Teachings from Singapore, 2009 (Audio and Transcripts)

By Kyabje Lama Zopa Rinpoche
Singapore 2009 (Archive #1748)

Excerpts from teachings by Lama Zopa Rinpoche, given in Singapore in January-February 2009. 

Includes a talk on how the Kopan courses began. An edited version of this talk can be read in the April 2009 issue of Mandala magazine.

The Inspiration for the Kopan Courses

So along with this Guhyasamaja, the preparations, initiations, I thought to combine a little bit with the Kachen Yeshe Gyaltsen, the great lama, who is just like the sun rising in this world, a great lama, who did unbelievable benefit to the sentient beings and teachings of Buddha. Of course it didn’t become known in the West or the world what, in Tibet, so then now his teachings now, benefiting to the world, has been benefiting the world. Kachen Yeshe Gyaltsen is one of the great Tibetan lamas born in Tibet, so Tibetan lama, just like sun shining in this world, like that, who’s great benefit to teachings of Buddha and sentient beings.

I might have told in the past how did the Kopan meditations started; actually it’s from this lama, from this Kachen Yeshe Gyaltsen, from his teaching, the actual evolution, from where the inspiration came, this one month Kopan course.

Anyway, there are many courses, there’s not only the one month, there’s, through the year, there’s many courses there, ten days, or five days, many courses happening.

So the Kopan meditation course, the inspiration came from Kachen Yeshe Gyaltsen, from his teachings, so I just, maybe just explain a little bit, so then you feel the connection.

So Lama Yeshe, who’s kinder than, who was kind to us, myself, the students, who was kinder than all the numberless past, present, future buddhas, buddhas, bodhisattvas, kinder than all the numberless past, present, future buddhas, [pause].

Why? What’s the reason, kinder, because there are numberless buddhas, bodhisattvas who achieved enlightenment, who only purpose is to liberate us sentient beings from the oceans of samsaric sufferings, and the cause, karma and delusions, and bring us in full enlightenment.

To benefit us, that’s only purpose why they achieved enlightenment, so you can understand that.

But didn’t have the karma to actually see those buddhas, for example, from my side, to see the numberless buddhas, past, present, future in that aspect, didn’t have the karma to see in that aspect, that pure aspect, because they, due to the cover of the impure karma, cover, covered the mind, cover, the impure karma, the evil karma, so due to that, could not see in the pure aspect, in the aspect of buddha, so all the deities, like that. However, so cannot receive direct guidance from them.

But here manifested in ordinary human form, this Lama Yeshe, could see; this one could see, manifested according to the level of my mind or nature of my mind, the impure mind, manifested according to that ordinary form, showing mistakes, showing having mistakes. So that was according to my own ordinary mind, mistaken mind, so I can see directly, I can see actually, and can receive guidance, directly.

So the teachings, the oral transmissions, advice, so, there’s jenangs or the blessings, the initiations, however.

So, but not from those, not the numberless past, present, future buddhas, in that aspect of buddha, cannot receive directly.

So whatever difficulties we have can, good or bad, however, you can express and can receive advice directly, so of course there’s Maitreya Buddha, Tara, Manjushri, Guru Shakyamuni Buddha, there are numberless buddhas, but we don’t see that, receive guidance and receive guidance directly from them in that aspect.

So, with this aspect can, then explain the teachings of buddha, teaching taught by Guru Shakyamuni Buddha, within the aspect of good conduct or aspect, free from attachment, then explain the Buddha Vajradhara’s, Shakyamuni Buddha manifested Vajradhara, the deity aspect, the tantric aspect, father, mother, in the embrace, or however, in that aspect, then with conduct of, or aspect of attachment then revealed tantric teachings. So this we cannot see to receive those teachings directly from them, but in this aspect that manifests ordinary form, according to one’s own mind, ordinary mind, then can explain those teachings, he can teach, he can explain those, so teachings taught by Tara, teachings taught by Yamantaka Guhyasamaja, Chakrasamvara, so, like that.

