crying and
weeping his share of food is stopped his
clothes are removed his bed is taken to
pieces and so on he can see them but they
cannot see him and he can hear them
calling him but they cannot hear him calling
them so he goes away in despair three
phenomena will appear at this time sounds
colored lights and rays of light and he will
grow faint with fear terror and bewilderment
so at this moment the great showing of the
Bardo of da Mata should be read calling the
dead person by name one should say these
words very distinctly Oh child of noble family
listened carefully without distraction there
are six bardos states the Bardo of birth the
Bardo of dreams the Bardo of Samadhi
meditation the Bardo of the moment before
death the Bardo of Dharma tah and the
Bardo of becoming a child of noble family
you will experience three Bardo States the
Bardo of the moment before death the
Bardo of Dharma tah and the Bardo of
becoming of these three the luminosity of
Dharma tah in the Bardo of the moment
before death shown until yesterday but you
did not recognize it and so you had to
wander here now you will experience the
Bardo of Dharma tah and the bardo of
becoming so recognize what I will show you
without distraction Oh child of noble family
now what is called death has arrived you
are not alone in leaving this world it
happens to everyone so do not feel desire
and yearning for this life even if you feel
desire and yearning you cannot stay you
can only wander in samsara do not desire
do not yearn remember the three jewels Oh
child of noble family whatever terrifying
projections appear in the Bardo of Dharma
tah do not forget these words but go forward
remembering their meaning the essential
point is to recognize with them now when
the Bardo of Dharma tah dawns upon me I
will abandon all thoughts of fear and terror I
will recognize whatever appears as my
projection and know it to be a vision of the
Bardo now that I have reached this crucial
point I will not fear the peaceful and wrathful
ones my own projections go forward saying
these words clearly and distinctly and
remembering their meaning do not forget
them for the essential point is to recognize
with certainty that whatever appears
however terrifying is your own projection Oh
child of noble family when your body and
mind separate the Dharma tar will appear
pure and clear yet hard to discern luminous
and brilliant with terrifying brightness
shimmering like a mirage on a plain in
spring do not be afraid of it do not be
bewildered this is the natural radiance of
your own Dharma tah therefore recognize it
a great roar of thunder will come from within
the light the natural sound of Dharma taw
like a thousand thunderclaps simultaneously
this is the natural sound of your Dharma taw
so do not be afraid or bewildered you have
what is called a mental body of unconscious
tendencies you have no physical body of
flesh and blood so whatever sounds colors
and rays of light occur they cannot hurt you
and you cannot die it is enough simply to
recognize them as your projections know
this to be the Bardo state Oh child of noble
family if you do not recognize them in this
way as your own projections whatever
meditation practice you have done during
your life if you have not met with his
teaching the colored lights will frighten you
the sounds will be will to you and the rays of
light will terrify you if you do not understand
this essential point of the teaching you will
not recognize the sounds lights and rays
and so you will wander in samsara Oh child
of noble family after being unconscious for
four and a half days you will move on and
awakening from your faint you will wonder
what has happened to you so recognize it
as the Bardo state at that time samsara is
reversed and everything you see appears
as lights and images the whole of space will
shine with a blue light and blessed Viro
China will appear before you from the
central realm all pervading circle his body is
white in color he sits on a lion throne
holding an eight spoked wheel in his hand
and embracing his consort the queen of
Vajra space the blue light of the skanda of
consciousness in its basic purity the wisdom
of the Dharma da2 luminous clear sharp
and brilliant will come towards you from the
heart of erosion ah and his consort and
pierce you so that your eyes cannot bear it
at the same time together with it the soft
white light of the Gods will also come
towards you and pierce you at that time
under the influence of bad karma you will be
terrified and escape from the wisdom of the
Dharma da - with its bright blue light but you
will feel an emotion of pleasure towards the
soft white light of the gods at that moment
do not be frightened and bewildered by the
luminous brilliant very sharp and clear blue
light of supreme wisdom for it is the light ray
of the Buddha which is called the wisdom of
the Dharma to be drawn to it with faith and
devotion and supplicated thinking it is the
light ray of blessed vyro China's
compassion I take refuge in it it is blessed
by Rocinha coming to invite you to the
dangerous pathway of the Bardo it is the
light ray of viral China's compassion do not
take pleasure in the soft white light of the
gods do not be attracted to it or yearn for it if
you are attracted to it you will wander in the
realm of the gods and circle among the six
kinds of existence it is an obstacle blocking
the path of liberation so do not look at it but
feel longing for the bright blue light and
repeat this inspiration prayer after me with
intense concentration on blessed virasana
when through intense ignorant sigh wander
in samsara on the luminous light path of the
Dharma - wisdom may blessed viro chana
go before me his consort the queen of
Vadra space behind me helped me to cross
the Bardot's dangerous pathway and bring
me to the perfect Buddha state by saying
this inspiration prayer with deep devotion he
will dissolve into rainbow light in the heart of
blessed Verona and his consort and
become a sambhogakaya Buddha in the
central realm the densely arrayed but if
even after being shown he is afraid of the
lights and the because of his aggression
and vales of error and he escapes and if he
is confused even after saying the prayer
then on the second day Vajrasattva circle of
deities will come to invite him together with
his bad karma which leads to hell so to
show him one should call the dead person
by name and say these words Oh child of
noble family listen without distraction on the
second day a white light the purified
element of water will shine and at the same
time the Blessed Vadra saatvik shabbiha
will appear before you from the eastern
realm of complete joy his body is blue in
color he holds a five-pointed Vadra in his
hand and sits on an elephant throne
embracing his consorts Buddha Luciana he
is accompanied by the two male
Bodhisattvas kshitigarbha and my trail and
the two female Bodhisattvas lasya and
Pushpa so that six Buddhas forms appear
the white light of this ganda of form in its
basic purity the mirror like wisdom dazzling
white luminous and clear will come towards
you from the heart of Vajrasattva and his
consort and pierces so that your eyes
cannot bear to look at it at the same time
together with the wisdom light the soft
smoky light of hell beings will also come
towards you and pierce you at that time
under the influence of aggression you will
be terrified and escape from the brilliant
white light that you will feel an emotion of
pleasure towards the soft smoky light of the
hell beings at that moment do not be afraid
of the sharp brilliant luminous and clear
white light but recognize it as wisdom be
drawn to it with faith and longing and
supplicate it thinking it is the light ray of
Blessed Vajrasattva is compassion I take
refuge in it it is blessed Vajrasattva coming
to invite you to the terrors of the Bardo it is
the light ray who of Vajrasattva x'
compassion so feel longing for it do not take
pleasure in the soft smoky light of the hell
beings this is the inviting path of the veils of
error accumulated by your violent
aggression if you are attracted to it you will
fall down into hell and sink into the muddy
swamp of embarrassing for which there is
never any escape it is an obstacle blocking
the path of liberation so do not look at it but
give up aggression do not be attracted to it
do not yearn for it feel longing for the
luminous brilliant white light and say this
inspiration prayer with intense concentration
on blessed Vegas offer when through
intense aggression I wander in samsara on
the luminous light path of the mirror like
wisdom may blessed Vajrasattva go before
me his concert buddha lo channa behind
me helped me to cross the Bardot's
dangerous pathway and bring me to the
perfect buddha state by saying this
inspiration prayer with deep devotion he will
dissolve into rainbow light in the heart of
Blessed Virgin satva and become a
sambhogakaya buddha in the eastern realm
of complete joy yet even after being shown
in this way some people are afraid of the
light ray hook of compassion because of
their pride and veils of error and they
escape so then on the third day blessed
rottenness on bhavas circle of deities will
come to invite them together with the light
path to the human realm so to show him
again one should call the dead person by
name and say these words old child of
noble family listen without distraction on the
third day a yellow light the purified element
of Earth will shine and at the same time
blessed rottenness imbaba will appear
before you from the yellow southern realm
the glorious his body is yellow in color he
holds a wish-fulfilling jewel in his hand and
sits on a horse throne embracing his
consort Mamaki he is accompanied by the
two male Bodhisattvas Akasha Garba and
samantabhadra and the two female
Bodhisattvas mala and dupa so that six
Buddha forms appear out of the space of
rainbow light the yellow light of the skanda
of feeling in its basic purity the wisdom of
equality brilliant yellow adorned with disks of
light luminous and clear unbearable to the
eyes will come towards you from the heart
of rottenness on bhava and his consort and
pierce your heart so that your eyes cannot
bear to look at it at the same time together
with the wisdom light the soft blue light of
human beings will also pierce your heart at
that time under the influence of pride you
will be terrified and escape from the sharp
clear yellow light but you will feel an
emotion of pleasure and attraction towards
the soft blue light of human beings at that
moment do not be afraid of the yellow light
luminous and clear sharp and bright but
recognize it as wisdom let your mind rest in
it relaxed in a state of non action and be
drawn to it with longing if you recognize it as
the natural radiance of your own mind even
though you do not feel devotion and do not
say the inspiration prayer all the forms and
lights and rays will merge inseparably with
you and you will attain enlightenment if you
cannot recognize it as the natural radiance
of your own mind supplicated with devotion
thinking it is the light ray of blessed Ratna
some Baba's compassion I take refuge in it
it is the light ray hook of blessed Ratna son
Baba's compassion so feel longing for it do
not take pleasure in the soft blue light of
human beings that is the inviting light path
of unconscious tendencies accumulated by
your intense pride if you are attracted to it
you will fall into the human realm and
experience birth old age death and suffering
and never escape from the muddy swamp
of samsara it is an obstacle blocking the
path of liberation so do not look at it but give
up pride give up your unconscious
tendencies do not be attracted to it do not
yearn for it feel longing for the luminous
brilliant white light and say this inspiration
prayer with intense one-pointed
concentration on Blessed rottenness on
bhava when through intense pride I wander
in samsara on the luminous light path of the
wisdom of equality may blessed Ratna
Sambhav ago before me his consort
Mamaki behind me helped me to cross the
Bardot's dangerous pathway and bring me
to the perfect buddha state by saying this
inspiration prayer with deep devotion he will
dissolve into rainbow light in the heart of
blessed rod Nizam bhava and his consort
and become a sambhogakaya buddha in
the southern realm the glorious by being
shown in this way liberation is certain
however weak one's capacities may be yet
even after being shown like this many times
there are people whose good opportunities
have run out such as those who have done
great evil or let their samaya practice
degenerate who will not recognize disturbed
by desire and veils of error they will be
afraid of the sounds and lights and will
escape so then on the fourth day blessed
amitabha's circle of deities will come to
invite them together with the light path of the
hungry ghosts built from desire and
meanness to show him again one should
call the dead person by name and say these
words Oh child of noble family listen without
distraction on the fourth day a red light the
purified element of fire will shine and at the
same time blessed Amitabha will appear
before you from the red western realm the
blissful his body is red in color he holds a
lotus in his hand and sits on a peacock
throne embracing his consort Pandora
vaasana' he is accompanied by the two
male Bodhisattvas Avalokitesvara and
manjushri and the two female Bodhisattvas
Geeta and Aloka so that six Buddha forms
appear out of the space of rainbow light the
red light of the skanda of perception in its
basic purity the wisdom of discrimination
brilliant red adorned with disks of light
luminous and clear sharp and bright will
come from the heart of Amitabha and his
consort and pierce your heart so that your
eyes cannot bear to look at it do not be
afraid of it at the same time together with
the wisdom light the soft yellow light of the
hungry ghosts will also shine do not take
pleasure in it give up desire and yearning at
that time under the influence of intense
desire you will be terrified and escape from
the sharp bright red light but you will feel
pleasure and attraction towards the soft
yellow light of the hungry ghosts at that
moment do not fear the red light sharp and
brilliant luminous and clear but recognize it
as wisdom let your mind rest in it relaxed in
a state of non action be drawn to it with faith
and longing if you recognize it as your own
natural radiance even if you do not feel
devotion and do not say the inspiration
prayer all the forms and lights and rays will
merge in separably with you and you will
attain enlightenment if you cannot recognize
it in this way supplicated with devotion
thinking it is the light ray of blessed
amitabha's compassion I take refuge in it it
is the light ray hook of blessed amitabha's
compassion feel devotion do not escape
even if you escape it will stay with you
inseparably do not be afraid do not be
attracted to the soft yellow light of the
hungry ghosts that is the light path of
unconscious tendencies accumulated by
your intense desire if you are attracted to it
you will fall into the realm of the hungry
ghosts and experience unbearable misery
from hunger and thirst it is an obstacle
blocking the path of liberation so do not be
attracted to it but give up your unconscious
tendencies do not yearn for it feel longing
for the luminous brilliant red light and say
this inspiration prayer with intense one-
pointed concentration unblessed Amitabha
and his consort when through intense desire
I wander in samsara on the luminous light
path of discriminating wisdom may Blessed
Amitabha go before me his concert Pandora
Vasa nee behind me and helped me to
cross the Bardot's dangerous pathway and
bring me to the perfect Buddhist date by
saying this inspiration prayer with deep
devotion he will dissolve into rainbow light in
the heart of Blessed Amitabha infinite light
with his consort and become a
sambhogakaya Buddha in the Western
realm the blissful it is impossible not to be
liberated by this yet even after being shown
in this way sentient beings cannot give up
their unconscious tendencies because of
long habituation and under the influence of
envy and evil karma they are afraid of the
sounds and lights they are not caught by the
light ray hook of compassion but wander
downwards to the fifth day of the Bardo
state so then blessed a Moga cities circle of
deities with their light rays of compassion
will come to invite them and the light path of
the jealous gods built from the emotion of
envy will also invite them then to show him
again one should call the dead person by
name and say these words Oh child of
noble family listen without distraction on the
fifth day a green light the purified element of
air will shine and at the same time blessed a
Moga City Lord of the circle will appear
before you from the green northern realm
accumulated actions his body is green in
color he holds a double Vajra in his hand
and sits on a throne of Shang Shang birds
soaring in the sky embracing his consort
samaya tara he is accompanied by the two
male bodhisattva vajrapani and sahrvin
ivanovich combin and the two female
Bodhisattvas ganda and NVIDIA so that six
Buddha forms appear out of the space of
rainbow light the green light of the skanda of
concept in its basic purity the action
accomplishing wisdom brilliant green
luminous and clear sharp and terrifying
adorned with disks of light will come from
the heart of a Moga City and his consort
and pierce your heart so that your eyes
cannot bear to look at it do not be afraid of it
it is the spontaneous play of your own mind
so rest in the supreme state free from
activity and care in which there is no near or
far love or hate at the same time together
with the wisdom light the soft red light of the
jealous gods caused by envy will also shine
on you meditate so that there is no
difference between love and hate but if your
intelligence is weak then simply do not take
pleasure in it at that time under the
influence of intense Envy you will be
terrified and escape from the sharp brilliant
green light but you will also feel pleasure
and attraction towards the soft red light of
the jealous gods at that moment do not be
afraid of the green light sharp and brilliant
luminous and clear but recognize it as
wisdom let your mind rest in it relaxed in a
state of non action and supplicated with
devotion thinking it is the light ray of blessed
omocha city's compassion I take refuge in it
it is the light ray Hook of blessed omocha
city's compassion called the action
accomplishing wisdom so long for it and do
not escape even if you escape it will stay
with you inseparably do not be afraid of it do
not be attracted to the soft red light of the
jealous gods that is the inviting path of
karma accumulated by your intense Envy if
you are attracted to it you will fall into the
realm of the jealous gods and experience
unbearable misery from fighting and
quarreling it is an obstacle blocking the path
of liberation so do not be attracted to it but
give up your unconscious tendencies filled
longing for the luminous brilliant green light
and say this inspiration prayer with intense
one-pointed concentration of blessed de
mogi city and his consort won through
intense Envy I wander in samsara on the
luminous light path of action accomplishing
wisdom may blessed a Moga city go before
me his consorts samaya tara behind me
helped me to cross the Bardot's dangerous
pathway and bring me to the perfect buddha
state by saying this inspiration prayer with
deep devotion he will dissolve into rainbow
light in the heart of blessed omocha city and
his consort and become a sambhogakaya
buddha in the northern realm perfected
actions however weak his good karmic
results may be by being shown like this in
many stages if he does not recognize it one
he will add another so it is impossible not to
be liberated but even after being shown in
this way many times those who have been
obituaries tendencies for a long time and
have never become familiar with the pure
visions of the five wisdoms are carried
backwards by their bad tendencies even
though they are shown so they are not
caught by the light ray hook of compassion
but become beware and frightened by the
lights and rays and wander down words so
then on the sixth day the Buddha's of the
five families with their consorts and
attendant deities will appear simultaneously
and at the same time the lights of the six
realms will also shine simultaneously to
show him one should call the dead person
by name and say these words Oh child of
noble family listen without distraction even
though you were shown when the light of
each of the five families appeared until
yesterday under the influence of bad
tendencies you were bewildered by them
and so you have remained here until now if
you had recognized the natural radiance of
the wisdoms of those five families as your
own projection you would have dissolved
into rainbow light in the body of one of the
five families and become a sambhogakaya
Buddha but because you did not recognize
you have gone on wandering here until this
time so now watch without distraction now
the five families will appear all together and
what is called the four wisdoms combined
will come to invite you recognize them Oh
child of Noble family the four colored lights
of the four purified elements will shine at the
same time the Buddha Verona and his
consort will appear just as before from the
central realm all pervading circle the
Buddha Vajrasattva with his consort and
attendants will appear from the eastern
realm complete joy the Buddha Ratna Sam
bhava with his consort and attendants will
appear from the southern realm the glorious
the Buddha Amitabha with his consort and
attendants will appear from the Western
blissful realm of lotuses and the Buddha a
Moga City with his consort and attendants
will appear from the northern realm
perfected actions out of the space of
rainbow light Oh child of noble family
beyond those buddhas of the five families
the wrathful guardians of the gates will also
appear Vijaya the victorious Yamantaka
destroyer of death hayagreeva the horse
necked and amrita Kundalini and the female
guardians of the gates on Cuccia the hook
Pacha the noose shun kala the chain and
gonta the bell the six sages the blessed
ones will also appear Indra of the hundred
sacrifices sage of the Gods vemma Chitra
splendid robe sage of the jealous gods the
Lion of the shakyas sage of human beings
Dhruva Singh ha steadfast lion sage of the
animals valor mukha flaming mouth sage of
the hungry ghosts and dharmaraja the
Dharma King sage of the hell beings
Samantabhadra and samantabhadra the all
good father and mother of all the Buddha's
will also appear these 42 deities of the
sambhogakaya will emerge from within your
own heart and appear before you they are
the pure form of your own projections so
recognize them Oh child of noble family
those realms to do not exist anywhere else
but lie in the four directions of your heart
with the center as fifth and now they emerge
from within your heart and appear before
you those images - do not come from
anywhere else but are the primordial
spontaneous play of your mind so recognize
them in this way Oh child of noble family
those images are neither large nor small but
perfectly proportioned they each have their
own adornments their costume their color
their posture their throne and their symbol
they are spread out in five couples each of
the five is encircled by of the five colored
lights the whole mandala the male and
female deities of the families will appear
completely all at once recognize them for
they are your yidams a child of noble family
from the heart of those buddhas of the five
families in their consorts the light rays of the
four wisdoms will each shine upon your
heart very fine and clear like sunbeams
stretched out first the wisdom of the dharma
due to a cloth of luminous white light rays
brilliant and terrifying will shine upon your
heart from the heart of virocana in this cloth
of light rays a sparkling white disc will
appear very clear and bright like a mirror
facing downwards adorned with five discs
like itself ornamented with discs and smaller
discs so that it has no center or
circumference from the heart of Vajrasattva
on a luminous blue cloth of the mirror like
wisdom will appear a blue disc like a
turquoise bowl face downwards adorned
with discs and smaller discs from the heart
of rottenness an bhava on the luminous
yellow cloth of the wisdom of equality will
appear a yellow disc like a golden bowl face
downwards adorned with disks and smaller
disks from the heart of Amitabha on the
luminous red cloth of the wisdom of
discrimination will appear a sparkling red
disc like a coral Bowl face downwards
shining with the deep light of wisdom very
clear and bright adorned with five disks like
itself ornamented with disks and smaller
disks so that it has no center or
circumference they too will shine upon your
heart o child of noble family these also have
arisen out of the spontaneous play of your
own mind they have not come from
anywhere else so do not be attracted to
them do not fear them but stay relaxed in a
state free from thought in that state all the
images and light rays will merge with you
and you will attain enlightenment Oh child of
noble family the green light of action
accomplishing wisdom does not appear
because the energy of your wisdom is not
yet fully matured Oh child of noble family
this is called the experience of the four
wisdoms combined the passageway of
Vajrasattva at this time remember your
gurus previous teachings on the showing if
you remember the meaning of the showing
you will have faith in your earlier
experiences and so you will recognize them
like the meeting of mother and son or like
seeing old friends again as though cutting
off doubt you will recognize your own
projections and enter the pure changeless
path of the Dharma table and through that
faith a continuous meditative state will arise
and you will dissolve into the great self
existing form of wisdom and become a
sambhogakaya Buddha who never falls
back Oh child of Noble family together with
the wisdom lights the lights of the impure
the losery six realms will shine the soft white
light of the gods the soft red light of the
jealous gods the soft blue light of human
beings the soft green light of the animals the
soft yellow light of the hungry ghosts and
the soft smoky light of hell beings these six
will shine together with the pure wisdom
lights at that moment do not grasp or be
attracted to any of them but stay relaxed in
a state free from thought if you are afraid of
the pure wisdom lights and attracted to the
impure lights of the six realms you will take
on the body of a creature of the six realms
and you will grow weary for there is never
any escape from the great ocean of the
misery of samsara Oh child of noble family if
you have not been shown by a gurus
instruction you will be afraid of those images
and pure wisdom lights and attracted to the
impure lights of samsara do not do so but
feel devotion to the pure wisdom lights
sharp and brilliant think with devotion the
light rays of the wisdom and compassion of
the Blessed ones the Buddha's of the five
families have come to cease me with
compassion I take refuge in them do not be
attracted to the lights of the six realms of
illusion do not yearn for them but say this
inspiration prayer with intense one pointed
concentration on the buddhas of the five
families and their consorts when through the
five poisons I wander in samsara on the
luminous light path of the four wisdoms
combined may the conquerors the five
families go before me the consorts of the
five families behind me save me from the
light paths of the six impure realms help me
to cross the Bardot's dangerous pathway
and bring me to the five pure Buddha
realms by saying this inspiration prayer the
superior person recognizes his own
projections and merging with non-duality
becomes a Buddha the average person
recognizes himself through intense devotion
and attains liberation even the inferior
person prevents rebirth in the six realms by
the purifying power of the prayer and
understanding the meaning of the four
wisdoms combined attains enlightenment by
the passageway of Vajrasattva by being
shown clearly and precisely in this way
many sentient beings will recognize and be
liberated but some such as inferior people in
uncivilized places and wicked people who
have no experience of Dharma at all and
those who have let their samaya practice to
generate are confused by their karma and
do not recognize even when they are shown
but wander downwards so on the seventh
day the vidyadharas will come from the pure
realm of space to invite them and at the
same time the light path of the animals
produced from the emotion of ignorance will
also meet them at that time to show him
again one should call the dead person by
name and say these words Oh child of
noble family listen without distraction on the
seventh day a pure many colored light will
shine in your unconscious mind and the
vidyadharas will come from the pure realm
of space to invite you in the center of the
mandala filled with rainbow light he who is
called the unsurpassable fully-developed
vidyadhara lotus lord of the dance will
appear his body bright with the five colours
embracing his consort the red Dakini
dancing with a crescent knife and a skull full
of blood gesturing and gazing at the sky
from the east of the mandala he who is
called the vidyadhara established in the
stages will appear white in color with a
radiant smiling face embracing his consort
the white bikini dancing with a crescent
knife and his skull full of blood gesturing and
gazing at the sky from the south of the
mandala he who is called the lord of life
vidyadhara will appear yellow in color with
beautiful form embracing his consort the
yellow Dakini dancing with a crescent knife
and a skull full of blood gesturing and
gazing at the sky from the west of the
mandala he who is called the great symbol
vidyadhara will appear red in color with a
radiant smiling face embracing his consort
the red Dakini dancing with a crescent knife
in his skull full of blood gesturing and gazing
at the sky from the north of the mandala he
who was called the spontaneously arisen
vidyadhara will appear green in color his
expression both angry and smiling
embracing his consort the green Dakini
dancing with a crescent knife in a skull full
of blood gesturing and gazing at the sky
beyond these vidyadharas will appear
countless crowds of dakinis dakinis of the
eight charnel grounds dakinis of the four
families dakinis of the three worlds dakinis
of the ten directions dakinis of the twenty-
four places of pilgrimage male and female
warriors and servants and all the male and
female protectors of dharma wearing the six
bone ornaments with drums thighbone
trumpets skull drums banners made from
the skins of youths canopies made from
human skin ribbons of human skin and
incense made from human flesh with
countless different kinds of musical
instruments filling all the regions of the
universe so that they rock and tremble and
shake making all the instruments vibrate
with music so as to split one's head dancing
various dances they will come to invite
those who have kept the samaya practice
and to punish those who have let it
degenerate Oh child of noble family in the
realm of the unconscious the pure innate
wisdom shining with the five colored lights
like coloured threads twisted together
flashing vibrating shimmering luminous and
clear sharp and terrifying will come from the
hearts of the five vidyadhara Lords and
pierce your heart so that the eye cannot
bear it at the same time the soft green light
of the animals will also shine together with
the wisdom light at that time under the
influence of confusion caused by
unconscious tendencies you will be afraid
and escape from the five coloured light but
you will be attracted to this soft light of the
animals at that moment do not be afraid of
the bright sharp five coloured light do not
fear it but recognize it as wisdom from
within the light all the spontaneous sounds
of the Dharma will come like the roar of a
thousand thunderclaps it rolls and thunders
and resounds with war cries in the
penetrating sound of wrathful mantras do
not be afraid of it do not escape do not fear
recognize it as the play of your mind your
own projection so not be attracted to the
soft green light of the animals do not yearn
for it if you are attracted to it you will fall into
the animal realm of ignorance and
experience the extreme suffering of stupidity
dumbness and slavery from which there is
no escape so do not be attracted to it feel
longing for the clear bright light of the five
colors and concentrate one pointedly the
Blessed vidyadharas the divine teachers
thinking these vidya Dara's with the
Warriors and dakinis have come to invite
me to the pure realm of space please all
give thought to sentient beings like me who
have not gathered merit and have not been
caught although until the light rays of
compassion of so many deities of the five
families of Buddhas of past present and
future reached out alas for one like me now
all you vidyadharas do not let me go any
lower than this but grasp me with your
hooks of compassion and pull me up quickly
to the pure realm of space with intense one-
pointed concentration say this inspiration
prayer may the divine vidyadharas think of
me and with great love lead me on the path
when through intense tendencies I wander
in samsara on the luminous light path of the
innate wisdom may vidyadharas and
warriors go before me their consorts that
aki-nee's behind me helped me to cross the
Bardot's dangerous pathway and bring me
to the pure realm of space by saying this
inspiration prayer with deep devotion he will
dissolve into rainbow light in the heart of the
Divine vidyadharas and be born in the pure
realm of space there is no doubt all the
types of spiritual friends to recognize as a
result of this and are all liberated even those
with bad and conscious tendencies are
certainly liberated here the end of the first
part of the great liberation through hearing
showing the luminosity during the Bardo at
the moment before death and showing
during the peaceful Bardo of the Dharma
tah et samaya yah yah yah now it will be
taught how the border of the wrathful deities
appears up to now there have been seven
stages in the dangerous pathway of the
Bardo of the peaceful deities and by being
shown at each of the stages even if he has
not recognized at one he will have at
another and boundless attainments of
liberation occur but although many are
liberated like this sentient beings are great
in number that karma is very strong the veils
of error are heavy and thick the
unconscious tendencies last for a long time
and this cycle of confusion and ignorance
neither wears out nor increases so there are
many who are not liberated but wandered
downwards although they have been shown
accurately in this way so then after the
meeting by the peaceful deities and the
section doors and dakinis is over the fifty-
eight blazing blood-drinking wrathful deities
will appear transformed from the previous
peaceful deities but now they are not like
they were before this is the Bardo of the
wrathful deities so one is overpowered by
intense fear and it becomes more difficult to
recognize the mind has no self-control and
feels faint and dizzy but if there is a little
recognition liberation is easy because with
the arising of overwhelming fear the mind
has no time to be distracted and so it
concentrates one pointedly if one does not
meet with this kind of teaching now even a
notion of learning will be of no use at this
point even teachers who observe the
monastic rule and great philosophers are
confused and do not recognize so they go
on wandering in samsara it is even more so
for ordinary people escaping from the
intense fear they fall into the lower realms
and suffer misery but a Tantra kyogen even
if he is the lowest of the low will recognize
the blood-drinking deities as he atoms as
soon as he sees them like meeting old
friends so he will trust them and merging
inseparably with them become a Buddha
secret is that in the human world he
visualized the forms of these blood drinking
deities and worshipped them and even if he
only looked at their images drawn in
pictures or three-dimensional figures and so
on he will recognize the forms appearing
here and attained liberation but however
much effort the philosophers and teachers
who observed the rule made in religious
