Как остановить гнев (1999, Гонконг), занятие 1

[Говорящий 1]
All right, then we'll start. First, I'd like to thank Linda Rose. She grabbed me, I forget where it was, California?

Yeah. And we were doing a last tour in India and Nepal before starting a three-year retreat. And she said, oh, you have to come to Hong Kong before you do that.

So I've been here before to do business, and I love Hong Kong. And we didn't have time to come here, but I thought I shouldn't miss the chance to come to Hong Kong. So we came.

And also, I'd like to thank Lama Pemba and all the group here for agreeing to have us and inviting us here. I'm going to talk about a book called Diamond Cutter. Before that, I'd like to do a special prayer.

And you can just, it takes about two minutes, three minutes. It's called Heart Sutra. And we always do it before important teaching.

And we like to do it before teaching about this special subject about the diamond cutter. So also, my teacher said, always you should do some Tibetan at the beginning, and then everybody will think you're smart. So we'll do that, OK?

I'll do Heart Sutra. And then you just close your eyes, and you pray that we have a good teaching. And that nothing, Heart Sutra is good to stop all problems during the teaching.

Like sometimes electricity stops, or sometimes you start to think about dinner, or all problems like that, OK? So this Heart Sutra first, OK? DIGGATAKITABHA DURJINA CHENGDEN DENG YABBAGAM CHAKYAM PUMBARIN LAMGYEN LAMGYEN GYEN NENG CHENG PA DANG CHANG DU SEMPAK GYEN NENG CHENG PA DANG THAB CHUG CHUG CHUG DENG DENG TSE CHENG DENG DENG SAMMUNG NAMSHA CHUG CHUG GYIN NAM DANG GYI DENG NENG TSE NANG NYAM PAR SHU SO YANG DENG TSE CHANG DU SEMPAK SEMPAK CHENG PO PHAP PA CHENG MED SING WANG CHU CHENG DU SEMPAK SEMPAK CHENG PO PHAP PA CHENG MED SING WANG CHU GYEN CHENG PA DANG DIGGATAKITABHA DURJINA CHENGDEN DENG NENG CHENG PA DANG CHANG DU SEMPAK SEMPAK CHENG PO PHAP PA CHENG MED SING WANG CHU DENG NENG TSE NANG NYAM PAR SHU SO YANG DENG TSE CHENG DENG DENG SAMMUNG NAMSHA CHUG CHUG GYIN NENG CHENG PA DANG CHANG DU SEMPAK SEMPAK CHENG PO PHAP PA CHENG MED SING WANG CHU Thank you. So, we start. I'll probably talk for one hour, and then maybe we'll take a short break, and then maybe we'll take a short break, and then if you have some questions, we can talk about that, okay?