So kinder than all the numberless past, kinder than all the numberless buddhas, present, kinder than present numberless buddhas, future numberless buddhas, so like that. So that’s inexpressible, the kindness, kinder than them means that’s inexpressible, unbelievable, unbelievable, most unbelievable, how kind it is, so this manifest something in this, ordinary aspect. So His Holiness said, after His Holiness the Dalai Lama, we requested commentary on the Guru Puja, on Mahamudra, many, many years ago, I think it might be the first time, first Dharma Celebration we started, Lama started. So at Dharamsala, Tushita, first received from His Holiness Zong Rinpoche, we took, the first one, Chöd Initiation, and so Lama thought to make more available this, it’s not that the Gelugpa doesn’t have Chöd practice, there is Chöd practice, anyway, that’s not only reason but part of the reason, however, there’s Chöd practice, so that was given very first time. Because if you do that, during the Chöd teachings or initiations, at the end, then regarded inauspicious, so that’s why that was done at the very beginning. Then His Holiness Zong Rinpoche gave Guhyasamaja initiation and commentary, complete commentary, and then also Heruka Body Mandala initiation and commentary, and also there was Vajrayogini initiation, also Chöd commentary was done at beginning after the initiation, then there might be other initiations.

I therefore mentioned His Holiness the Dalai Lama, so during that time, first Dharma Celebration, so we requested commentary on the Guru Puja as well as the Mahamudra, composed by Panchen Lobsang Chökyi Gyaltsen, I think it might be third or fourth, so the lineage of the past life Panchen Lama is regarded in Tibet as manifestation of Amitabha Buddha. His Holiness the Dalai Lama’s manifestation of Chenrezig, Compassion Buddha, and Panchen Lama is embodiment of, manifestation of Amitabha Buddha, that’s normally regarded or known.

So the Tibetan people are the special, dül-cha, means object to be subdued by them, by Chenrezig and Amitabha Buddha, like that.

So, same, I think in Mainland China, there’s [?] has strong connection, any Buddhist people they pray, Amitabha Buddha, very fortunate, extremely fortunate.

So later I met, oh…now it’s much more clear [referring to sound system]…

So later went to see His Holiness and requested Kalachakra initiation in Mexico, maybe Russia, I don’t remember, in Delhi and a few places, I just made the request, got to grant Kalachakra initiation. So during the teaching, it was very effective for the mind, very beneficial for the mind, so His Holiness explained what the definition of what means ordinary aspect, so then that means having delusion, showing having delusions, the suffering, samsara, like that.

So however, having ordinary form, showing having delusions [tape quality gets lost], having suffering of samsara, mistakes in actions, and that’s what means ordinary form, so having mistakes, that’s what His Holiness said. Then this what we can see, and we can receive guidance with this aspect.

Without this aspect then we don’t see, more pure than this, we cannot see, we don’t have karma, do not have karma to see, pure karma.

So, more pure than this, then cannot receive guidance directly, cannot communicate directly, which can’t see it.

So, I’m trying to remember track, my talking, track, [pause]. Just mention here one meditation, one very good meditation is this one, one Tibetan great, one great geshe, great scholar, highly attained practitioner, don’t remember name, so in his Lam-rim teaching mentioned that you are in the hole, fell in the hole, so being in samsara, or perhaps there’s a fire, so you need to get out, that’s constantly suffer.

So then, you have ropes hanging, there’s ropes sent to you from above. So if you hold onto this with full reliance, with total trust, reliance, hold on very strongly then you’re able to get out. The people who are holding the ropes, so they are like buddhas, you are above, people who are holding the ropes, bringing out, they are buddhas, okay? So the rope, like the guru, so in this form, in this ordinary aspect can guide you, the numberless buddhas, past, present, future, in this aspect that, which, with this ordinary mind that we have, can see and can receive guidance.

So the gurus, that one has, see the, when we do meditation, however many one has, so it’s like rope, for you to hold onto it, to, you know the with the hundred percent, with one-pointed mind, completely hold with total reliance, then fully trust, then you can get out, so like that, the many people above holding the rope is like buddhas, numberless buddhas.