practice and however clever they were at
preaching the scriptures in the human world
when they die there will not be any signs
such as jewel like relics rainbows and so on
while they were alive they cast abuse at the
tantras and could not accommodate them in
their minds they did not know the tantric
deities therefore they cannot recognize
them when they appear in a Bardo either
suddenly seeing something they have never
seen before they think of it as an enemy
and feel aggression towards it and as a
result they go to the lower realms that is the
reason why however good those
philosophers and observers of the rule were
since they did not practice the tantras signs
such as various kinds of jewel like relics and
rainbows do not occur among them he
follower of Tantra even if he is the lowest of
the low however coarsely he behaved in this
world and however uncultured and
unrefined he was even if he was unable to
practice the tantric teachings just because
he had faith in the Tantra and did not have
any doubt or disbelief will attain liberation at
this point so although his behavior was
unconventional in the human world when he
dies at least one sign such as jewel like
relics or rainbows will appear this is
because this tantric teaching has very great
power tantric yoga n--'s who are above
average who have meditated on the
visualization and complete practices and
practice recitation of heart mantras and so
on need not wander so far down in the
Bardo of Dharma tah but as soon as they
stop breathing the section drehs warriors
and dakinis will invite them to the pure
realm of space as a sign of this the sky
clears and they dissolve into rainbow light
and rain of flowers fragrance of incense
sounds of musical instruments in the air
light rays jewel-like relics and so on appear
these are the signs therefore those
philosophers and observers of the rule
followers of Tantra who have left their
samaya practice degenerate and all
ordinary people have no means except this
great liberation through hearing meditators
who have practiced the great symbol and
great completion meditations and so on will
recognize the luminosity in the Bardo of the
moment before death and reach the
Dharmakaya so it is absolutely unnecessary
to read this great liberation through hearing
if they recognize the luminosity during the
Bardo of the moment before death they will
reach the Dharmakaya if they recognize
during the Bardo of Dharma tah when the
peaceful and wrathful deities appear they
will reach the sambhogakaya if they
recognize during the Bardo of becoming
they will reach the nirmanakaya and be born
in a better situation where they will meet
with this teaching and since the results of
actions continue into the next life that is why
this great liberation through hearing is a
teaching which enlightens without
meditation a teaching which liberates just by
being heard a teaching which leads great
sinners on the secret path a teaching which
severs ignorance in one moment a profound
teaching which gives perfect instantaneous
enlightenment so that sentient beings whom
it has reached cannot possibly go to lower
existences both it and the liberation through
wearing should be read aloud for the two
combined are like a golden mandala inlaid
with turquoise now that the great necessity
of the liberation through hearing has been
taught in this way it will be shown how the
Bardo of the wrathful deities appears calling
the dead person three times by name one
should say these words Oh child of noble
family listen without distraction although the
Bardo of the peaceful deities has already
appeared you did not recognize so you
have wandered further on to hear now on
the eighth day the blood-drinking wrathful
deities will appear recognize them without
being distracted Oh child of noble family he
who is called glorious Great Buddha Haruka
will emerge from within your own brain and
appear before you actually and clearly his
body is wine colored with three heads six
arms and four legs spread wide apart the
right face is white the left one red and the
center one wine colored his body blazes like
a mass of light his nine eyes gaze into yours
with a wrathful expression his eyebrows are
like flashes of lightning his teeth gleam like
copper he laughs aloud with shouts of Lala
and haha and sends out loud whistling
noises of sure his red gold hair flies
upwards blazing his heads are crowned with
dried skulls and the Sun and Moon his body
is garland with black serpents and fresh
skulls his six hands holding wheel in the first
hand on the right an axe in the middle and a
sword in the last a bell in the first on the left
a plowshare in the middle and a skullcap in
the last his consort Buddha Pradesh fairy
embraces his body with her right hand
clasped around his neck in her left hand
holding a skull full of blood to his mouth he
sends out loud palatal sounds and roaring
sounds of thunder flames of wisdom shoot
out from between the blazing Vajra hairs of
his body he stands on a throne supported
by Garuda's with one pair of legs bent and
the other stretched out do not be afraid of
him do not be terrified do not be bewildered
recognize him as the form of your own mind
he is your edom so do not be afraid he is
really blessed Verona with his consort so do
not fear recognition and liberation are
simultaneous when this is said he will
recognize the atom and merging
inseparably with it become a buddha in the
sambhogakaya but if he is afraid of it and
escapes and so does not recognize than on
the ninth day the blood-drinking
manifestation of the Vajra family will come
to invite him so to show him again one
should call the dead person by name and
say these words Oh child of noble family
listen without distraction on the ninth day
the blood-drinking manifestation of the Vajra
family called blessed vajura Haruka will
emerge from the eastern quarter of your
brain and appear before you his body is
dark blue in color with three heads six arms
and four legs spread wide apart the right
face is white the left one red and the center
one blue his six hands hold a Vadra in the
first on the right a skullcap in the middle and
an axe in the last a bell in the first on the left
a skull cup in the middle and a plowshare in
the last his consort Vajra crody chiavari
embraces his body with her right hand
clasped around his neck and her left hand
holding a skull full of blood to his mouth do
not be afraid of him do not be terrified do
not be bewildered recognize him as the
form of your own mind he is your yidam so
do not be afraid he is really blessed Vadra
satva with his consort so have devotion
recognition and liberation are simultaneous
when this is said he will recognize the atom
and merging inseparably with it become a
Buddha in the sambhogakaya but if those
whose karmic darkness is great are afraid of
it and escape and so do not recognize then
on the tenth day the blood-drinking
manifestation of the rotten a family will
come to invite them so to show him again
one should call the dead person by name
and say these words Oh child of noble
family listen without distraction on the tenth
day the blood-drinking manifestation of the
Ahtna family called blessed Ratna Haruka
will appear before you from the southern
quarter of your brain his body is dark yellow
in color with three heads six arms and four
legs spread wide apart the right face is
white the left one red and the center one
blazing dark yellow his six hands hold a
jewel in the first on the right a trident
bearing three human heads in the middle
and a club in the last a bell in the first on the
left a skull cup in the middle and a trident in
the last his consort ratnick radish fairy
embraces his body with her right hand
clasped around his neck and her left hand
holding a skull full of blood to his mouth do
not be afraid of him do not be terrified do
not be bewildered recognize him as the
form of your own mind he is your yidam so
do not be afraid he's really blessed Ratna
Sam bhava with his consort Sofia longing
recognition and liberation are simultaneous
when this is said he will recognize the
yadam and merging inseparably with it
become a Buddha but if even after being
shown like this he is pulled back by evil
unconscious tendencies and is afraid and
escapes and so does not recognize the
yadam if even when he sees Yamantaka he
does not recognize him then on the 11th
day the blood-drinking manifestation of the
padma family will come to invite him so to
show him again one should call the dead
person by name and say these words Oh
child of noble family listen without
distraction on the 11th day the blood-
drinking manifestation of the padma family
called blessed Padma Haruka will emerge
from the Western quarter of your brain and
appear before you clearly in union with his
consort his body is dark red in color with
three heads six arms and four legs spread
wide apart the right face is white the left one
blue and the center one dark red his six
hands hold a lotus in the first on the right
the Trident bearing three human heads in
the middle and a rod in the last a bell in the
first on the left a skullcap filled with blood in
the middle and a small drum in the last his
consort Padma pradesh hari embraces his
body with her right hand clasped around his
neck and her left hand holding a skull full of
blood to his mouth do not be afraid of him
do not be terrified to not be bewildered be
joyful and recognized him as the form of
your own mind he is your yadam so do not
be afraid do not be terrified he is really
blessed Amitabha with his consort so feel
longing recognition and liberation are
simultaneous when this is said he will
recognize it to be the atom and merging
inseparably with it become a Buddha but if
even after being shown like this he is pulled
back by evil unconscious tendencies and is
afraid and escapes and so cannot recognize
the atom then on the 12th day the blood-
drinking manifestations of the karma family
will come with the galleries pisccis and
yoginis to invite him if he does not recognize
he will be afraid so to show him again one
should call the dead person by name and
say these words Oh child of noble family
listen without distraction when the twelfth
day has come the blood-drinking
manifestation of the karma family called
blessed karma haruka will emerge from the
Northern Quarter of your brain and appear
before you clearly in union with his consort
his body is dark green in color with three
heads six arms and four legs spread wide
apart the right face is white the left one red
and the center one majestic dark green his
six hands hold a sword in the first on the
right they Trident bearing three human
heads in the middle and a rod in the last a
bell in the first on the left a skull cup in the
middle and a plowshare in the last his
consort karmic radish fairy embraces his
body with her right hand clasped around his
neck and her left hand holding a skull full of
blood to his mouth do not be afraid of him
do not be terrified do not be bewildered
recognize him as the form of your own mind
he is your yidam so do not be afraid he is
really blessed a Moga city with his consort
so feel intense devotion recognition and
liberation are simultaneous when this is said
he will recognize the yadam and merging
inseparably with it become a Buddha
through the instructions of his guru he will
recognize them as his own projections the
play of the mind and he will be liberated it is
just like seeing a stuffed lion for instance he
feels very frightened if he does not know
that his really only a stuffed lion but if
someone shows him what it is he is
astonished and no longer afraid so here too
he feels terrified and bewildered when the
blood-drinking deities appear with their huge
bodies and thick limbs filling the whole of
space but as soon as he is shown he
recognizes them as his own projections or
as yidams the luminosity on which he has
meditated before and the self existing
luminosity which arises later mother and
son merged together and like meeting a
man he used to know very well the self
liberating luminosity of his own mind
spontaneously arises before him and he is
self liberated if he does not receive this
showing even a good person can turn back
from here and wander in samsara then the
eight wrathful galleries and the pichia
cheese with various heads will emerge from
within his own brain and appear before him
so to show him again one should call the
dead person by name and say these words
Oh child of Noble family listen without
distraction the eight galleries will emerge
from within your own brain and appear
before you do not be afraid of them from the
eastern quarter of your brain white gallery
will appear to you holding a corpse as a
club in her right hand and a skull cup filled
with blood in her left hand do not be afraid
from the south yellow gallery shooting an
arrow from a bow from the West red promo
ha holding a sea monster banner from the
north black vitaliy hole Vajra and a skullcap
filled with blood from the South East Orange
Puka see holding entrails in her right hand
and eating them with her left from the
southwest dark green gasps Murray
drinking from a skull cup filled with blood
which she holds in her left hand and stirs
with a Vadra in her right hand from the
northwest pale yellow chun dali tearing a
head and body apart holding the heart in
her right hand and eating the body with her
left from the northeast dark blue Sh'ma
shani tearing a head and body apart and
eating these eight galleries of the directions
surrounding the five blood drinking Haruka's
will emerge from within your own brain and
appear before you do not be afraid of them
Oh child of noble family listen without
distraction after them in turn the 8p shot
cheese of the holy places will emerge and
appear before you from the east Singham
uka wine colored lion headed with her two
hands crossed on her breast holding a
corpse in her mouth and tossing her Mane
from the south viagra mukha red tiger
headed with her two arms crossed pointing
downwards four eyes staring and her teeth
snarling from the West sure gala mukha
black fox headed holding a razor in her right
hand and entrails in her left eating them and
licking the blood from the north Shyvana
mukha dark blue wolf headed carrying a
corpse to her mouth with both hands her
eyes staring from the southeast rudra
mukha pale yellow vulture headed carrying
a large human corpse over her shoulder
and holding a skeleton in her hand from the
southwest kenka mukha dark red hawk
headed carrying a large flayed skin over her
shoulder from the Northwest Kaka mukha
black raven headed holding a skull cup in
her left hand and a sword in her right and
eating a heart lungs from the northeast hulu
mukha dark blue owl headed holding a
Vadra in her right hand and a sword in her
left and eating these eight pichia cheese of
the holy places surrounding the five blood
drinking Haruka's will emerge from within
your own brain and appear before you do
not be afraid of them recognize whatever
appears as the play of the mind your own
projections Oh child of noble family the four
goddesses of the gates will also emerge
from within your brain and appear before
you so recognize them from the eastern
quarter of your brain on Cuccia white tiger
headed holding a goad and a skull cup filled
with blood will emerge and appear before
you from the south Pacha yellow sow
headed holding a noose from the West shun
kala red lion headed holding an iron chain
and from the north Ganta green serpent
headed holding a bell these four goddesses
of the gates will emerge from within your
own brain and appear before you recognize
them as ye Addams Oh child of noble family
after the thirty wrathful Haruka's the twenty
eight yoga pnes will emerge in turn from
within your brain and appear before you
with various heads and bearing various
symbols do not be afraid of them but
recognize whatever appears as the play of
your mind your own projections at this
moment of reaching the crucial point
remember the instructions of your guru Oh
child of noble family from the east the six
yoginis of the east will emerge from within
your brain and appear before you Raksha
see demoness wine-colored with a head of
a yak holding a Vadra in her hand Broc me
orange serpent headed holding a lotus in
her hand Mahadevi great goddess dark
green leopard headed holding a trident in
her hand lopa greedy blue Mongoose
headed holding a wheel in her right hand
Kumari virgin red with the head of a yellow
bear holding a short spear in her hand and
Indrani white with the head of a brown bear
holding a noose of entrails in her hand do
not be afraid of them Oh child of noble
family from the South the six yoginis of the
South will emerge from within your brain
and appear before you Vadra yellow with
the head of a pig holding a razor in her hand
Shanti peace red with the head of a sea
monster holding a Vaz in her hand Amrita
nectar of immortality Red Scorpion headed
holding a lotus in her hand Chandra moon
white Hawk headed holding a Vadra in her
hand Donda Club dark green Fox headed
holding a club in her hand and Raksha see
demoness dark yellow tiger headed holding
a skull full of blood in her hand do not be
afraid of them Oh child of noble family from
the West the six yoginis of the West will
emerge from within your brain and appear
before you Bach shinee eater dark green
vulture headed holding a club in her hand
rathi pleasure Red Horse headed holding a
large corpses trunk in her hand maha Bala
great strength white Garuda headed holding
a club in her hand Raksha see demoness
red dog headed cutting with a Vadra razor
in her hand kama desire red with the head
of a hoop o shooting an arrow from a bow in
her hand and Vassar Raksha protectors of
wealth dark green with a head of a deer
holding a Vaz in her hand do not be afraid
of them Oh child of noble family from the
north the six yoga knees of the North will
emerge from within your own brain and
appear before you via devi wind goddess
blue wolf headed waving a flag in her hand
nari woman red buffalo headed holding a
stake in her hand the rocky Sal black with a
head of a sow holding a noose of teeth in
her hand Vadra red with the head of a crow
holding a child skin in her hand muhaha
Stinney elephant dark green elephant
headed holding a large corpse in her hand
and drinking its blood and varuna devi water
goddess blue serpent headed holding a
noose of snakes in her hand do not be
afraid of them Oh child of noble family the
four yoginis of the gates will emerge from
within your brain and appear before you
from the east white Vadra cuckoo headed
holding an iron hook in her hand and from
the south yellow Vadra goat-headed holding
a noose in her hand from the west red
Vadra lion headed holding an iron chain in
her hand and from the north dark green
Vadra serpent headed holding a Bell in her
hand these four yoginis of the gates will
emerge from within your brain and appear
before you these 28 yoginis arise
spontaneously from the play of the self
existing form of the wrathful Haruka's so
recognize them Oh child of noble family the
Dharmakaya appears as the peaceful
deities out of part of the emptiness
recognize it sambhogakaya appears as the
wrathful deities out of part of the luminosity
so recognize it if at this time when the 58
blood drinking deities emerge from within
your own brain and appear before you you
know that whatever appears has arisen out
of your own radiant insight you will
immediately become a Buddha inseparable
from the blood-drinking deities Oh child of
noble family if you do not recognize in this
way you will be afraid of them and escape
and so go on to more suffering if you do not
recognize in this way you will see all the
blood-drinking deities as lords of death and
you will fear them you will feel terrified and
bewildered and faint your own projections
will turn into demons and you will wander in
samsara but if you are neither attracted nor
afraid you will not wander in samsara Oh
child of Noble family the largest body of
these peaceful and wrathful deities are like
the whole sky the medium ones are like
Mount Meru and the smallest ones are like
eighteen of our bodies one on top of the
other so do not be afraid of them all
phenomena appear as lights and images by
recognizing all these appearances as the
natural radiance of your own mind your own
radiance will merge inseparably with the
lights and images and you will become a
Buddha Oh child whatever you see however
terrifying it is recognize it as your own
projection recognize it as the luminosity the
natural radiance of your own mind if you
recognize in this way you will become a
Buddha at that very moment there is no
doubt what is called perfect instantaneous
enlightenment will arise on the spot
remember Oh child of Noble family if you do
not recognize now and are still afraid all the
peaceful deities will appear in the form of
maha kala and all the wrathful deities will
appear in the form of the Dharma King the
Lord of Death and you will wander in
samsara with all your projections turned into
demons Oh child of noble family if you do
not recognize your own projections even
though you have practice Dharma for an
eon and are learned in all the sutras and
tantras you will not become a Buddha but if
you recognize your projections with one
secret and one word he will become a
Buddha if you do not recognize your
projections they will appear in the form of
the Dharma King the Lord of Death in the
Bardo of Dharma taw as soon as you are
dead the largest bodies of the Lords of
death filled the whole sky and the medium
ones are like Mount Meru they will come
filling a whole universe with teeth biting the
lower lip glassy-eyed their hair tied on top of
their heads with huge bellies and thin necks
holding the records of karma in their hands
shouting strike and kill licking up brains
tearing heads from bodies pulling out
internal organs in this way they will come
feeling the whole universe Oh child of Noble
family when projections appear like this do
not be afraid you'll have a mental body of
unconscious tendencies so even if you are
killed and cut into pieces you cannot die you
are really the natural form of emptiness so
there is no need to fear the Lords of death
to arise out of your own radiant mind they
have no solid substance emptiness cannot
be harmed by emptiness be certain that the
external peaceful and wrathful deities the
blood-drinking Haruka's the animal-headed
deities the rainbow light the terrifying forms
of the Lords of death and so on have no
substantiality they only arise out of the
spontaneous play of your own mind if you
understand this all fear is naturally liberated
and merging inseparably you will become a
Buddha if you recognize in this way they are
your yidams think with intense longing they
have come to invite me in the dangerous
pathway of the Bardo I take refuge in them
remember the three jewels remember your
own yadam call his name and supplicate
him with these words I am wandering in the
Bardo so be my rescuer sees me with
compassion Oh precious yadam call your
guru's name and supplicate him I am
wandering in the Bardo so be my rescuer
with your compassion do not abandon me
supplicate the blood-drinking deities with
longing and say this inspiration prayer when
through strong unconscious tendencies I
wander in samsara in the luminosity of
abandoning all fear may the Blessed ones
peaceful and wrathful go before me the
wrathful goddesses queens of space behind
me help me to cross the Bardot's dangerous
pathway and bring me to the perfect
Buddhist date when parted from beloved
friends wandering along my own projections
empty forms appear may the Buddha's send
out the power of their compassion so that
the Bardot's terrors do not come when the
five luminous lights of wisdom Shine
fearless LeMay I recognize myself when the
forms of the peaceful and wrathful ones
appear fearless and confident may I
recognize the Bardo when I suffer through
the power of evil karma may my atom clear
away all suffering when the sound of
Dharma taw roars like a thousand thunders
may it all become the sound of the six
syllables when I follow my karma without a
refuge may the Lord of great compassion be
my refuge when I suffer the karma of
unconscious tendencies may the Samadhi
of bliss and luminosity arise may the five
elements not rise up as enemies may I see
the realms of the five Buddha's say this
inspiration prayer with deep devotion all
fears will disappear and you will certainly
become a Buddha in Assam bro kya so it is
very important do not be distracted these
words should be repeated three or up to
seven times however great the sins and
however bad the remaining karma may be it
is impossible not to be liberated but if
whatever is done for them they do not
recognize then they have to wander in the
third Bardo the Bardo of becoming so it's
showing will be taught in detail below most
people whether they were much or little
adept in meditation are very confused by
the Bardot of the moment before death and
so they have no means except this
liberation through hearing to those who
have meditated a lot the Bardot of Dharma
tah comes suddenly when their mind and
body separate those who have recognized
their own mind and become experienced
while they were alive are very strong when
the luminosity appears during the Bardo of
the moment before death therefore practice
during life is most important and those who
while they were alive have meditated on the
visualization and complete practices of the
tantric deities are very strong when the
peaceful and wrathful visions appear during
the Bardo of Dharma tah therefore it is
extremely important to train the mind
thoroughly in this liberation through hearing
in the Bardo especially during one's life it
should be grasped it should be perfected it
should be read aloud it should be
memorized properly it should be practiced
three times a day without fail the meaning of
its words should be made completely clear
in the mind its words and meaning should
not be forgotten even if a hundred
murderers were to appear and chase one
since this is called the great liberation
through hearing even people who have
committed the five deadly sins will certainly
be liberated if they only hear it therefore it
should be read aloud among great crowds
and spread afar even if it has been heard
like this only once and the meaning not
understood in the Bardo state the mind
becomes nine times more clear so then it
will be remembered with not even a single
word forgotten therefore it should be told to
all during their life it should be read at the
bedside of the sick it should be read beside
the bodies of all the dead it should be
spread far and wide to meet with it is great
good fortune it is hard to meet with except
for those who have cleared away the
darkness and gathered merit if one hears it
one is liberated simply by not disbelieving
therefore it should be greatly cherished it
draws out the essence of all Dharma the
end of the showing of the Bardo of Dharma
tah called the great liberation through
hearing the Bardo teaching which liberates
just by being heard and seen Sarva
Mangalam respectful homage to the deities
gurus yidams and dakinis may they cause
liberation in the Bardo in the great liberation
through hearing the Bardo of Dharma taw
has been taught above now comes the
remainder of the Bardo of becoming
although the Bardo of Dharma taw has been
shown many times before this apart from
those who were adept in meditation on
Dharma and have good karmic results
because of fear and bad karma recognition
is difficult for those who were not adept or
who were very wicked so from about the
10th day onwards they should be reminded
again in these words Oh child of noble
family listen well and understand hell beings
gods and the Bardo body are born
spontaneously when the peaceful and
wrathful deities appeared in the Bardo of
Dharma taw you did not recognize them so
you fainted with fear after five and a half
days but when you recovered your
consciousness grew clearer and a body like
your former one rose up it is said in the
tantra with the former and future material
body of the Bardo of becoming complete
with all the senses wandering without
obstruction possessing the power of
miracles resulting from karma seen by the
pure eyes of gods with the same nature
here former means that you have a body
like your former one of flesh and blood
because of your memories of it but it is also
radiant and has some marks like the body of
the Golden Age this is the experience of a
mental body so it is called the mental body
of the Bardo experience at this time if you
are going to be born as a god you will
experience the realm of the gods and
whatever you are going to be born as
jealous god human animal Hungry Ghost or
hell being you will have that experience
therefore former means thinking for up to
four and a half days that you have a
material body of memories of your former
one and future means that after that you will
have experiences of wherever you are
going to be born later so they say former
and future whatever projections arise at this
time do not follow them or be attracted to
them or yearn for them if you are attracted
to them or yearn for them you will wander in
the six realms and suffer misery although
the projections of the Bardo of da matta
appeared until yesterday you did not
recognize them so you had to wander here
now if you are able to meditate undistracted
ly rest in the pure naked mind luminosity
emptiness which your guru has shown you
relaxed in a state of non grasping and non
action you will attain liberation and not enter
a womb if you cannot recognize visualize
your atom or your guru above your head
and feel intense devotion very strongly this
is very important again and again do not be
distracted so one should say if he
recognises this he will be liberated and not
wander in the six realms but under the
influence of bad karma it is difficult to
recognize so one should say these words
Oh child of noble family listen with
undistracted mind complete with all the
senses means that even if you were blind
deaf lame and so on when you were alive
now in the Bardo state your eyes see forms
your ears hear sounds and all your senses
are clear and faultless so it is said complete
with all the senses this is a sign that you
have died and are wandering in the Bardo
state so recognize remember the instruction
Oh child of Noble family without obstruction
means that as you are a mental body and
your mind is separated from its support you
have no material body so now you can pass
back and forth even through Mount Meru
the king of mountains or anywhere except
your mother's womb and the Vajra seat this
is a sign that you are wandering in the
Bardo of becoming so remember your gurus
teaching and supplicate the Lord of great
compassion Oh child of noble family
possessing the power of miracles resulting
from karma means that you now have
miraculous powers resulting from the Four
of karma in accordance with your actions
not those which come from meditation or
virtues you can circle the four continents
and Mount Meru in an instant and arrive
anywhere you want instantaneously as soon
as you think of it or in the time it takes a
man to stretch out and draw back his hand
but these various powers are unsuitable to
not think about them now you have the
ability to display them without hindrance you
can perform everything you think of and
there is no action you cannot do so
recognize and supplicate your guru Oh child
of noble family seen by the pure eyes of
gods with the same nature means that
those who are going to be born with the
same nature will see one another in the
Bardo state so those who are going to be
born as gods see each other in the same
way whichever of the six realms they are
going to be born in those of the same nature
will see each other do not yearn for them
but meditate on the lord of great
compassion seen by the pure eyes of gods
also means seen by the pure divine eye of
meditation in real Samadhi and not only that
which comes from the merit of the gods but
they do not always see if they concentrate
on seeing they will see but if not or if their
meditation is disturbed they do not see Oh
child of noble family with a body like this you
will see your home and family as though
you were meeting them in a dream but
although you speak to them you will get no
reply and you will see your relatives and
family weeping so you will think I am dead
what shall I do and you will feel intense pain
like the pain of a fish rolling in a hot sand
but now suffering is no use if you have a
guru supplicate him or supplicate the yadam
the lord of great compassion even though
you are attached to your relatives it is of no
use so do not be attached supplicate the
lord of great compassion and there will be
no suffering or fear Oh child of noble family
blown by the moving winds of karma your
mind without support helplessly rides the
horse of win like a feather swaying and
swinging you will say to the mourners I am
here do not weep but they will not perceive
you so you will think I have died and now
you will feel great pain do not suffer like that
all the time there will be a gray haze like the
grey light of an autumn dawn neither day
nor night this kind of Bardo state will last for
1 2 3 4 5 6 or 7 weeks up to 49 days it is
said that the suffering in the Bardo of
becoming generally lasts for 21 days but
this is not quite certain because of the
influence of karma Oh child of noble family
at this time the great tornado of karma
terrifying unbearable whirling fiercely will
drive you from behind do not be afraid of it it
is your own confused projection dense
darkness terrifying and unbearable will go
before you with terrible cries of strike and
kill do not be afraid of them in the case of
others who have done great evil many flesh-
eating demons will appear as a result of
their karma bearing various weapons yelling
war cries shouting kill strike and so on you
will feel that you are being chased by
various terrifying wild animals and pursued
by a great army in snow rain storms and
darkness there will be sounds of mountains
crumbling of lakes flooding of fire spreading
and a fierce wind springing up in fear you
will escape wherever you can but you will
be cut off by three precipices in front of you
white red and black deep and dreadful and
you will be on the point of falling down them
Oh child of Noble family they are not really
precipices they are aggression passion and
ignorance recognize this now to be the
bardo of becoming and call the name of the
Lord of great compassion Oh Lord of great
compassion my guru the three jewels do not
let me fall into hell supplicate fervently like
this do not forget in the case of others who
have gathered merit and were virtuous and
practise Dharma sincerely all kinds of
perfect enjoyment will invite them and they
will experience all kinds of perfect bliss and
happiness in the case of those who are
indifferent and ignorant who did neither
good nor evil they will not experience
pleasure or pain but only ignorance and
indifference will appear whatever arises like
this Oh child of noble family whatever
pleasures and objects of desire do not be
attracted to them or yearn for them offer
them to the Guru and the three jewels give
up attachment and longing in your heart and
if the experience of indifference arises
without either pleasure or pain rest your
mind in the great symbol state of
undistracted non meditation this is very
important Oh child of Noble family at this
time bridges shrines and monasteries Hut's
stupas and so on will shelter you for a
moment but you will not stay there for long
since your mind is separated from your
body you cannot settle down you feel angry
and cold and consciousness becomes Airy
speeding swaying and impermanent then
you will think alas I am dead what shall I do
now and thinking this your heart will
suddenly grow empty and cold and you will
feel intense and boundless pain since you
must move on without settling in any one
place do not occupy yourself with all kinds
of thoughts but rest your mind in its basic
state the time comes when you have no
food except that which has been dedicated
for you to eat and there is no certainty of
friends these are signs of the mental body
wandering in the Bardo of becoming at this
moment pleasure and pain are determined
by your karma you will see your homeland
friends and relatives and your own corpse
and you will think now I am dead so what
should I do the mental body will be in
extreme pain so you will think now why not
find a body and you will experience going