Linda asked me to talk about happiness in daily life, you know? And I think myself, I'm an unusual lama, you know, unusual monk, because while I was studying in the monastery almost 20 years, then my teacher, he told me, you should go to work in an office, and you should try to be good Buddhist monk in the office also, and you should see all the problems that people have, usual problems that people have, and you should try to see if Buddhism will help usual people, normal people, not just the monk in the monastery, but can you use Buddhism in your life, and can you teach other people, so he said you should grow your hair a little bit long, sometimes you should wear a business suit, and I said no, and he said no, you have to go, and I said no, I don't want to, so usually you're supposed to do everything the lama said, but I really didn't want to go, so for I think one year we had a fight, and I was living in his house for almost 20 years, and then finally one day he gave a very very nice talk at some American college, and then I remember I'm driving the car home, and I said I'll do anything you tell me to do, so he said now you have to go to work, and I didn't want to go, but I said I promised, so I went to New York, tried to get a job, and finally I started a job in a small company, with only three people, and they gave me very small pay, and I had only one suit, and summer or winter I have to wear the same suit, and I used to be a messenger, and the company is a diamond business, later after 10-15 years, our company grew now 100 million dollars every year, more than 100 million dollars, and now we have almost, I say over a thousand workers now, and people ask me how did you do that, how come the company grew like that, and I said because I follow Buddhism, I follow the Buddhist ideas in the business, and I treat everybody following Buddhist ideas, and that's why we are successful, so I thought in Hong Kong, I used to do business here in Opal, and gemstones, diamonds, so I know that Hong Kong people are very good business people, best in the world some of them, so I thought it would be good to talk about business, so we are talking about business the last two days, and Buddhism, but today I would like to talk about using the same Buddhism for happiness, really the idea is the same, to run business, successful business, or to run successful life, it's the same thing, same ideas, so I would like to talk about how to use those ideas, to be happy, then it's like this, I brought a special reading, this is from a very famous book, it was very much famous in China, I know for many hundreds of years, called Diamond Sutra, Diamond Cutter Sutra, and in my monastery in Tibet, Sera, we have one special Lama, named Choney Dharmashedu, and about 300 years ago, he wrote a commentary, he wrote an explanation of Diamond Cutter Sutra, then we lost this book, when the problem started in Tibet about 50 years ago, we lost this book, all of the copies were gone, and we found one in a library in Europe, we found one copy, so we are using this to explain Diamond Cutter Sutra, it's the only commentary written by a Tibetan that we know, in Tibetan language there are three other commentaries in the Tengyur, in the Canon, translated from Indian, so how to make a person happy, I think the thing that makes people most unhappy is anger, and anger means getting upset and things like that, I think myself also, even now, after 20 years of study, I still get angry sometimes, and if I have to think about the thing which makes me unhappy, makes me most unhappy, it would be anger, so I think tonight we should talk about anger, and Diamond Cutter Sutra has a very beautiful part about anger, and there are two ways to stop anger, two ways not to be upset, first one, we call a band-aid, like it's just a temporary way to stop your anger, and then second method, second way, is to use emptiness, Buddhist idea of emptiness, they say the second way is most powerful, and generally anger has a very powerful effect, we say in Buddhism that if you've been a good person for many years, and you collected much good karma, and in your mind is many many good seeds from this karma, that if you get really angry at a very high lama or bodhisattva for even one minute, then you can destroy all the good things that you did for one year or something like that, and I think you see in normal life, like a married life, or if you have a relationship, then it can be going very nicely for one year, and then if you have one bad night, you know, you go out to dinner and you have a big fight, and both people say something very bad to the other person, and you can see, in one night, you can destroy one year of happiness, and it won't come back, everybody doesn't remember the one year of happiness, they remember the one night of anger, what the other person said, because they always say, this is what I really think about you, I didn't tell you for one year, but now I'm going to tell you, and you can't take back those words, after you said those words, they don't believe you after that, no matter what you say, if you meant it or you didn't mean it, we say in one night, you can destroy a year of trust and love, just through anger. Then there's a second thing about anger, inside of your body, we say there are special spiritual body, I think in Chinese you call it qi or something like that, but there's some kind of energy is moving in your body, inside your body, so outside body is like this, made from skin and bones and blood and things like that, then you have your own breath, is breathing, like that, and then inside you have qi or something is moving, some kind of special energy, and if that energy is moving nicely, then your breath is very slow and relaxed and you're happy, and your mind is happy, and then if you get angry, or if you get upset, or you're afraid of something, then we say that the qi changes, and in special places, it chokes, like that, it chokes your energy inside your body, and then your breathing starts to change, qi is not breathing, outside breathing, it's inside energy, but if that changes inside, then the outside breathing changes, then your breath starts to go, like you got angry, or something like that, this is a sign that inside your body something is being choked, so when you get very angry, or jealous, or afraid of something, then something in your side, your body, begins to change, something is choked inside your body, then we say some permanent damage is done to your body, like over your whole life, every time you get angry, and inside the qi is blocked, and then there's some kind of damage is done to your body, very small, like maybe one wrinkle starts here, or you lose 3 or 4 hairs, something like that, but your body begins to change, ultimately this is why people die, the whole life, small anger, every day, small, small, we say every minute, just a little bit I don't like cold in here, or I don't like the traffic, or I don't like pollution, or I don't like this dress that this lady is wearing, you know, little idea like that, constant, whole day, like that, makes you unhappy in your mind, but also it damages your body, and we say that if you keep that up, over years, small damage, every minute, every few minutes, then you actually, it makes you get old, and this is one reason why people get old, is because of this damage inside, so really, anger has these problems, you see, anger obviously it makes you unhappy, but we believe that in the long run it actually makes you sick, and it makes your body get older, and then finally it can ruin, in one minute or one hour, you can ruin a whole lifetime of relationship through anger, so we say it's very important to learn to stop anger, one of my students came to me in New York, we have a school, we have about 300 students there, we have a thousand students in other places, and one of them came to me and said I have a problem with my anger, and they said please come to lunch with me and tell me what to do, you know, so she's talking about her anger for 10 minutes, 20 minutes, 30 minutes, finally I got angry, I said just stop, she said what? I said just stop it, you know, don't be angry, you know, she said that's easy to say don't be angry, you know, but how? I can't stop it, you know, and I'm funny because I started to get angry at her, and I just said stop it, you know, and then a few weeks ago I was having trouble with anger, then I mentioned to her, you know, sometimes I get angry at one of my students, and she said just stop it, you know, it's not easy, right, you can't stop it, so this sutra taught by Buddha, okay, Diamond Sutra, Diamond Cutter Sutra, in here Buddha talks about how to stop anger, I think if you can stop anger a little bit, then you'll be very happy, your life will be very happy, and this is a very beautiful text, he says starts out like that, and he says look, somebody asked the Buddha about anger, how to stop anger, so he didn't say just stop it, you know, he gave a good explanation, and he said, you know, I used to have a problem with anger, and then I stopped it, and I'll tell you how to stop it, okay, he said long time ago I was called Trang Sol Super Mawa, it means one special Buddhist monk, he was a special Buddhist monk, many many years ago in India, before he became Buddha, okay, before that, and he said I was walking in the forest, and then one day I decided to meditate, so I sat down to meditate, next to a tree, and I start to meditate, and I'm very quiet, and everything is happy, and then there's a king named Kalinka, there's one king, and he lived nearby, and he has a queen, a very beautiful queen, so one day he decides to go hunting, the king decides to go hunting, to kill some deer or something, and then he told his wife, you can go for a walking in the forest, and I'm going hunting, okay, so he went with all his soldiers, to try to catch the deer and other animals, and then this guy's monk is meditating, and then the queen went to look for flowers, and she's trying to find some flowers, and then she found this monk, and then she sat next to the monk, and very politely, very proper, she said please teach me, I have question about Buddhism, so the monk said he wants to meditate, but he said okay, I'll talk to you, and he started to give some talk about Buddhism, and then they're talking very nice, and so you can guess what happened, then the king came, on his horse, and he's chasing one of the animals, and then suddenly he saw this is his wife, is sitting there, the queen, and next to this monk, then he thinks very bad thought, you know, he said, I think this monk and my wife are having relationship, and he got very angry, so he told his soldiers, you take this monk, and you tie his arms, and you tie his legs, and you put in the ground some sticks, and spread like that, and then they did, they put the monk on the ground, and then the king got off the horse, and he took his knife, sword, and he's so angry, he started to cut the arms and the hands of this monk, okay, start here, cut one, cut two, cut three, and then all his feet, and start to cut here, and here, and this is a Buddha before, in his former life, he's this monk, and then he said, the king was cutting my fingers and my toes, but I didn't get angry, okay. So the other monks are, how did you do that, you know, this is real patience, you know, like I used to work in this big office, we have hundred people there, and sometimes the boss will yell at me, say you're so stupid, and you make so many mistakes, and like that, that's not so difficult to be patient, but if somebody start to cut your fingers, you know, maybe more difficult, I think, not to get angry, but the Buddha said I didn't get angry, okay, and then he says why, and he says in my mind I didn't have any conception of self, or sentient being, or living being, or of a person. What's that mean, you see what I mean, he says while the king was cutting my fingers, I didn't think about the king as a person, and then I didn't get angry, so I didn't have to be angry, you know, so it sounds crazy, you know, to me, and to many people for hundreds of years, this was taught two and a half thousand years ago, so what am I supposed to do not to get angry, the Buddha is teaching one special way not to be angry, he says somebody's cutting your fingers off, if you don't think of them as a person, then you won't get angry, you know, so what does that mean, you know, how do you use it in a real business, you know, I used to work in a big business, the owner will come into the room, and, you know, our business we did 30,000 diamonds everyday, we have to buy, prepare, if you buy 30,000 diamonds, you have to look at 100,000 diamonds, and then you pick out the good ones, you see, and then you have a small staff because the boss wants to make money, and you have to work very fast, we put a big pile of diamonds on the table, and then they give you a special thing, it looks like a tweezer, like this kind of tweezer, and then they give you a special we call it a magnifying glass, and then you're supposed to pick up a diamond like this, this fast, you know, and you divide like this, and you have to pick them up like this, and check and throw it, and you just throw it in these piles, 3 or 4 piles, and you really have to move like this, the whole day, like that, you know, and sometimes you can't finish, you know, and then the boss comes in and gets angry, you know, say, you didn't finish the work, you know, and you say, I'm sorry, I worked as fast as I can, and then they start to get angry, you see, I mean, and they say, you're so stupid, and you're so slow, and you picked the wrong diamonds, this is the bad one, this is the good one, but you put the good one here, you put the bad one there, you're so stupid, you know, and then you start to get angry, you see what I mean, and I did this many times, 15 years I was doing this, you see, so, and I got angry many times, so, how to stop it, you see, what is the Buddha trying to teach how to stop? If you can stop anger, then really you can be happy a whole day long, you know, the boss comes and says something bad to you, that's okay, you know, how to stop it though, you see, usually in Buddhism they teach what we call first level, it means, oh, you have to understand that anger is not a good thing, you have to understand that the boss, if he's bad to you, he's really helping you, because you can learn to be a good person, and really you should feel lucky, because if you have a bad boss, then you can become a very good person, you can become a patient person, and they teach you like that, and that's a good thing, that's okay, but it doesn't stop anger all the time, forever, you see what I mean, there's one famous Buddhist named Arya Nagarjuna, and he taught a book called Shating Surlekha, and in there he said, oh, there's many methods you can use not to get angry, little bit, but if you want to stop anger, you have to understand something bigger, you see, you have to understand emptiness, okay, I don't know what you call in Chinese, emptiness, what's the name? How to say?