But if one doesn’t [tape cuts, so maybe saying something like:] holds the rope, but if one doesn’t hold to this, rely on, devote to the guru, then guru is like the rope, then you don’t get, if one doesn’t do that, with the, living life with the, not one-pointed, the reliance or devotion, so then, forgot what I’m talking, superstitious thought or, I guess, do ka ba [tib] it’s examining, it’s doubtful, examining mind, but not useful examining, there’s useful one, and there’s harmful one, just filled with superstition and doubts, then, like that, something which is not useful, so harmful.

So there are numberless buddhas there, but can’t guide, see. No matter how much they wish, compassion, love, loving kindness to you always, every second when your guide wants to, wants to liberate you from samsara but cannot, like that.

So, anyway, that’s one very useful to, one way to think, the guru devotion meditation.

However, just to finish this story. So, when we, Lama and myself, Lama Yeshe and myself, the essence, due to karma, due to some very strong karma, so the, what made us to get involved with this teaching, to, for so many years, to/taught [?] Western people, then some time ago, then started connection with Singapore, Malaysia, and then much later, Hong Kong, Taiwan, Hong Kong, then Taiwan much later.

So, however, that’s all that, that is the first Western student, the Russian lady, her name was Princess Zina Rachevsky, but her father was king in Russia, and then there was some revolution that happened, I think they left Russia, and they lived in France, she was born, the first student, she’s not the first student, as a student, she’s not the first, but just from the Western person, the first time. So she grew, her life, lived everywhere, so much when she was younger, so many years she lived in the United States, and I think maybe she became the model, I’m not sure, Hollywood, I’m not sure whether she went to Hollywood or not, but anyway model, became very rich, but also, very rich but also poor, she had all kinds of life, rich, very rich, but also poor, all kinds of life she had lived different countries, Greece, many different countries, all kinds of life she had.

So however when the did, those early years, when the hippies, explosion of hippies started, say the, 1960 or ’63, those years, I think maybe started from those times, I’m not sure, anyway more after that.

So anyway, so just in that case, so she, in the West, maybe United States, she saw this book, Lama Govinda, German professor, I think, lama he met, even in Tibet, through Sikkim, he went to Tibet, Domo, so met this great yogi, Domo Geshe Rinpoche, not the one who passed away in the United States, not that one, but the great yogi who lived, who built this Domo Gompa where I become monk, I didn’t become monk in Solu Khumbu, only after I came to Tibet.

So who built that monastery, that great yogi, who lived in the forest at the beginning, then in the forest and then the rich family in the area, looking after animals, so he go out to look after animals, he saw gorilla or yeti or snowball man, yeti or, coming, going inside the cave, maybe bringing food, he was seeing from far.

Anyway he told, sometimes a monk coming out, and like that, then he went down to, he told the family, and the name of the family, Pompotsang, so wealthy family in the area, so told the family, said go to see the monk and invite down to live in the shrine room.

So the next day he went to see, he saw the monk, then the monk, so that was the great yogi, Domo Geshe Rinpoche, so he accepted, and he came down, lived there, lived in the shrine room, at the house for one year.

Then later he asked the family if they can build a monastery, then they built a monastery, so that’s Domo Trongar Gompa.

That’s the main monastery, but there’s many branches in India, Tibet, there are many branches, so in Darjeeling area, there are quite a number there.

So the Lama Govinda met Domo Geshe Rinpoche in Tibet, those times, I don’t know how much teachings he received, because the language might be difficult, so anyway he wrote two books, the Way of the White Cloud, the first one, then another one, I think Tantric Path, Tantric Experience and Western Psychology, something like that.

So anyway, Zina, she saw this book so in those early times there were only two or three books in the Western language, so that was one book, another one is Milarepa’s Life Story, so that was one book I think, in English, then there was The Book of the Dead, Tibetan Book of the Dead, that’s one, I think that’s about it.

Then there was later, there’s one book that, I think very good, English, very good, [John Blofeld] his English, lived in Thailand, then wrote a book, there’s Wheel of Life on the cover, so that came out. [The Wheel of Life: The Autobiography of a Western Buddhist.]

So there were only two or three books that around those times when the hippies started. So the, being against this, the Western social life, or style of life, then being against, think that, then come to find, to know about life, to look for new life, I think something, not sure exactly, so many for religious life, [voice fades] Dharma, something truth, so many came to the, Nepal, India.