everywhere to look for a body even if you
enter your own corpse up to nine times
winter will have frozen it or some are made
it rot or else your relatives will have burned
it or buried it in a grave well giving it to the
birds and wild animals for a long time has
passed in the bottle of Dharma tah so you
will find nowhere to enter you will be in great
despair and have the feeling of being
squeezed in between all the rocks and
stones suffering like this is the Bardo of
becoming even if you look for a body there
is nothing but suffering so cut off your
yearning for a body and rest in the state of
non action undistracted by being shown in
this way liberation from the Bardo is
attained but if in spite of being shown like
this it is impossible to recognize because of
the power of bad karma one should call the
dead person by name and say these words
Oh child of noble family listen it is your own
karma that you are suffering like this so you
cannot blame anyone else it is your own
karma so now supplicate the three jewels
fervently they will protect you if you do not
supplicate like this and do not know the
great symbol meditation and you do not
meditate on your yadam then the good
conscience within you will collect all your
good actions and count out white pebbles
and the bad conscience within you will
collect all your evil actions and count out
black pebbles at this time you will be very
frightened and terrified and you will tremble
and lie saying I have not sinned then the
lord of death will say I will look in the mirror
of karma and when he looks in the mirror all
your sins and virtues will suddenly appear in
it clearly and distinctly so although you have
lied it is of no use then the lord of death will
drag you by a rope tied around your neck
and cut off your head tear out your heart
pull out your entrails lick your brains drink
your blood eat your flesh and nor your
bones but you cannot die so even though
your body is cut into pieces you will recover
being cut again and again causes extreme
pain so do not be afraid when the white
pebbles are being counted do not lie and do
not fear the Lord of death since you are a
mental body you cannot die even if you are
killed and cut up the Lords of death are the
natural form of emptiness your own
confused projections and you are emptiness
a mental body of unconscious tendencies
emptiness cannot harm emptiness the
uncharacterized cannot harm the
uncharacterized external Lords of death
God's evil spirits the bullheaded demon and
so on have no reality apart from your own
confused projections so recognize this at
this moment recognize everything as the
Bardo meditate on the samadhi of the great
symbol if you do not know how to meditate
look closely at the nature of what makes
you afraid and you will see emptiness which
has no nature whatever this is called the
Dharmakaya but this emptiness is not
negation its nature is frightening mind with
great awareness and clarity this is the mind
of sambhogakaya the emptiness and the
luminosity are not two separate things but
the nature of emptiness is luminosity and
the nature of luminosity is emptiness now
the indivisible emptiness luminosity the
naked mind is stripped bare and dwells in its
uncreated state this is the svabhava Takaya
its own natural energy arises everywhere
without obstruction this is the
compassionate nirmanakaya old child of
noble family see in this way without
distraction as soon as you recognize you
will attain complete enlightenment in the
four kaya's do not be distracted this is the
dividing line where Buddha's and sentient
beings are separated it is said of this
moment an instant they are separated in an
instant complete enlightenment until
yesterday you were distracted so although
so much of the Bardo State has appeared
you have not recognized and you have so
much fear if you are distracted now the
Rope of compassion will be cut off and you
will go to a place where there is no
liberation so be careful by being shown like
this even though he did not recognize
before he will recognize here and attain
liberation if he is a layman who does not
know how to meditate like this one should
say these words Oh child of Noble family if
you do not know how to meditate this
remember the Buddha the Dharma and the
Sangha and the Lord of great compassion
and supplicate them meditate on all the
terrifying projections as the Lord of great
compassion or as your Yama remember
your guru and the secret transmission name
you had in the human world and tell it to the
dharma king the Lord of Death even if you
fall down the precipice you will not be hurt
so give up fear and terror by being shown in
these words even though he was not
liberated before he will be liberated here but
because of the possibility that he may not
recognize and so not be liberated it is very
important to make another effort so one
should call the dead person by name again
and say these words these present
experiences will throw you into states of joy
and sadness alternately at each moment
like a catapult so now do not create any
feeling of passion and aggression if you're
going to be born in a higher realm at the
time when experiences of the higher realms
occur your relatives in the place you have
left are sacrificing many animals dedicated
for the sake of the dead so impure thoughts
will arise in you and you will feel violent
anger which will cause you to be born as a
hell being so whatever is done in the place
you have left do not get angry but meditate
on kindness if you are attached to the
possessions you have left behind or if you
feel attached to them through knowing that
someone else is owning and enjoying your
things you will get angry with the people you
have left behind and that will certainly cause
you to be born as a hell being or a Hungry
Ghost even if you were going to reach a
higher state in any case even if you are
attached to the things you have left behind
you cannot get them it is no use to you so
give up attachment and yearning for your
possessions abandon them make a firm
decision whoever is enjoying your things do
not be possessive but let them go with one
pointed concentration think that you are
offering them to your guru and the three
jewels and remain in a state of
desirelessness when the Konkani ritual for
the dead is recited for you and the
purification from the lower realms and so on
are performed for your sake with a subtle
supernatural perception resulting from your
karma you will see them being done in
purely sleepily inattentively and so on with
careless behavior without observance of the
samaya vows and you will be aware of lack
of faith and feelings of disbelief sinful
actions through fear and impurities in the
rituals and so you will think alas they are
deceiving me surely they are deceiving me
thinking this you will have great sorrow and
despair and on top of not feeling pure
devotion you will disbelieve and lose faith
and that will certainly cause you to go to the
lower realms it is no use but very harmful so
however and purely the rituals are
performed by the spiritual friends you have
left behind think with pure faith and devotion
well my projections must be impure how can
there be impurity in Buddha's words these
are caused by my own impure projections
like seeing the faults of my own face
reflected in a mirror as for these people their
body is the Sangha their speech is the Holy
Dharma and their mind is the nature of the
Buddha therefore I take refuge in them then
whatever is done in the place you have left
will help you so it is very important to have
pure thoughts in this way do not forget if you
are going to be born in one of the three
lower realms at the time when experiences
of them occur your relatives in the place you
have left are performing virtuous rituals free
from sin and girls and teachers are
practicing holy Dharma with absolute purity
of body speech and mind so you will feel
great joy on seeing them and that will
immediately cause you to be born in a
higher realm even if you are going to fall
down into the three lower realms so it is
very helpful therefore it is very important not
to have impure thoughts but to feel pure
devotion without prejudice so be careful Oh
child of noble family to sum up now your
mind in the Bardo state has no support so it
is light and mobile and whatever thought
arises in it good or bad it is very powerful so
do not think of any evil actions but
remember the practice of virtue if you have
no practice field of ocean and pure thoughts
supplicate your yidam and the lord of great
compassion and say this inspiration prayer
with intense concentration when parted from
beloved friends wandering alone my own
projections empty forms appear may the
Buddha's send out the power of their
compassion so that the Bardot's terrors do
not come when I suffer through the power of
evil karma may my yadam clear away all
suffering when the sound of the Dharma taw
roars like a thousand thunders may it all
become the sound of the six syllables when
I follow my karma without a refuge may the
Lord of great compassion be my refuge
when I suffer the karma of unconscious
tendencies may the samadhi of bliss and
luminosity arise say this prayer fervently it
will certainly lead you on the path be
absolutely convinced that this is not false
this is very important when this is said he
will remember and recognize and so attain
liberation but even though one does this
many times recognition is difficult because
of the influence of much evil karma so it is
very helpful to repeat it again many times
calling the dead person again by name one
should say these words Oh child of noble
family if you have not understood what has
gone before from now on the body you had
in your past life will grow fainter and your
future body will become clearer so you will
feel sad and think I am suffering like this so
now I shall look for whatever kind of body
appears and you will move about
backwards and forwards towards anything
that appears the six lights of the six realms
of existence will shine and the one in which
you are going to be born because of your
karma will shine most brightly Oh child of
noble family listen if you ask what the six
lights are the soft white light of the Gods will
shine and similarly the red light of the JAL
gods the blue light of human beings the
green light of the animals the yellow light of
the hungry ghosts and the smoke coloured
light of the hell beings these are the six
lights at that moment your body will also
take on the color of the place where you're
going to be born Oh child of Noble family at
this time the essential point of the
instruction is very important whatever light
shines meditate on that as the Lord of great
compassion meditate on the thought that
when the light appears it is the lord of great
compassion this is the most profound
essential point it is extremely important and
prevents birth meditate for a long time on
whichever deity is your yidam as a vision
without any real nature of its own like an
illusion this is called the pure illusory body
then let the yadam disappear from the
edges inwards and rest for a while in the
inconceivable state of emptiness luminosity
which consists in nothing whatever meditate
again on the yadam then again on the
luminosity meditate like this alternately and
after that lets your mind to disappear from
the edges inwards wherever there is space
there is mind and wherever there is mind
there is the Dharmakaya rest in the state of
simplicity and selflessness of the
Dharmakaya in this state birth is prevented
and he will become a Buddha but those
whose practice was poor and who were not
adept in meditation will not understand and
still confused will wander to the entrance of
a womb so the instructions for closing the
womb entrance are very important one
should call the dead person by name and
say these words old child of noble family if
you have not recognized what has gone
before now you will feel that you are moving
upwards or across or downwards by the
force of karma so at this moment meditate
on the lord of great compassion remember
then you will have the experience like that
which was described before of whirlwinds
snow storms and hail storms darkness
closing around and many men chasing you
and you will escape from them those
without merit will feel that they are escaping
to a place of suffering but those with merit
will feel that they are arriving in a place of
joy at this time Oh child of noble family all
the signs of the country and place where
you are going to be born will appear so now
listen without distraction there are many
very profound essential points of instruction
although you have not understood these
secrets of recognition before even one
whose practice was very poor will get the
point here so listen at this time it is very
important to take great care with the method
of closing the entrance of the womb there
are two methods stopping the person who is
entering and closing the womb entrance
which is being entered this is the instruction
for stopping the person who is entering Oh
child of noble family clearly visualized
whichever deity is your yadam as a vision
with no real nature of its own like an illusion
or the moon in water if you have no specific
yidam it is the lord of great compassion
himself visualize him vividly then let the
yadam disappear from the edges inwards
and meditate on a luminosity emptiness
without any object of thought this is the
profound secret it is said that by means of it
the womb is not entered so meditate in this
way but if this does not stop you and you
are just about to enter a womb there are
profound instructions for closing the womb
entrance which is about to be entered so
listen repeat after me these words from the
main verses of the Bardo now when the
Bardo of becoming dawns upon me I will
concentrate my mind one pointedly and
strive to prolong the results of good karma
close the womb entrance and think of
resistance this is the time when
perseverance and pure thought are needed
abandoned jealousy and meditate on the
Guru with his consort say these words
clearly aloud and arouse your memory it is
very important to meditate on their meaning
and to put it into practice this is the meaning
now when the bardo of becoming dawns
upon me means that now you are
wandering in the boredom of becoming as
signs of this if you look into the water you
will not see your reflection and your body
has no shadow now there is no material
body of flesh and blood but these are signs
of the mental body wandering in the Bardo
of becoming so now you must concentrate
your mind one pointedly without distraction
just now that one pointed concentration is
the most important thing is like controlling a
horse with a bridle whatever you
concentrate on will come about so do not
think of evil actions but remember the
Dharma the teachings the transmissions
and the authorizations for texts such as this
liberation through hearing which you
received in the human world and strive to
prolong the results of good karma it is very
important do not forget to not be distracted
now is the time which is the dividing line
between going up and going down now is
the time when by slipping into laziness even
for a moment you will suffer forever now is
the time when by concentrating one
pointedly you will be happy forever
concentrate your mind one pointedly strive
to prolong the results of good karma now
the time has come to close the room
entrance it is said close the room entrance
and think of resistance this is the time when
perseverance and pure thought are needed
now that time has come first the warm
entrance should be closed and there are
five methods of closing it so understand
them well old child of noble family at this
time projections of men and women making
love will appear when you see them do not
enter in between them but remember and
meditate on the man and woman as the
Guru and his consort mentally prostrate
yourself and make offerings with deep
devotion and ask for teachings as soon as
you concentrate intensely on this thought
the womb entrance will certainly be closed
but if this does not close it and you are just
about to enter a room meditate on the guru
and his consort as your own yadam or the
lord of great compassion with his consort
and mentally make an offering to them with
intense devotion ask them to bestow
spiritual attainments this will close the womb
entrance but if this does not close it and you
are just about to enter a womb here is the
third instruction on turning away passion
and aggression there are four kinds of birth
birth from an egg birth from a womb
spontaneous birth and birth from moisture of
these birth from an egg and birth from a
womb are similar as above there will be
projections of males and females in sexual
union and if you enter a womb at this
moment through the power of passion and
aggression you will be born as a horse bird
dog human being and so on whatever it
may be if you are going to be born as a
male you will experience yourself as male
and feel violent aggression towards the
Father and jealousy and desire for the
mother if you are going to be born as a
female you will experience yourself as
female and feel intense envy and jealousy
of the mother and intense desire and
passion for the father this will cause you to
enter the path leading to the womb and you
will experience self-existing bliss in the
midst of the meeting of the sperm and ovum
from that blissful state you will lose
consciousness and the embryo will grow
round and oblong and so on until the body
matures and comes out from the mother's
womb you will open your eyes and you have
turned into a puppy from first being a man
you have now become a dog so you will
suffer in a dog kennel or similarly in a pigsty
or an ant hill or a worm hole or else you
may be born as a young bull or a goat or
lamb and so on there is no returning here
you will endure all kinds of suffering from a
state of great stupidity and ignorance
circling like this around the six realms of
existence of hell beings hungry and so on
you will be tormented by boundless
suffering there is nothing more powerful or
terrifying than this alas alas those who do
not have a gurus sacred teachings will fall
down the great precipice of samsara in this
manner and endure endless unbearable
suffering so therefore listen to my words
and understand this instruction of mine now
the instruction for closing the womb
entrance by turning away passion and
aggression is given listen and understand it
is said close the womb entrance and think
of resistance this is the time when
perseverance and pure thought are needed
abandon jealousy and meditate on the Guru
with his consort as above you will have
feelings of jealousy if you are going to be
born as a male you will love the mother and
hate the father and if you are going to be
born as a female you will love the father and
hate the mother so at this time there is a
profound instruction Oh child of Noble family
when passion and aggression arise like this
meditate in this way alas I am a being with
such evil karma that I have been wandering
like this in samsara until now through
clinging to passion and aggression if I go on
feeling passion and aggression like this I
shall wander in samsara endlessly and sink
into the depths of the ocean of suffering for
a long time so now I will feel no passion or
aggression at all alas now I will never again
feel passion and aggression by
concentrating your mind intensely and one
pointedly on this thought that itself will close
the room entrance so the Tantra say Oh
child of Noble family do not be distracted
concentrate your mind when pointedly but if
even after doing this the womb entrance is
not closed and you are about to enter a
womb then it should be closed by the
instruction of the Unreal and illusory nature
of everything meditate in this way alas the
father and mother a great storm the
whirlwind the Thunder the terrifying
projections and all these apparent for now
are illusory in their real nature however they
appear they are not real all substances are
false and untrue they are like a mirage they
are not permanent they are not changeless
what is the use of desire what is the use of
fear it is regarding the non-existent as
existent all these are projections of my mind
and since the mind itself is illusory and non
existent from the beginning from where
externally do they arise like this I did not
understand in this way before and so I
believed the non-existent to exist the untrue
to be true the illusion to be real therefore I
have wandered in samsara for so long and
if I do not realize that they are illusions I
shall still wander in samsara for a long time
and certainly fall into the muddy swamp of
suffering now they are all like dreams like
illusions like echoes like cities of the
Gandharvas like mirages like images like
optical illusions like the moon in water they
are not real even for a moment certainly
they are not true but false by concentrating
one pointedly on this conviction belief in
their reality is destroyed and when one is
inwardly convinced in such a way belief in a
self is counteracted if you understand
unreality like this from the bottom of your
heart the womb entrance will certainly be
closed but if even after doing this the belief
in reality is not destroyed and the wool
metrans is not closed and you are about to
enter a womb there is a profound instruction
Oh child of noble family if even after doing
this the womb entrance is not closed now it
should be closed by the fifth method
meditation on a luminosity which should be
done in this way all substances are my own
mind and this mind is emptiness on arisen
and unobstructed thinking this keep your
mind natural and undiluted self contained in
its own nature like water poured into water
just as it is loose open and relaxed by letting
it rest naturally and loosely you can be sure
that the wool matrons to all four kinds of
birth will certainly be closed many true and
profound instructions for closing the womb
entrance have been given above it is
impossible for anyone of high average or
low capacities which ever he may be not to
be liberated by them why is this firstly
because consciousness in the Bardo state
possesses supernatural perception of
worldly things so he can't hear what I say
secondly even if he was deaf and blind now
he has all the senses complete so he can
hear what is said thirdly being continually
overcome by fear he is thinking undistracted
Li what to do so he listens to what I say and
fourthly as the consciousness has no
support it comes directly to wherever the
concentration is directed so it is easy to
guide the mind is nine times more clear so
even if he is stupid by force of karma the
mind becomes so clear at this time that it
can meditate on whatever is taught
essential points such as these are the
reason for the same reason it is also helpful
to perform the rituals for the dead therefore
it is very important to persevere in reading
this great liberation through hearing for up
to nine days even if he is not liberated at
one showing he will attain liberation at
another that is the reason why not one but
many showings are necessary even then
there are many kinds of people who are not
used to doing good actions but were
extremely skilled in doing evil actions right
from the start and through the influence of
many powerful veils of error are not
liberated in spite of being shown and given
these objects of meditations so many times
above so now if the womb entrance has not
been closed before a profound instruction
for choosing the womb entrance will be
taught below one should call on the
Buddha's and Bodhisattvas for help and
repeat the refuge then call the dead person
by name three times and say these words
Oh child of Noble family who is dead listen
although you have been shown with the
instructions above so many times you not
understood so now if the womb entrance
has not been closed the time has come to
take a body there are not one but many true
and profound instructions for you to choose
a woman trans so understand and do not be
distracted listen well with intense
concentration and to understand Oh child of
noble family now the signs and
characteristics of the continent where you
are going to be born will appear so
recognize them examine where you are
going to be born and choose the continent if
you're going to be born in the Eastern
continent noble body you will see a lake
adorned with geese and ganders think of
resistance and do not go there although it is
full of happiness it is a place where Dharma
does not flourish so do not enter it if you are
going to be born in the southern continent
Rose Apple Island you will see luxurious
beautiful dwellings you should enter it if you
can if you're going to be born in the Western
continent enjoyment of wish-fulfilling cows
you will see a lake adorned with horses and
mares do not go there but come back here
although it has great pleasures it is a place
where Dharma does not flourish so do not
enter it if you are going to be born in the
northern continent unpleasant sound you
will see a lake adorned with cattle or with
trees recognize them as signs of taking birth
and do not enter there although it has long
life and merits Dharma does not flourish
there so do not enter if you are going to be
born as a god you will see beautiful many
storied temples made of various jewels if
you are fit to enter there you should enter if
you are going to be born as a jealous god
you will see beautiful groves or what
seemed to be revolving wheels of fire do not
enter there at all but think of resistance if
you were going to be born as an animal you
will see as through a mist Rock caves and
holes in the ground and straw Hut's do not
enter there if you were going to be born as a
Hungry Ghost you will see tree stumps and
black shapes sticking up shallow caves and
black patches if you go there you will be
born as a Hungry Ghost and experience all
kinds of suffering through hunger and thirst
so do not go there at all but think of
resistance and persevere strongly if you are
going to be born as a hell being you will
hear songs sung by those of evil karma or
you will have to enter helplessly or you will
feel that you have gone into a dark land with
black and red houses black pits and black
roads if you go there you will enter hell and
experience unbearable suffering through
heat and cold from which you will never get
out so do not go into its midst do not enter
at all but be careful it is said close the womb
entrance and think of resistance this is
needed now Oh child of noble family even
though you wish not to go you have no
power of your own you are helplessly
compelled to go from behind the Avengers
of karma pursue you and in front Avengers
and murderers drag you along darkness
hurricanes violent storms noises snow and
rain fierce hail storms and snow storms will
whirl you around and you will escape from
them then in escaping you will look for a
refuge and you will find safety in the
luxurious houses described before or in rock
shelters or holes in the ground between
trees or in the round cavities of lotus flowers
and so on hidden there you will be afraid to
come out and you will think I cannot go out
of here now and through fear of leaving you
will become very attached to that place you
are afraid of meeting those terrors of the
Bardo if you go outside you feel extreme
fear of them and so you hide inside and
take a body however bad it may be and will
experience all kinds of suffering that is a
sign that demons and evil forces are
obstructing you now and at this time there is
a profound instruction so listen and
understand at this time of terror when you
are helplessly pursued by the Avengers you
should immediately visualize with your
whole mind the Blessed supreme Haruka or
hayagriva or vajrapani or your yadam if you
have one with a huge body and thick limbs
standing in a terrifying attitude of wrath
which crushes all evil forces into dust
separated from the Avengers by his
blessing and compassion you will have the
power to choose the entrance of a womb
this is the true profound secret of the
instruction so understand it Oh child of
noble family the gods of meditation and so
on are born through the power of Samadhi a
large class of evil spirits such as hungry
ghosts and so on have changed their
attitude while in the Bardo state then they
are able to appear in various illusory forms
of hungry ghosts and demons and are
transformed into that mental body itself the
hungry ghosts who dwell in the depths of
the sea and the hungry ghosts who fly
through space and all the 80,000 classes of
negative forces and so on have taken on
that mental body by changing their attitude
at this time the best thing is to contemplate
the great symbol of emptiness but if you
cannot do that then take part in the play of
illusion if you cannot do that either at least
do not be attached to anything but meditate
on the yidam the lord of great compassion
and you will become a sambhogakaya
Buddha in the Bardo state a child of noble
family if you have to enter a womb in this
way through force of karma the instruction
for choosing the entrance to a womb will
now be taught listen do not go into whatever
room entrance appears if the Avengers
come and you cannot avoid entering
meditate on hayagreeva since you now
possess subtle supernatural perception you
will know all the places in turns so make a
choice there are two instructions for
transference to a pure Buddha realm and
for choosing and impure samsaric womb
entrance so act in this way transference to
the pure realm of space of purified faculties
is directed like this ah how sad it is that I still
remain in this muddy swamp of samsara
even now after such a long time of
countless ages without beginning or end
and while so many others have already
become Buddhas I have not been liberated
from this moment on I feel sickened at this
samsara I dread it I am worn out with it now
it is time to get ready to escape so I must
bring about a spontaneous birth in a lotus
flower at the feet of the Buddha Amitabha in
the Western blissful realm with this thought
concentrate intensely on the blissful realm
in the West it is vital to make this effort or
else if you direct intense concentration one
pointedly and without distraction toward
whichever realm you wish the pure realm or
complete joy or the densely filled or the
realm of willow leaves or the palm tree
mountain or the Palace of Lotus light in or
Gyan you will immediately be born in that
realm or if you wish to go into the presence
of Lord Maitreya in the joyful realm
concentrate on this thought at this moment
in the Bardo state the time has come for me
to go into the presence of the Dharma King
Maitreya in the joyful realm so I will go and
you will be born spontaneously in the heart
of a lotus in the presence of Maitreya
otherwise if you cannot do this and wish to
enter a womb or find you have to enter one
there is an instruction for choosing an
impure samsaric womb entrance so listen
as before look at the continent you are
going to choose with supernatural
perception and enter a place where Dharma
flourishes if you're going to be
spontaneously born in a filthy dung heap
you will perceive that fetid mass as sweet-
smelling and you will feel attracted to it and
be born there so whatever appears do not
trust it but put an end to the signs of desire
and hatred and choose a warm entrance
again it is very important to concentrate like
this I will be born as a Universal Emperor for
the good of all sentient beings or as a
brahmana like a great solitaire or as the son
of a siddha or in a family of a pure lineage
of Dharma or in a family where the father
and mother have faith and taking a body
with merits which can benefit all sentient
beings I will do good concentrating on this
thought the womb should be entered at this
time you should bless the womb you are
entering as a palace of the gods and
supplicate the Buddha's and Bodhisattvas
of the ten directions and the yidams
especially the Lord of great compassion and
enter the womb with a longing of a request
for transmission it is possible to make a
mistake in choosing the entrance of a womb
like this by seeing a good womb entrance
as bad or a bad one as good under the
influence of karma so now again the
essential point of the instruction is very
important so do this even if a woman trans
appears good do not trust it and even if it
appears bad do not feel dislike for it the true
profound essential secret is to enter into the
supreme state of equilibrium in which there
is no good or bad acceptance or rejection
passion or aggression but except for the few
who are experienced in this it is hard to get
rid of the disease of bad unconscious
tendencies so to prevent him taking refuge
among sinners of the poorest capacities the
lowest of the low like beasts if he cannot cut
off passion and aggression in this way one
should call the dead person again by name
and say these words Oh child of Noble
family if you do not know how to choose a
womb entrance and cannot get rid of
passion and aggression whatever of the
above experiences may arise call on the
name of the three jewels and take refuge in
them supplicate the lord of great
compassion go on with your head held high
give up attachment and yearning for the
relatives and friends sons and daughters
you have left behind they cannot help you
enter now into the blue light of human
beings or the white light of the gods enter
the jeweled palaces and the Pleasure
Gardens this should be repeated up to
seven times then one should supplicate the
buddhas and bodhisattvas and read the
bardo prayer which protects from fear the
main verses of the Bardo and deliverance
from the dangerous pathway of the Bardo
up to seven times then one should read the
liberation through wearing which
spontaneously liberates thus conda's and
the daily practice which spontaneously
liberate s' the unconscious tendencies
clearly and distinctly thus by acting rightly
Yoga pne's of the highest insight effect the
ejection of consciousness in the Bardo of
the moment before death and do not have
to wander in the Bardo state but bypass it
and attain liberation below them a few
experienced people recognize the
luminosity of the Dharma taw after the
Bardo of the moment before death and
bypass and become Buddha's those below
them are liberated in accordance with their
karmic results at one time or another when
the peaceful and wrathful projections
appear in the Bardo of Dharma taw during
the following weeks as there are many
stages they will recognize whichever is
appropriate and attain liberation but those
whose good karmic results are weak and
who have many veils of error and very bad
karma must wander on down to the Bardo
of becoming but as there are many
showings like the steps of a ladder they will
recognize at one or another and be
liberated but if those whose good karmic
results are very weak do not recognise
during the above and are overpowered by
fear there is a series of instructions in turn
for closing the will men trance and for
choosing a womb entrance so they will
recognize at one or another and trusting the
object of meditation attain the highest state
of boundless virtue even the lowest of the
low like beasts are turned back from the
lower realms by the virtue of taking refuge
they will attain a precious human body
complete with all the freedoms and good
opportunities and in their next life meet a
holy guru a spiritual friend so they will get
instruction and be liberated if this teaching
is received during the Bardo of becoming
the instruction prolongs one's good karmic
results like putting a pipe into a broken
water channel it is impossible even for all
great sinners not to be liberated when they
hear this teaching why is this because
during the Bardo both the compassionate
invitation of all the peaceful and wrathful
Buddha's and deities and the invitation of
the tempters and negative forces come
together so just by hearing the teaching at
this time their attitude is influenced and they
attain liberation influence is easy because
the mental body has no basis of flesh and
blood however far they have wandered in
the Bardo State they see and hear with
subtle karmic supernatural perception and
they come this is extremely helpful for them
they understand and their mind is
instantaneously influenced it is like the
device of a catapult or like a huge tree trunk
which cannot be moved by a hundred men
but when it is put in water can be taken
wherever one wants in a moment it is like