Kong? That's good, that's easy, is it Kong? Kong?

Yeah, emptiness, okay, and in this Diamond Cutter Sutra, it means, if someone is cutting off your fingers, or maybe he's calling you stupid employee, your stupidest worker I have, same thing, right, if you understand Kong, of that person, then you won't get angry, you see, so then, you know, I'm not a Buddhist from my birth, I became Buddhist when I was almost 20, you know, I began my life as Christian, and I used to read in a book about Kong, you know, they talk about emptiness, and then I used to think many strange things, many stupid things, you know, sometimes I think it must be something black, you know, maybe like if I close my eyes, I see Kong, you know, something black, maybe this is emptiness, you know, and then one of my friends said, no, no, it's green, it's a green color, you know, you press here, something, then you see green, you know, this is emptiness, and somebody else said, no, no, it's empty stomach, empty pocket, empty, this is empty, from here to the wall is empty, this is meaning of emptiness, you know, then some funny Buddhist teacher in America, they say, no, empty means you close your eyes and you don't think about anything, so I'm thinking maybe dog is understanding Kong very nice, because sometimes they sleep all day, you know, and they don't think about anything, you know, but it doesn't help me, you see, I don't understand, they say if you understand Kong, then you won't get angry, so if I close my eyes and the boss calls me stupid, you know, still I get angry, you know, if I think about a black, something black, it doesn't help me, you see, if I think green, if I try not to think, you know, he's calling me stupid, stupid, stupid, and I'm trying not to think, it doesn't help, it's not like that, okay, so many funny things about emptiness, Kong, what is the meaning of Kong, okay, you have a pen? I always like to use pen, okay, if you came to business talk, I'm sorry to repeat, but I always use the pen, okay, we taught in Mongolia, and many, many people came, and they got tired of this pen, they told me they're going to make a statue with the pen, anyway, I'm going to explain Kong, is it pronunciation okay? Kong?

Kong, Hong Kong, okay, alright, I'll explain emptiness about this thing, and then you can understand emptiness of anything, and it's not difficult thing, okay, it's not difficult, you just need good explanation, and one night you can understand, to see emptiness in meditation, directly, is very very difficult, and very important, and you should, you have to try, but first you have to understand with other things, okay, so first I'll talk about Kong, of this pen, okay, and it's like this, you see, if I ask you what is this thing, you say pen, right, and really what do you see? But what color?

Black? She's right, okay, good girl, okay, this is really just a black stick, right, it's a look like this shape, and black, okay, and then your mind, when you see this thing, your mind thinks pen, okay, when I hold up this thing, really it's just a, thank you, thank you very much, really it's just a black stick, okay, but she's right, Tara, right, but your mind, your mind says pen, because I said oh please give me a pen, and you remember, and so when I hold this up, you think pen, okay, you see pen, is this a pen? You say yes, is it a pen from own side, from it's own side, by itself is it a pen? Or is something making it a pen?

You say no, it's just a pen, don't ask a stupid question, just a pen, okay, then I say, if it's just a pen, then if some dog comes here, puppy dog, and young dog, you know, and they see happy, and I show this thing, and they say oh I like to come here, and you know if you have dog, they like to bite it, you know, and they don't see pen, right, they don't understand pen, they can't think, oh I want to write to my dog friend, you know I mean, they don't think like that, right, they don't think like that, they don't see pen, they just see, maybe something good to chew, I think you're something good to chew there, okay, and so if this thing is a pen, by itself, if this thing is a pen from its own side, if this thing is a pen, if it has its own pen-ness, okay, then even the dog will see pen, if pen is coming out like this, you know, and no matter who sees dog, human, elephant, bird, doesn't matter, if pen is coming from the pen, then all of them will see pen, but they don't see pen, you see what I mean, dog doesn't see pen, the dog doesn't think pen, because it's not pen from its own side, it's not coming out like that, pen, pen, pen, pen, okay, and that's proof, because the dog doesn't see pen, dog can't understand pen, then we say con, then we say this is con of pen, okay, this is empty of pen, it doesn't have any pen, okay, it's not from itself, okay, it's not pen from itself, okay, that's emptiness of pen, so it's not black, it's not green, it's not, don't think about anything, none of those things, okay, this pen is empty, why?

Because somebody will come in this room and look at it, and they won't see pen, pen is not coming from the pen, like that, so who's making pen? Who's making it a pen? She said, Tyler said, she's right, okay, your own mind is making it a pen, okay, like your mind sees black color, and your mind sees a long thing, and then your mind makes, puts together black color, long thing, he's using like that, I think it's a pen, okay, and your mind sees a pen, okay, it's coming from your mind, you see, pen is not coming like this, pen is coming like this, and you're making a pen, this is just black, black stick, okay, it's color of pen, there is no pen, and in your mind is making pen, okay, do you have choice? Do you have choice? Can you say, I don't want to see pen, I want to see 100 dollar Hong Kong note, can you do?

All the children are the best, you know, she said no, no you can't, okay, your mind is making you see pen, your mind says pen, and your mind takes a black, and your mind takes the stick shape, and your mind says pen, okay, does dog mind do that? No, okay, only your mind, okay, so the pen is coming from your mind, okay, it's not coming from this thing, so we say it's empty of pen, okay, it's Kong, that's why it's empty, that's very easy, okay, and that's true, that's what Buddha meant by emptiness, okay, you don't have to worry some strange thing, or you have to hit your hand with a hammer and then you can see emptiness or something like that, it doesn't mean that, okay, you know, I heard many, many wrong explanations about emptiness, when, because I wasn't Buddhist, I was Christian, and then I asked many people, what does emptiness mean, and I got many, many strange explanations, some people said, this thing is made of pieces, that's why it's empty, you know, then I said, how does that help me? Buddha said if you understand emptiness, you won't get angry, Buddha said if you understand emptiness, you can be happy, so I said, what does it help me? You said it has top, you said it has bottom, okay, I knew that, it doesn't help me, you know, then other people said, no, it has cause, that's why it helped you, and I said, why, it doesn't help me, you know, I know it has cause, I know they make this pen in Hong Kong factory number five, you know, okay, it doesn't help me much, you know, so what's the meaning of emptiness?

