Manang vision 談話 Manang Vision Talk

Manang Vision Talk

Those who have a nice afternoon — people just sometimes like to know the story, you know. We'll put the full story. But it's also good if we can, because some people they don't have that patience. This is okay. Some have patience, some don't. Those who don't have patience, those who engage at that stage — okay, then no need for story, then we talk about your vision.

Vision of what? The whole thing. Now you're the third generation. What you're going to do? Why you're here? Why you're going to do this? Why? Here is a platform we wanted to connect. You're recording something — and later the AI can follow us.

Like you just mentioned: why? Okay — what, why, and how. This structure is really nice, you know. That's why I mentioned it, I remember clearly.

We will let people connect through the history. Through the lineage. Throughout the thousand years of blessing, people still can feel it strongly. Therefore the way Manang survived right now, and what Manang is right now — it is very deeply rooted, you know. And throughout the generations, passed down the blessings, and it comes to our family like a heritage.

Very simple. Straightforward. And also die-hard followers of the Dharma. So Dharma not necessarily means only among monks or monastics, you know. It belongs to all. It is for all, and there are the living examples. And if you look at the way they simply live — day and night, with the household, with the poverty, with all the chaos — that is, how to say... unlimited. You can say unlimited. A walking life, can you see? Right, a walking life.

But it still, stages are higher, you know. Call house. And everybody witness it.

And that family, it's not just about the Rumoji himself, you know. If you really chase down 500 or 600 years of the history, that family — actually Manang. I don't think many of the Manangi people knows their family, like those have heritage. Because it is not their interest to say "I am this and that," you know, and asking people for — give the credit or give the respect. They have earned the respect with their own presence, with their own pure work, pure practice.

Then you see very simple human being, you know, very simple human being. Giving hand — he is a true guru, actually. But for him it doesn't matter much, you know. He just dedicated, he just put all his heart on his own simple living life. Being a father of many kids, and being a helping hand to a grandfather, the Yogi. Papa, the grandpa, didn't walk much, you know. No complain. Just full satisfaction. Helping hand for the grandpa. And simply lived.

Beautiful, feel up, joy and satisfaction. Even the entire community can also feel it. And there is no such as a like a big gap between the Naga community people — and then sometime the spiritual health, you know, it can create the big distance, the gap between the potential — very, almost no gap. People can feel very close, you know.

So generational, the wisdom is there. But most importantly, the love is there, the warmth is there.

It happens to me as I feel up, you know, out from nowhere, you know. As a feel up? As a feel up, you know, feel up, you know. Because those two generations already passed. But I can truly — so therefore, I wanted to bring that — I also have that, uh, due to the holiness, guidance, and his great wish, that I can put some effort, walk on that. And he saw some — maybe he have feel and see my presence more suitable in there.

But for me personally, I can also feel that. I was never a walker — never intended to walk or anything. But I went for a short visit. Actually, I love it. I can feel the environment and the love. This is all pure connection. And even the land, the blessing of the land.

There are two things: one is our generation, and the second is the upcoming generation.

So therefore, whatever project I'm going to bring, for me the most important thing is that I really wanted to root those — the affection, the love and respect, the warmth of heart. The people — their heart is already warmed. I wanted to prioritize this. And we also have our own good taste. And also the responsibility for the future generation — our generation as well as the future generation.

And I truly believe that the Dharma essence can truly make a big contribution — where a person can feel their life as complete.

When it comes to those essential qualities — the wisdom, and especially the Dharma essence — it is more than just some good heart alone. There is a very profound understanding about life itself.

So the platform, the project, the physical project — this kind of platform — where one can feel history's richness and love, and at the same time also offers all the practices' essence. If you really look at it, it comes with a viewpoint. It helps you to reconnect. And you have a space to do that. And it needs your good heart, your bravery — after reconnecting, acceptance, whatever it is. Then there is adjustment. And finally, only harmony is left.

Because somehow we have been given those gifts — the good heart and cultural tradition — in our hands. But intentionally, very intentionally, with the sharpening of your own intelligence, walk purely and directly on that living, breathing, experiential life. This is actually what Dharma truly offers.