controlling a horse with a bridle therefore
one should approach all who have died and
if the corpse is present a friend should read
this reminder again and again until blood
and pus come out of the nostrils meanwhile
the corpse should remain undisturbed the
observances for this are animals should not
be sacrificed for dedication to the dead
person in the presence of the corpse friends
and relations should not weep and mourn
and make noise which may be done
elsewhere and as many acts of virtue as
possible should be done as well as this
teaching of the great liberation through
hearing it is very good if any of the other
teachings joined to the end of this
instruction are also read one should read
this continually and learn the word
meanings and terms by heart then when
death is certain and the signs of death have
been recognised if one's condition allows
one should read it aloud oneself and
contemplate it and if one is not able to do
that it should be given to a Dharma brother
or sister to read for this reminder will
certainly liberate there is no doubt this
teaching does not need any practice it is a
profound instruction which liberates just by
being seen and heard and read this
profound instruction leads great sinners on
the secret path if one does not forget its
words and terms even when being chased
by seven dogs the instruction liberate sin
the Bardo of the moment before death even
if the buddhas of the past present and future
were to search they would not find a better
teaching than this the Bardo instruction
which liberates human beings the profound
innermost essence the great liberation
through hearing this treasure was
discovered by the Siddha karma link ba in
the mountain of GaN Poddar may it benefit
the Dharma and all sentient beings Sarva
Mangalam you huh arises in the mind of all
beings ordinary people call this state
unconscious because the prana sinks into
the avid duty during the interval between the
ceasing of the breath and of the pulsation
the time it lasts is uncertain depending on a
spiritual condition and the state of yoga
training it lasts for a long time in those who
have practiced much were steady in the
meditation practice of tranquility and
sensitive in striving to show such a person
one should repeat the instruction until pus
comes out from the apertures of his body in
wicked and insensitive people it does not
last longer than a single snapping of the
fingers but in some it lasts for the time taken
to eat a meal as most sutras and tantras
say that this unconscious state lasts for four
and a half days generally one should strive
to show the luminosity for that length of time
the method of instruction if he is able he will
work with himself from the instructions
already given but if he cannot by himself
than his guru or a disciple of his guru or a
Dharma brother or sister who was a close
friend should stay nearby and read aloud
clearly the sequence of the signs of death
now the sign of earth dissolving into water is
present water into fire fire into air air into
consciousness when the sequence is
almost completed he should be encouraged
to adopt an attitude like this Oh child of
noble family or if he was a guru Oh sir do
not let your thoughts wander this should be
spoken softly in his ear in the case of a
Dharma brother or sister or anyone else one
should call him by name and say these
words Oh child of noble family that which is
called death has now arrived and you
should adopt this attitude I have arrived at
the time of death so now by means of this
death I will adopt only the attitude of the
enlightened state of mind friendliness and
come passion and attained perfect
enlightenment for the sake of all sentient
beings as limitless as space with this
attitude at this special time for the sake of
all sentient beings I will recognize the
luminosity of death as the Dharmakaya and
attaining in that state the supreme
realization of the great symbol i will act for
the good of all beings if I do not attain this I
will recognize the Bardo state as it is
entertaining the indivisible great symbol
form in the Bardo I will act for the good of all
beings as limitless as space in whatever
way will influence them without letting go of
this attitude you should remember and
practice whatever meditation teaching you
have received in the past these words
should be spoken distinctly with the lips
close to his ears so as to remind him of his
practice without letting his attention wander
for even a moment then when respiration
has completely stopped one should firmly
press the arteries of sleep and remind him
with these words if he was a guru or a
spiritual friend higher than oneself sir now
the basic luminosity is shining before you
recognise it and rest in the practice and one
should show all others like this Oh child of
noble family listen now the pure luminosity
of the Dharma taw is shining before you
recognize it Oh child of noble family at this
moment your state of mind is by nature of
pure emptiness it does not possess any
nature whatever neither substance nor
qualities such as color but it is pure
emptiness this is the Dhamma tah the
female Buddha samantabhadra but this
state of mind is not just blank emptiness it is
unobstructed sparkling pure and vibrant this
mind is the male Buddha samantabhadra
these to your mind whose nature is
emptiness without any substance whatever
and your mind which is vibrant and
luminous are inseparable this is the
Dharmakaya of the Buddha this mind of
yours is inseparable luminosity and
emptiness in the form of a great mass of
light it has no birth or death therefore it is
the Buddha of immortal light to recognize
this is all that is necessary when you
recognize this pure nature of your mind as
the Buddha looking into your own mind is
resting in the Buddha mind this should be
repeated three or seven times clearly and
precisely firstly it will remind him of what he
has previously been shown by his guru
secondly he will recognize his own naked
mind as the luminosity and thirdly having
recognized himself he will become
inseparably United with the Dharmakaya
and certainly attain liberation if he
recognizes the first luminosity he will be
liberated but if it is feared that he has not
recognized the first luminosity then what is
called the second luminosity will shine and
that comes when a little more than the time
taken to eat a meal has passed after the
respiration has ceased according to good or
bad karma the prana escapes into the right
or left Nadi and comes out through the
apertures of the body and the
consciousness suddenly becomes clear to
say that this lasts for the time taken to eat a
meal depends on whether he is sensitive or
insensitive and on whether or not he has
practiced then his consciousness emerges
and he does not know whether he is dead
or not he will see his relatives gathered
there just as before and hear their cries
during this time when the violent confused
projections of karma have not yet appeared
and the terrors of the lords of death have
not yet come the instructions should be
given here there is a distinction between the
perfections and the generation stage if he
was working on the perfection stage one
should calls name three times and repeat
the instructions given above for showing the
luminosity if he was working on the
generation stage one should read aloud the
sadhana and description of his edom and
remind him with these words Oh child of
noble family meditate on your yidam and do
not be distracted concentrate intensely on
your yidam visualize him as an appearance
without substance of his own like the moon
in water do not visualize him as having a
solid form if he is an ordinary person one
should show him by saying meditate on the
lord of great compassion there is no doubt
that those who have not recognized the
Bardo will grasp it by being shown in this
way but those who were not adept in
meditation even if they were shown by their
guru while they were still alive will not be
able to clarify the Bardo state by themselves
so that their guru or Dharma brother or
sister must make it clear and it is necessary
for someone to instruct those who cannot
remember during the Bardo of the moment
before death because they were confused
by serious illness even though they were
adept in meditation it is also extremely
necessary for those who although they were
formerly adept in meditation on this path
may enter into lower existences because
they have broken the precepts or because
their samaya practice has degenerated it is
best if he understands during the first Bardo
but if he has not understood his insight is
awakened by the reminder in the second
Bardo and he will be liberated during the
second Bardo his consciousness which did
not know whether he was dead or not
suddenly becomes clear this is called the
pure illusory body if he understands the
teaching at this time the mother and son
Dharma ta's meet and he is no longer
dominated by karma just as the light of the
Sun overcomes darkness so the power of
karma is overcome by the luminosity of the
path and liberation is attained this which is
called the second Bardo flashes before the
mental body and the consciousness is able
to hear again just as before if this instruction
is understood at this time its purpose is
fulfilled and since the confused projections
of karma have not yet appeared he is able
to direct himself anywhere in this way he is
liberated by recognizing the luminosity
during the second Bardo even if he did not
recognize the basic luminosity but if he is
not liberated by it then what is called the
third Bardo the Bardo of Dharma taw arises
the confused projections of karma will
appear in the third Bardo so it is most
important that the great showing of the
Bardo of Dharma taw is read at this time for
it is very powerful and helpful at this time his
relatives are crying and weeping his share
of food is stopped his clothes are removed
his bed is taken to pieces and so on he can
see them but they cannot see him and he
can hear them calling him but they cannot
hear him calling them so he goes away in
despair three phenomena will appear at this
time sounds colored lights and rays of light
and he will grow faint with fear terror and
bewilderment so at this moment the great
showing of the Bardo of da matta should be
read calling the dead person by name one
should say these words very distinctly Oh
child of noble family listened carefully
without distraction there are six bardos
states the Bardo of birth the Bardo of
dreams the Bardo of Samadhi meditation
the Bardo of the moment before death the
Bardo of Dharma tah and the Bardo of
becoming Oh child of noble family you will
experience three Bardo states the Bardo of
the moment before death the Bardo of
Dharma tah and the Bardo of becoming of
these three the luminosity of Dharma taw in
the Bardo of the moment before death
shown until yesterday but you did not
recognize it and so you had to wander here
now you will experience the Bardo of
Dharma taw and the Bardo of becoming so
recognized what I will show you without
distraction Oh child of noble family now
what is called death has arrived you are not
alone in leaving this world it happens to
everyone so do not feel desire and yearning
for this life even if you feel desire and
yearning you cannot stay you can only
wander in samsara do not desire do not
yearn remember the three jewels Oh child
of noble family whatever terrifying
projections appear in the Bardo of Dharma
tah do not forget these words but go forward
remembering their meaning the essential
point is to recognize with them now when
the Bardo of Dharma tah dawns upon me I
will abandon all thoughts of fear and terror I
will recognize whatever appears as my
projection and know it to be a vision of the
Bardo now that I have reached this crucial
point I will not fear the peaceful and wrathful
ones my own projections go forward saying
these words clearly and distinctly and
remembering their meaning do not forget
them for the essential point is to recognize
with certainty that whatever appears
however terrifying is your own although the
Tibetan book traditionally read in order to
guide the spirit of the dead person it is
primarily meant to be studied and practiced
during life not only so that one will be able
to remember it at the time of death but
because its teachings actually refer to this
life just as much as they do to any future
existence Buddhism teaches that nothing is
static or permanent life is a continuous flow
of interconnected moments the nature of
each moment is determined by what is gone
before just as one's next birth is determined
by one's actions during this lifetime so we
can say that life and death are actually both
taking place at every instant the word Bardo
means an intermediate state a gap or a
period of suspension when one situation
has come to an end and another has not yet
developed it occurs in the interval between
two states of mind as well as between
states of existence such as birth and death
any everyday situation of hesitation or
uncertainty or of inner conflict between
opposing emotions contains characteristics
of the intermediate state so do those
extremes of emotion when one is on the
edge of complete exhaustion or feels one is
approaching the borderline of insanity at
such moments of concentrated energy one
may suddenly enter a neutral state in which
one feels completely free calm and
detached this is an intuitive glimpse of the
ground of being the nature of mind itself it is
called Dharma TOC the essence of things
as they really are it is described as
indivisible emptiness and luminosity just
before death a dying person's
consciousness becomes progressively more
and more detached from the external world
and from the body until it is completely
concentrated within and there is an
experience of a sense of internal glow or
luminosity this is called the Bardo of the
moment before death after death the
consciousness is freed from the limitations
of the physical body and is able to perceive
a subtle level of existence where everything
manifests as sounds and colors instead of
solid material forms underlying all these
appearances is a luminosity the light of
reality and if one can recognize that and
merge with it one reaches the absolute level
of dharmakaya if one is unable to let go into
that state visions of the Buddha's and other
divine beings appear first in peaceful forms
and then in wrathful forms offering many
different approaches to enlightenment at the
same time our memories of the ordinary
world of suffering or samsara also beckon
us appearing as paths of colored light
leading us to future rebirth in one of the six
realms of existence next come terrifying
experiences of judgment by Mara the Lord
of death and the pursuit and torture by
avenging demons the fundamental teaching
of the whole text is to recognize that these
visions are the projections of one's own
mind as soon as one realizes this one is
liberated from the visions finally if one has
been unable to recognize this one enters
the Bardo of becoming the transition to a
future birth in one of the six realms even at
this point there are still opportunities to
recognize the luminosity because the focus
of the mind is concentrated by intense fear
instead of escaping into a new form of
existence the consciousness in the Bardo
can stop and confront this fear and so attain
liberation from it if this fails the text gives
instructions on choosing a new birth that will
be of benefit to oneself and others all these
situations described in the Tibetan Book of
the Dead can be seen as symbolic or
visionary pictures of events and
experiences in human life for instance even
at the last minute there is always the
possibility of refusing to give in to anger or
passion refusing to be caught up in that
world and preventing the birth of some
seemingly inevitable situation the six realms
of existence represent both the various
states of mind into which our consciousness
is continually reborn and the different ways
of experiencing the world they arise from
the inside emotional reactions to the
openness and brilliance of the luminosity
the realm of hell the lowest of the six realms
is the most intense dominated by
aggression hatred and anger hell can be
burning hot an environment of
claustrophobic terror or icy cold a frozen
isolation that results from pride and
resentment towards others the realm of
hungry ghosts develops from greed a
hunger that continually increases and can
never be satisfied possession brings no
pleasure to The Hungry Ghost only
searching and grasping matter so there is a
sense of endless frustration and
disappointment even though one is
surrounded by food and wealth the animal
realm arises from ignorance it is a
deliberate turning away playing deaf and
dumb so as to avoid the brilliant light of
reality it can create a comfortable
predictable way of life but one that is also
very mechanical and without any sense of
humor unable to respond to the unexpected
or the unknown the human realm is based
on passion and enjoyment it contains
qualities of exploration striving and creativity
that may lead to success and fulfillment but
also suspicion and doubt that continually
undermine the sense of achievement the
realm of the jealous gods is based on a
fundamental sense of jealousy or envy as
though the very existence of others is a
threat to one's own survival peer no
relationship is possible without intrigue one
must always be on one's guard against
hidden enemies and on the watch for
opportunities to win either by diplomacy or
superior strength the realm of gods
develops from pride an instinctive self-
consciousness which arises when faced
with the impersonal openness of the
luminosity it is the highest realm of self
development pleasure all these details
contribute to overwhelming emotional
impressions just listening in a relaxed open
and attentive state of mind will make us
receptive to the inner meaning and we will
be able to recognize them as experiences in
our own lives and understand their
symbolism intuitively the Tibetan Book of
the Dead homage to the gurus the three
kaya's Amitabha infinite light the
Dharmakaya peaceful and wrathful Lotus
deities the sambhogakaya Padma Sam
Baba protector of beings the nirmanakaya
this great liberation through hearing the
means of liberation in the Bardo for yoga
pnes of average capacities he's in three
parts the introduction the main subject
matter and the conclusion firstly the
introduction the means of liberating human
beings first of all one should have studied
the instructions which should certainly
liberate those of the highest capacities but if
they do not one should practice the ejection
of consciousness which liberates
spontaneously as soon as it is thought of in
the Bardo of the moment before death this
should certainly liberate Yoga ins of
average capacity but if it does not one
should strive in this great liberation through
hearing in the Bardo of Dharma tah
therefore the ogen should first examine the
sequence of signs of death according to the
spontaneous liberation of the signs of death
and when they are definitely completed he
should effect the ejection of consciousness
which liberates spontaneously as soon as it
is thought of if ejection is effected there is
no need to read the liberation through
hearing but if not it should be read clearly
and precisely close to the dead body if the
body is not present one should sit on the
dead person's bed or seat and proclaiming
the power of truth call on his consciousness
and read imagining him sitting in front
listening at this time sounds of crying and
weeping are not good so his relatives
should be shut out if the body is present
then during the interval between the ceasing
of the breath and the ceasing of pulsation in
the arteries his guru or a Dharma brother or
sister whom he loved and trusted should
read this great liberation through hearing
close to his ear the teaching of the liberation
through hearing an elaborate offering
should be made to the three jewels if the
materials are available but if they are not
available one should set out whatever there
is and visualize the rest without limit one
should say the inspiration prayer calling on
the Buddha's and Bodhisattvas for rescue
seven or three times then loudly recite the
inspiration prayer for the deliverance from
the dangerous pathway of the Bardo and
the main verses of the Bardo then read the
great liberation through hearing seven or
three times it is in three parts showing the
luminosity in the Bardo of the moment
before death the great reminder of showing
in the Bardo of Dharma tah and the
instructions for closing the entrance to the
womb of becoming first showing the
luminosity in the Bardo of the moment
before death by having this read to them all
kinds of ordinary people who have received
teachings but have not recognized although
they are intelligent or who have recognized
but have practice little will recognize the
basic luminosity and bypass the Bardo
experience to reach the unoriginal
dharmakaya the method of instruction it is
best if his principal guru from whom he
requested teaching can be present but
otherwise a Dharma brother or sister with
whom he has taken the samaya vowel or a
spiritual friend in the same lineage if none of
these are to be found then someone who
can read aloud clearly and precisely should
read it several times this will remind him of
what his guru has shown him and he will
immediately recognize the basic luminosity
and be liberated there is no doubt the time
of instruction when respiration has ceased
prana is absorbed into the wisdom duty and
luminosity free from complexities shines
clearly in the consciousness if prana is
reversed and escapes into the and left
nahdi's the bardo state appears suddenly so
the reading should take place before the
prana escapes into the right and left nahdi's
the length of time during which the inner
pulsation remains after respiration has
ceased is just about the time taken to eat a
meal the method of instruction it is best if
ejection of consciousness is affected when
the respiration is just about to stop but if it
has not been affected one should say these
words Oh child of noble family now the time
has come for you to seek a path as soon as
your breath stops what is called the basic
luminosity of the first Bardo which your guru
has already shown you will appear to you
this is the Dharma Tao open and empty like
space luminous void pure naked mind
without center or circumference recognized
then and rest in that state and I too will
show you at the same time this should be
firmly implanted in his mind by repeating it
many times over in his ear until he stops
breathing then when the ceasing of the
breath is heard one should lay him down on
the right side in the Lian position and firmly
press the two pulsating arteries which
induce sleep until they have stopped
throbbing then the prana which has entered
the duty will not be able to go back and will
be certain to emerge through the
brahmarandra now the showing should be
read at this time the first Bardo which is
called the luminosity of Dharma tah the
undistorted mind of the Dharmakaya and
peace with the feeling that one is invincible
and immortal we can easily recognize in
these six realms the familiar psychological
states of daily life but at the same time we
always possess within us inherent Buddha
nature the latent possibility of enlightenment
which appears as aspects of wisdom or
enlightenment corresponding to our
particular tendencies in the intermediate
state they manifest as the five to takata's or
Buddha's inviting us to dissolve into the rays
of light that stream out from their hearts the
five wisdoms are the liberated energy of
enlightenment but in samsara they are
distorted into the five negative emotions or
poisons they are also known as the five
families to which all living things belong the
first of the two toccatas in the center of the
mandala is verona and his family is known
simply as the tatata of buddha family it is
associated with the basic poison of
confusion or ignorant which it deliberately
ignores and out of which all the other
poisons evolve but Verona also embodies
the wisdom of Dharma due to the limitless
all-pervading space in which everything
exists as it really is the truth that reverses
ignorance the second to takata is uh cobia
in the eastern side of the mandala he is the
ruler of the Vajra family whose poison is
aggression or hatred this is transmuted into
the mirror like wisdom which reflects
everything calmly and clearly in the
southern side of the mandala is rotten
Assam bhava ruler of the rotten of family
Ratna means jewel and in particular the
wish-granting gem which magically grants
all desires so here the poison is pride
resulting from the possession of spiritual or
material riches its antidote and
corresponding wisdom is the wisdom of
equality and equanimity in the West is
Amitabha whose family is Padma the Lotus
the poison of this family is desire or passion
grasping hungrily at everything and its
wisdom is the wisdom of discrimination
which provides the coolness and
carefulness that allows for passion to be
transformed into compassion lastly in the
north is a Moga city ruler of the karma
family karma means action and is
symbolized by a sword or double Vadra
envy is the poison associated with karma
arising from the insatiable ambition that
drives this kind of activity while it's
enlightened aspect is the wisdom that
accomplishes all actions the Teta kata is
embody the transcendent qualities of
enlightenment their absolute existence they
are united with their consorts the fertile
feminine energy which completes them and
allows them to manifest they are attended
by male and female Bodhisattvas which
represent the principle of active
engagement for the sake of all beings at
first these deities appear in peaceful form
they simply reveal the existence of
enlightenment immovable and invincible the
beginningless and endless state of absolute
peace such a pure and personal state may
appear threatening as well as attractive
which leads us into the next vision the
vidyadharas the section tears are simply
expressions of the same Buddha nature
seen in a different light they are the essence
of communication the divine form of the
tantric guru possessing power over the
magical aspects of the universe they
combine elements of both the peaceful and
wrathful deities if we do not respond to the
communication of the vidya Duras they
become transformed into the wrathful
manifestations the Haruka's the basic
qualities of the five families continue but
now their energy is expressed in a very
dramatic and powerful way this is the
ruthless unyielding quality of peacefulness
which does not allow any escape
fundamentally the quality of the Five
Families is a peaceful state because it is
completely stable and nothing can disturb it
the tremendous energy of that peaceful
state now manifests itself as wrathful is
often described as compassionate anger
anger without hatred these transformations
to have counterparts in our own lives as
their active energy increases not only do the
possibilities for insight increase but also the
possibility of danger for instance psychic
experiences and the awareness of the
magic of life belong to the realm of the
vidyadhara z-- while the activity of the
Haruka's might be felt as an accident or a
sudden shock that wakes one up to reality
after the Haruka's a whole crowd of other
fierce and terrifying deities appears each
symbolizing a specific quality of
enlightenment upon carrying out a particular
function of the individual consciousness
again and again we are reminded that these
visions come from our mind and we need
only recognize them as our own projections
in order to be liberated from them in the text
it says that all this is meant to remind the
dead person of what he has already
practiced during his life but we can still use
the essential principles of the teaching to
help those who are not familiar with it by
opening our minds to them and transmitting
our own sense of warmth stability and
confidence if one is close to someone who
is dying it is very important to be truthful
about what is happening so that there is
complete mutual trust friendship and
communication as the person's physical and
mental condition deteriorates he or she
develops a higher awareness of the
surrounding emotional atmosphere so that
one's own state of mind is extremely
important and becomes part of the dying
person it is impossible to know what
someone in the intermediate state is going
through or whether you are still having any
real contact with a person but the essential
thing is to continue to provide this stable
environment so that automatically the
consciousness in the Bardo will be attracted
to that when one listens to the Tibetan Book
of the Dead although all the symbolic details
are significant it is not necessary to analyze
and remember them all in order to benefit
from the text.
at the beginning of this century no living
European had set eyes on Lhasa this holy
city of Tibet Tibet was a forbidden land we
have explored to the ends of the earth but
this one country remains unseen unvisited
shrouded in impenetrable mystery on the
roof of the world Tibet is one of the last
secret places on earth it is out of bounds
and it stirs men's curiosity what is this
unknown country of monks and monasteries
with its guard king the Dalai Lama this film
tells the story of the unveiling of Tibet but
the Tibet that is revealed in this film is gone
forever in 1950 the Chinese invaded and
swept away the old order now you'll never
see the Tibet that 80 years ago so stirred
men's curiosity then concealed behind the
Himalayas Tibet was one mystery in the
19th century had left to the 20th to explore
1900 the Himalayas marked the northern
border of the British Indian empire it
stretches 2,000 miles from China in the East
to Afghanistan in the West a buffer state
between the British and the expanding
russian empire to the north is tibet a no-
man's land between rival powers 1903 with
imperial pomp and ceremony the Viceroy
Lord Curzon enters Delhi lord curzon has
urged a forward policy in Afghanistan in
Tibet there are rumors concerning the
Russians there seems little does that
Russian agents have been in Lhasa the
Tibetans totally refused to answer the
Viceroy whatever the Russian designs on
India I hold that the first duty of an English
statesman is to render any hostile intention
futile and a bold move might float the
Russians we must have a treaty with the
Tibetans since they refused to talk to us we
must send a mission to Lhasa the
expedition assembled its siliguri on the
borders of Sikkim 400 miles from Lhasa the
mission is to be led by Colonel Young
husband the escort 8th Gurkhas 23rd Sikh
pioneer this written I wrote to my wife it
really was rather fun there's something so
compelling about forbidden cities we were
just like schoolboys with excitement I met
two major generals each independently
remarks that Tibet would be an a.1 place for
couriers the pass which leads into Tibet is at
14,400 feet there's something so strange
about the atmosphere at such an altitude
one feels one we're on another planet the
Tibetans had built a wall right across our
line of much our orders were to advance to
Lhasa to negotiate a treaty but avoid a
battle there as they said to avoid a battle but
oppose our advance it was absurd we
marched right up to their wall and started to
rest their muskets from them the situation
was very tense [Applause] they just walked
away why in the name of all their borders
didn't they run it was a most dismal victory
we plunged on into the unknown towards
Lhasa there was tremendous excitement
tomorrow August the 4th 1904 when we
enter Lhasa the Forbidden City of the Dalai
Lama an epoch in the world's history will
have been marked we will have unveiled the
last mystery of the East it is nearly 100
years since Thomas Manning the only
Englishman until whoever saw Lhasa
preceded us we found the city squalid and
filthy medieval there must have been the
same for centuries the Tibetans didn't
consider themselves the least debris
conquered and above all this the Potala the
abode of the Dalai Lama that frowning cliff
of a thousand cyclist windows and hidden
corridors it captured and held the
imagination the lamas behind those blind
walls invoking the aid of their magic to
overthrow the intruders who had destroyed
the inviolability from their sacred place the
Dalai Lama had achieved the impossible
vanished been spirited into the air his flight
was rarely a secret it added fearfully to the
mystery of the place for two months we
were in Lhasa attempting to find an official
who in the absence of the Dalai Lama would
agree terms we wanted the Tibetans to
have no dealings with any foreign power ie
the Russians without first consulting us that
was the crux of the matter eventually
someone was found to sign the treaty on
October the 6th 1904 the British marched
out the veil had been briefly drawn aside but
the air of mystery about the Forbidden City
remained now for nearly twenty years no
European was to go beyond Ganci halfway
to lhasa where under the terms of the treaty
a British trade agency was established
some six years later two British sergeants at
a telegraph post on India's border with Tibet
were woken by the unexpected news but
the Dalai Lama was outside he had fled this
time from invading Chinese who claimed
Tibet to be part of China the Dalai Lama
was escorted into India he stayed in India
for two years much of the time at the
residency of the British political officer in
Sikkim Charles Bell here with his secretary
a great friendship developed between
Charles Bell and the Dalai Lama when the
Chinese were expelled from Tibet in 1912
the Dalai Lama returned to Lhasa and
Charles Bell was invited to visit him wear
bells invitation had opened the way his
successors as British political officers in C
Kim were later able to follow when in 1932
another political officer in Sikkim a major
Weir and his wife went to Lhasa for this their
second visit they took with them their
daughter Jo Mary I was only 19 at the time
so you can imagine it was the most thrilling
thing that could possibly help them to
actually go have a chance to go to loss of
the Forbidden City journey took about three
weeks an exciting thing was it was a place
nobody else went to the very inaccessibility
of Tibet was part of its allure there was only
this one route to Lhasa the yaks and mules
they only transport possible across the
Himalayas onto the high plateau of Tibet it
was the same route that young husband
had taken nearly 30 years earlier the first
stage of the journey up from India was
familiar to British political officers
responsible for relations with Tibet an
essential qualification for them was to have
done a spell as British trade agent at
Yangtze Tibet second-largest town halfway
to Lhasa but even the political officers could
not go much beyond Yancey without a
special invitation from Lhasa outside Ganci
the Tsangpo River was the barrier that
could not be crossed without that invitation
since the Russia revolution the Russian
threat to India real or imaginary had faded
the northern border of the Indian Empire
seemed secure and the British had prefer to
leave Tibet alone it hopefully encouraged
others notably the Chinese to do so Bell had
waited eight years before being allowed to
accept his invitation to visit the Dalai Lama
but in 1932 Tibet was having trouble with
the Chinese on our eastern border major
where had succeeded in getting himself
invited up to Lhasa to help find a solution
Britain was anxious to maintain good
relations with both China and Tibet it was a
sign of how rarely any European visited
Lhasa that those few who did invariably took
movie cameras with them outside Lhasa
we're was welcomed by a guard of honor
from the tibetan army the first duty of the
political officers on arriving at Lhasa was to
visit the Dalai Lama the mysterious God
king of Tibet he could be quite worldly as
the wife of we're successor recalls he got
down from his throne and had two chairs
brought in and he and I said together and
we went on eating fresh peaches first
airshed in charlotte and they were just sat
and talked but it was all quite informal what
impressed me with his ears they're so huge
and he had piercing eyes he never missed a
trick and he had very long fingernails you
know you felt him inspired you with
something I need to be in his presence in
1935 two years later the Wharton's went
again to Lhasa accompanied by a dr.