Buddha said if you understand emptiness, you can be happy forever, you know, so I used to go crazy, you know, I asked many people, what's the meaning of emptiness? Because, it doesn't help me to think this thing has pieces, it doesn't help me to say this thing came from some factory, I know that, you know, so how does it help me if someone's cutting off my fingers, okay, oh, he has pieces, it's okay, but he's making pieces with my fingers, then some people say, no, no, meaning is he has a cause, you know, and I said, I don't care if my boss has cause, he's still, he's calling me stupid, I don't like it, you know, it doesn't change anything, so what is, by the way, those are lower explanation of emptiness, in Buddhism, okay, rang gi chak she la ten e du pa is one kind of emptiness, rang gi gyu kyen la ten e du pa is one kind of emptiness, okay, and many, ze shen gyi tong wa is one kind of emptiness, there are maybe five different kinds of emptiness that Buddha talked about, but those are not the most important meaning of emptiness, so what is the most important meaning of emptiness, okay, stay with it, okay, it's a little bit difficult, this is just black stick, it doesn't have any pen, I make pen, my mind sees pen, animal, dog, mind, doesn't see pen, okay, so where's the pen coming from, who made the pen, not the Hong Kong factory number five, who made the pen, who makes the pen a pen, your own mind, okay, each person's mind, okay, my mind sees black, my mind sees stick, and my mind thinks pen, let's call it a pen, okay, and then I, in my mind I'm thinking pen, okay, but when a dog comes here, do they think same thing? If the dog comes here, do they think pen? No, okay, so there's some difference between my mind and a dog mind, you know, I talked about this in a monastery one day, they asked me to talk to the children monk, the young monk, we have 125 young monks, so they said, please teach them about emptiness, you know, so I talk a little bit in Tibetan language, and then, so I said, what is the difference between dog and human, to see this thing differently, you know, and one boy, he he put his arm like that, he said, I know difference, I know the difference, you know, so I said, what is the difference, guess what he said, what did he say, it's very funny, he said, dog has a tail, but a human doesn't have, I said, no, that's not important, okay, okay, it's not the main thing, okay, dog sees something different, dog sees something to to chew, okay, human sees a pen, something to write with, okay, that's coming from two kinds of mind, why, why, we say karma, okay, meaning of karma, okay, karma, karma means that, karma means you have some seed in your mind, you have some imprint, you have some thing in your mind that makes you see this as a pen, you see what I mean, and it forces you to see it as a pen, okay, you don't have choice, you can't say, I want to see hundred dollar note, or I want to see gold, you know what I mean, you have to see a pen, something in your mind makes you see it as a pen, okay, does the dog have this thing, no, they don't have it, you see what I mean, they don't have this karma in their mind, you see, that's the meaning of karma, okay, karma means some kind of seed in your mind, and that seed makes you see this as a pen, okay, now it's very interesting, you see, emptiness is like, you think I'm going to write something here, but I just want to have emptiness here, okay, this is emptiness, okay, it's like this, just black stick, it's just a black stick, and then your mind, it, your mind, your mind looks at the bottom, your mind looks at the top, and something in your mind makes you see a pen, okay, and the dog doesn't have that thing, it's called karma, so really karma and emptiness are big friends, you see what I mean, emptiness is like this board, and karma is like projecting something onto the empty board, okay, and it's very interesting, so this is just a black stick, and you have something in your mind called karma, and it's making you see it as a pen, and everything around you is the same, okay, what's this got to do with anger? I'm supposed to be talking about happiness, and I'm just talking about pens, okay, what's it have to do with anger?

It's very interesting, when the boss comes into my office, in the diamond business, maybe you've seen, I don't know, they make a long room, it's like from here to there, long room, and there are thirty people working in this one room, and there's no noise, and the whole room is dark, and everybody has one little light, and everybody is doing this, you know, so all you can hear is tick, tick, tick, tick, the eight hours, tick, tick, tick, somebody sneezes sometimes, or cough, okay, very quiet, it's almost like meditation, you sit by yourself, and you're going like this, you know, so it's very quiet, then sometimes a boss comes in, he slams the door, you know, open the door, and then he comes in, and I'm sitting with three people, next to me, I'm the buyer, then next to me is assistant buyer, then over here is some other assistant, you know, the boss comes in and says, Michael Roach, you most stupid person, you know, you're supposed to buy these diamonds last week, and we don't have them, JCPenney, big company, they're very angry, they called me last night in my house, I couldn't sleep the whole night, and now, you didn't do the job, you're so stupid, you know, and then I get angry, right? Now, sometimes a guy sitting next to me, he doesn't like me, why?

Because all the time I'm going to talk in Hong Kong, or I'm going to India, and I'm not doing good work, okay? So, if the boss come in and say something bad to me, stupid, you know, what does he think? He's happy, okay?

He's like, finally, the boss says something true to Michael Roach, so stupid, I agree, I like it, okay? So, this guy, he's happy, he looks at the same thing, same boss, then I look at the boss, I feel bad, I feel angry, start to get angry, and over here I have one lady, her name is Doma, actually, Pabongka Rinpoche's cousin, she worked with me for 10 years, and, she just likes to be quiet, she doesn't care, she doesn't feel happy, she doesn't feel bad, she's, we call Tangyong, she's a, just, she's happy if the boss doesn't come, she doesn't care, not happy, not sad, okay? This is emptiness of the boss, boss and pen are same, they both have ko, okay, same, boss and the pen are the same, why?

Dog sees something to eat, human sees pen, boss comes in angry, he sees what? great thing, good thing, he sees bad thing, she sees, eh, middle, in between, okay? This is emptiness of the boss, okay, this is the ko of the boss, boss is not good, boss is not bad, boss is not medium, boss is empty, okay?

And then, this person's mind is seeing something good, and this person's mind is seeing something bad, and this person's mind is seeing something in between, medium, okay? Three different people see three different things, why? Why?

Karma, okay, karma. Where did karma come from? Where did that karma come from, okay?

Why do I see, why do I have to see angry person? Why? Because I put karma in my mind before, maybe one year ago, maybe six months ago, but I put karma in my mind.

Karma works like a tape recorder, or a video camera, and if you get angry, then it puts a seed in your mind. So, let's say one year ago I got angry at one of my workers, you're so stupid, I do that all the time, okay? I'm very bad.

You're a very stupid worker, you made many mistakes, you're so stupid, you know? And then, when I say that, my mind is like tape recorder, my mind is like video recorder, then you make some kind of seed in your mind, we call bak chak, bak chak, de ki bak chak, and it causes in your mind some kind of seed, okay? Your mind is always recording everything.

Your mind is recording all the time. It never stops. Even you become Buddha, you become Bodhisattva, your mind will not stop.

If your mind goes, you die, it doesn't matter, your mind doesn't stop. Mind keeps going, and mind is recording all the time, okay? So, I, one year ago, I got angry at one of my workers, I said, you're so stupid, okay?

Then I put seed in my own mind, okay? After one year, the seed comes up, up, up, up, up, up, and when that empty boss come inside, what do I see? I hear same words, stupid, stupid, okay?

Coming this way, okay? You see? The reason I have this guy saying bad thing to me, the reason my mind is seeing bad thing, is that I have bad karma.

I did something bad, I said something bad, one year ago, six months ago, and that seed came up to my mind, and now it makes me see a bad person. What about this guy? This other guy sitting here, is he happy or sad?

He likes it, he's like, oh, it's so nice, Michael Walsh got trouble, you know? Does he have good seed or bad seed? In his mind.

Why? He has a good seed. Why?

He saw something he liked. This is definition of good karma. rāṅgī-nāṅgī-nāṅgī-deva-yīdu'oṅga-deva- chhāva, is definition of good karma.

Okay, why? He has good karma to see something he likes to see, okay? So, he has good karma in his mind.