But for us, men and women, it is just recitation, just something like that — but not that living, breathing, and experiential. Within that experiential: What is greed? What is affliction? What is compassion? What is kindness? What is selflessness? And who cares?

If you don't care, if you don't value it — okay, you are not that one. If you care — okay. You are the worthy one, you are the right one. Dharma is going to work beautifully on you. No matter if you were born as a non-believer, or of another faith, or whatever.

Dharma doesn't distinguish anything. You are whoever you are, whatever you are.

So any practices — any form of practice, any daily practices, any meditation practices — anything actually comes from the framework, especially the practical point. We rarely find there are many skillful, attractive programs that allow people to reconnect with themselves, with an acceptance heart. And through that, you find suitable adjustment, which brings harmony after harmony.

This pure walk directly into human body senses, human intelligence, human emotion — a pure walk on the human consciousness itself. And for that one person, we can really give this simple-looking, very ordinary-looking thing. If it can really inspire and give even one or two people this kind of ground — a grounded confidence — I truly believe our human families need it everywhere in the world.

This should be the core essence. It's just like the main chips. So any program we make, make sure any program follows those main principles — any form of practice. Somebody comes, takes a short retreat, a personal short retreat. And I wish I can also offer seasonal practice guidelines — individual short-term retreats, up to ten days, cannot be longer than that. And they renew.

The places are based on their availabilities. Seasonal — just like the four seasons — we have four seasons, each focusing on one practice. And the first practice we just focus on the Shiwa Dharma. That's very nice actually, and also according with the elemental energies — it's also very suitable. Because those elemental energies have a very calming quality, especially after winter. Like after this harsh weather, everything is subsiding — it's just like Shiwa coming. And the harvesting moment comes. Gawa. Everything is actually going together with the elemental energies.

And the local community, whatever their cultural demands — ready to serve, but actively pinpointing, not just putting a base on the head alone. Let's enrich the quality of the language, communication, expression. It really enriches their entire perspective. Actually, language is the biggest gift for humanity, especially.

You only talk with the sign, you know nothing. But there is also many twist.

To talk about Dakini, Vajrayogini. Yeah, Dakini. That one especially — Vajrayogini — especially Naropa, is his signature practice.

Actually, throughout every lineage, no matter which form of any deities, Tummo is the central ground of everything. So this is the highway where all the higher yoga tantra is met. It is the entry door of the central channel.

So Tummo is the root of special practice. And also especially for me, why I'm bringing that to Amaman. Personally, I have approached the Holiness and asked about something essential to the practice. I wanted to build up the monastery, and not just a random — something essential to the practice.

And especially for our practice lineage, then His Holiness said: how about building a Vajrayogini temple. It is very rare. It is very rare. Also essential to all the practices. So there is a direct blessing connection.

And essentially if you look at it, all the six yogas — and that path itself — that's Yogini and Tummo. So that every other chakra, everything connected.

But those need really qualities — like a wall. But definitely we can bring that — we can bring such high quality, high level, like a practice paradise for Tummo and the six yogas.

Actually if you have that Tummo practice, the six yogas easily come to you. What we need to do? We need to put all our effort, all our energy, all our time into Tummo practice. Once you do that, everything comes as a branch, you see. Like we are upbringing the tree, and protecting, doing our best. Once the tree becomes a little bit big, all the fruition follows.

Right now we are cherry-picking, touching here and there, this and that. Therefore we are running after desire, after desire — not exactly the practice, the root, the highway. You trap yourself, you put yourself in that.

Even in Nyingma, Kagyu, Dzogchen, they're the same. Nobody can deny that. And through that, a vast spark happens — vision starts to see through that. So you are walking, trapping your energy.

Purifying the energy. With very skilled and very matured mind, your mind is very skilled and very matured. You are trapping the energies. Energies are not wandering around. And once you manage to trap the energy, everything blooms.

It is actually a serious walk of the Theravada, if you really talk about it.