So according to karma, if you have karma, you come to the East, then what happens is according to karma, so it’s totally up to your karma, what happens to your life, whom you meet, so you’re coming to look for something for your life, I don’t know, the truth, or however, something perfection (?) [voice fades?], whatever.

So, I think the drug, I think during those times for many people, I think could be Buddha’s skillful means to break their concept, such unbelievable fixed mind, fixed idea, fixed about life, so strong, can’t change, such very limited and just only this life, they do not understand that mind can exist without body, no idea, so that totally, unbelievable, unbelievable gross thinking.

So I think there’s need something like this external, something break their concept, to see deeper, so I think.

So then you get a lot of experiences, then the mind can travel without the body, so many people got experience, so very shocked and surprised, this is completely opposite to what is taught, or what is believed in the West, like that.

So something deeper, this, what they experience.

So anyway, then they come to look for something to come to the East, to live/give some meaning to life, something like that.

So, many young people gave up material wealth and life, then come like that.

So many meet Hindu first, and then some, like, no karma to meet Buddhism, and then maybe stay some time other/another/learn [?] religion then maybe disappear, then maybe become something else, change from that.

Many, they meet Hindu for some time, then they come to meet Dharma, many people like that.

Or many people the first time they meet Dharma, so like that. So, for example, Roger, [GL], so he came from Australia, so he went to Pondicherry…you went to Pondicherry? [Roger: Rishikesh] So he went to Rishikesh, Rishikesh…so where all the sadhus they live, where they’re, one place where there’s many sadhus live.

So he went to one sadhu, he went there, but I think he didn’t have to stay there, but he went to see one sadhu, but the sadhu told him to go to Kopan, to go to Nepal, Kopan Monastery [GL], so I think it was one year? How many months did you spend? [Rinpoche asks Roger]

Ven. Roger: Only short time.

Rinpoche: Only short time he spent there. [GL]

So, anyway, it’s very interesting, individual people’s karma, how you come to meet Buddhism and some, but many people, they never meet, follow Hindu for some time, then doesn’t get satisfied, then leave, so like that.

But anyway, then, because this swami told him to go to Kopan, that’s very unusual, very, very unusual, normally it wouldn’t be like that, I mean you would keep, follow your own tradition, you wouldn’t send to somewhere, so, of course, you never know who is this swami [GL].

So, anyway, yeah, like that.

[A student says something which I cannot hear].

Rinpoche: Giving direction. [GL]

Anyway, so, when we were at Darjeeling, because I was sick, I had T.B. and, at Buxa, where I lived eight years, but the monks they lived for maybe ten years, or maybe eleven years, this prison, where Mahatma Gandhi-ji and Prime Minister Nehru were imprisoned, and when India was under British, when there were so many people killed, so the monks were put there, monks who want to continue study, they were put there, 1,500 monks, and all those monks who, they can go to work, to make roads, the border of Tibet and many places, the India, then those who wanted to go to work, they sent to make road and many places.

So anyway, so I got TB, so I came for treatment in Darjeeling, so, stayed in Domo Geshe’s monastery, Ghoom, which is at the end of the road, when you go to Darjeeling, when you arrived in Ghoom, when you go from train station to Darjeeling, a little bit after the train station there’s a monastery down below the road, just down by the main road, so that’s the monastery where, went there many times, lived there for a long time with Lama, so with another, another teacher who brought me from Tibet, who took care of me in Tibet, become monk at Domo Geshe’s monastery, and that monk is from that monastery, Domo Geshe’s monastery, so when we were staying there, one monk from, one younger monk from this monastery, so Zina outside, and so he speak a little English so he thought might be my friend, he thought might be friend, so he opened, Lama and myself in the room, then he opened the door, and oh, there’s your friend, he said, then she came, then she came, came inside, blond hair all, then with the Tibetan sweater, dress with the sweater. She must have bought at Darjeeling at the bus station, I think [GL].

So anyway, my teacher, the other one, monk from the monastery, he offered a big kettle of Tibetan tea, monastery tea, in the big, in the huge mug, I don’t know what they call the material, but huge, so filled, completely filled with the Tibetan tea, then she drank, that day she drank completely, I think, and that’s the only day she had Tibetan tea [GL], and after that I never remember, I never saw drink Tibetan tea [GL].