Okay, what about this person? We call kārṇā deva, it means fifty-fifty, okay? Half-half, okay?

Half they're happy, half they're sad, they don't really care about the boss, okay? That's why three people see three different things, okay? By the way, this guy is making new bad karma, because he's happy about someone's trouble, okay?

But the reason he's seeing something he likes is from old good karma, okay? We have to divide. He's making new bad karma, but he sees this thing because of old good karma, okay?

Different thing, different thing. So if something makes you happy, if you like something, it's because you made good karma before. And if something makes you unhappy, it's because you had bad karma from before.

So I ask you one more question, and then we'll take a break, okay? One more question. I made the boss angry, right?

The reason I'm seeing angry boss is because I put bad seed in my mind. Last year, six months ago, one year ago, I got angry at somebody. I said stupid to somebody.

It put seed in my mind. And now I have to see this guy. Really he's empty, you see?

He's just four sticks, right? This is one more stick. This is also stick, right?

Here's one stick, two sticks, two more here, one big one here, and then there's one circle, and red color, and there's one other one, going like that. But I have to see a bad thing. You see what I mean?

It's same thing. You see what I mean? I'm making the bad boss.

It's because of my own mind, you see? It's same as this thing. This thing and this thing same.

Okay? Exactly the same thing. Who made the boss?

I did. Okay? I made him yelling because I said something bad in the past.

Okay? Now, question. If I want to see him again in six months or one year, if I want him to come back in my room and I want him to say you are so stupid again, what's the best way to do it?

What should I do now? If I want to hear him call me stupid again in six months or one year, what's the best way? Say something bad.

You know? Okay? If I want him to come back again in six months or one year and say, again you did something stupid.

Okay? What's the only way? I have to put new karma.

How to do? How to do it? Oh!

Get angry. Call him stupid. I'm not stupid, you're stupid.

Okay? Then I put a new karma in my mind. Then what will happen in six months?

He'll come back in my room and he'll say stupid. Okay? In Buddhism we say, if you want him to come back again, if you want to see angry boss again, if you want someone to call you stupid again, there's only one way.

You have to say, no, you're stupid. Okay? Now what do you and I do every day?

If someone calls you stupid, what do you do? What do you do? You say stupid back.

Right? It's funny because this is the only way to make him come back again. You see what I mean?

This is the way to get him to come back again. We call korwa. Say korwa.

Say korwa. Louder. Korwa.

Korwa. Korwa means circle. Like that.

What's it mean? Samsara in Sanskrit. Okay?

It means I say stupid, six months he comes back and says, no, you're stupid. Then I say, no, you're stupid. Then comes again six months, you're stupid.

Then six months, you're stupid. Then it comes like this, you see? Over and over and over.

He gets mad at me, he says stupid. Then I get mad at him, I say stupid. I make new karma.

Then in six months again, he's coming back. You see what I mean? And it goes like that.

It goes over and over and over again. Okay? So if you understand korwa about the boss, if you understand who's making this boss, if you understand, and even if he comes to cut your fingers, what will you do?

If you want to get rid of him, if you don't want him to come back again like that, what do you have to do? Shut up. Don't say anything.

You see what I mean? Then you don't make new karma. Okay?

That's beautiful meaning of korwa. You see? If you don't want to see this thing again, this way, then don't make new karma.

Don't do it anymore. Stop it. Just stop it.

Right? But now you know why. Okay?

Get it? It's okay? It's okay?

The stupid thing is to say stupid. You see what I mean? The stupid thing is to get angry.

Because then he has to come back again. You see what I mean? So really what Buddha said here, he said no person, no living being, no sentient being.

He means try to understand you are making this thing with your karma and stop it. Stop your karma. Okay?

By yourself. Don't get angry. If you don't want to see him again like that, angry, then don't answer.

Don't say bad thing again. Okay? And then you don't make new karma.

And then you don't have to see this boss as angry thing. You see what I mean? Okay?

I think we take a break there. Take a break. And then when you come back, we just finish a little bit more about anger, how to stop anger.

And then if you have some question I'll answer question. Okay? So take five, ten minutes relax, walk a little bit.

Okay? Okay, so we start again. Just a little bit, okay?

So now I, you know, I like, when I talk about emptiness or philosophy, I like to talk about how are you going to use it, you see? How are you going to use this philosophy? It's not just for meditation or it's not just to sit in your room and think about emptiness.

If emptiness is the cure for all things, even death. If emptiness can cure everything, then you should be able to use it at your workplace also, and with your family. You see what I mean?

How are you going to use emptiness now? I'll give you an example, alright? So now, tomorrow, you will be in your office, or you'll be in your kitchen, okay?

And somebody will come in, maybe your boss, maybe your wife, and they'll say, you're so stupid. Okay? I mean, this will happen.

If not tomorrow, maybe next day. You know that, okay? You know that.

And you'll start to become unhappy. And then you say, wait a minute, that guy, that strange American guy, he said something about emptiness. I'm supposed to remember emptiness, okay?

Then you're going to think a few wrong ideas, right? First you're going to say, maybe if I close my eyes, it will help. You know, I don't have to see my boss or my wife, you know.

Then maybe if I push my eye, a little green color will come. Or maybe I'm supposed to not think about anything. And it won't help.

Okay? Because that's not the meaning of emptiness, okay? What's the real meaning of emptiness?

It means you have to remember who made this guy? Who made the boss? You see?

Who made this person? And this is the big question in the world, you know? Bad thing.

Car accident. Cancer. AIDS.

Small children burn in the fire. You know? Boss yells at you, calls you stupid.

You know? You have backache. Where are these things coming from?

Who made them? Who made them? You see what I mean?

And different people have different ideas, you know? In the old days, in the Christian, for example, there's a big man. He lives in the sky.

And he made all these things. And I remember I went to church and I loved church. I still love churches.

I still go sometimes to churches, you know? And I love to read Jesus' word and things like that. But this idea about a big man who made all of these things, bad things, it doesn't sound good to me.

It doesn't make me satisfied. I never understood it. I don't believe it.

I really don't believe it. I believe that Jesus was a great man, holy man, probably Buddha. You know what I mean?

I believe that. But to say that there's one big guy and he made all these bad things, it doesn't make sense to me. I don't accept that.

So, who made your boss who's calling you stupid? Who made your wife or your husband or your children or your fathers calling you stupid? Who made it?

I don't believe it's some big guy. I don't believe that. So what's the second choice?

By the way, this is for those of you who know Buddhism. This is from Master Shantideva. Chapter on Patience.

He talks about a dog and jizo and gyu. And he talks about these ideas 1,200 years ago. But still it's the same.

It wasn't made by some big guy. Wang Chuk, they call him Tibetan. It wasn't some big guy.

Of course not. Why? Why does he want to give you cancer?

I mean, who would do that? That's a very cruel thing. Nobody would do that.

Come on. It's not a big guy. No big guy made your problems.

What's the second choice? It's in modern science. What's that?

Big Bang. You know Big Bang? They said, how began everything?

Big Bang. How did that begin? Oh, first there's nothing and then boom.

Just boom. You know, Big Bang. And I made a joke to my friends in New York, the scientist friends.