Guthrie the 13th Dalai Lama had died the
previous year while the Tibet was searched
for the child in whom the God of mercy
would return a regent was to preside at
Lhasa the purpose of this visit was to greet
the Regent on his installation to mediate in
yet another dispute that the Benton's were
having with the Chinese and to further good
relations between the British and Tibet the
person I every time you saw it it always
impressed you little town of loss I had about
20,000 people in it all the shops they're not
inside anything they just put these shades
up and you could buy anything practically
the first duty for the British mission was to
receive the Tibetan cabinet and the Prime
Minister and then after that we had a
children's party there never been one in
Lhasa before and then they thoroughly
enjoyed that and they had all these races
and egg-and-spoon and data races sack
races and ding sure he was head of the
police big men he came and helped we also
gave a firework party and that was a roaring
success and we had the Catherine wheels
and the Rockettes and you know the things
of blazed and bangs well of course it never
been heard of out there before it was part
of the mission to visit the monasteries
particularly grateful where the were reputed
to be seven thousand seven hundred
months most of them had to keep to their
rooms in case they got out of hand curiosity
it was about a mile from the road and really
looked like either Malta or the Rivera it was
so big it had four colleges and we went
through the mall and the kitchens another
thing we did was to give an ashy lhamo
which is a religious play and it lost it for
three days we had the Prime Minister and
the cabinet all the different ranks of officials
man is put into a trance and he's supposed
to give birth to a baby because I wrote it
laughter it was all fun make-believe after
the williamson's have been nearly 2 months
in lhasa the region finally arrived from the
monastery of retting 60 miles from lhasa
once the reagent had arrived in Lhasa we
called on him he was 24 he didn't suffer
good health but he had a very active brain
he would remain as regent till Dalai Lama
was found and after that until the Dalai
Lama could take over frederick william's
who had been ill for some time he died in
Lhasa to continue his work another mission
went to loss of the following year it was led
by basil Gould who had succeeded william
sellner's political officer in Sikkim we were a
large party Philip NIEM VC came to give the
Tibetan government such advice as they
might need on military matters and Hugh
Richardson on my right here came on with
us up to Lhasa I'd lose the battle gold in the
northwest frontier and he knew I was
interested in Tibet and he very kindly sent
for me as his assistant political officer well
the purpose was the same basically as all
the preceding missions but had a sharper
intention because after the death of the 13th
Dalai Lama the Chinese had managed to
get a small mission into Lhasa and there
seemed no good reason why we should
leave them holding the field when Sir Basil
Gould found he had to go back to his post in
Sikkim he simply informed the Tibetan
government that I would be staying on to
deal with outstanding questions and the
Chinese didn't go and we didn't go nobody
had really been in NASA for so long and we
had to find out who was important and who
was friendly and to get to know how the
Tibetans thought and how they lived Tibetan
society was always conscious that there it
had two aspects one was the laymen and
the other was the monk and the monks
were they the most important part of it but
lhasa as a town was essentially a small
medieval city it was also comparable with
the Middle Ages in the way that pilgrimage
was extremely important Tibet had a small
population about two million spread over a
country half as large as Europe outside
Lhasa on the high plateau the majority of
the people were nomads living in yak hair
tents much of Tibet was at an altitude of
14,000 feet the land bear and Baron at
lower levels though good crops of barley
were grown in the river valleys by peasant
farmers for all the people of Tibet Lhasa
was very much the heart of the country
Lhasa was the other heart and soul of
Tibet's the whole government was centered
there apart from district officers in remote
parts and it was and had been for centuries
the center of religion the amount population
was largely centered outside the city of
Lhasa in two or three great monasteries the
biggest of them we had up to 10,000 monks
and contained temples and assembly halls
and colleges for the monks to live in it was
always supposed that a third of the male
population in Tibet became monks it was
possible to be chosen to enter monastery
the age five or six it was considered a
matter of pride and prestige for the family to
have at least one monk in the monastery
they were trained in the reading of religious
texts and a very important activity was
debating religious problems of great
complexity and they would meet in little
parks attached to their monastery and
spend hours in a rather formalized form of
debating and discussion like a medieval
monastery they were a community they had
cooks they had sweepers they had police
they had musicians and those who were
skilled in ritual monks also held an
important place in government when Hugh
Richardson was in Lhasa the main concern
of the Tibetan government was to find the
reincarnation of the Dalai Lama and the
most promising candidate they found was
discovered in territory under Chinese control
the question was how could they get him
back to Lhasa without Chinese influence
coming back now very prolonged
negotiations about that in fact eventually the
Tibetan government had to buy him and we
helped them of that we provided them with a
lot of silver so that they could pay the
ransom and a special party went out to a
huge reception camp to meet him to bring
him in in state and I went out on the day and
pretty early and we were weighted and
there's tremendous excitement in the sir
about his coming it took a very long time
this is a very small boy he was under five
when he arrived he behaved with most
superb compulsion to their formal
installation in the Potala didn't take this until
the next year earlier next year when Sir
Basil Gould came on a special mission for
the purpose with proper presence for the
occasion no European had ever before
been present in Lhasa at the installation of a
dalai lama in the audience hall the column
of those seeking a blessing was held back
all seemed to be aware that they were in the
presence of a presence he was seated in
the gloom high on his throne cross-legged
in the attitude of buddha a white scarf was
placed around my neck and two small cool
hands laid steadily on my head and so the
brief audience ended our gifts were
presented to the monks who had charge of
the Dalai Lama and within minutes the Dalai
Lama's eight-year-old brother was on the
spot to find out how everything worked eight
days after our audience a mile-long route of
colour assembled to escort the Dalai Lama
from the Norbulingka Summer Palace to the
Potala well I think we'd known before we
wintered I said that everybody who'd been
there before had found the Tibetans a very
good company indeed very hospitable and
good mannered we usually have large
garden parties and which officials came with
their wives and their children and we gave
them a large luncheon usually a cinema
show and played games in in the garden
and once first exposure to be at you had
sense of wonderment and excitement which
gave way to their understanding that you
were living in a very well ordered society it
was very evil and it was deliberately so in a
way deliberately undeveloped materially
spiritually and in general intelligence it was
highly developed British in India regarded
Tibet as a very convenient buffer between
themselves and China the frontier was
virtually unmanned they didn't need to have
any defenses on the frontier there was no
danger of invasion or hostile forces of any
sort along the whole of that long frontier
from the dark all the way to Assam the
Chinese however had always considered
Tibet to be part of China in 1943 a new
nationalist Chinese commissioner dr. Shen
song yen came to Lhasa he filmed his own
arrival and later wrote of it the moment you
set foot in Tibet you wonder can this really
be shangri-la the promised Wonderland it is
bleak and barren wrapped in silence when
you draw near the heart of the Hermit
Kingdom you begin to realize that you are
heading into a society fossilize many years
back outside Lhasa I was welcomed by
members of the Chinese community and
officials of the Tibetan government I had
been charged to keep open the caravan
route to war-torn China to counter British
influence and to strengthen the ties between
China and Tibet since 1911 Tibet has to all
practical purposes enjoyed full
independence but Tibet and China for many
hundreds of years have been bound by a
spiritual and earthly connection the Buddhist
religion of Tibet guarded by the aid and
protection of China a relationship that has
been weakened by Wars and revolution in
China Tibet in the 1940s was still the
Forbidden Land closed to all foreigners
except these few political officers British and
Chinese countering each other's influence
on the fringes of their respective empires
but there is one European an Austrian who
came to know Tibet at this time more
intimately than any other and by way of very
different circumstances in 1939 I was
climbing in the Himalayas when the second
world war broke out we were interned by the
British in India and together with a friend I
escaped from the prison camp and after
crossing the Himalayas and wandering for
about two years we reached Lhasa it was
January the 15th 1946 when we for the first
time saw the gleaming golden roofs of the
Potala we felt inclined kneeling down on our
knees like the Tibetan pilgrims to Wendy for
the first time see this holy palace of the
Dalai Lama it was late in the afternoon
when we reached this famous western gate
we walked just through together with all the
other pilgrims with the merchants with
farmers with caravans with donkeys
bringing loads into Plaza we had read so
much about this holy city it was forbidden
the whole country was forbidden and we
had reached the dream of our life some
years after he left Lhasa Heinrich Harrer
wrote the story of his seven years in Tibet to
this day I can find no words to express how
overwhelming were our sensations our
minds exhausted by hardship could not
absorb the shock of so many and such
powerful impressions Lhasa it was like
some forgotten fairy tale of the East the
nobody stopped us or bothered us we
realized that no one not even a European
was suspect because no one had ever
before come to Lhasa without a pass it is
probable that no country in the world would
welcome to pure fugitives as Tibet
welcomed us the world we had come from
was still at war half Europe was in ruins and
our country was going through hard times
we had nowhere else to go after the initial
furor of unexpected arrival in Lhasa we
were invited to stay at the house of the
famous Sarang Sarang a former cabinet
minister was now in charge of the Lhasa
mint his was a large house with a beautiful
garden everyone wanted to see us we were
the talk of the town and had a constant
stream of visitors many of whom became
good friends I was to live in Lhasa for five
years and became an employee of the
department government among our visitors
were many highly placed monks who
courteously bought gifts I got to know many
of them well when I later became a friend of
the young Dalai Lama the Dalai Lama the
living Buddha a child but the heart of the
concentrated faith of thousands in the
spring he would leave the Potala in a
gorgeous procession for the summer palace
it marked the beginning of the warm season
pilgrims from the remotest parts of Tibet
would undergo countless hardships in order
to witness once in their lives this brilliant
manifestation of their religious faith first
came servants with the god-kings personal
effects carried in bundles at an interval
behind road marks with banners decorated
with texts then I heard the unmistakable
sound of the British national anthem I
learned later that the band master had been
trained in India high dignitaries and senior
members of the god Kings household or
monks with the rank of Abbot were
approaching and behind them the Yellow
suit lined palanquin of the Dalai Lama
himself [Applause] behind the Dalai Lama
came the secular authorities in descending
order of rank we could not close our hearts
to the religious fervor that radiated from
every one religion is the heart and fabric of
Tibet the daily life of the people ordered by
their religious beliefs the first months of the
year is the holy month a month of a hundred
thousand merits from the first day men and
women rich and poor walked the link o the
holy walk around Lhasa it is the most
popular way to acquire merit for this is the
month Lord Buddha was born and the effect
of every deed one does is multiplied a
hundred thousand times in all my years in
Tibet I never met anyone who expressed
the slightest doubt about the truth of Lord
Buddha's teachings pious texts are
constantly on their lips prayer wheels turn
unceasing whole families are out to walk the
link or husbands wives children servants or
murmuring their prayers the more zealous
ones do prostrations they measure their full
lengths on the ground others for whom this
is not enough measure their widths the
whole distance charity is poured upon
beggars forgiving of charity brings added
merit some sit beside running streams
dipping images of Buddha into the current
on the 15th of the month the whole body of
government officials in their brilliant silk
costumes is led by the four cabinet
ministers around the holy walk there is a
beautiful an informal festival on this day at
the dragon temple on an island in a lake
behind the Potala there's a holiday
atmosphere wine and food shops spring up
picnic parties are everywhere the
government ministers preside over a small
ceremony in the dragon temple afterwards
they are rode around the island in hide
boats and they sink five treasures into the
lake as a dedication to the gods after a
short time in tibet it was impossible for me
to kill a fly it may be the reincarnation of a
dead relative if at a picnic an insect falls into
a cup of tea it is a catastrophe it must at all
costs be saved from drowning the de
battens are gentle laughter loving people
everyone scrambles for a ride to the island
happy crowds throne the banks towards the
fun - the citified people of lhasa the sama
means camping and picnics among the
common folk in particular the best traditions
of nomadic life are kept alive in the fifth
months they put up their tents in the Groves
along the kichu river crowding certain spots
till it is like a bazaar for a week or a fortnight
or even longer people play games and
mahjong and musical instruments inside the
tents parties and more games are going on
with much laughter the camping season is a
time enjoyed by everyone by now we were
beginning to feel at home and accepted in
Lhasa when we first arrived we had been
afraid that we would be sent back to
internment in India at the request of the
British government Hugh Richardson being
the representative of the British government
and since we had escaped from a British
prison camp in India he still had in his files
the order to get us out of the country of
course India is everybody knows became
independent country and Richardson had to
be replaced by an Indian officer but that
took another year because the in and said
in the proper man to replace Richardson so
he stayed on for another year but then it
was higher in your faith the man Hugh
Richardson we tried this to get us out of
Tibet it was we who went to the kitchen river
and waved farewell to him then he had to
leave lhasa before us all the turmoils and
changes in the world had passed Tibet by
here life continued its obligatory course the
seventh month is the time of opera vast
throngs of people come to see a Flower
Show and dramatic performances given on
a great stone stage in the garden of the
Summer Palace I could not but be
astonished at the frankness of some of the
performances it is proof of the good humour
and sanity of the people that they can make
fun of their own weaknesses and even of
their religious institutions men appear
dressed as nuns it brings the house down
in the autumn the Dalai Lama would return
from the no blinker with pomp and
circumstance to the Potala it marked the
end of the warm season and the beginning
of winter I would feel sad for the child guard
who was now to be isolated in that dark and
gloomy fortress while in the town below
other children were enjoying themselves
despite its altitude snow is rare in Lhasa
even in winter winter is the time of the New
Year celebrated in Tibet by the great prayer
festival on the last day of the old year the
29th day of the 12th months which falls in
our February there is a dance drama in the
stone courtyard of the eastern wing of the
Potala it is a solemn drama concerning the
chastisement of evil spirits by black-headed
priests the climax of the show comes when
the leading priest tosses a cup full of wine
on to a picture of a demon in a boiling pot of
oil at a New Year Festival speaking every
year a man climbs a high pole erected
below the Potala to a revolving plank to
amuse the vast crowds which packed the
narrow streets of Gaza for the three-week
festival while the civil servants take part in
archery competitions a tradition dating back
to Mongol times on the third day the 20,000
monks from the great monasteries descend
into Lhasa doubling its population it is the
start of a strict and formidable regime for
three weeks the monks take over the
running of the town it symbolizes the return
of secular power to religion where ultimately
all power lies the airboats of the three great
monasteries procedure the Jo Kang
Cathedral in the center of Lhasa they are
the magistrates of the city handover their
keys of office and bow before the new
powers the fifteenth day of the new year is
one of the great days from the windows of
one of sarang's houses overlooking the
main street we saw strange frame like
objects rising from the ground they were
four sculptures made by the monks out of
butter of different colors in the evening there
is a competition between monasteries in the
production of these masterpieces but by
daybreak they will have vanished their
destruction is to drive home the Buddhist
theme that all life is transitory and has no
more substance than dreams in front of the
cathedral the abbot's ruling lhasa seat
themselves in preparation for the arrival of
two ceremonial generals and their
attendants the generals lead an army of a
thousand soldiers in ancient army long ago
a Muslim army marching on Lhasa was
overtaken by heavy snowstorms the arms
and armor of the frozen soldiers were
brought in triumph to Lhasa and now they
are brought out every year as these soldiers
wage their phantom war against the forces
of evil the New Year ceremonies were not
yet at an end now came and athletics
gathering this too was an important ritual
that had to be performed we watched it from
the second floor of the Chinese Legation
men came out of the crowd to take each
other on in wrestling bouts that had their
own particular rules there was no distinction
between winners and losers Moe's got a
reward next came a weightlifting
competition the weights a very heavy
smooth stone which must have seen
hundreds of New Year festivals on the 24th
of the months the state Oracle who when in
a trance is consulted on important matters
of state is brought from the cathedral to an
immense religious ceremony in front of the
Potala where there is a vast gathering of
monks the state Oracle predicts specific
events for the year to come his trance over
the Oracle faints and is borne away on a
palanquin while the monks converge on two
vast brushwood pyres on which effigies of a
skull symbolizing the evils of the past year
are ceremonially burned the last event of
the great prayer festival is a test of
horsemanship the most popular of all the
spectacles it is probably a survival of former
great military parades in the past feudal
lords had at certain times to march their
troops past their overlord to show their
readiness for war it recalls the warlike days
of the Mongols when marvelous feats of
horsemanship were the order of the day the
generals assistants announced that each
contingent is present and correctly attired
then when the competitors themselves have
paid their respects to their commander the
games can begin the great festivals are
really an occasion for displaying pomp and
power and the high dignitaries know that
they owe it to the people to make a good
show the common people enjoy no luxury
themselves but appreciate it in their battles
when on the last day of the festival our four
cabinet ministers exchange their costly
headdresses for the red fringed hats of their
servants in order to show for a moment their
quality with the people the enthusiasm and
admiration of the public knows no bounds I
was enjoying life in Tibet and had made
many friends it was an arcade country
intentionally undeveloped in our sense but
in its own special way it was a sophisticated
cultural society and it worked the people
were happy with the way they lived these
games were held each year on the open
ground behind the Potala in front of the
house where in 1904 Younghusband had
stayed then he and his mission were the
first europeans of the time to see lhasa i
visit the once forbidden land of Tibet high in
didn't know it then but i forty-five years later
the Himalayas on a search for an earthly
it was to be the last european to see the old
paradise did off Hitler sent an expedition
tibet the chinese who are about to enforce
here looking for a legendary race of
their claim that tibet is part of china it was
supermen with strange occult powers the
about during the New Year celebrations in
Himalayas the rooftop of the world a
1949 that a Tibetans and specially the
mountain fortress protecting the remote land
government tried realized the real threat of
of Tibet a nation closed to outsiders for
the Chinese Communists they had already
centuries leading many to speculate about
conquered Syrian Kurdistan in the north and
what astonishing secrets this desolate place
even the parts bordering Eastern Tibet the
might hide in the 1930s the book and movie
Tibetans were afraid of being occupied by
Lost Horizon captured the imaginations of
the Chinese they knew of prostitue Chinese
audiences across the world and brought a
Communists will not tolerate their religion
new word to the English language a term for
then one day the Tibetan government
an earthly paradise shangri-la for centuries
decided to expand the whole Chinese
explorers from around the world have
mission in Lhasa they were complemented
searched for a utopian community hidden
out with a big band of musicians and
somewhere in Asia isolated from the
scarves around their necks and for the
corruption of civilization in Tibet such a
Tibetans it meant that they wanted to show
secret utopian community may be more
to the whole world that they are an
than just a fantasy shangri-la may be based
independent country I realized of course
on a heritage of customs and traditions of a
myself that the writing was on the wall of the
legendary paradise called Shambhala
old Tibet and His Holiness the Dalai Lama
located here in the most isolated the most
said the threat is so imminent you must
inaccessible part of the world the concept of
leave right away you might be the first day
such a paradise or shangri-la is one of
we'll take prisoners I'd escaped from the
mankind's oldest dreams the Tibetan name
British into Tibet and it was certainly the last
for Tibet is the land of eternal snow the
place in the world from where you had
great mountain of Tibet are staggering when
thought you would have to escape again in
you see them it is easy to imagine that they
1950 the Chinese invaded nothing remains
lead to a utopian paradise that they connect
of that Tibet that 80 years ago was called
heaven and earth Tibet has been the
the one mystery the 19th century had left to
destination for a handful of intrepid
the 20th to explore .
explorers lured by the promise of a hidden
paradise they were determined to discover
whether the object of their obsession was
merely a romantic fantasy or a real place
lying just beyond the next mountain the
search would attract explorers and mystics
archaeologists and artists all daring to
infiltrate a nation that had closed its borders
to the outside world legend held that here
in the Himalayas there lived a race of
spiritual supermen whose knowledge and
powers exceeded those known to Western
science in the early 20th century that belief
was spread by an occult religious
movement the Theosophists one
theosophist became so enraptured with this
concept that he mounted an expedition to
search for shangri-la this is the Rorick
expedition we shut out from America the
clan the King Alexander third mountains
which ring a territory whose customs and
people had never been recorded Victoria
Lee he was Nicholas Rarick a Russian born
artist and his efforts to locate Shambhala
would eventually result in his nomination for
the Nobel Peace Prize Nicholas Berg
believed that the physical realm of
Shambhala was hidden deep in the
Himalayas and when he arrived in the
Himalayas it was all that he hoped it would
be end of the forbidden city of Lhasa comes
the expedition the colors the light the
mountains themselves they were both
exquisitely beautiful to him and spiritually
very meaningful Rarick was no dilettante his
quest was both scientific and spiritual for
three years from 1925 to 1928 the Rarick
expedition explored Tibet and the heart of
Asia they endured terrible hardships in the
harsh winters five people died the
expedition covered more than 15,000 miles
and crossed 35 of the highest mountain
passes in the world the expedition traveled
under two flags the Stars and Stripes and
the banner of Shambhala all through Eric's
Trek he raised over his tent the banner of
Shambhala which was a Tibetan Tonka
pétanque ax is a Tibetan painting on silk
and he raised it over his tents because it
was some kind of a spiritual protection
perhaps or a hope Rarick painted what he
saw often visions of Shambhala inspired by
his research and interviews there's one
painting that Nicholas Vera did called
burning of darkness and in it he depicts a
group of men emerging from the mountains
the first is carrying a box from which
emanates of the blue flame and this blue
saturates the entire painting some scholars
speculate that these men were the
Mahatma's Masters of Shambhala Rarick
wrote about his experiences in a book
called Shambhala in search of the new era
it remains a mystery whether rare actually
found Shambhala the physical Shambhala
however there are certain indications that
he believed he did he apparently brought a
letter written by the Mahatma's to the
commissar of Soviet Russia when he visited
Soviet Russia in 1926 how he received this
letter who wrote it how it came into his
hands was it given to him directly by people
he felt were genuine Mahatma's we do not
know he never announced that he had
actually discovered Shambhala except in a
mystic visionary sense he read of the
legends he read the Tibetans books about
their voyages spiritual voyages to
Shambhala and inspired by those he
described Shambhala to a Western
audience when he returned to civilization he
did so with renewed calling his was a cause
that would gain influential followers and lead
to a secret mission for the American
government Rarick set out to create an
international treaty by which the nations of
the world would respect and preserve
cultural treasures like the potala palace in
times of war they would be protected under
the banner of peace three red spheres
surrounded by a red circle on a white field a
design Rarick had repeatedly seen in Tibet
on rock paintings and banners the Rarick
pact gained the support of political leaders
including Henry Wallace the Secretary of
Agriculture in Franklin Roosevelt's New
Deal administration Wallace arranged for
the treaty to be signed by 21 countries at
the White House under FDR's watchful eye
he Santa Rarick back to Central Asia in
1935 ostensibly looking for drought resistant
grasses but we now know he also had a
second clandestine assignment of course
Marik's mission was not only to find these
grasses but to search one footnote when
Wallace ran for president as an independent
candidate in 1948 the release of his letters
to Rarick beginning dear guru destroyed his
credibility with voters and Wallace's
campaign was through in 1935 at the time
of Rarick smishing the Great Depression
gripped the country people yearned for a
utopian solution to the hard times with war
clouds on the horizon in Europe the release
of the movie Lost Horizon by director Frank
Capra based on the book by James Hilton
captured the hearts of a generation it comes
as no surprise to me that James Hilton
chose Tibet as the setting for lost horizons
because of Tibet's mystery its extraordinary
beauty its towering mountains its desolate
plateaus its endless skies Lost Horizons
describes a person who is lost in an
airplane crash and finds a Hidden Valley
filled with magical wise persons who have
the power of immortality and who have a
sane and a peaceful and a spiritual Society
and as long as you stay there you do not
age in the movie Ronald Colman plays
Conway a sensitive British diplomat who
was groomed to be the high Lamas
successor but he is forced to leave to
protect his brother who has fallen in love
with an exotic girl from shangri-la but the girl
has lied about her age in a horrifying
sequence the girl withers growing old and
dying before our eyes the phenomenal
impact of the movie inspired President
Roosevelt to name the presidential retreat
shangri-la but while the benign message of
Lost Horizon struck a chord in the West
other more sinister forces were at work on
his expedition Nicholas Rarick heard of a
subterranean paradise called Agartha with
Shambhala as its capital Agartha
supposedly had tunnels penetrating
hundreds of miles through the Earth's crust
and was said to be inhabited by a race of
supermen who possessed occult powers
but this was 1935 and none other than
aught of Hitler himself was intrigued by
Agartha and its race of supermen who
knows why he was looking for shangri-la
probably looking for it hoping that he'd find
these learned advanced people and that
they were all Aryan or something but Hitler
is said to have sent expeditions to search in
European mines for the entrance to Agartha
and Nazi Alpine specialists were reported
on isolated peaks in Tibet but Westerners
could not bring back proof of shangri-la here
in Tibet the legend of a hidden paradise
dates back almost 800 years before the
birth of Christ when it was introduced by a
prince from India the Buddha he called it
Shambhala a number of ancient Buddhist
books allude to the location of Shambhala
describing it as a magical kingdom hidden
among snow-capped mountains far to the
north yet some of them point to the Tian
Shan region to the west of the Gobi Desert
the isolated Tian Shan region described in
the guidebooks is not far from this place
dune Wang a Chinese site that is the center
of a remarkable archeological find hundreds
of caves and grottoes are carved into these
sandstone cliffs called the cave of a
thousand buddhas it is a sanctuary that is
nearly 1600 years old the interiors of the
caves are elaborately decorated with
Buddhist paintings and statues that may be
depictions of Shambhala in 1900 at our
monks pleura the caves unlocked a secret
passage to a room full of Buddhist
manuscripts paintings and books among
them is one believed to be one of the oldest
books in the world dating to the Year 868
these manuscripts hold secrets never
before seen by modern man perhaps they
are the source of the legend of Shambhala
scholars have spent years attempting to
decipher the texts some of them in
languages that are completely unknown a
few have speculated that the caves hide the
entrances to tunnels leading to the
underground paradise called Agartha
imagine yourself traversing this place the
wind's blowing there's no greenery to be
seen there jagged rocks and then coming
suddenly upon a place where there is
greenery where human beings relate to
each other without fear this would be shown
below according to the sacred books the
kingdoms inhabitants live in peace free of
crime and hunger in an earthly paradise of
incomparable beauty but why here in this
far-off inhospitable part of the world perhaps
one answer lies in the harsh landscape itself
where humans are humbled by the
grandeur of the mountainous panorama an
ordinary being perceives a place of suffering
dry barren rock and enlightened being seize
that place as it really is the world doesn't
change only our perceptions of it change
hence some people see ordinary dry desert
other people see jumbo and given that it is
in the heart of Asia it is not surprising that
people would imagine that in that area
would be paradises special magic lands that
wizards and angels would hide secret
refuges therefore people fleeing the normal
human problems a nomadic people the
Tibetans know the inner meaning of an
impermanent existence at altitudes of
14,000 feet every breath can be a moment
of contemplation when the Buddha's words
of love and compassion first reached this
place in the seventh century the Tibetans
were a fierce tribe over the next thousand
years while they conquered their many
enemies the practice of Buddhism became
deeply rooted and then the Tibetans did
something unique in the history of human
civilization they exchanged weapons of
destruction for monasteries of
enlightenment by the dawn of the 20th
century there were over 6,000 monasteries
in Tibet sheltering more than a quarter of
the population of the entire country who
devoted their lives to the search for inner
peace in all of Europe at the height of the
Middle Ages there were only 2,000
monasteries so imagine a small country of
eight million people sustaining six thousand
monasteries some of them with thousands
of months for centuries behind the closed
doors of Tibet's ancient monasteries it is
speculated that the secret location of a
hidden paradise may have been passed on
from one generation of monks and Lamas to
the next when asked the monks always said
Shambhala was located to the north but
how could that be to the north leh
Mountains never conquered never crossed
if the passage to Shambhala was so
treacherous that it was physically
inaccessible then how would the Tibetans
have gotten there the way they voyaged
was through out-of-body journey the tibetan
science of mental control is so sophisticated
that tibetan adepts have learned to control
their mind during dreams and to travel in
what they call a dream body to other places
to speak with people to interact with them to
be in those places while their physical body
remains at home in their bed so through this
mode of travel the Tibetans went to
Shambhala reported on it and wrote books
about what it was like whether or not it
actually exists or ever did exist Shambhala
has had a significant influence on the
culture and history of Tibet confirmation of
the faith of the Tibetan people can be found
everywhere prayer flags fluttering in the
wind are universal in Tibet so long as they
are moving they are recording prayers for
the benefit of those who put them up the
faithful walk always turning a small
handheld prayer wheel filled with minut
prayers printed on thin paper or turning
larger prayer wheels revolving with literally
tons of paper prayers could Shambhala be
found through prayer and meditation there
may be clues here in one of the most
sacred sites in Tibet the potala palace for
centuries the monumental home to the god
kings the Tibetans call the Dalai Lama the
holy city of Lhasa at an altitude of 12,000
feet is called the place of the gods the white
walls and glimmering gold roofs of the
Potala Palace appear to grow out of the
sheer cliffs myriad windows shine like a
thousand eyes along the enormous
perimeter of the Potala what wisdom lies
hidden within the sacred walls of this
magnificent structure does it contain
evidence of the lost paradise of Shambhala
so the Tibetans believe that at the heart of
the Potala there is a kind of spiritual ritual
magical machinery of maintaining contact
with the force of Shambhala which is the
force of the time machine Buddha the
monks of the Potala were specially trained
in spiritual dances that were believed to
bring the best out in the spirits of nature and
the spirits of the heavens and the spirits of
the humans and every year they do the
dances of Shambhala they are on the
proton according to an ancient legend the
Potala named after a holy mountain in India
rose magically in a single night it's beauty
surely evidence of its divine creation but
history records that the Potala was begun in
the seventh century when a warrior king
built a palace on this commanding site
overlooking a settlement that goes back
more than 1300 years the monks are gone
the once great potala is merely a museum a
poignant reminder of its glorious past it
covers a staggering 130,000 square meters
a labyrinth containing the riches of its own
history rarely seen by outsiders monks who
lived in the Potala under the direction of the
dalai lama's they maintained the very
elaborate very sophisticated cult of The
Wheel of Time Buddha what I call the time
machine Buddha or Kalachakra Buddha
which is the Buddha that is especially
associated with the myth of Shambhala so
the magical connection of the Tibetan
civilization with Shambhala is through the
rituals and the meditations and the artwork
that is done in the Potala the Potala was
planned by the fifth Dalai Lama construction
began in 1663 but he didn't live to see the
final results the palace was expanded by his
successor and completed after 31 years of
arduous labor a sacred road in circles the
buildings merely walking along it is said to
absolve the mortal from all earthly sins
pilgrims prostrate themselves for its entire
length in order to secure everlasting
happiness in the future lives deep within the
potala palace there are more clues in the
search for shangri-la on the eastern
extension of the third floor in a room called
the collar chakra Chapel there are statues
of the seven kings of Shambhala and on the
walls murals showing the lineages of
Shambhala one large panel illustrates the
final battle between the king of Shambhala
and the forces of evil what was the meaning
of this terrifying scene what was the
significance of the seven kings if there is
one man alive who knows the answers to
these questions one man who knows the
secret location of Shambala he is the Dali
Lama surveying the icy panorama of Tibet is
it possible that Shambhala exists but we
simply can't see it the Tibetans insist that
Shambhala can be located but only by
those with finely tuned metaphysical powers
the enlightened Tibetan Buddhists believe
the Dalai Lama who guards the secret
location of Shambhala will lead them to
enlightenment they believe this living deity
passes the secrets of their faith to a
successor through reincarnation a process
that has continued for nearly a thousand
years in 1933 the 13th Dalai Lama died and
the process began again the monks of the
Potala looked for signs of his reincarnation
and they soon found them while lying in
state in the potala palace the dali lama's
head turned to the northeast soon a strange
star-shaped fungus appeared in the
northeast corner of the shrine everywhere
people chanted and prayed that a new Dalai
Lama would be found Tibetans believe in
reincarnation that the soul of every living
being is reborn into another body and that
the actions of the soul in this life determined
the body and will enter in the next and so
the Tibetans had lost more than their ruler
the nation had lost its soul following the
signs that pointed to the northeast the
monks extended their search to the farthest
most forbidding corners of this isolated
nation bands of monks trekked across
mountain passes of more than 19,000 feet
desperate to find the reborn soul of the Dali
Lama stopping at a sacred lake the monks
prayed and meditated and a vision
appeared in the water they saw a
monastery with groups of jade green and
gold and a house with turquoise tiles after
four years of investigation searchers in the
Northeast found the very house and
monastery that matched the vision a family
with a small boy lived in the house with
turquoise tiles the young boy walks over to
the leader reaches under his clothes and
grabs hold of his mala which is a necklace
that looks like this and says that's mine that
mala had indeed belonged to the former
Dalai Lama the thirteenth Dalai Lama but
how could they be sure that this boy was
the reincarnated Dalai Lama they gave him
a series of tests asking the child to identify
holy objects that had belonged to the dead
spiritual leader according to the monks he
was correct on everyone the search was
finally over in 1939 the child was taken to
the capital city of Lhasa escorted by a
caravan of 50 people and 350 horses and
mules he would become the 14th Dalai
Lama in the year of the iron dragon 1940 his
coronation took place it would be the last
celebration for a way of life that would soon
face possible obliteration a revolution had
taken place on Tibet's very border in 1949
Mao Zedong and the Communist Party
declared the People's Republic of China in
1951 the Chinese invaded Tibet by 1959 the
Dalai Lama lived in peril alerted to a
Chinese plot to abduct him to bei ping the
spiritual leader of three million Tibetans
crossed the high Himalayas to take asylum
in India what's unique about this Dalai Lama
is that it was prophesied in the 8th century
that the 14th Dalai Lama would be the last
to reign in Tibet and we have this this Dalai
Lama being forced out in 1959 by the
Chinese under the Chinese the monasteries
were closed and destroyed more than a
million people in Tibet perished when the
Chinese Communists began their program
of destruction in the 50s until the 70s they
destroyed over 6,000 major monasteries
some of them had 15,000 monks in them of
the over 6,000 monasteries in Tibet by the
early 1980s only 13 were left from his exile
home in Dharamsala India the 14th Dalai
Lama speaks to the conscience of the world
in 1989 his message of compassion was
honored with the Nobel Peace Prize if this
particular Dalai Lama has in the first Dalai
Lama to come out and to reach out to the
rest of the world he's a refugee but as a
result of his being a refugee we have
contact with him in the West whereas for
two thousand years before we didn't have
this contact like the holy masters before
him the Dalai Lama conducts a mysterious
ceremony called the college chakra a
ceremony so secret that only the Dalai
Lama himself and a select few know all of
this time-honored ritual in the past even
there are practitioner who gained some
extraordinary experiences through
meditation according the Kalachakra Tantra
for a period of 10 days the Dalai Lama
presides over the construction of a sacred
mandala a symbolic model of the palace of
Shambhala could the mandala be a kind of
map to the most elusive of destinations or is
it something else something even more
profound Carla chakra means Wheel of
Time and chakra just like in English we use
wheel to mean a motor of Ottoman
automobile wheels chakra also means in
Sanskrit it means machine so Kalachakra
means time machine the Tibetans had a
unique concept of a time machine different
from the Western concept in the Buddhist
concept time itself is the machine what is
the machine producing it is producing
enlightened beings through training
eventually all the negative positive emotions
or negative force was eliminated finally then
you see become enlightened one in the past
the ceremony was performed about once
every 20 years but this dalai lama performs
it more frequently than any of his
predecessors scores of thousands attend
this the most sacred of all buddhist
ceremonies when we return we'll see more
of the sacred ceremony that is the blueprint
of enlightenment is there a lost paradise
hidden somewhere in the vast expanse of
tibet certainly the best confirmation of the
existence of a real Shambhala would be to
uncover indisputable archaeological
evidence but for now we must rely on myths
and legends in our search for shangri-la
what is intriguing is man's continuing
longing to believe in the myths could there
be such a thing as shangri-la the Paradise
hidden from the world we're highly evolved
individuals have brought out the goodness
in themselves and have mastered reality in
such a way that eventually they will bring it
to all of us though all our materialists culture
and science predisposes us to say no how
can we say so with conviction just because
we haven't seen it doesn't mean it does not
exist it is their faith that has brought these
multitudes here to Ladakh India for the
conclusion of the college chakra ceremony
a Tibetan will spend their entire life to be
present at a single Kalachakra initiation
ritual this becomes for them their ticket to
Shambhala in the next life or the life after
that however long it might take they don't
worry about it they know they'll get there at
the end witnesses to the ceremony leave
prepared for the journey to Shambhala the
grains of the mandala are swept into
eternity to symbolize the spiritual nature of
the journey that lies ahead and honor the
impermanence of all things to me
Shambhala is really mysterious land if we
accept part of this world and we have to find
through map you can't find so it is quite
clear Shambhala not exist on this planet so
then the conclusion somewhere in the
space that also is impossible but I have not
much interested at least my my main
concern or interest is our own beautiful
planet but full of trouble perhaps the legend
of shangri-la endures because of our
longing to find a place where pain and
suffering cease to exist the ultimate
destination of our journey in search of
history.