So that time I try to translate just a few, broken English, still broken English, but anyway, to Lama, she asked questions then, he answered, then explained Lama, then Lama gave answers.

So she came only like that for one month, and then every morning, after nine o’clock, ten o’clock, something like that, and she bring the baby, her daughter, in the car there with Nepalese ayya, you know the Nepalese girl looking after, then after one month, she asked us to come down, stay with her, so we moved down and stayed nine months.

So the place was quite a nice place, a little bit up, there’s two movie place in Darjeeling, so the upper place where there’s a movie place, you go up a little bit, so there’s a very big house there, belonged to maybe past Indian, in the past there were many kings in India, so I think maybe belonged to one of the Maharajas or something.

So upstairs the family from Dzu, in Darjeeling, Dzu lives, a rich Indian family, so downstairs, she lives downstairs.

So Lama and myself, we were living in one tiny room in the garden, so this is in the past, maybe Indian family where they drank tea or enjoyed, so one tiny room, all around glass, there’s door, this is my bed, Lama, like that, between us one table, between Lama’s bed and my bed, then chair and then drawer. So, glass around, small but very pleasant.

So anyway, we were there nine months, so during that time, so a little bit in the morning she comes, so during that time, so a little bit in the morning she comes, so, early morning around seven or eight, when she comes out like sixty or seventy years old, then she spent two hours in the bathroom [GL], and then she come out like sixteen years old [GL], sixteen or fifteen years old, twenty or sixteen. So, much of the time like that.

So anyway, so then she comes for the teaching, but much of the time went telling her life story, she had all kinds of life, in different parts of the world, most of the time.

Anyway, so then the idea was she wanted to start, at the end she went to Sri Lanka, so the idea was to start a Mahayana center in Sri Lanka, that was her plan.

So we were supposed to go to Sri Lanka, so she lived there one year, so then she came back, she came back so we need to get her a passport and permit from His Holiness and the Tibetan government.

So anyway, so she came to Calcutta, we went from Buxa to receive her, stayed at Theravadan, the guest house. So anyway, because that time Russia and India didn’t have good relationships, so she was not spy, but the way she act, like spy, you know [GL].

Then in the train, we were traveling in the train with six Indian spies, you know [GL], in the same compartment, from Calcutta to Delhi, and then they wait outside the hotel in cars, and motorcycles, so wherever we go, they come, lined up like bodyguards.

So then request His Holiness to give ordination, so His Holiness didn’t have time but His Holiness asked Lati Rinpoche to do, so at Tushita, that time our root guru, His Holiness Trijang Rinpoche, he lived there seven years but he moved down, so it become very, kind of like a haunted house, or something.

So then ordination was given there, we were waiting Delhi then Lama suddenly thought, so anyway became difficult to come to Sri Lanka, so then Lama thought to go to Nepal, Lama thought, so then coming back to Nepal was to complete Lama’s holy thought.

So that was bird year, bird year is the special year to make pilgrimage in Nepal. So the people come from all over, very far from remote areas, from all over they come to make pilgrimage in Kathmandu, so we arrived there.

So then that year or next year we were staying in Chini Lama’s, I think he’s Chinese, but he was sent by seems, the story I saw is, sent by Tibetan government to take care of this stupa, Boudha Stupa, because such strong connection, that stupa, by having built that stupa, and the four sons who complete the stupa, the mother passed away when she built the stupa, half, up to the vase, I think up to the vase, the mother passed away, then her four sons completed the stupa, and they made prayer, the first one made prayer to be Dharma king in Tibet, to become Dharma king, to spread Dharma in Tibet, in the Snow Land, Tibet, to become Dharma King.

And the next one heard that, the next brother made prayer to be minister, to help the king. And the next one made prayer to become the abbot to pass the lineage of the vows.

The next one made prayer, if when there’s obstacles to spread Dharma in Tibet, the king, then may I become powerful yogi to pacify the obstacles.

So what happened? So they all happened the next life, exactly whatever they made prayer.

And then they were building the first monastery Samye you know, first monastery in that part of Tibet, Samye, then day time, people build, night time spirits they tear down, so happened many times.