I said, who made the Big Bang? They said, nobody made. Just happened.

Big Bang. I said, I think there should have been another Big Bang to make the second Big Bang. And then later in New York Times they said, now scientists believe there was another Big Bang before the Big Bang.

I was so happy. I said, I knew that. Because nothing can happen from nothing.

Come on. Is it possible? That's as silly as a big guy idea.

So now you have two silly ideas. They're really funny. First idea, there's a big guy who made all the bad things.

Come on. Why does he want to do that? Second idea, Big Bang.

Suddenly nothing, then boom. And then that's why your boss is here. Why?

Because ten million years ago your boss's grandfather, grandfather, grandfather, grandfather, he was a fish and he walked out of the ocean. And then that fish came from the water and the water came from a star, which is Big Bang. And this is all just a very bad accident.

You know? This boss coming into me is just Big Bang. Million years ago, million, million years ago.

And that's why this boss came to me. That's the second idea, okay? We call it qi zhou, or dark, you know?

So, either it's a wang chuk or a qi zhou. Wang chuk means some big guy is making all your problems. You should blame him.

You should write him a letter. You know, I don't like this boss to call me stupid. Please stop, okay?

That's the first one. It's silly, okay? It's funny.

Second one, Big Bang. Very bad luck that one big star blew up and made the earth and then made the ocean and then one fish came out and million years later his grandsons, grandsons, grandsons, grandsons came in the room and said, You're stupid. Okay?

No, really. This is the explanation of science. I'm not kidding.

This is the explanation. Bad things came from one of those two things. Buddhism says no, no, no.

It's not like that. Bad things should come from bad things. If the boss is yelling at me, it's because there was some kind of violence done before.

Violence comes from violence. You see what I mean? Bad thing comes from bad thing.

I said something to someone before which was unkind. Bad karma. That put a seed in my mind.

And now that makes me see this thing as a yelling boss. What is this thing really? It's one stick, two sticks, three sticks, four sticks and round circle and something moving here.

And then there's some noise. Uh, uh, uh, uh, uh, uh, uh, uh, uh, uh. And then my mind makes bad boss.

You see what I mean? It's the same as this. Never forget.

Some people say prajnaparamita. I say pen thing. Don't forget about the pen.

It's just a pen. Okay? If you understand about the pen, you understand who made your boss.

Who's calling you stupid? Okay? It's your own mind made the boss.

Okay? If you don't like it, if you want to stop all the bad things in your life, don't write a letter to Santa Claus or Wong Chook or God. Okay?

They didn't do it. Okay? They didn't make it.

And it's not Big Bang. Okay? Don't get mad at Big Bang.

Okay? You put the karma in your mind six months ago when you said something bad to another person. And now that came up to your conscious mind and from these three people only one of them has to see this thing.

Because only one of them has a seed in their mind to see it. And it's the same thing as the dog and the pen and the human. Exactly the same thing.

It's ko. Okay? Don't forget.

You want to be happy? You don't want to be angry anymore? You want to get freedom from anger?

It's the most wonderful thing. You know? Some people have to sit in prison for five years, ten years, their whole life.

Okay? Other people like you and me, we are prisoners of anger our whole life. You don't have control.

It makes you unhappy. It ruins your relationships with other people. It's like jail.

It's like prison. And you can break it if you understand the pen. You must not say stupid back.

Okay? When they say stupid to you, you have to say... Okay?

You see a picture of Dalai Lama? You are very stupid. Then you say...

And just don't say anything. Okay? Why?

Because you don't want to see him again. Okay? You want to get rid of this boss?

Just be quiet. Be happy. Okay?

Say, okay, I'm stupid now. How do we fix this problem? You know?

Tell me. Tell this stupid guy how to fix the problem. Okay?

And don't say anything bad back to them. Okay? I tell you the truth.

I had one thousand people working in my company. We started this company. Three people.

And it was happy place. Almost no anger. Almost never any bad thing.

Because we are all doing this practice. We all are doing the same practice. And it doesn't matter.

I had Hindu, Christian, Jewish, Israeli. We had eighteen countries in my department. And many different religions.

But all of us are following the same idea. You see? You don't have to say, I'm Buddhist.

And you don't have to buy Buddha picture. And you don't have to make like that. You know what I mean?

If you keep this patience, then you are Buddhist. You see? I mean, you are following Buddhism.

If you understand this thing. So in my department we had several hundred people. Happy all day long.

People want to stay at work. One guy, he is there at eight o'clock. I said, aren't you married?

He said, I said, why are you staying here? He said, I just want to be. I said, aren't you married?

He said, that's why I'm here. You know? You know what I mean?

People are more happy. They want to stay there. So, really if you start to do this practice.

If you understand why someone can cut your fingers. And if you understand kong, if you understand emptiness, you won't get angry. You won't get angry.

Why? Because you don't want to see them again. You see?

You don't want to see them again. So don't be angry. That's what it means here when it says no person.

Is there a person there? Of course. He's cutting your fingers off.

But is that person coming from his side? Or coming from your mind? Which one?

He's coming from your mind. So you stop it. You stop it.

Okay? That's how you stop this pain. Tomorrow night at the center, I don't know the address, but I'm going to teach you a special way to to use this every day.

Okay? There's a very beautiful system in the secret teachings it's called tundruk. In the open teachings, it's called like shakpa.

And I'm going to teach you some way to do special practice every day. It's a special thing that you can write every day. And then you won't get angry.

You see what I mean? And if you use that special method, then you can overcome anger. It's very beautiful.

Just to stop your anger five times a week or ten times a week makes your life much happier. Much, much happier. And if in your dharma group everybody is doing it, then the whole group is happy.

In New York we have sometimes 300, 500 students come to teaching. When Lama Suppa came, I think 500 people came. And there's this beautiful happiness.

Everyone is using this thing. And everyone is being patient with each other. You know what I mean?

Not as much anger as we used to have before. Still we have, but much better. Okay.

I'd like to stop there. If anyone has a few questions about how to use it. And I don't mind tough question is okay.

Don't be shy. Don't be polite. It's okay.

In the monastery, did you see how they ask the question? It's like, they ask us tough questions all night. Go ahead.

[Говорящий 2]
Good, good.

[Говорящий 1]
That's a great question.

[Говорящий 2]
Yeah. Good.

[Говорящий 1]
Okay, good. He has two questions and I'll repeat them. Okay, first question is a child is born in a hospital and then suddenly the bomb falls on the hospital or someone comes and kills the child.

How could the child make bad karma to be killed? You see what I mean? It's just beginning its life.

So how could it make bad karma? It's very important in Buddhism to understand something very, very basic belief in Buddhism is that the body and the mind are separate. Body and mind are different.

Body is made of flesh, blood, bone and the mind is you can't touch the mind. You can't weigh the mind. You can't cut the mind.

You can't see the mind. You see, mind is... Where is your mind right now?

I'll ask you a special question. Do you have a refrigerator in your home? Do you have anything nice to eat or drink there?

See, your mind just went home. You see, I'm not kidding. I mean, I'm not just making a joke or something like that.