If you can remember the moments when
you've had insight, when all you intellectual
knowledge has failed you but your intuition
has given you a burst of understanding,
then I have an easy job. So try to keep in
mind those moments of insight at your desk
or any out of doors when a moment of
insight has clarified a problem that remained
impenetrable to your high level of intellect.
Meng tells me that many of you in this group
have taken the course on meditation and
consciousness, and so I think it's
appropriate that we all start with a moment
of meditation. You've already worked hard
all this morning. You've gotten here. You've
come here on time to this section. So let's
start with a brief moment of meditation. The
first slide is the old Taoist yin yang symbol,
and the purpose is to point out that their two
aspects, the black and the white, the male
and the female, this into that are
complementary, not antagonistic. They're
both necessary to be part of the cosmic
whole. You might wonder how a seemingly
orthodox neurologist and academician
would ever--would ever be involved in
anything as esoteric as Zen Buddhism. It
stared when I was on sabbatical in Kyoto,
Japan. I was introduced, fortunately, to an
English-speaking Zen master. And this is
the gate through which I entered this Rinzai
Zen temple, Daitokuji, in 1974. It's an
ordinary gate of the kind that we use in the
west and elsewhere in the world. It operates
as a unit so that the top and the bottom
open simultaneously. What I'm about to
describe to you as a theme throughout this
talk is something that may seem unfamiliar,
but here's the theme. The theme is that
when we turn on our self-centered attention,
we exert in a reciprocal opposite fashion our
external kind of attentiveness. And contrary-
wise, when we turn on our attentiveness
into the external world, we dampen our
resources that go into our self-
centeredness. And with this introduction,
let's turn to the two different kinds of
meditation, the attentive art of meditation.
For those of you who have handouts, this
will be on the handout so you need not try to
memorize it. But basically we start as we did
a few moments ago by looking down and
usually at a spot in front of us in a form of
what's been called concentrative meditation.
It's a more effortful kind of attentiveness. It's
focused and it's exclusive. If we're pointing
down like this, were excluding the world all
around us and focusing on one point in a
deliberate one-pointed manner. Now, this
requires our voluntary top-down processing,
and so it is more self-referential; we're in
there doing it. It's the kind of attention that
can evolve later on into the absorptions, and
it does involve our paying attention. This
kind of attention, this kind of awareness is
personalized. We're in there doing it ourself.
Now, later on, after we've trained attention
in a top-down manner, we move into a more
receptive kind of meditation. By definition,
this is more effortless. It's attentiveness that
is unfocussed and it is inclusive. It will take
in everything around us; front, back, top and
bottom. It's a more open, universal, bare
awareness and it expresses our
involuntary--our involuntary attentiveness to
the world around us. So it, by definition, is
more other referential. If self is everything
inside our skin, other is everything outside
of our skin. And this is the kind receptivity
that can later shift into more insightful,
intuitive modes of processing. It's called a
choiceless awareness because we are not
choosing to do it; it happens. So this is a
more anonymous kind of awareness;
anonymous awareness. Now, we have two
ways--two ways of processing reality. The
one we're most familiar with and the one's
that's easiest to understand is this form, the
egocentric, self-centered kind of processing.
If this is the person doing it and looking at
an apple, these lines of sight from the apple
are all coming back into the general access
of this person's attentiveness. And this
person--this person has a frame of
reference looking at the outside world. This
person is holding on with both hands to this
frame of reference and he's seeing only
what he chooses to. There's another kind of
reality which is revealed to us without our
being aware of it. And just as the word "ego"
stands for self, the Greek word "allo" stands
for other. So allocentric reality is that world
that the brain perceives without our knowing
that it's doing so. And when it looks out out
there and automatically identifies these
apples and positions them in three
dimensional space in relation to each other,
no lines of sight come back here to the
person who is doing this kind of attentive
processing. This is allocentric processing.
Now, the two kinds of processing,
egocentric and allocentric are on your
handout. But the important thing to realize is
that they pursue different pathways in the
brain. The egocentric pathway is, in a
sense, the northern pathway which
proceeds in the upper part of the brain. The
allocentric pathway is pathway that
proceeds from back to front through the
southern part, the lower part of the brain.
Next topic on your handout, and your
handout has these topics arranged in a
serial manner, so if you proceed from the
top, you'll be getting the whole outline of this
presentation. The next topic we're talking
about is attention itself. William James, the
American psychologist and philosopher,
outlined the importance of attention, and he
called it "The faculty of bringing back a
wandering attention over and over again,
over and over again, is the very root of all of
our judgment, character and will." I'm going
to make a little different tack and also
emphasize that not only is this a voluntary
process, but that attention operates
involuntarily. So let's look at the attentive
brain here. And to get oriented, this is the
back of the brain and you're looking down at
the top of the brain with the right
hemisphere being on your right and the left
hemisphere being on your left. The nose is
here. And let's look at the left hemisphere
first and you'll notice it has a lot of fine dots
in it. This is to emphasize that the left
hemisphere operates in a discriminatory,
fine-grain kind of processing. And when it
looks out at the outside world, and this
outside world is on the opposite side of the
environment because things are crossed in
the brain, it looks out and sees with
discrimination, fine-grain discrimination. It
sees and hears with fine-grain
discrimination. Now, you know that most--
for most of us, almost all of us, our
language ability is centered over in the left
hemisphere. Whereas, when we're talking
about attentiveness, the corresponding
regions, very exactly in this right
hemisphere, are specialized for attention.
Most of the training in Zen meditation
involves the training of attention; the training
of attention, both top-down and bottom-up
training of attention. And here we see the
reason why. Because this right hemisphere,
you'll notice, has a lot of spaces in between
the lines. It's not a fine grain, it's more of a
course grain kind of processing. And when it
looks out into the opposite visual field, there
is plenty of room between these lines for it
to insert values, atmospheres of aesthetic
appreciation, and judgment. Then because
it sends a message over to the left
hemisphere through the corpus callosum, it
enters into a bargain with the left
hemisphere. It's an age old bargain. It's
been going on for millenia. And it says, in
effect, "Left hemisphere, you can take over
the responsibility of words, and language
and speaking and understanding language.
But I'm going to co-opt everything that you
see over in the right side of the world and
claim it as mine." And so the right
hemisphere pays attention to both sides of
the outside environment. And this becomes
very important because it means that the
right hemisphere is poised to be receptive to
the whole outside world. Many years ago, it
was theorized, with good evidence, that
these two pathways were organized into a
where pathway and then to a what pathway.
It's now, I think, more reasonable to say that
this northern root is a "where is it in relation
to me?" back in the center, and to say that
the southern root is a "what is it?" pathway
that arrives at identification of the object that
is seen out there. Those of you who know
some anatomy will notice an interesting
point about this northern root, because it
goes through the angular gyrus here on it's
way north into the parietal lobe, and it
misses the supramarginal gyrus which is
more involved in the ventral kind of
attentiveness. This slide is a composite
slide that shows the brain and what it
perceives out there as a--in a theoretical
way. We'll start with two of these spots up in
the top part of the brain because one of
them is intraparietal sulcus or the IPS. And
the IPS is linked with the frontal eye field
which is in the frontal part of the brain, and
the two together are our two modes of top-
down attentiveness. We spoke of top-down
attentiveness earlier, and it's on one of your
handout tables. You'll notice that these two
modes of attention are in a position to be
overlapped by the egocentric pathway of
processing, so that the two together,
egocentricity and top-down attentiveness,
are very easy to link together into one giant
function. On the other hand, lower down, is
the temporoparietal junction which includes
the superior temporal gyrus here and the
supramarginal gyrus. And it links up in the
same network and circuitry with the inferior
frontal cortex which is farther forward in the
brain. You're looking here, by the way, at
the brain where the occipital lobe is back
here, the seeing part of the cortex, whereas
the frontal lobe and nose is way up here in
front. Further more, this lower ventral
pathway for attention is closer to the
allocentric or the other centered mode of
processing reality, and tucked into the
undersurface of the temporal lobe is a
module called the FG or the fusiform gyrus.
This is a gyrus that specialize both for color
perception and for the processing or facial
features. Thank you. All right. So here's this
brain and it's looking up into the outside
world, and what is it seeing? Well, it's
seeing four quadrants of vision, and let's
look at them separately. Why, you might
ask, is there a red rim around the lower
visual field? Well, that's because the
egocentric pathway, starting as it does in
the upper part of the occipital lobe, is much
more efficient at processing things that are
below the horizon. So, upper part of the
occipital lobe, more efficient at processing
lower down. And ladies, there are several of
you in the audience, if you are balancing a
baby on your lap, it's very important for you
to be using the functions that are up here,
your functions of touch and proprioception,
because they will help you hold that baby
accurately on your lap so the baby doesn't
fall. And gentlemen, if you are hammering a
nail with your hammer and you'll hold the
nail in your left hand, it's very important for
you have proprioception and touch so that
you can come down with your hammer
accurately on the head of the nail because if
you don't, your fingers are history. So this
pathway, the egocentric pathway, is highly
specialized for action. And it depends on the
parietal lobe for its proprioceptive and touch
skills. And notice that these objects that it
handles are down close to it in its very
personal space in the envelope of space
right around it within reach; within reach. On
the other hand, consider the allocentric
pathway starting in the lower part of the
occipital lobe. Remember things are
crossed in the brain. So this part of the brain
is most efficient at processing items that are
up here in the upper visual fields above the
visual horizon. What is up here? Well, in
ages past, it would be very handy to detect
the saber-toothed tiger by your sense of
hearing, audition, or your sense of color
vision so that you could detect the
difference between the stripes on the tiger
and the leaf patterns that are in the
underbrush. And it's important that the tiger
be detected at a distance away from you so
it doesn't wind up in your lap. And having
escaped the tiger, if you wanted to be in a
contemplative mode and thank your lucky
stars, you could look out in the distance at
the blue sky and the clouds and the
mountains and be in a more relaxed frame
of mind. These are the differences between
vision and audition which are in the
temporal lobe, and touch and
proprioception, the circuitry of which is in
your parietal lobe. Now looking here at a
functional MRI scan of the left--we're
looking at the right hemisphere from the
outside, the nose is here by the inferior
frontal gyrus and the occipital lobe is back
here in the back. And you see these same
structures that we've spoken about before,
but the interesting point here is that the
intraparietal sulcus is right next to this blue
spot which is the superior parietal lobule.
What is the superior parietal lobule? It's
your somatosensory association cortex. And
what does that mean? It means that this is
the part of your brain that understands that
you have an arm, a leg, a head and a trunk
on both sides, and it puts these together so
that you understand and know instinctively
that you have a body that you can act with
which will be your agency for working as a
unit in the outside world. So this is where
your sense of physical sense of self comes
together. So notice how handy it is to have
your top-down attention mode right next to
this organizational principle that enables
you to know you have a whole body scheme
with which you can operate in the outside
world. What about the bottom-up attention
and its processing? Well, it's in the temporo-
parietal junction and the inferior frontal
gyrus. And there are some yellow colors
here and that's simply to remind us that our
top-down attentiveness and our bottom-up
attentiveness have to be merged in a very
sophisticated manner in order for us to put
together the kinds of attention that we need
to operate in our daily lives. So the medial
frontal gyrus and the inferior frontal gyrus
operate particularly on the right side to
arrive at this merger of functions that
enables us to operate. In your handout is a
table that simply summarizes the responses
of the ventral, the lower, and the dorsal kind
of attention systems, and I won't dwell on
that any further. It is important, however, to
make a distinction, a visual distinction,
between top-down attention which is a
sharply pointed, remember, exclusive kind
of attention. It operates on a foundation of
bare awareness. It has a pre-attention mode
which is entirely involuntary and which is
right out there at the point. And the point
here is simply to illustrate that top-down
attention is the vanguard that is out at the
tip of all of our processing. In computer
programming, there is also, I gather,
something that is out at the forefront of the
processing, and in the brain, it is a sharp
point of attention that impales the topic that
we wish to pay attention to so that the rest
of our processing can come in and know
where to operate. Think how important it is
to this pen which has lots of ink in it to be
able to have a point in order to write with,
and you'll understand the pointing function
of attention, and you'll understand why
William James regarded it as so crucial to
our operations. So this is the kind of top-
down attention and the contrasting form is
our bottom-up attentiveness which is a more
global kind of receptivity. It also functions at
the level of bare awareness and it has a
subconscious processing also, and
everything above its threshold of
consciousness it does have the potential of
entering on our consciousness. But most
important, everything below this level
operates at a subconscious level. So the
bottom-up attentiveness much of what goes
on is not within our conscious
understanding. It goes on subconsciously.
Farther down on your handout is the issue
of the difference between our physical
sense of self and our psychic sense of self.
Zen training, in particular, emphasizes doing
away with the disadvantageous aspects of
our self-centeredness. And to understand
how this is so, you need to know the
difference between the physical body which
is your physical sense of self, the Greeks
called it your soma and your--and your
cognitive and your affective and your
instinctual forms of self which are your
psychic sense of self which the Greeks
called our psyche. So soma and psyche are
very different. I know because I can feel my
arm that I have a somatic sense of self. But
can you touch a thought? Can you reach
out and touch your thought? Your thoughts
are intangible. So our soma deals with
tangible things and our psyche deals with
cognition and emotion and instincts, and
these are intangible categories of
functioning. Now, let's look at the self in
operational terms and try to see how it
operates in our daily lives. And to do so, it
helps to divide the self into three operational
sub-compartments. The most obvious one
is the I, the part of ourselves that we know
exist, we can feel it, we know that it's there
and we can watch it act. And these are all
very adaptive functions. Similarly, the Me is
that part of our self to which things happen.
If I don't look carefully when I'm crossing the
curb and going out in traffic, I'm going to be
hit by an automobile and something very
bad is going to happen to me. So this is an
adaptive part of the self or Me. And
similarly, the Mine helps us identify our
thoughts, our body parts, and our
possessions. If we're going in the parking lot
at Googleplex and trying to find our
automobile, it helps to know which
automobile is mine and where we parked it
because otherwise we'll be lost without our
car. So these are all the adaptive good parts
of having an I, Me, Mine, but there are
disadvantages, there's a downside. There
are cons to being a self. There are
maladaptive aspects of the self that we
should like to do away with. The first and
the easiest to identify by our friends are our
aggressive self; our aggressive, arrogant
self. We have another self. Here I am trying
to get rid of myself and I have this other self
that is somehow in the circuitry. And this
tells us how difficult it is to get rid of our self.
We have this echo self which seems to
have subsided. No. It needs to meditate
more. So, our friends know that we have an
arrogant and aggressive self, but this part is
sort of hidden from us. But the Me part of
our self, this we recognize because this is
our battered and our fearful and our anxiety-
ridden self. This is the part that gives us
high blood pressure and all kinds of physical
and mental ailments. And how about the
mind? The mind, of course, is also clutching
its captured self-indentured, it craves things,
it overeats, it wants too much. And these
are the, in short, the ABCs of the I, Me,
Mine, the aggressive, besieged and
clutching parts of the self that we can do
without. Now, as the new century dawned, a
group of investigators at Washington
University in St. Louis, Deborah Gusnard
and Marcus Raichle, looked over a bunch of
PET scans--PET scans that had been done
in the past and discovered something
interesting. In here, you're looking at a
summary of what they found, because we're
looking now at the inside of the brain.
Previously, we've been looking at the
outside of the brain. Now we're looking at
the brain from the inside and you recognize
that it's the inside because it's the right
hemisphere and here is the corpus callusom
that has been cut, the bridge between the
two hemispheres. And what they found was
that there were two hotspots in this inner
part of the brain at rest; at rest. Their
subjects were trying to relax, not do
anything mentally or physically. And here
was a hotspot in the medial posterior
parietal cortex. Front of the brain here, back
of the brain here. Notice, by the way, the
other centered, allocentered pathway
coming along here through the under part of
the occipital and medial temporal cortex.
And similarly, the other major hotspot was
here in the angular gyrus which is we've
noticed is the longest egocentric pathway
that leads up to the superior parietal lobule.
So here at rest are three hotspots. What
happens when the subjects are then given a
task which requires them to be introspective
and to look into their self? These hotspots
become even hotter. And various lines of
evidence suggest that these hotspots in
charge are engaged, at least partially, in
generating our sense of psychic self-identity
and in relating this identity to our
environment and to ways to navigate
through our environment. So if you ask,
what are these hotspots doing anyway?
One might suggest by way of speculation
that this is how you remember where you
were born, what your bedroom look like in
your early formative years, where you went
to high school, who your friends were in
high school, where you went to college, and
what your office looks like at Googleplex.
This is where you fit in to your long narrative
history and then to that part of your
environment which you laid down with
circumstantial details so that you know how
to find your way around your environment.
But now, what happens when the subjects
are given an acute task--an acute task that
requires them to be very attentive to their
external environment? If you remember the
first slide with the self and external
environment, you'll know and can anticipate
that these hotspots become cooler. These
self hotspots become cooler when
attentiveness is required and demanded by
events in the external environment. And this
has since been borne out by functional MRI.
You're looking here at the top side at the
functional MRI scans. In here, you're
looking at the left hemisphere with the
frontal lobe here and the occipital lobe here.
And here is the posterior cingulate cortex
back in the medial parietal lobe, and here is
the medial prefrontal cortex and here's the
angular gyrus, so that this is a resting
functional MRI scan and we still have these
three major hotspots. But now, the subjects
are inside the functional MRI scanner for
300 seconds or five minutes. And we see
something fascinating. Because we see that
when the cool spots get hotter, the hotspots
get cooler. And when the hotspots get
hotter, the cool spots get cooler. And this is
happening in this subject about three times
a minute. Now, this is a very, very slow
cycle. It's endogenous, intrinsic cycle of the
brain. It's not clear exactly what the
mechanism is but it's probably a
combination of some metabolic cycle and
some bioelectric cycle. It's much slower
than the breathing rate of, say, 18 per
minute because this is only three per
minute. Where could such a basic rhythm
come from, and that, of course, is an
interesting problem for neuroscientists to
settle. And if you're wondering about the
IPS which is cooler and the FEF which is
cooler and the TPj and the inferior frontal
cortex which is cooler, rest assured that 20
minutes--20 seconds later things will be
different. In here, 20 seconds later is the
evidence of a spontaneous reciprocal shift
in the other direction. As the hot spots get
hotter, the cool spots get cooler. Question?
>> Are the subjects doing anything during
this? >> AUSTIN: No, no. This is
spontaneous. The subject is not trying to do
anything. This is an involuntary,
spontaneous, endogenous, reciprocal shift
that's going on by itself. Thank you for your
question. So here is the cooler angular
gyrus and the cooler medial posterior
parietal and the cooler medial prefrontal
cortex. And here again, as a reminder, is a
reciprocal function we've been talking
about. Now, the question then might be
those of you who meditate and who go to a
meditative retreat, let's say you've gone
through day-long retreat or on a weekend
retreat and then you've gone for a seven-
day retreat, you're very relaxed and yet very
receptive, very acute, very sensitized to
your environment. And you've been doing
this for--not for a week or so but you've
been doing this for some years. What would
happen if you're just there relaxed in a
receptive mode of attentiveness? Well,
speculation here is a model to think about.
Here is your allocentric mode of other
referential attentiveness going up and down
maybe three per minute. And here is your
self-centered mode going up in a reciprocal
fashion spontaneously. And then all of a
sudden a triggering stimulus comes from
the outside; a triggering stimulus. A
triggering stimulus has been described in
Zen terms and Buddhist terms for many,
many centuries. For Zen Master EQ who
was meditating out in a boat, in a row boat
out in the center of Lake Biwa in Japan at
night, the triggering stimulus was a bird that
flew over and above him. A bird that he was
unaware of and the bird said [makes
sound]. And Zen Master EQ dropped into a
certain extraordinary state of
consciousness. Why? Well, we've seen that
there is this reciprocal arrangement that
goes on spontaneously and we're
speculating that is allocentric, other
referential attentive processing would be
captured and very hyper attentive. And
similarly in the reverse reciprocal fashion,
there would be a deactivation of his self-
referential processing, which is in red and
down here. And after a variable but
unknown period of time because time would
drop out, his allocentric processing would
be at a higher level. And as a residual
during the--during the afterglow phase, his
egocentric processing would be at a very
low level and much of his prior maladaptive
self would have been cut off. Cut off--
question? >> How long will the
[INDISTINCT] last? >> AUSTIN: A variable
period of time, but I would say anywhere
from hours to a few days. Thank you for
your question. I've just come back from
Beijing where I was given, to my surprise,
this ceremonial sword. I thought it might
interest the audience as a curiosity, but it
also helps me explain how the sword cut
that is describe in the old literature which is
the sword of the Buddha [INDISTINCT] of
enlightenment and [INDISTINCT]. How it
operates and nicely slices off at that just the
right parts, our sense of physical and
psychic self that is disadvantageous to our
well-being and to well-being of others. Now,
you may think it odd that any quasi-religion
or quasi-philosophical or any other system
of human endeavor would speak of a sword
cut as a metaphor for a state of
consciousness that would supervene but
this is the same way than my Zen master
describe such a moment to me. And the
technique that he used with something like
this. He said, "A cut will open up in the mind
and will strike the depths of the cut." He put
both of his hands down in this manner and
touched his fingers to indicate a big long V-
shaped cut in the mind. So, we are talking
there is--and there is a word in Japanese
Kiri-e which describes such a cut in the
mind. Now, if the self vacates the center of
consciousness which it does. And then the
setters and insight that comprehends all
things in the outside world as they really are
and the absence of self. And if there is no
fear at that moment and no time and pro-
perception, the physical sense of self is
unregistered. And if perfection is registered
throughout the outside world at that
moment, how is it possible that such a
moment can occur. Again, we're talking
about a model explanation but the model
begins with the thalamus. But what are we
looking at here? We're looking at the left
side of the brain, nose here, back of the
brain here. We're looking at the thalamus
which is a paired structure. This is the left
thalamus and we're seeing the largest
nucleus in the whole thalamus which is the
pulvinar. And the pulvinar on that model that
you have there is indicated in a-in a yellow
orange manner. If you see a yellow orange
spot, you're looking at the pulvinar. What
does the pulvinar do? The pulvinar
specializes in salience that's a quality that
enables the foreground item of interest to
leap out and the background to subside and
become the background. So, the pulvinar is
a very smart nucleus to have at the onset of
all of our perceptions. Now, what you're
looking at in color is mostly the dorsal part
or the upper part or the northern part of the
thalamus. And the other item of interest is a
lateral-posterior nucleus and it's connected
with the superior parietal lobule which is
where we organize our physical sense of
self. In front of that are the three limbic
nuclei of the thalamus. Through these three
nuclei come all of the messages that rise up
from our hypothalamus, our hippocampus,
our amygdale, all of our emotional life
passes through these three limbic nuclei
and the front of the thalamus. And it's so
happens that each of these three nuclei are
the passageway up to those three hot spots
in the cortex which are our sense of self.
So, the way the circuitry is arranged in the
brain, all of the information which comes up
from the limbic system and comes up in a
bottom of manner, that comes up through
the limbic system and drives our cortex with
all of our wants, all of our attachments, all of
our emotions first goes through these three
limbic nuclei in the front of the dorsal
thalamus. So, we're talking about the dorsal
tear first. But notice the ventral pulvinar
remains as those the rest to the ventral
nuclei. And the ventral pulvinar goes up to
diffuse the formed gyrus and all of the other
information that passes along the allocentric
other centered kind of processing. So, then,
how is it possible to drop out all of these
dorsal thalamus and therefore rid ourselves
of our anxieties and our sense of self. And
the answer is that it is not possible. It's not
possible unless you pay attention to another
nucleus in the thalamus which is a reticular
nucleus. Think of the reticular nucleus as a
cap that fits over the rest of the thalamus.
And because it has many GABA, gamma
aminobutyric acid nerve cells in it, it
exercises and inhibitory role on the rest of
the dorsal thalamus. So, because the
thalamus and the cortex normally operate in
an oscillating mode very quickly back and
forth, the reticular cap enables the thalamus
to shut down it's thalamocortical system and
to cut off our sense of self. Now, you may
say, "What is the evidence for this in my
own experience?" The evidence for this in
your own experience is it what happens
when you go into your bedroom, turn out the
lights and drop off to sleep in the evening at
night? Why do you fall asleep? Your vision
drops out, your hearing drops out, your
sense of physical self drops out? All
courtesy of your reticular nucleus in addition
to other circumstances. And why is the
thalamus important? It's important because
everything that you have experienced since
you first sat down in this chair this morning,
all of your perceptions have had to go
through your thalamus in order for you to
understand in the cortical level what's going
on, with the exception of smell. And if you
smell the coffee or the onions coming from
over here, that's only because smell is the
only exception. All the rest has to go
through your thalamus. Now, like the rest of
the western world, the people in Holland
were used to a door that operates as a unit
from the top to bottom until about 1600. And
then some Dutchman said, "Hey, why don't
we design another kind of door? Let's
design a door that is hinged at the top and
then independently at the bottom so we
have more options. And if our wives are
inside here and the kids are down here
playing in the door step, she can look down
and watch the kids or if it's a very hot day
and we want to get some cool breezes from
a distant source, we can close the top part
and open up the bottom part and let the cool
breezes come in and sweep along the floor.
And if we want to close off to world at night
in security, we can close both halves of the
door as we drop off to sleep. The Dutch
door is a metaphor for the way the dorsal
thalamus opens and closes at different
kinds of days. Now, there are some triggers
of historical interest. The first of course is
the--is the moment the episode involving
Siddhartha Gautama about 2500 years ago,
who is meditating the bodhi tree in the pre-
dawn hours. When he looked up and saw
the morning star--what is the morning star?
The morning star was well known to the
ancients. Morning star is the planet Venus.
And this is the way the planet Venus was
painted in back of the early Chinese
dynasties. She was painted as a white
goddess. And it's an indication of the
harmony that was involved in her being.
She has shown holding a lute. And as
further evidence that she was present in the
early morning hours. If you look up here,
you can see that she has a rooster in her
crown, evidencing what goes on in the first
part of the morning. And next time you go
up north and visit Seattle, do visit the
Seattle Asian Art Museum. because in the
Asian Art Museum, you will this statue
which is entitled 'A Monk at the Moment of
Enlightenment.' You will notice the black
Buddha who looked up and saw the
morning star. This monk is also shown
looking up at the moment of enlightenment.
The technique of looking up as a meditated
practice is well known in Tibetan Buddhism.
And when Matthieu Ricard was here in
2007, about that time he was also writing a
book about Shabkar and Enlightened Sage
in Tibetan Buddhism in the 19th century.
And what Shabkar had to say is this: "I raise
my head looking up and saw the cloudless
sky. I thought of absolute space free from all
limitations. And then experienced a freedom
without center, without end. In translation,
the cloudless sky is the sky that is free of all
delusions. Absolute space without limits, it
is this space with stems around us as
allocentric space. The freedom is the
liberation that is part of an enlightened state
of moment. Without center means, no self is
in the center, without end meaning infinite.