So then, I think one minister or king, Trisong Detsen, this king thought to invite this powerful yogi from India, so that’s Padmasambhava, so Padmasambhava went in Tibet, and then manifested into this deity, I don’t know the name, so then subdued all those, hooked all those spirits, and three run away, for the karma of Tibet, and then, subdued them and Padmasambhava gave them pledge, vow, pledge, so that they don’t harm, and they become protector to protect the Buddhadharma, so like that.

So that’s not only this place, but Padmasambhava went all over Tibet, many important places, parts, many important places of Tibet and subdued all the spirits who are harming in different parts of Tibet, so they all became protectors, like that you see.

So Dema Chunyi (?) and so forth, there are many, many, the Himalayan region, there are many…so that’s how they became.

So because of that, then Buddhism, the Buddhism in Tibet was able to preserve for so many years, so many years able to preserve and, and then the government and the population everywhere, what their main goal is just to preserve the Dharma, spread the Buddhadharma.

So, there were so many bodhisattvas, so many enlightened beings happened there.

Then, so because of that, then, even though, after mainland China took over Tibet, then His Holiness was able to come out of Tibet, and then many, not all the great lamas, but some learned ones, some great lamas who were able to come out of Tibet, so then able to establish monasteries, and educate many thousands and thousands of monks, and able to produce qualified teachers, many qualified teachers every year from those monasteries, and can go to teach, in different parts of the world, especially the West, even in the FPMT organization, there’s so many that can teach Dharma, so there’s so many people, hundred thousands of people in different parts of the world, able to meet the Buddhadharma.

So then, including us, so kindness of Padmasambhava who purified the land, Tibet, and able to so, establish Dharma, you know in Tibet, last such a long time. So also because of that stupa, in Boudha, having made prayer to that.

So then she saw this book, Lama Govinda’s book, then she came to look for Domo Geshe Rinpoche in India, so she came to the Ghoom Monastery, there’s two Ghoom monastery, this new Ghoom Monastery, so we were staying there, the monk thought maybe my friend, our friend or something, he thought, this monk called Drugdra Gya, Sound of Dragon, he lived in south India, Gomang Drepung Monastery, and now he’s been living for many years in Russia, _, I think.

So I think the, why the life has been this way, teaching Dharma to Western people, all that, I think is because of her, how all this started, the spreading Dharma in the West, Kopan, so one thing is because of having met her, so you can say, in one way you can say started from her.

So, anyway, so when we were staying, Chini Lama’s son house, in Boudha, one day this Sherpa family came to see us, his name is Ang Nyima, many Sherpas, it’s common to have Ang, start the name with Ang Nyima so, he’s a very famous business, selling statues, thangkas, he’s like a guru in Nepal, in Kathmandu, selling statues, thangkas, like guru of business [GL], so he has about twenty students selling thangkas and statues, including one of my relatives there.

So anyway, so he came to see us because he used to go to Lawudo, who was said to be my past life, who was a lay, not monk, lay, was a, what people say is a yogi practitioner, sometimes give initiations, teachings, lived in a cave doing practice, so he received initiations from that Lawudo Lama, so that’s why, reason, why he came to see.

So he gave me this great lo-jong text, great lo-jong chen-mo text, Lam-rim, the, it’s Lam-rim but a very elaborate version part. So he gave me that, then he offered to Lama Yeshe the Heruka Body Mandala commentary, composed by Dagpo, the Pabongka’s, I think, root guru.

So since from that time, Lama read the completion stage, even from that time we arrived from India to Nepal, maybe quite some time ago.

So I spent a few years reading this text, the Lam-rim text, the lo-jong, the Great Lo-jong text, composed by Kachen Yeshe Gyaltsen, so in Nepal, when I go to Lawudo, building monastery, I bring that and then read.

So I was supposed to watch the workers, what they’re doing work, whether they are working or not, supposed to spend daytime watch, but I spent most of the time in the cave reading texts, [GL] only when I go pee pee outside, then I see them talking, not working, but I don’t say anything.