And I'm not saying that there's a big traffic jam outside now, with all these minds went home, you know, at the same time. Okay, it's not like that, okay. But really your mind has the power to go through walls, you know.

What's happening on the other side of this wall? You can guess, you see what I mean? The mind is not inside the skin.

You see what I mean? The mind is not here only. If I...

I have a question for Tara, okay? If I pull on your toe, can you feel? Yeah.

So your mind goes to your toe. Right? It's easy.

You see, I mean, your mind covers your whole body. It's not like your mind is just trapped inside this thing here. That's not true.

The brain is here. That's the physical seat of the mind, but the mind can go other places. You see, I mean, the mind is totally clear, totally invisible.

It has no weight, no mass. It's different than the body. Okay?

And we believe, Buddhists believe that when you die, the mind doesn't stop. We believe the mind never stops. Okay?

And that's very important to understand. So, you are born with seeds of karma that you've done over thousands of millions of years are there. You know what I mean?

And a child comes into the world with... full of karmas. And the reason that they're seeing the world is the karma in their own mind.

Okay? Now, there's ways to prove it. It's by Dharmakīrti.

It's called Nāci Dhruva. You can prove future life. That's a whole course.

It takes about two months to teach it. We do have a course like that. By the way, we have twenty courses, twenty-eight courses.

If you're interested, you can write this address here, or you can check the website. But one of the courses is to prove that. And it takes a while, but basically the mind is different from the body.

And it doesn't stop when you die. The only argument that the mind stops for the last two thousand years, is this saying. You know, it was given two thousand years ago in India, and it's still people say it today.

You say, why do you think the mind stops? And they say, because the body is not moving anymore. And that's the only argument, really, to say the mind stops when you die.

And that's a dumb argument. That's a silly argument. That's like to say that the driver of the car is dead because the car stopped moving.

You see what I mean? It doesn't prove anything. It looks like the mind might have stopped, but it doesn't prove anything.

You see what I mean? Anyway, that's another thing. So we would say that the child came into life with a whole set of karmas.

To prove it takes a while. And I don't believe that you will just suddenly say, oh yeah, okay. But that's our belief.

And then if you study it for one or two months, seriously, with a good teacher, then you're okay with it. Second one, I forgot the second one. What if everybody in the room is quiet, and the boss calls each person stupid, and then the boss fires them all, or something like that.

I think one thing I wanted to say, if you see you're walking down the street, Nathan Road, and you see somebody's hitting one woman and taking their purse, their money, or someone comes to you with a knife and says, give me your money, and they start to cut somebody. Are you supposed to just, you know, I'm not angry, it's okay. You can go ahead and kill me, or something like that.

No, okay, no. You have bodhisattva vow. You have, if you took initiation, or any kind of, you have bodhisattva vow.

Bodhisattva vow means you have to help other people. You have to protect other people. If someone is hurting another person, you have to help them.

You have to try to help them. You see, I mean, if the boss comes in and says something which is wrong, you have to explain why it's wrong, and you have to stand up for what's right. You see what I mean?

But without any anger. It's a big thing.

[Говорящий 2]
Yeah.

[Говорящий 1]
Yeah. Oh, yeah, and then, say again? Oh, you mean if it might make him angry if you don't say anything?

Oh, yeah. So it's a choice between, but what it is, is this. Do you get angry?

Or do you not get angry? You see, that's what we're talking about, anger. But to calmly explain to the boss, you know, I'm following the stupid instruction you gave me last week.

You wouldn't say stupid, okay? I'm following the instruction you gave me last week, and that's why the diamonds are not here today. And really, if you're not angry, then you say, let's work it out.

You know, tell me what you want to do. I'll work on something. You work on something.

But I'm talking about how to destroy the anger. We're allowed under certain circumstances in Buddhism to physically use force to stop a violent person. We're allowed, and we're supposed to use it, but never with anger.

You see, with some kind of joy. And then there's no bad karma. It's very interesting.

It's very interesting. You have to protect life. If someone's hurting someone, you have to try to stop.

Okay, other question? Yes, please.

[Говорящий 2]
My question is about emptiness.

[Говорящий 1]
Okay, good, yeah. We'll talk, yeah.

[Говорящий 2]
My understanding is, what about Vajrasattva?

[Говорящий 1]
Okay. So, she had two questions. First one, before, she didn't understand emptiness and karma.

So maybe she made some mistakes. And then, people still, you know, from the past, there's some people still having trouble with them. So, maybe it's coming from old karma.

You see? You have new karma, and then you have old karma, okay? There's a very good teaching.

I'll do it tomorrow night. Okay, because you asked, okay? There's a thing called Topshi.

Say Topshi. Topshi. Topshi means how to destroy old bad karma.

Because maybe your bad karma is 500 years old, or 200 years old, or something. You know, maybe in your past life you did many stupid things. You know?

I did many stupid things before I became Buddhist, you know? I did many stupid things after I became Buddhist, okay? I still do stupid things every day.

So how to stop that old bad karma? You know? We have a special sutra, called Topshi-do.

And it's four powers. Four methods to stop old bad karma. And you can do.

And it's very, very nice. So you can get rid of the old karma. You made some mistakes before.

And you can do that. Second question I forgot. Oh, I can remember, yeah.

Second question, in the Bodhisattva vow, your main vow, biggest vow, is never to give up another person. Never to give up hope to help them, okay? But suppose somebody, you try to help them and they get angry at you.

Or they don't like you. And every time you try to help them, it becomes worse, you know? And...

So, in the vow, you can leave them alone for a while. You see what I mean? If the best way is to get them, to make them not angry, is to just to say, okay, I'll see you later, you know?

And then sort of avoid them. You're not breaking your vow. Because in your heart, still you want them to become a Buddha.

You see what I mean? Definition of bodhicitta, in...what is it? sem kye gyi tsen ni shak gi mey bay che I learned to debate with my students.

Some came from New York. You ready? sem kye gyi tsen ni shak gi mey bay che They said tabo du.

sem kye gyi tsen ni shak gi yo sho! Yeah, okay? So, this is how we learn in the monastery.

Four or five hours every day, okay? I say, nobody can give me what is the meaning of bodhicitta. Then she said, that's not true.

Then I say, oh, somebody can give me the meaning of bodhicitta. And she said, right! And then I said, sho!

Well, give it to me! And she says, sem kye pa ni shen dun che yong da dzok pe chak chuk du This was written by Maitreya, the future Buddha. This is love, meaning of love.

And it means, I want to become Buddha, so I can help other people. That's the meaning, okay? So you don't have to give that up.

You see what I mean? The vow, the first, the most important bodhisattva vow is not to give up that idea. You see, the idea is, you don't like me, you don't want to see me, you don't want to talk to me, that's okay.

But still I'm going to help you later. After I become Buddha, I'm going to become Buddha, and I'm going to come and find you, and I'm going to make you a Buddha also. And that's the meaning of the vow.

So you don't have to give that up. And it's okay, you don't give up the person, if you say, for now, I won't see you for a while, because I know you're angry at me, or something like that. That's okay.

You're not giving them up. Yes, please.