Nirvana is this moment seen directly there is
nowhere else than here the only gate is now
the only doorway is your own body and
mind there's nowhere to go there's nothing
else to be there's no destination it's not
something to aim for in the afterlife it's
simply the quality of this moment does this
just this this room where we are pay
attention to that pay attention to who's there
pay attention to what's what isn't known
there pay attention to what is known there
pay attention to what everyone is thinking
feeling what you're doing there and pay
attention pay attention four weeks the
Buddha remains near the Bodhi tree
peaceful and serene he was tempted to
retire into a profound solitude instead of
trying to teach others what it had taken him
six long years to discover for himself he
wants to stay there he's very happy he
doesn't want to go out he he says to himself
no one is going to understand this you know
people are gonna think I'm crazy they're
gonna think I'm nuts but I saw the nature of
the people envy and jealousy and strong
negative mental states all the people in the
world they are like a officious riddling in the
very shallow water so Buddha he himself
afraid to teach the people the myth is that
God comes to the Buddha Brahma comes
on his knees and says please we need you
why don't you try talking about what you just
understood because the world needs that
the gods needed and the men needed you
know people need it and then Buddha
decided to to to give his teachings because
of the great compassion is not an ordinary
compassion when you feel the feelings of
others you automatically don't want them to
feel bad you feel the feeling of your hand
you don't put it in the oven tip me you're not
you're not being compassionate at your
head you just feel the pain so you know if I
put it there so you feel others pain you're
gonna do your best to help them alleviate it
when somebody becomes enlightened
something blooms in his heart it's like a
flower blooms and it cannot hold the
fragrance it has to naturally release so it's
like he naturally had to release his radiance
he has to share this joy that was in his heart
thirty-five years old the Buddha would
devote the rest of his life to bringing his
teachings the Dharma the fundamental laws
of all things into the world but as he had
feared it would not be easy as he set off to
share what he had learned he met a
wandering ascetic who was your guru
ascetic asked him the Buddha said he had
no guru that he had attained enlightenment
on his own it may be so the ascetic said and
walked away on his first attempt to teach
the Buddha had failed Buddha meets
someone who doesn't see anything special
about him because he awakened Buddha
doesn't look any different from anybody else
he is ordinary Buddhism is not about being
special Buddhism is about being ordinary
and it is not about the continual excitation of
bliss it is about walking a normal human life
with normal human beings doing normal
human things and this reminds you that you
yourself might be a Buddha at this moment
the person you're looking at might be one
it's an interesting practice just each person
you see as you walk down the street Budda
Budda Budda Budda Budda from boga the
Buddha walked west nearly 200 miles and
crossed the Ganges River he was still
searching for a way to explain to others
what he feared was unexplainable the path
to the enlightenment he himself had
experienced in a deer park in SAR not not
far from the Ganges he would try again his
five former companions were still practicing
the austerities he himself had abandoned
from far off they saw me coming and
unseeing me made a pact with one another
the Buddha recalled friends here comes the
doctor living luxuriously straying from his
ascetic practice he doesn't deserve to be
bowed down to these are his buddies who
were just disappointed and disgusted with
him for giving in after they had all been
trying to starve themselves into
enlightenment so they they're a little
distrustful at the beginning they refer to him
as an equal and he then tells them no that's
not the term you should use when you refer
to it - targeted to a being who's gone
beyond and so he sets them straight and
they then become the first people to hear
the content of what he realized under the
Bodhi tree his first teaching would later be
called setting in motion the wheel of the
Dharma because it brought the Buddha's
message into the world for the first time he
did not propound a dogma instead he spoke
from his own experience out of his own
heart he had known the abandon of the
sensuous and the rigors of the ascetic now
he would disavow both of them the Buddha
said I've discovered a new way and it's not
the path of asceticism and it's not the path
of sensory indulgence it's the middle way
what the Buddha was always doing was
saying everything's everything needs to be
balanced so you know the middle way was
always balancing between you know
excesses on this side excesses on the other
side Fair goes the dancing when the sitar is
tuned tuned as the sitar neither high nor low
and we will dance away the hearts of men
but the string too tight breaks and the music
dies the string to slack has no sound and
the music dies there is a middle way tune us
the sitar neither low nor high and we will
dance away the hearts of men the path to
enlightenment lay along the middle way the
Buddha taught and the ascetics listened
now he would answer the question that six
years before had provoked his spiritual
journey the question of suffering Buddhists
don't have a creation story there is no
creator deity it's not really an it of interest its
it's not an issue what's an interest is the
problem of human suffering and the solution
to human suffering pretty much everything
else right is beside the point the Buddha's
analysis of suffering came in the form of
what have come to be called the Four Noble
Truths there is no Commandments or
anything the first noble truth is that there is
suffering in this world generally this
suffering has been mistranslated suffering is
not entirely accurate to the word that the
buddha probably used it means something
closer to dissatisfaction that you know we're
never quite happy and if we are that's gone
in an instant anyhow and he says that this
suffering is unsatisfactoriness doesn't arise
by itself it has causes our own mind causes
it while the second noble truth asserts that
suffering has a cause the third noble truth
makes an astonishing claim you really can
be free of suffering by understanding the
cause of suffering nobody tells you that and
so that was a huge announcement the
problem Buddha taught is desire how to live
with the confused and entangling desires of
our own minds people often misunderstand
Buddhism as saying in order to wipe out
suffering you have to wipe out desire if that
was what the Buddha was saying then
where does the desire for enlightenment fit
in you know uh with the Buddha's saying be
smart about your desires design must be
dead without desire how can you doubt life
without desire how can it you Buddhahood
strong desire to become put that but desire
to humble ah that bad with the fourth and
final noble truth the buddha laid out a series
of instructions for his disciples to follow a
way of leading the mind to enlightenment
called the Noble Eightfold Path the
cultivation of moral discipline mindfulness
and wisdom they are as I like to think of
them a set of possible recipes um that you
can try on your own life and see which one
makes the best soup the Buddha didn't
speak for long but when he was finished the
five skeptical ascetics had been won over
they became his first disciples word quickly
spread of the sage teaching in the Deer
Park its are not hundreds came to hear him
and became disciples too many were
wealthy merchants or their sons living just
five miles away in a thriving trading center
on the ganges the holy city of Banaras
Banaras is the most sacred city in all of
India as it has been for millennia even
before the time of the Buddha pilgrims came
here to worship their gods and bathe in the
holy river of heaven you see people
purifying themselves bathing in the Ganges
you see priests performing rituals you see
corpses because that's the best place to
end one's life so you see going on there a
great range of religious activity and much of
it of the type that does go back to the
Buddha's time uh Tejada my hearty with
someone other than their many of 's sacred
ceremonies on the Ganges echo the ancient
practices of the Vedic priests the
brahmanas in the buddha's day only the
brahmanas could mediate between the
gods and men only they could conduct the
holy rituals that were said to preserve the
universe itself the Brahmin priests stood at
the pinnacle of a rigid social hierarchy a
sacred system of caste beneath them were
the Warriors the caste to which the buddha
belonged below them were farmers at the
bottom were the servants and still lower
outcasts those social groups are not merely
social conventions but rather they're
hardwired into the nature of the universe
you're supposed to stay in that group and
the survival society depends upon your
continuing to perform the function
associated with that social status caste was
irrelevant to the Buddha so were priestly
rituals to preserve the universe his
teachings focused on the universe within
the Buddha said you could be from any
caste what makes you knowable is if you
understand reality you know if you're a good
person if you're a wise person then you're
Noble in time a devoted gathering of monks
formed around the Buddha ATS are not
near the Ganges broken stones and fallen
pillars mark what remains of what grew to
be a vibrant monastic community the
Sangha it took the Buddha many many
years to find his way but he didn't want it to
be so hard for people and so he established
a community who could live together and
help one another in a ceremony evoke in
the beginning of the buddha's own spiritual
journey fledgling monks of all ages say
goodbye to their families and homes and
join the Sangha that DMP the mom Salim
that Johnny I go to the refuse of the Buddha
I go to the refuse of the Dhamma and I go to
the refuse of the Sangha Tongan Sarang
that Johnny the Sangha is an embodiment
of Buddha's experience and wisdom what
happens if people practice this thing I did
truly happy or not are the joyful or not so I
think Buddha wanted to also leave a a
perfect example of his teaching and alive
teaching a teaching that walks a teaching
that can talk a teaching that can laugh so I
would say Sangha is just like a living
example of Buddha's teaching the first
Sangha was a radical institution open to
people of every caste and remarkable for
the times in which the Buddha lived to both
men and women the Buddha was part of a
culture deeply suspicious of women the
attitude towards women at the time was
very critical and many things were
impossible for them so that was a very
revolutionary thing to do that in that times of
India by ordaining women is nuns the
Buddha gave women the chance to escape
the drudgery of daily life life was so hard for
most women that entering the Sangha was
a liberation as we know from their ecstatic
heart-rending poems so freed so freed so
thoroughly freedom I from my pestle my
shameless husband and his sunshade
making my moldy old pot with its water
snake smell aversion and passion I cut with
a chop letting come to the foot of a tree I
meditate absorbed in the Bliss what bliss
bliss nirvana the Buddha taught could be
found in the fleeting moment through the
practice of meditation the Buddha showed
his followers how to come to terms with their
own roiling thoughts and desires by paying
attention to them by becoming aware
becoming mindful as an ancient poem
counsels like an archer an arrow the wise
man studies his trembling mind a fickle and
restless weapon many times our mind is not
peaceful enough to realize that perhaps we
need to understand more about mind itself
and how to balance the emotions how to
balance our mind and try to cultivate more
happiness the difficulties come from within
one experience unexpected things from
one's mind most dangerous with sceptical
doubts doubts about oneself doubts about a
Buddha physical is we can get from from
from the food and from the Supplemental
vitamins and yeah and for the mind this is
the only only way we have to only medecine
meditation is not about getting rid of anger
getting rid of lust or getting rid of jealousy
even while becoming monk offering
experience angers it happens it often
happens when people start teasing you like
a shaven bald head person but it gives a
good chance for us to realize that okay let's
see this anger arises what is it what more
staufen happens in our ordinary life is that
whenever we experience these emotions
we get it stuck into it it starts twisting us but
Buddhism is going through inside it and
getting out of it peaceful way and I think that
gives us more joy and that makes him in life
more full more move around it's not like we
we are not living in partial truths but there's
like whole of things together it takes time to
comprehend this and then by practicing
again and again the practitioner becomes
very balanced and one reaches a state of
very strong equanimity equanimity towards
the physical and mental objects and this is
the base camp for the summit
enlightenment after washing my feet a
disciple said I watched the water going
down the drain I am calm I control my mind
like a noble thoroughbred horse taking a
lamp I enter myself thinking of sleep I sit on
my bed I touch the wick the lamp goes out
nirvana my mind is freed the mind is as
restless as a monkey the Buddha taught
who you are what you think of as yourself is
constantly changing like a river endlessly
flowing one thing another tomorrow there's
water in a river then there's water in a glass
and then the water is back in the air and
then it's back in the river the waters there
but what is it that's a way to think about the
self in Buddhism one moment you're angry
the next moment you're laughing who are
you a seed becomes a plant wisps of
grass are spun into a rope a trickling stream
turns into a river the self comes in the self
goes simply notice how from one moment to
another yourself is actually not as much the
same as we think it is what the Buddha
realizes is that if we can get rid of this
fundamental misunderstanding of the nature
of the self based on egotism we won't cling
to things we won't screw up everything we
do because we're thinking about it in the
wrong way once you stop centering your
your feelings about your feelings on yourself
that what naturally arises is is simple
compassion compassion for your own
suffering compassion for the suffering of
others even the most abstract of the
Buddha's teachings had a practical ethical
dimension compassion the Buddha taught
comes from understanding impermanence
transience flow how one thing passes into
another how everything and everyone is
connected when this is that is from the
arising of this comes the arising of that
when this isn't that isn't from the cessation
of this comes the cessation of that this is
always connected to that everything is
connected to everything else you never
leave by yourself you live always within a
family or society or culture you constantly
interact with other people all the time so our
happiness depend on their happiness as
well how can we be happy if we are the only
one happy in an you know just an island of
happiness within an ocean of misery of
course that's not possible compassion
stirred the Buddha to send his monks out
into the community sworn to chastity and
poverty they wandered the roads bringing
the Buddha's teachings into the world
Goforth monks for the happiness of the
many out of compassion for the world there
are beings whose eyes have little dust on
them who will perish if they do not hear the
teaching but if they hear the teaching they
will gain liberation the monks exist by
begging we think of begging is kind of a bad
thing begging in this tradition is a good thing
it's a sign of spiritual purity you're not
allowed to bake tomorrow's lunch only 's
lunch then you can't eat from noon until
dawn the next day then you have to go out
and get another lunch and then in exchange
for lunch you give a section unless they say
we don't want to hear about and you don't
but that's all anything but that forces you to
interact with the lay community and if you're
not serving them if you're not doing
something useful for them they won't put
anything in your bowl and that will be the
end of your community the Buddha himself
wandered across northeast India teaching
and gathering new disciples everywhere he
went you didn't have to become a monk or a
nun to become a Buddhist the Buddha's
teachings were for everyone everything is
burning what is burning the eyes are
burning everything seen by the eyes is
burning the ears are burning what is
burning everything heard by the ears is
burning [Applause] the nose is burning
smells are ablaze the tongue is burning
tastes are ablaze the body is burning the
mind is burning we're on fire we may not
know it but we're on fire and we have to put
that fire out we're burning with desire right
we're burning with craving everything
everything about us is is out of control the
Buddha goes on to talk about the three
poisons greed and anger and ignorance and
how the the three poisons are what is
making the fire and the way out of doing this
is not to deny the three poisons but to
recognize that if you turn them around you
come to their opposites instead of greed
you have generosity instead of anger you
have compassion and instead of ignorance
you have wisdom I can give my teachings in
brief the Buddha said I can teach in detail it
is those who understand that are hard to
find there are stories of people coming to
the Buddha and saying I am leaving your
teaching because you have not told me
about whether there is a life after death or
whether there is another world and the
Buddha says did I ever say that I would give
you the answer to these things the Lord you
didn't why do you think that I never said that
I would give you the answer to these things
because these are not the things that you
need to know thing that you need to know is
how to deal with suffering coz at this very
moment what made you ask that question
and suffering the Buddha was above all a
pragmatist he did not expect his followers to
agree with everything he said he
encouraged them to debate and argue to
challenge him what I say my follower should
not accept my teaching out of devotion but
rather your own experiment even Buddha
himself in order to get final lightin meant
need hard work so investigate based on
reason the true logical investigation if
something contradict in the Buddha's own
world then we have the right to reject it as
the Buddha gathered more and more
followers stories spread of his miracles
which mixed the marvelous with the
mundane one story tells how 500 pieces of
firewood split at the Buddha's command in
another a mad elephant charged wildly
down the street forcing everyone to flee only
the Buddha remained quietly waiting the
elephant overcome by the Buddha's radiant
kindness knelt before him and the Buddha
patted his leathery trunk what is the
meaning of miracle miracle has something
unexpected I think 100 years ago jumbo jets
or some of these computers or these I think
in their eye this is how something America
because miracle something cannot
understand so now I think within this century
we may find some new ideas or new facts
so far we spent all our energy and time for
research on matter not internal world this
this color small space but lot of mysterious
things still there the great field of knowledge
is as tiny as the earth is in the universe it
mean it's the Tison speck in and the the the
universe is what we don't know and it will
always be that way this however however
much we find out it will still be that way
because the unknown is vast Pisa is
unspeakably greater than anything we will
ever know in one of the most storied
miracles the Buddhists rode on a jeweled
walkway suspended in midair while streams
of water spouted and flames flash from his
body shooting out to the very edge of the
universe and as the Buddha sat on a lotus
flower giving his teachings he replicated
himself filling the sky with multitudes of
Buddhas for all to see and wonder you we
believe that literally does it matter whether
we believe it literally what many of those
miraculous stories are about is is the sheer
wonder little the very fact that the whole of
unknown time and space has led down to
this led to this very moment when we're
sitting here talking to and we are sitting here
talking to each other is utterly miraculous
sitting here in a room having had a cup of
coffee having taken it out of a beautiful blue
and white porcelain mug what could be
more miraculous than that um everyday life
around us is already so implausible and so
glorious that what need for further miracles
and that's the teaching of the Buddha that's
the miraculous teaching of the Buddha
violence the Buddha taught always leads to
more violence to the Slayer comes a slayer
to the Conqueror comes a conqueror he
who plunders is plundered in turn war was
endemic in the buddha's age ravaging
north-east india again and again although
kings and their ministers sought his counsel
the buddha offered no grand political vision
he was powerless to stop the killing and the
fighting even the men women and children
of his former kingdom were massacred by a
marauding king forced into pits and
trampled by elephants it was said that the
buddha received the news in silence
hundreds of them killed so that day but that
was sad what does human being so he had
like human being so sometimes is he he
also you see as a day failed he failed to
perform miracle the buddha failed but we as
the buddha fail constantly and part of our
suffering is our is our failure our recognition
of our failure buddhism doesn't argue with
reality there will always be both the potential
for awakening in any moment and the
potential for incredible damage at any
moment and if we fool ourselves into
thinking were past that we will do incredible
damage change the buddha said must
come from within the buddhist arts always
with the mind and talks about the violence in
the mind and says that violence in the world
is a result of violence in the mind a tree lives
on its roots if you change the root you
change the tree culture lives in human
beings if you change the human heart the
culture will follow for decades the Buddha
shared his teachings all across northeastern
India but all beings be happy we taught
weak or strong great or small let us cherish
all creatures as a mother her only child
barefoot in his robes he was still walking the
roads when he was 80 but old age was
upon him his back hurt his stomach was
often in pain I'm old worn out he told a
trusted disciple like a dilapidated cart held
together with thin straps the world is so
sweet he said that he could understand
wanting to live for at least another century
but he was frail and exhausted he became
ill near cushion Agora a remote village near
the border of Nepal when he was offered a
meal which would prove deadly the food
was spoiled he ate what was offered to him
and it said that he knew it was bad but he
took it anyway because it was offered and
didn't want the person who offered it to feel
bad because it was his time Kushina gara
is revered by pilgrims as the place where
the Buddha finally left the world it was in
cushion Agora where he grew weak and
asked to be laid on his side in a quiet grove
of salt trees as he neared the end his
disciples began to weep stricken with grief
you but the Buddha reassured them all
things change he said whatever is born is
subject to decay he's saying this is a natural
process he tells his disciples use this time
use the energy here even this for your own
wakening so he used even his own death
and their sadness as a time to remind them
of what their real task was what he's
actually doing is inviting those who are
close to him into the experience I don't think
the Buddha's teaching in any way argues
against grief or or sadness or loss the
teachings if they make any sense have to
make sense in ordinary circumstances in
ordinary lives and in ordinary lives we grieve
when we lose we we grieve we when it
when it hurts we say ouch Buddhism is
trying to look at things but way they are the
way it is just as it is it hurts this is life this is
our life and our relation to life involves
losing it too you don't get beyond these
things you don't get the it's alright to feel
what human beings feel and we are not
supposed to turn into rocks or trees when
we practice Buddhism Buddha's laugh cry
dance feel ecstasy probably even feel
despair it is how we know the world it is how
we live inside of our hearts and not
dissociated from them the Buddha had
always been saying goodbye now he
prepared to leave the earth forever he
would never be reborn never die again it
may be that after I'm gone the Buddha told
his disciples that some of you will think now
we have no teacher but that is not how you
should see it let the Dharma and the
discipline that I have taught you be your
teacher all individual things pass away
strive on untiringly these were the Buddha's
last words the Buddha died peacefully his
head was pointed to the north his face to
the west the stories tell how the earth
shook and the trees suddenly burst into
bloom their petals falling gently on his still
body falling out of reverence devine coral
flowers and divine sandalwood powders fell
from above on the Buddha's body out of
reverence you you his disciples were quite
upset what are we going to do without our
teacher we will be lost without our teacher
but his instruction was so simple and so
clear I am NOT your light I am NOT your
authority you've been with me a long time
now be your own light the Buddha saw
death and life is inseparable these are two
sides of the same thing death is always with
us death is part of the whole large unknown
and if we are unable to smile at the idea of
the unknown we're in real trouble that's the
realism that the Buddha was talking about
trying to come to terms with reality when he
was 29 then still Prince Siddhartha the
Buddha had left his wife child and family to
try and understand the nature of suffering
he had attained enlightenment shared what
he had learned and left a path for others to
follow now he was gone but before he
died he had asked his followers to
remember him by making pilgrimage to the
place of his death to where he gave his first
teachings where he achieved
enlightenment and where he was born
those four places mark out a sacred
biography and in tracing that pilgrimage
route you are learning the story of that life at
places of pilgrimage temples were built
images were installed and relics were
enshrined millions of people get immense
inspiration but the spirit always there but
real Buddhist holy places is within oneself
that's important so real but the second place
we must build within ourself we must build
within our heart although the Buddha had
predicted that his teachings like everything
else would in time disappear Buddhism
flourished in India for 1,500 years spread
into Sri Lanka Central and Southeast Asia
Tibet China Korea Japan and in the 20th
century to Europe and the Americas
adapting different forms and shapes
wherever it took root attracting many
millions of men and women who practiced
the Buddha's teachings both within and
outside the monastic community but
everywhere and in every age the essence of
the story remains the same the Buddha
said that we've turned this world into a
painful place and this world does not have
to be a painful place this world can be a
world inhabited by Buddha's but it's up to
each one of us to turn ourselves into a
Buddha that's real that's the work if the
Buddha is not you finally the Buddha is of
no interest to you the Buddha is the Buddha
is of such interest to you because you are
the Buddha every sentient being even inset
have buddha nature the seed of buddha
that's the seed of enlightenment so
therefore there is no reason to believe some
sentient being cannot become Buddha so
like that I know that there are supposed to
be preserved footprints of the Buddha which
are which are kept in one of the sacred
places in India or Nepal and you know you
can stand in them and if you stand in them
maybe you realize ah ten toes me too there
is a story of a brahmana who one day found
the Buddha under a tree calmly meditating
the Buddha's mind was still he radiated
such power and strength that the Brahmin
was reminded of a Tusker elephant the
Brahmin asked him who he was imagine a
lotus that had begun life under water the
Buddha replied but grew and rose above
the surface until it stood free so I too have
transcended the world and attained the
supreme enlightenment who are you then
the brahman wondered remember me the
Buddha said as the one who woke up you
you you you you you you you you .
Tibetan Buddhism or at least it's
archeology is supposedly said by the
Buddha and what he was saying is all
compounded things are subject to decay
there's more to that phrase and what he
was doing he was talking to his disciples
and saying what you really want to do is
make sure that you don't forget to get your
life in order because everything that you see
about your life right now is simply all
contingent and going to vanish and the way
in which you need to be thinking about your
life is how will you think about your salvation
well I think this is a perfectly appropriate
way to think about archaeology it's because
all archaeology is subject to decay it's
compounded by humans it's compounded
by the natural environment in which we
work and it's compounded by the social and
political environment in which we live so our
job as archeologists in part is to try to
salvage what we can of that past and
present that common history of humanities
so that we can learn from it and then move
forward into the future now I always as an
archaeologist have to locate us because
that's simply the way I think and you'll you a
few been to other archaeology conference
sections before you'll know that we almost
always start here with something of this sort
I always though ask this of an audience
when I speak of Tibet and I simply ask how
many of you in this audience have been
there and if you'll just raise your hands so
this is a much more mature audience than I
usually work with because many of this
places I go section I ask how many people
have been to Tibet and no one raises their
hand so you in fact will be able to at least at
least give me some fact-checking on the
things I will be talking about in terms of
some of the places I've actually been and
had the opportunity to study but we get a
sense that Tibet is one of these very
isolated places it's really in some sense in
the middle of nowhere and the way in which
many people think about this region but in
fact as many of you well know Tibet was
actually a very important nexus that that
was a participant in a significant amount of
trade across the Silk Road it had some very
interesting interactions with the southern
Indian continent as well and to some extent
from Southeast Asia so Tibet is really not as
isolated as many of us would like to believe
it is in fact it's a it's a crossroads in many
instances it's just taken us as historians and
archaeologists and others a significant
amount of time to begin to unravel what that
history in fact has been like to give you a bit
finer sense of where we are in the world I
want to show you what ethnographic Tibet
looks like and so this image is an attempt to
do that the Tibetan Autonomous Region is
this part right here this is Ching hai which is
a what you'd call a regular province of
China these are the places where Tibetan
speaking peoples are primarily found in that
region also though you'll find folks that
speak a version of Tibetan in Bhutan along
the Himalayan arc here in to Ladakh as well
so it's actually a bit larger than this image as
well so you'll see another map in a moment
about the places I'm going to speak to you
but I want to just point out so you'll have
some memory of where we're going go
we're going to go down here to this little
bump that little bump right there that goes
into like a finger into the Tibetan Plateau
from Nepal we'll kind of shift our gears and
go to an area right around here which is in
the yarlung Valley about right there well shift
our gears all the way up here to an area
that's not quite on the map but around here
which is called Doolin and then we'll shift
our way back here to these cities and these
towns called sapa dong tolling and then of
course the famous Mount Kailash so this
gives you a sense of where we will be now
one thing I'd like to get across very very
quickly about this this conversation we're
going to have is is that it's important to
understand what we don't know about
Tibetan archaeology and about the the
nature of Tibetan archaeological research
up until the late 1980s or the late 1970s
there really was no sense of a deep Tibetan
prehistory that is there was no archaeology
conducted whatsoever on the Tibetan
Plateau absolutely none the very first
archaeology though and this is really was
more of a salvage project was if you
remember Heinrich Harrer in seven years in
Tibet well he didn't do it but his buddy did
Peter of Schneider actually went off and did
a salvage excavation of Iron Age tombs
near Lhasa and that's actually was
published in the 1950s that was the first
actual archaeological research that was
done on the plateau there was of course a
variety of different explorers that crisscross
the Western Plateau made on roads into the
east into the Northeast or on Ching hai but
none of them ever got to Lhasa and most of
them never really paid that much attention
to the archaeological remains that they
encountered there you know fabulous
remains on the plateau but they they didn't
figure much in their travel logs except to
mention them obliquely especially when
they saw things that were monumental like
Crom bucks and men here's as we would
use in Eastern I'm sorry in western
archaeological parlance so this archaeology
starts in 1908 1970s primarily by Chinese
geologists they were looking for mineral
deposits which are quite abundant on the
plateau and they stumbled across a number
of surface sites that were located then and
these have been estimated by them and
others to be as early as fifty thousand years
ago or as late as ten and much of my other
research in the Tibetan Plateau is really
directed at this question but the way in
which I got into Plateau is something totally
different I've been studying as David alluded
to I've been studying to some extent high
elevation populations for my entire career
looking at how low lenders become high
lenders and so I've done much of my work
in the Andes I've done 25 work years of
work looking at this process of hundred
gatherers becoming Highlanders from our
lowland roots and at that end of that project
it was like well okay where do we go now do
I go to someplace else in the Andes no I've
kind of been there done that others are
working in those places as well I could go to
Ethiopia but I'd been there and done that an
early part of my career as well and besides
at that point Ethiopia was not particularly
welcoming to Western foreign archeologists
so the only option I had was to work on the
Tibetan Plateau so I figured well I'll write
some letters and I'll make some contacts
with folks and this will be very easy seven
years later it finally took some kind of very
difficult arm wrangling to get me to onto the
plateau and the way in which I was able to
do so was to work on Tibetan Buddhism
that is not the archaeology of the very
earliest Tibetans that was which I was
interested in it was actually to work with
Tibetan Buddhists so actually that turned
out to be very good because it's a
fascinating topic that is almost I'm
completely understood in the West at this
time but a few more facts about Tibetan
archaeology become important when I
started working there in 1997 there were
three or four teams of Chinese
archaeologists working on the plateau at
that time when I moved away from doing
some of that work with them in the middle
parts of this past set of this century that
number of teams reduced down to one or
two and there right now there are no teams
of Chinese archaeologists working on the
plateau at all none none working on any
early sites whatsoever not working on sites
of Tibetan Buddhism so our record is
extremely thin I should also point out too is
that there very few Westerners working on
there I think the blurb that was used to
describe my career was that I'm the only
archaeologist that was ever given formal
position permission to work on the plateau
and that's true I'm the only one in the last 50
years who's ever been allowed to work with
the Chinese team having said that it's been
up and down and as you might imagine the
politics can be fraught with the way in which
things have developed over time having
said that though the good news is that we
do have some sense of the archaeological
record of the Tibetan Plateau in specific
regard to Tibetan Buddhism so what I'm
going to do is try to introduce you to some
of the more salient characteristics of it from
my perspective this is not going to be a a
complete chronological order an ordering of
the data it's not going to be a particularly
scientific approach although science will
intersect in these in different ways
depending on the particular topic it's really
more to give you a flavour and sense about
what we do in fact know about Tibetan
Buddhism from the archaeological record
and then what we don't know and how we
make attempts to learn more about it
through this medium so let's take a look
then at the plateau just to remind us where
we're going here Lhasa is some place right
down in here sorry right down in here and
we'll be going then to first and foremost
we're going to be looking at the what I call
the early humble Buddhists of upper
Mustang and then we're going to turn our
attention to a body of folks that are called
the early elite Buddhists of dual on very far
away but a very great importance for
reconstructing what early Buddhism might in
fact have been like on the plateau at the
same time as I'm talking about those elite
Buddhists I'm going to transfer a bit of our
attention down to the arlynn valley and the
tomb of the kings because they have an
intimate relationship with those folks that
used to live in dual on at that time and then
finally I'm going to take you out west and
have you take a look at the major
archaeological site called tolling and how it
met the Cultural Revolution of China in the
1970s through 1980s so this is where we're
going before we get moving though on my
humble Buddhists of upper Mustang I'd like
to give you a sense of a bit of Tibetan
Buddhism now I am NOT a Buddhist I know
about Buddhism I respect Buddhism as a
religion or as a philosophy really but if you
ask me really detailed hard questions about
Buddhism I won't be able to answer them I
apologize in advance right now but what I
want to get across then and trying to give
you a sense of what Buddhism is like is that
you know Buddhism begins sometime
around the around the fifth century BC in
what is the the Shaka Muni the historical
Buddha was born in what is now in Nepal
but you know is often called northern India
at this time so he's born into a leat family he
becomes enlightened he dies and from that
point on the the teachings of the Buddha
then become part of a historical tradition
and at some point you know a hundred
years - longer after his death his teachings
then become codified and they become
ecclesiastical but the point I'm getting at
here is that we really don't have a very clear
understanding of what an unbelievable Eyck
what there's a early Buddhist in any of these
contexts that we might see either in Nepal
or northern India what would they actually
what would their material culture be like and
honestly we really don't have a good
answer for that that is we really don't have
an archeological record that speaks to it
because if you know much about Buddhism
at all it's really not about material culture it's
about liberating yourself from that material
culture in order to avoid being continually
reborn into suffering and then death yet
again so so we don't expect to know much
about the material culture of Buddhism and
that's why it makes it so difficult to begin to
trace the earliest origins of it on the Tibetan
Plateau as well as in other parts of the
Central Asian region as well as the
Himalayas to get a really firm sense of what
that might have looked like at that time the
other point I'd like to make - before we
launch into the more detailed discussion of
the remains that we've encountered is
something very simple that is that is Tibet
seems to most of us to be a place where
Buddhism is timeless that is it's been it
seems like it's been there from time
immemorial because of the spiritual
connotations that Buddhism into entails in
fact Buddhism got to the Tibetan Plateau
very late Buddhism really doesn't appear in
any kind of systematic way until about 650
or so ad and it's really a nut until 775 779
AD that the first major monastic and temple
complex is constructed on the plateau but
yet surrounding the plateau in Afghanistan
in Southeast Asia and in China itself there's
a great deal of Buddhist activity that's been
taking place and so in this sense then Tibet
is an isolated island that surrounded by
Buddhism but yet not really engaged in the
process quite yet so let's take a look now at
what I think some of the early humble
Buddhists might in fact have looked like and
to do that we're going to go now to this
village in Nepal now I know this is about
Tibetan Buddhism but trust me this is
almost China I'm sorry it's almost too bad
what you're looking at is is wonderful
Google Earth image of the village called
Samsung which is this place where I'd up
here if you walk this direction about two and