Then in the evening time I pay money to the workers, so I felt very strange, because usually people come in the room to make offerings, things like that, so then now that time, then I’m doing, counting days, number of days work and then you know check, then give the money, so I feel, a little, kind of strange. [GL]

Then after that, I go to kitchen, I go in the kitchen when my sister is making food, so sit down then, how much money was spent, how much was left now, so I do every evening, that, because I didn’t learn mathematics at the school, so I didn’t learn well, so I count from ten rupees or something, it’s easy to count like that.

So, anyway, what I’m saying, so have read this quite a few years, so this, you know before that, memorized texts, debate this, but not really, didn’t receive Lam-rim teachings, didn’t study Lam-rim. Those debating subjects, memorized or the, but not Lam-rim, so received first time Lam-rim teaching in India, Varanasi, from root guru, His Holiness Trijang Rinpoche, the Liberation in the Palm of Your Hand, so my first Lam-rim, so I had a lot of inspiration to teach Dharma.

However, so then we were in Bodhgaya, we arrived in Bodhgaya, to attend the commentary on the Yamantaka teachings from His Holiness Ling Rinpoche, His Holiness the Dalai Lama’s elder tutor. So then there was a Zen monk, he came from Scotland, so he led course one week, so then we went with Zina, Zina is you know, normally she liked to see many lamas so, ask questions or talk, so because of that, then we met other traditions, many of the lamas we have met, her contacts, because of her. Then Lama give question to her, then she asked the other lamas, asked the lamas.

So anyway, like Kalu Rinpoche, Chetrasang (?) Rinpoche, in Darjeeling, then also the Karmapa, and there’s some other ones, like that.

So one day we went one ashram and the monk, a Japanese monk, a Zen monk, led the meditation, so Lama Yeshe there, and Zina was there, so he led one hour or half hour meditation or something, so at the end, when the meditation finished, I thought, I didn’t find differences between meditation and deep sleep [GL], I didn’t see the differences, you stop all the thoughts when you’re in deep sleep, there’s no thoughts [GL], so I didn’t see any difference between that, deep sleep and you know, that meditation.

So, anyway, I’m just telling what I thought, that’s all.

So anyway, then she asked Lama, please lead a course, please do meditation course. Lama didn’t accept, she asked at least two, but I had inspiration to do.

Then later, then she asked me, so then I asked Lama, so Lama said, I’m not sure, Lama said, I don’t remember, if you think beneficial or something, I’m not sure.

So I led five day’s course at Kopan Monastery, five day’s course, so these people came, those time people, they were in Bodhgaya for difference courses, like that Zen monk’s or those, so people, then they came to Nepal, so like that.

There were two page, for people, subject, meditation, so one or two lines on the perfect human rebirth…for lower realms, there’s five lines, five, on the lower realm’s suffering, that’s the most, that’s it in regards to karma, I think.

So anyway, just something, material for the teaching, I mean for the…

So the fifth day, spoke bodhicitta, must be Lama Yeshe’s kindness or Kachen Yeshe Gyaltsen’s.

So there was one English man. So he took my clock, he didn’t want to stop the teachings, he wanted me to continue the teachings, he closed the clock, and so anyway, then I came to eat food, dinner with the Lama, in Lama’s room, so Zina was there, I think that was the only course that she was, the very first, Zina.

So she was completely astonished, she came, she brought food, and she told Lama, I don’t remember exact, I can’t behave exactly how she did, so completely amazed or, completely amazed, so Lama was very happy, and then so that’s how I happened the second course, meditation course at Kopan, so that’s how it started.

So it’s actually from Kachen Yeshe Gyaltsen’s, how to say, teachings, came from that.

So the Kopan course started like that, inspiration from his teachings, from Lo-jong Chen-mo, the Great Thought Transformation text.

So up to the seventh meditation course people say, Oh, how this course went so well, wonderful this, this, and that, they were telling me, but in my heart I don’t think it’s me, up to the seventh course, in my heart, it was Lama Yeshe, completely Lama Yeshe, not me, up to the seventh course, and I think, I don’t know what happened, I don’t know what happened during that time, seventh course, so then that feeling is gone.

After the seventh course from beginning, whatever people say, I believe this or blah blah blah blah blah, in my heart, Lama Yeshe.

So but then, after that, that feeling was gone so, I don’t know what, something happened.

So this is his teachings…