[Говорящий 2]
Going back to the workplace, what's your advice for people who maybe don't have a problem with Ankit and the boss and that, but who are just pretty bored? Not at all, they're working and can think of better things to do in their time. Yeah, yeah, yeah.

[Говорящий 1]
One thing's important, you see. Now you have to think carefully. I'm going to ask you a question.

What is this? Be scientific now, and respect animals. What is this?

Somebody said black stick. I mean, really, that's neutral answer, right? It's just a black stick.

If you have human's karma, you see pen. If you have animal karma, you see something to chew on. And those of you who know Buddhism already, I'll tell you something very profound.

That's what makes you an animal. It's not that you see something to chew on if you're an animal. It's that you are an animal if you see it that way.

And that's what an animal is. Okay? That's very profound.

But worry about it later. Okay? Anyway.

So, how you see the black stick depends on some karma in your mind. If you were kind to other people in the past, you see something very useful. It's not out of ink.

You see what I mean? And if you were not kind to people in the past, then you just want to chew on it, and you also have a tail. You see what I mean?

And that's a bad karma. Okay? But what's interesting is, your own thoughts are the same as this pen.

You see what I mean? Your own thoughts are the same. They are also ko.

Okay? Your own thoughts are also empty. Whether you experience your own mind as a sweet place to live, or you experience your mind as a boring place to live, it's because of what you did to other people in the past.

It's very interesting. If you think about it, you're just listening to your mind all day long. You see?

I mean, you're sitting there like a spectator, like the audience, and your mind is talking to you all day long. So which one are you? Are you the guy talking, or are you the guy listening?

You see what I mean? Because there's two guys there all the time. Right?

I mean, you're just sitting there trying to go to sleep, and some guy is saying, and another thing, you can't believe what they said to me today, you know? And you're like, could you shut up and let me go to sleep, you know? And who do you think is talking?

Who is that? You see what I mean? That's your karma.

It's very interesting. You are listening, you are forced to listen, and then someone is talking, you know what I mean? And then you're forced to live in that mind, which is bored, and doesn't have any challenges, you know, and has nothing to do with challenges.

All of them come from karma. It's another imprint that's making... It's the same thing that makes you see a pen is making you have a bored mind.

Okay? Now, if you want to know the particular karma for each thing, you see, there's a karma for a pen, there's a karma for a chair, there's a karma for having a stomachache, there's a karma for making a million dollars, which if you understand, you can make millions of dollars. And then there's a karma for boredom, you know what I mean?

And there's a karma for depression, and there's a karma for anxiety, and there's a karma for low self-esteem. And the karma for boredom, if I'm not mistaken, is being glad when other people fail. You see what I mean?

Being a little bit happy when other people fail. And all of us do that. Okay?

Everybody. All day long. Why?

It's in the top ten. There's... Okay?

There's a... Getsu shito. Getsu shito means there's 84,000 negative things you can say, think or do.

84,000. Out of those, there's ten which are top ten. Worst ten.

Okay? And... Number nine is to be happy when other people fail.

Okay? It's called nesam. And...

And that's one of the causes of boredom. And also the causes of losing your creativity. You see what I mean?

Like, I teach this to painters or dancers or musicians. And then they... They try to do the opposite karma.

You see what I mean? They take care to be happy when other people get something nice. And then suddenly their creativity comes back.

You see, the karma for creativity or the karma for joy or the karma to be interested in everything is to be happy when someone else does something good. You see what I mean? So try it.

It's very interesting. Within six months, suddenly this... this everything is special again.

And everything is, like, exciting again. And it's very beautiful. Because it's...

One of the hardest things in life is to lose that excitement. You know, as you get older, you start to lose it. And if you know this trick and you go around in your office and you just be happy about other people...

Oh, this guy got a promotion. It's the one I wanted. Oh, I'm happy for you, you know.

And we'll be happy for them, you know. Oh, and this guy knows how to paint a nice picture. That's beautiful.

You know, I'm happy. I'm happy for you. And then that karma of thinking that way, it brings back your own creativity.

It's very beautiful. And it's very exciting to have, like, a child's curiosity come back after 20 years it's been gone. And then suddenly you have this...

It's very beautiful. It's very happy. I think we stop there.

It's pretty late. Maybe one more question. Yeah.

[Говорящий 2]
I'm having a lot of difficulty in understanding what you're talking about.

[Говорящий 1]
Yeah.

[Говорящий 2]
That's okay. I also have a question in my mind of whether all of these people in this room understand what you're talking about.

[Говорящий 1]
Yeah, yeah. I think the question was this. It doesn't understand what I'm saying very clearly and wonders if these ideas can be used by normal people in their normal life.

And I think there's a tendency in Buddhism over the last thousand years that it has become sometimes in some countries only the monks can study. Only the monks can learn these things. And sometimes only the men can learn these things and not the women.

You know what I mean? And only the people who are in this special group can learn these things. And I think that's not...

I think in Buddhism in the new millennium, you know I think one of the most exciting things you will see I believe that it will spread to normal people. In New York City I have about 500 students there. In the world we have thousands of people.

And we have four people are graduating the course in seven years. We did the whole monks course. And they're all women.

This is the first time that a woman has finished the Geshe course. And no men finished. It was only these women.

Margie is a housewife. She's a grandmother. She has two grandchildren.

Vilma rides her bicycle to the printer shop three days a week and works. Who's the other? Friend Diane is retired.

Had breast cancer. Used Buddhism. It went away.

Okay. Who's the fourth? Oh.

Marie Placide is a black woman from Haiti who works on a computer all day in a normal company. And they have passed the Geshe examinations. You know what I mean?

And first time for a woman. And what I see in New York for example is that these are just normal people. But it takes time.

Okay. It does take time. It's not easy.

These people came for seven years. They came two, three nights a week. And they studied hard.

I say to learn it well is like playing piano. And it takes about that much time. And it's not for everybody.

For some people I think there are many kinds of Buddhism. In Tibet there's Nyingma, Kagyu, Sakya, Galupa. There's also Bumble.

And in America there's many groups for example. And I think it's good that there are these groups. And each person needs a different approach.

If you don't find this... This is one way to explain what the Buddha said. And you might find it easier to go to another tradition.

And maybe they explain it a little bit differently that's easier for you or fits your own mind better. So all... It's good that there are many traditions.

And you might find if this seems difficult or it seems like hard to apply you might try to visit some other talks and find a teacher which fits your own... Each person has a different mind. And each person might find a different teacher is good to listen to for them.

So I encourage you to check other... check around and find like that. Okay.

I think we stop there. We do a special prayer and it'll just take one minute, okay? It means you take all...

We made a lot of good karma tonight because we talked about most important thing. And then we take all that good karma and you give it to people of Hong Kong. Okay?

Like for the happiness of people in Hong Kong. And we say that this prayer can... Actually some of the karma can go and help people.

Okay? So we'll do. So...

And I also like to dedicate the karma to the great teachers in the world. Especially Lama Tsong Khapa and His Holiness and other great teachers. My own teacher, Khen Rinpoche.

All right. Thank you for coming and thank you for... It's very very nice to come to Hong Kong and nice to see people here and I hope we can meet many times in the future.