a half hours you can walk right onto the
Tibetan Plateau and you can cross the
border and pretty much go another 50
kilometers before you'd likely be stopped by
someone to tell you that you shouldn't be
there but in any case you can get a good
sense of what the village is like relatively
small you can see the agricultural fields that
are found down here as well there's a series
of them here and there's a number of
abandoned fields in this region as well so
this is the modern village of Samsung and
where I'm going to take you now is to this
this bit of a Mesa I don't know exactly how
else to describe it it's a bit down the valley
very close to the ledge maybe about a
kilometre south of the village itself and what
you're looking at is these little small
chambers right here and you can see some
fall down here you can see the difficulty
perhaps of getting up into these things you
know traditionally these places in Nepal
have been called cave tombs and in fact
they have they have human remains in
them they are tombs but they're not really
caves in the classic sense that is these
really are not caves they're really shaft
tombs that is they were constructed by
humans they built it cut a shaft down into
the ground when they get to wherever they
think they want to stop they make a
chamber down below and then they begin to
inter they're dead within these chambers in
fact these tombs were not visible until about
2009 because you know when we got into
the this region about 2010-11 we'd started
asking our colleagues our local informants
where did these how long have these been
here how long have you noticed these
things and I said well no we didn't notice
them until about two years ago and we said
really I said yeah and they said we said
how'd that happened and they said well look
you see these things down here these were
actually covering each and every one of
these chambers here and at some point
there was either an earthquake water kind
of infiltrating behind that front of the facade
of this cliff face and these things simply
tumbled off exposing these tombs so it's
actually a spectacular archaeological find
that we never ever would have seen had we
simply dropped up and down the valley
even gotten on top it would have been
difficult to locate these items well if you're
paying attention you can see something
about how one might actually try to do
archeology in these contexts you don't climb
in these you don't walk in these you have to
do the following to work in these this is the
the adventure archaeology part that's
actually a lot of fun you dangle on ropes and
I'm not a big rope fan you know and I had to
learn how to rappel and it's a two jumar and
to do the fraud you know all the things that
climbers have to do I had to learn simply to
get into these things and so you walk up
that very steep incline yeah hunc your ropes
up you dangle down in there and then you
descend into these contexts and so you can
see that our team is taking pictures these
the contexts are fairly clear as you see there
as well the guy that's on tops with is back in
pain facing you is actually a very famous
alpinists it's somewhat endeavor Everest
seven times in the course of his career Pete
Athens if any of you guys are Alpine
aficionados he's a wonderful colleague and
boy I trust him with my life because if I didn't
I'd be down at the bottom with my
colleagues that the archeological remains
from this site at this time so when you're in
these things that sir rather difficult to
actually begin to work there there are two of
mine Nepali colleagues and you can see
you're roped in because your natural and
you know when you dig on the landscape
every other project I've ever been on it's all
flat land you know you're digging holes in
the ground and you're going down into
those holes or you get out of the hole it's
relatively easy to work them but when
you're in a cave you kind of forget for a
moment that you're you know you can't
actually back up like this and walk out the
door because if you do you drop you know
50 meters down to the bottom so you're all
roped into these places and so you can see
my comrades are looking very carefully at
making sure that they don't in fact drop
themselves out as we the process of
excavating the remains from this context
now the beauty of this context was is that
the preservation is actually quite good and
so what you find in this instance you're
looking at some of the remains right here as
a wooden turns out to be these are wooden
beds I'll show you an example of this in a
moment you can see that the remains or
excuse me the remains of a child but the
other thing that was really disturbing about
this context was in fact that the rooves of
these things had collapsed much of the
initial context that might have been available
to us that is the in terms of seeing what the
relationship of the artifacts that were once
deposited in these contexts it was really
very heavily disturbed is very difficult to get
a good sense of what the spatial
relationships were within these tombs
because of this disturbance so we did the
best we could in terms of recovering the
data and in fact there's a great deal of
archaeological material that was from these
tomb contexts most of the material that we
encountered were really very utilitarian
objects these are two of the daggers we
found iron we found maybe ten or twelve of
these over the course of the project we
ended up with a lot of arrowheads and there
still would attach to the bottom as you can
see as well we found a tremendous amount
of horse tack lots of buckles and sorts of
pieces of you know equipment that one
would put with one's horse most of this is
iron and so it's been oxidized and rather
damaged but yet we got a great deal of that
a yoke of us of a saddle that also we found
and then part of those beds that I described
as well so we out of these contexts were a
great deal of these utilitarian objects that
that were really very indicative of the sorts
of things the daily lives of the people who
were interred in them and I should point out
that the people who were interred in most of
these it was a complete range of people
infants young children adults adolescents
old people everybody these are communal
tombs for the most part so that what would
happen is someone would die the shaft
would be opened up the remains would be
taken down into the tomb someone we
would be put on one of the bunk beds the
base of which you see right here someone
would be taken off the bed moved on to the
floor perhaps so this was this was the
content of the tombs and we by the time we
were finished with the excavations this past
summer we've gotten somewhere on the
order of a hundred one hundred twenty
distinct individuals from these tomb contexts
they all date between the years of roughly
300 and 700 AD just before we think
Buddhism gets onto the plateau now this is
not all we found here here's an example of
one of the more spectacular finds that we
located this was a an elite person that is
there's a person that was buried inside that
wooden coffin the person was accompanied
by a large number of animal skulls that is
the skulls of yak sheep one horse a few
other odds and ends as well some other
vessels were with him wooden vessels
bamboo cups you know some iron vessels
bronze vessels lots of good things and in
fact there was a other pert there was
another person buried with him as well a
small child that you see at the foot of the at
the foot of his tomb the problem is is that we
really don't know if this is what it looked like
because when the tomb collapsed a very
large boulder what straight down on the
context of the tomb itself so all of the
original context was gone but this is a good
reconstruction I think of what was there one
of the more spectacular finds that we
located was this mask its mask I thought
never really seen anything quite like that in
my career I really wasn't sure what it was
until we started looking at it carefully the
metallurgist though working on the project
for us tell us it's composed of two things a
very very thin sheet of gold and a very very
thin sheet of silver on the back hammered
together to make a rep you say of the
individual that might have been buried in
this tomb context it's a really spectacular
find nothing like this had ever been located
before in the nation of Tibet I'm sorry of
Nepal now you're probably asking yourself
or at least I hope you are fine these are
lovely remains you found some really cool
stuff but so what does this have to do with
Buddhism and now I'm going to tell you
what this has to do with Buddhism we found
this mask this summer I found another one
just like it as well are very similar to it and if
you look very very closely there is one
distinctive mark of Buddhist iconography
that you can see on the cheek of this
individual do you see it and if you don't see
it I'm gonna show it to you right now a bit
more closely what is that it's a swastika a
swastika is a very clear rendition of early
Buddhist iconography and so if you drive
through India you drive through Nepal you
drive through Tibet you'll find that almost all
the trucks and other vehicles that are run by
indigenous folks they have swastikas
painted everywhere swastikas are a
common feature of Tibetan iconography
they're really an indication a representation
of a mandala is what these are it just
happens to be in the form of a swastika and
it's got the four cardinal directions and
placed on there but what's fascinating is is
on one of these gold masks gold and silver
again just like the previous one before but
now we've got the very clear indication that
somebody at some point inside one of these
tombs was at least thought to be or was
was believing to be or was adhering to in
some sense the tenants of Buddhism now
one other question before we end with this
mask is why does it look like this and this is
one of the fascinating questions about this
that is when we excavated here we're sifting
away and one of the guys pulls something
out of the screen it says here you need to
look at this and he throws me this lump it's
just this little hard lump of something and I
look at it kind of carefulness if I'm not sure
what this lump is I could just see a tiny bit of
gold pigment though sticking out behind it
and so we found another lump just like this
one as well and so I was really reluctant at
the time when we're getting ready to leave I
said you know I really don't want to unfold
these and we said yeah we better unfold
them and so what had happened is these
gold masks instead of like that previous one
I showed you these have been folded into
these not not intentional shapes just little
lumps of metal that really look like nothing
but when you unfold them they become
these gorgeous gold masks so at least one
person was a Buddhist or at least some
relationship with that but there's another
remain of Buddhism as well and this is a
Sansa this is a this is a commemorative
piece made out of clay from a stamp this is
what's called a chorten a chorten is a
reliquary in which the remains of at least in
the early days the remains of the Buddha
were placed inside one of these there is
also though important Lama rather sort of
lay figures that are quite important to
Buddhist thinking or often their remains or
objects of their lives are interred within them
and so this was found in the context as well
on a different part of the cave system
suggesting that yet another person was
involved or a group of people who were
involved in Buddhist activities as well and to
give you a sense of what these are more
commonly like when they're not so eroded
or damaged something like this and then
finally the last object that we located was
this right here which was a larger tatse this
is a plaque and as you can see they have a
an individual seated on a throne they have
two graceful figures draping that individual
side-to-side when you look at the
iconography of this it becomes very
apparent that this is a Buddha like figure
although there's some striking differences
here it's not sitting on a lotus throne it's
sitting on a different kind of throne that's
very uncommon in this iconography so this
is Buddhism but not quite of a later stage
and so again this is a form of Buddhist
practice that's being placed into these
tombs but yet it's not Buddhism as it's going
to become classically in another three
hundred years or so but finally the last
indicator that is absolutely stunning that we
encountered when we excavated in these
cave tombs of upper Mustang or the
following if you look carefully at this image
and you'll notice on the upper image the
chattering on the bone those are cut marks
that are intentionally placed on the bone
that is someone's flesh has been taken off
of these bones that is the almost every
single individual within the tombs
themselves has had some kind of treatment
that has removed the flesh from their bones
almost every bone that we that of the type
of we've encountered skulls to toe bones
has been touched by this flesh removal
process and so the question is why is this
taking place what is this why are these
people being defleshed now they're not
being butchered I want to be make that
really clear they're not being dismembered
the flesh is just being taken off the bones
and so questions then begin to raise where
did this come from why this we would love
to know if this is common practice on the
Tibetan Plateau but the sad truth is is that
even though some archeology has been
done on tombs there over the last say 15 or
20 years sadly the Tibetan of the Chinese
that have excavated those tombs did not
save the human remains and so there's no
way to know this question of whether or not
there was the same burial treatment of
these individuals so we find this very odd
pattern of defleshing of people and so we
begin to make speculations about where
this could come from and this is where my
historians and ethnographers and religious
specialists begin to come in Zoroastrianism
and dogs they don't de flush them
themselves but it's a common practice in
that religion other ideas seem to be
percolating from the north Western
Himalayas that relate to this process as well
and then finally some of the other evidence
that we've got that suggests that there's
ideas and concepts moving from that North
Western Himalayan area where some early
Buddhists are known to have existed is the
fact that our studies and David alluded to
this earlier in his introduction to me there
are we're also looking at the population
history of the upper Mustang region from a
biological perspective that as we're trying to
get some sense of who what when how
when where people came from that lived in
these plateaus and to do this we're looking
at a whole raft of different kinds of evidence
primarily ancient DNA extracting that from
the teeth of these individuals and then
getting reconstructions of their genomes
and what evidence we have right now
suggests that a very large number of the are
the connections that we see from a genetic
standpoint are coming from the North
Western Himalayas so I believe that what
we're looking at at Mustang are these very
early humble Buddhists that we would love
to know more about from the plateau but
might likely never find out more about them
in the future and then finally this could be a
precursor to sky burial if you know anything
about the way in which Tibetans actually
bury their dead they do it in multiple
modalities but one of the most common is
sky berry where the individual is placed on
on the ground or in a platform like this their
bodies are rent and vultures come and take
the flesh and then what remains are
destroyed by the individuals who and you
know initiate the process so they're more
questions here than I've answered then I
can answer for you right now but yet I do
believe that we looked at very early humble
Buddhists in this very interesting context
right adjacent to the Tibetan plan so now
let's turn to this other topic these other
regions that we're going to go to now I'm
going to talk about your lung and in very
and shortly the tombs that dual on and so
what you're looking at here another Google
Earth image the places I want you to see on
the landscape are these very large or at
angular structures right here there are some
smaller ones over here very large one right
here none of these I should point out I've
ever been excavated so these have been
sitting since some of these are pre Buddhist
we know that for a fact that is we believe
they're pre-buddhist I guess that's not quite
a fact but you know it's close enough for for
the work that we're doing right now but we
know that a very significant number of them
are in fact the tombs of the first Buddhist
kings but since they've never been
excavated we know very little about what's
in them that is they've been looted we think
that is at least some of them we know have
been damaged and one way or another by
folks over the last five or six hundred years
these tombs date anywhere between 500
AD pre Buddhist era into the roughly 838 40
ad so we have a good sense of when they
fall in time but we really don't know about
much of what's inside these and so we
would like to know at some level to the
degree to which we can faithfully represent
the elite Buddhists of early Buddhist kings in
these contexts this is what history tells us
about some of these things and this is a
image from a very scholarly work published
by a eminent Danish Tibbett ologist by the
name of har who took a look at the existing
records that were from a important
manuscript find and the Silk Road good long
which some of you may know about and
some of the Dunhuang manuscripts actually
provide an insight into what early Tibetan
King burial rituals were all about now since
we haven't been in one we do know
something about what might be in there and
when you take a look at this what do you
see you see something that's a bit
reminiscent of Buddhism do you not you
see a mandala it's just the other way around
so it's not the one that Buddhists typically
used when they represent themselves this
is a mandala that's often associated with
what is known as some pre Buddhist
religious belief practice on the plateau you
know some people call this bong other
people say they really don't know what it is
I'm not going to speculate for the moment
on it because I always give myself in trouble
when I do that I'd rather not do that right
now the point being is that this is not
Buddhism but it's something related to it
although unclear exactly what that
relationship might in fact be if you
reconstruct this tomb at least in terms of the
way in which horror thinks it might have
been created you get a sense of a very
interesting three-dimensional construction I
didn't chamber on top then with this
mandala shape down below and I should
point out that the the down below part has a
variety of different kinds of artifacts within it
a variety of different things brought in to
accompany the Tibetan King into the
afterlife and these again mostly are pre
Buddhist but how would we then begin to
think about how these pre Buddhist remains
might morph themselves into a Buddhist
reality when we speak of these elites well to
do that now we've got to actually turn to a
different location and so we're going to turn
to this region called do LAN which is right
here here's Lhasa down here for your
reference here's dumpling where those
manuscripts are described were located and
the reason why I show you this image is one
very important set of lines that are drawn on
here these are the appear is the primary
route this one and this one of the Silk Road
so this is the Silk Road coming from the
West and then eventually hooks up going
around the Taklamakan desert and then
back off into Central Asia it then you know
when's its way down primarily done to Xian
and of course it went further to the east as
well and what you're looking at then are
Spurs that come off of the Silk Road now
one of the most important things that the
Tibetan the the nascent Tibetan Empire did
and we're not quite with the nascent Tibetan
Empire yet but ultimately we will be is that
they ended up gaining control of the Silk
Road and gaining control of the Silk Road
was very important because what that did
was provide them with access to the
fabulous wealth that was going back and
forth between China and the Mediterranean
world and so they literally siphoned it off
and much of that siphoning then went into
building eventually temples monasteries
and creating the the ecclesiastical structure
that we associated with later Buddhist
activities so it's a very important way that
the early Tibetan Empire in these early
states began to create a basis of wealth that
was then translated at least in great part to
religious activities but what is it then about
dual on that becomes interesting to us in
this context well let's take a look here for a
moment and again we're we're going to now
is this thing called the rush we mortuary
complex outside of Duan and here is this
structure that I'd like you to look at and
there's at least one familiar aspect to that
structure right there which should remind
you just a bit of some of the Tibetan tombs
Kings in the our alum Valley and I should
point out that these are roughly
contemporaneous between 650 and 750 ad
in that range of time if you look at this open
let me step back for one moment if you I
want you to not forget about these things
down here because these things become
quite interesting in our conversation I want
you to see all of these things out here -
these are all tombs that have been looted
over the past I don't know how many
hundreds of years by one group of people
or another so archaeologists come out to
some of them but mostly they were looted
by people looking for various kinds of things
primarily fabrics to some extent gold as well
as other objects as well that were important
on the International earth market so this is
what do LAN look like in the late 1970s if
you look at it really carefully what do you
see you see you see a huge mound now
this is all I should point out all of this is
artificial this is not a natural hillock this is
made by people and on top you've got an
even you have a smaller mound on top but
yet it's also part of this elaborate
construction that was created by the people
who lived in this region the those little areas
I wanted to show you they were down here
in front of this complex that I'll get to in a
moment this is what that tomb looks like
now and well this is a picture I took in 1998
when I was able to do some work there with
the Chinese archaeologists and you can
see then what has hate taken place the
substrate this very large mound still exists
and if you look really carefully that's the
remnant of the top of that mound up there
as well I hesitate to tell you how this was
excavated first but I'm going to tell you
anyway because it's good it's not
necessarily a good story but it's a realistic
story about how some of this archeology
gets done the majority of that upper
structure until they encountered the room
literally in that context was blown off by
dynamite so you just blow the thing up you
get a bunch of guys out there you sweep it
all off and there it is so it's fast but if you
believe in maintaining context it's a bit of a
difficult pill to swallow I was not there this
was excavated in the early 1980s into the
late 1980s so in any case that's what the
complex looks like and so I show you now
two images that I want to get across about
what what they what they should really
remind you of one of them in particular the
image on the right is a one of the chambers
that was located above if you do you
remember that image I showed you from
your alone it had a had a had a mandala
and on top of moon all had a small room on
top of that as well a structure this was on
top so there's a large room that was on top
of this with multiple chambers you can see
some of the wood that was actually
encountered in this as well unfortunately
much of the material that was in here was
looted by folks way back in the past we
really don't know when but as much of it is
gone I'll get to what was in there for a
moment but I want you to look carefully
even though this is not the best image that
you might see I want you to look really
carefully at this image because you're going
to see something a bit like this later on in
time but I want you to speculate just for a
moment on what it is you're actually seeing
so this is a test and I encourage anybody
who wants to tell me what they think they
see in this image to tell me so don't be shy
this is kind of like jeopardy without the
music you know I'm not going to do the
music part but I will kind of push you a little
bit to think about what do you what do you
see bingo looks like a cross and to a
Tibetan what what is a cross called crosses
a mandala a crosses a men dollar that has
you know the four cardinal directions
embodied in it and so this has relatively
come this a bit more complex mandala but
you saw the mandala earlier did you not at
your lung reversed mundo that is a swastika
on the other side indicative of early non
Buddhist religion now what you're looking at
is a honest to god authentic Tibetan
Buddhist mandala in this context so this is
the first tip-off right now that you're dealing
with people who think of themselves at least
in part as being Buddhists no you don't
make a mandala unless there's some
significance of religion to you in that regard
and when you look at some of the content in
there as I'll show you in a moment there's a
bit of content that actually does in fact
reflect a Buddhist belief system but there's
something else that's quite interesting here
as well and I think we need to point it out
because it's not just all sweetness and light
when you get into what these folks are
really up to you see this kind of thing taking
place you see a good deal of animal
sacrifice as well as human sacrifice and
that's in those if you recall those linear lines
those pits in front of the mound there were
dozens of these pits and they were full of
horses sheep yak goat and some people
now ask yourself this question do Buddhists
engage in this practice they do not so this is
clearly not a Buddhist practice but yet there
are Buddhist elements within this context a
few other indicators of Buddhism then
become important these don't look like
much these are gold this these motifs come
from Persia from Sogdian area of Persia
which not quite sure where that's at but
that's in modern Iran and these filial zand
this design is very clearly of that era part of
that Silk Road trade that I was talking about
earlier and although the the context of this is
not entirely certainly understood we believe
that most of it was actually appended to
something like this which is a silver reliquary
that actually is of the Buddhist era this was
not found at duel on but this is the thing we
think was attacked those things were
attached to and this is very clearly Buddhist
if you look at the images on the sides of that
there's a seated boot over here there's
Buddhist Bodhisattvas as well as individuals
that you might call angels they're sitting on
a lotus platform as well this is very clearly
Buddhist activity but where was where it's
found is absolutely fascinating you think it
was found in the mandala how many hands
say mandala yeah nobody wants to go there
right because I gave it away didn't I who
wants to find it up on that upper platform
that I pointed out first don't want to go there
either is it in the pits yes it's in the pits with
all the other animal and human sacrifices so
you've got these Buddhist elements inside
the human and animal sacrifice context yet
there's the mandala on top and then the
final thing that says this is Tibetan or
Tibetan Buddhist in particular is this right
here which is an absolutely fascinating
object this is a charm and it's a charm
against evil and what you're looking at is the
charm is inscribed on the skull of a camel
this is you know upon the the Silk Road is
you know passing by here so camels are
relatively common even on this part of the
Silk Road in northern Tibet or in Qinghai so
this charm is you can see that there's
Tibetan script on here now which is makes it
a bit later after 700 AD or so so what are
you looking at then in the picture of these
these these Buddhists at du lon these are
not pure Buddhists they're not even pre
Buddhists in one sense these are some kind
of syncretic Buddhists that is they've got
their religion is a mixture of indigenous local
religion that was probably being practiced
by the people who are the pre Buddhist
kings of Tibet and who were interred in
some of those mounds I showed you in the
yarlung Valley but they're also adopting
important aspects of Buddhist life as well so
this is the this is the way Buddhism begins
to start at the elite level of society on the
Tibetan Plateau so now you've seen the
humble and now you've seen the elites and
so now what I'm going to do is to take you
to something quite different is that I'm going
to take you to now the established Buddhist
religion on the Tibetan Plateau to give you a
sense of what that looks like so now we're
going to go to far western Tibet and to
tolling and the cultural evolution the image
you're looking at is the bad lads out there
it's an absolutely stunning landscape it is
just tremendously gorgeous and what is
fascinating about this is that some of the
most important monuments of Tibetan
Buddhism are found within this relatively
difficult and painful looking environment so
I'm going to take you with another Google
Earth image to this image right here of the
it's the modern Chinese town of asada and
the ko the temple complex of toh Ling is
right here and what does that remind you of
right there you got a big mandala right there
okay so we've got mandalas now we had
early mandalas we've got the elite
mandalas at dual on and now they've got
the real thing and what you're looking at
right now is the real thing of Tibetan
Buddhism this is classic ecclesiastical
Tibetan Buddhism as you're seeing it right
now what you're looking at before this was
the establishment of Buddhism on the
plateau now you're looking at it in its full
form now what's fascinating about toe Ling
is that some folks actually went there in the
1930s and the 1940s and they took pictures
which is of course wonderful for the
archaeologists you know you almost never
get something of a in fact you never get a
great picture of an ancient Pueblo in the
American Southwest because nobody was
taking pictures back then now you've got
something that says this is what tolling
looked like back in the 1930s in the 1940s
so if you look carefully then at this image
you'll see here's the here's the context of
the entire site plan there's that very large
mandala that I showed you earlier from the
aerial view you look down here and you'll
notice a number of different features there's
the back side of that complex at least one
view of it right there and if you look at these
structures right here these are these
wonderful reliquaries or chortens and
they're in remarkably good condition aren't
they they're intact their site is relatively
clean everything looks you know for the
most part like it's going quite well you take a
look at this very large Jordan which is
outside the context of the actual compound
itself and it's in wonderfully good condition
you'll notice another thing too there are no
holes in these these have not been looted
these are in tact which is really important
because there might be interesting things
inside them should you enter them in some
sense going further with that idea check this
out this is this is a stucco figure so the way
in which these figures are created these are
not these are not stone in this context what
you do is you make something out of it's
really it's like it's like paper mache you build
these things out of clay and straw you then
make them hard you paint them they're not
fired and then you put them on the walls
and so they're relatively fragile they look like
they're you know solid but they're really you
can poke a finger through them if you poke
hard enough but in the 1930s when this
image was taken by Giuseppe Tucci one of
the most famous Explorer Tibbett ologists
from Italy or from anywhere for that matter
this is what it looked like in one of those
temples that I showed you earlier at that site
of toll Lake there's another image as well to
make it clear that yes indeed those things
were in fact intact they were all painted they
were in glorious color and I should also
point out too that all the walls in these
complexes for the most part as you can kind
of see from the previous image you can see
that they were painted as well so there's
extraordinary wall paintings in these sites so
these are truly tremendous important finds
that were as early as the earth sorry as late
as the 1930s and 40s were in fact intact I
should point out then the reason why this
site is important and this is then a a
reconstruction of what people think the
complex at tolling actually looks like here
you've got the mandala shape as you can
see it right there some of those reliquaries
you saw right there in front of it in that
context there's some extraordinary this
complex here is the I think it's called the red
temple it's just full of the most extraordinary
paintings or was most extraordinary
paintings you can think about as well as any
of the other buildings right here why is this
site important well the site is important
primarily because it represents the the
reestablishment of ecclesiastical buddhism
aspera after its collapse in the about 850 ad
or so the tibetan empire retracts from its
control of the Silk Route it begins to go
under a great deal of internal fractionation
the empire that once existed as a solidifying
entity begin than to splinter small clans
small warring states small war and politics
begin to fight with one another Buddhism
then goes into something of a decline it
doesn't fail to stop it continues to exist it's
no longer patronized what you're seeing
right here though is the establishment that
re-establish and if you will of Ackley's has to
classical Buddhism in this Western Tibetan
reiden region it's called the Chi dar in
Tibetan this reestablishment second
diffusion if you will of it so this is an
important place this is you know it's it's as
holy as any of the other temples that still
exist in central Tibet right now like the cho
kong and lhasa like zambia monastery in
the end the young uncle Vali any number of
other places that still exist right now this is
equivalent to you know one of their
cathedrals if you will well this is what it
looked like in 2000 I'm sorry 1997 when I
first visited the site and it looks like it's intact
but it isn't you can see that it's really a ruin
right now that is it you can begin to get a
sense that you know the walls have been
collapsed what you're looking at here is
remember one of those those chortens I
described to you this is what's left of one of
those Jordans right here the doors are gone
some of the roofs are gone it's it's not in
good shape another image to give you a
better look at it this is taken as well in 1997
from a different angle and you begin to see
then that yeah the spires are still more or
less intact but you'll notice there's it's it's a
ruin at the moment one thing that you do
see though here is this image right there
and that that's a sign in Chinese that
basically says men at work and there were
men at work at that time and what they were
doing is they were literally excavating this
temple why were they excavating the
temple becomes the question well this is
why this is an image that was taken in just
before I got this is actually from 1985 not I
did not take this picture so I can't take credit
for it this is what the interior of every single
one of those buildings that you saw a tolling
look like what do you see you see
manuscripts that have been ripped out of
their covers some of them burned some of
them not you see objects of different kinds
the entire contents of every single one of
these buildings at this temple were simply
destroyed damaged tossed around anything
that was valuable though anything that
looked like it was important bronzes Tonka's
those you know wall paintings that are
common in Tibet those were taken away
and in fact many of them have ended up on
the international art market had been sold in
one context or another who did this well if
you were paying attention to my earlier slide
it was tolling meets the Cultural Revolution
and those of you who know anything about
the culture of Aleutian found that it was a
tremendously difficult period of Chinese
history where different factions of Chinese
communism were fighting each other to
prove to each other who was the most leftist
of them and so that when you prove the
most leftist what you were doing is you were
destroying the four olds one of which was
old history old the the foundations if you will
of Chinese history in this case Tibetan
history so this is what the result of that was
who were doing this cadres and
unfortunately most of the cadres were in
fact Tibetans that is there may have been
some Chinese out here leading them but
there were Chinese Tibetan communists as
well that we're leading the cadres to create
this destruction and also the thievery that
took place within these contexts more of this
you know ruins of this sort that you get a
clear example of the burning that took place
here as well and then images I mean some
of the art that was in there has been
defaced and destroyed by this process and
in fact one of those jordans that you saw
earlier you know was looted to find what
was inside heaven knows what was actually
there but it is undoubtedly something quite
important because again keep in mind this
was one of the holiest shrines of Tibetan
Buddhism and it would be like going to let's
say the Vatican and walking in and stealing
anything you like and leaving it in ruins on
your way out the door so that's what this
represents to you know Tibetan Buddhists
at this time so you can imagine then how
local Tibetans feel about this process that is
everyone is sad about the occult revolution I
have Chinese colleagues of my age who
live through it and I asked them well it's kind
of like you know dad what to do during the
war I say my friend what to do during the
culture evolution they will talk about it for the
most part many people simply are quiet
about it because they're either ashamed of
what did happen or they're ashamed that
they didn't do something about it or they
were they were damaged in some sense by
it like these like these enemies of Buddhism
right here but things have changed the
wheel of karma has turned for tolling in any
case so by 2001 all that work that had been
done in the minute work it was actually then
restored so you can go to tolling and you
can see the site has been in fact relatively
well reconstructed but unfortunately it the
this is really only the exterior when you go
inside what you find is pretty much nothing
that is you find objects like this they're still
beautiful but the entire context has been
damaged of course you don't get any real
sense of what these places were like before
the culture of illusion swept through them
some of the statues I pointed out to you you
know they've been defaced and very badly
and so they're still there some of them you
can actually see so in one sense then tolling
became part of the modern archaeological
record of Tibet and there are a very large
number of archaeological sites that were
found in this region that looked just like that
here's one that I worked at in called Pyong
this was a sister monastery of tolling that
was founded sometime around a thousand
AD and you can get a sense of what this
site looks like it's in ruins this is what that
temple looked like at some point now I got
to point out that this was not all done by the
culture of illusion but a lot of it was you go
into the context as well and you find that
everything that I showed you from tolling
was in fact underneath the film when the
roof was collapsed all those objects that you
saw a tolling were all underneath the floor
collapsed by this roof chortens that were
there were looted as well so that much of
the archaeological record then of Tibetan
Buddhism as we see it on the plateau are
found in this state and so it's a very sad
place for the archaeology of Tibetan
Buddhism to be because much of it is gone
and the interesting fact is is that there's not
much archaeological work being done on
that right now there's none and I'm not sure
if there ever will be any more done on that
plateau as well but I always like to end on a
bit of an optimistic note now I know that you
many archaeological conversations of one
kind or another and people end with sunsets
no well sorry but this is actually a sunrise on
the Tibetan Plateau in the middle of
nowhere but it was a gorgeous morning
after a tremendous thunderstorm and even
though I've become somewhat cynical
about the prospects of a Tibetan
archaeology the fact is is that I still have
hope for it that is when I went and began to
work with my Chinese colleagues in 1997 at
Pyong that site I showed you last I thought I
thought they would be interested in the
economic aspects of the site itself that is I
thought that their primary concern would be
how does one create a monastic institution
and very difficult environment as conversing
with David this morning he was talking
about Chaco you're saying you know I want
to know how Chaco got made well I wanted
to know how Chaco got made I'm sorry not
Chaco I want to know how peein got made
too but I figured the Chinese were going to
be interested in that because they are of
course materialistic godless communists
right well what did I find they were actually
interested in tracing the early sex of Tibetan
Buddhism in this region which is complete
shock to me their interest was in the art and
the art history and salvaging some of this
material so I do in fact have some hope for
what Tibetan archaeology could in fact be of
the Buddhist era so with that I'll leave you
with some optimism about what the future
might be like.