We are never going away from both — the field of body and mind. So that's the trap. Make sure your body is sensitive enough, and then falls the benefit of letting the mind wander around, and knowing the cause and effect pictures and trying to control it.

And even the most important things — if you really seriously talk about the practice, we are talking about three different things: View, Practice, and Fruition.

If you really, your heart is that — you really wanted to have the highest quality of the practice, which means Dawa Gompa and Cheba. Or Dawa Gompa and the fruition. You see, you cannot take — if you have some gompa and you need to purify something, you are gone already. Your practice must be aligned. It cannot go separately. Dawa, Gompa, Cheba — combined together is the real practice.

Does that make any sense? If you come together, it must be.

Right now we are trying to — you have a view. It's actually the ground. Also the awareness. This is your real target. While you are correcting something, if you forget that, you're gone.

During the lam-rim, you still have it. During the fruition, it must be your own. If you do Tawa separately, Gompa separately — you're done.

If you really look at our practice — Ju Nyingde Shek Nyenpo, Shek Nyenpo. While you're dealing with it, you see that background. Our target is the view — the background we are seeing. And during dealing with it, we are also seeing the background. Our target is the background itself.

When the characteristic arises as a distraction, you forget that display itself.

But actually display is always there. So when the characteristic arises, make sure we are still able to hold that display.

So between the breath, during the breath, between the breath, there is that gap. Between the thoughts, also there is a gap. During the thoughts, also there is a gap. You see, it is always there. It's always there. If you are that, actually — this is the highest standard.

Khamtrul Rinpoche's book also saying the gap. Karma Kagyu teacher.

Between the breath, the gap. Between the thoughts, gap.

So therefore, when we look at — you see, this afternoon I rest and I suddenly pop out to Garchin Rinpoche, that lamp instruction. He's saying, "Oh, look at that, the lamp." Nam to all of that, you see.

But it's not meant to actually look after Namto coming and another Namto jumping into a footstep, you know. When you look at the Namto, the characteristic of the Namto gonna go away. So therefore, you only awareness remain. Namto are coming and going, only awareness remain.

Actually, he's saying, when we need to look at the mind, the Namto. Actually, most important thing is, during that method, what we supposed to do, is actually to obtain that awareness alone. It's not to catch after this pattern to that pattern, you know. Between those patterns, we are able to see, "Okay, this is full of like a child play, you know." There's tricks in the — coming from nowhere, going nowhere, you know. Oh, then something remain, left behind. It's a pure awareness itself.

So therefore, your practice, meditation, you are no time to correct anything, change anything. The view itself you have a little bit taste, you are trying to look at through the gap. Through the thoughts of the gap. When we talk about the gap, which means within that first thoughts and second thoughts there's a gap arises.

But once thoughts started to take a break, it is no more gap. It is the background.

So gap is the glimpse, but gap background is a clear picture.

So gap can't really give us a glimpse. But through that, now we need to settle — define the background. Clear background. So that background, in that background you will rest. Or else a gap cannot give you anything, you know. But gap is the key. We need to go through that.

So later thoughts, multiple thoughts arises. So whatever arises, we can immediately see the gap, you know. Oh, oh, oh, oh, oh, oh.

Actually that awareness tool is actually a very good one. That awareness tool is so beautiful. Feels like we need to do it again and again, you know. I told you yesterday.

And based on that now we build up some another thought or whatever, you know. But practice — go back there, you know. And some doubt comes and then we talk, oh, oh. But this should be our main practice, you know.

And with that, now we can focus more on the body sensitivities. Put more dedicated. Because through the body sensitivity, actually we have access to a chalom, Tummo — deeper level. Now normal realization, to a settled level, comes.

And Tummo practice, you know — not a joke, you know. It is the hardest essence of all the Chittambhariga — Higher Yoga Tantra. Everything began there.

But before that — general concept. Through that we also use this zone, that zone. So that through that we can able to trap the energy, you know. Or else we cannot able to trap without ordinary fixation of the body, and ordinary desire, temptation.

And all this — that realization is not there. But on those blockages, you know, you started to think and feel differently. You simply — normal relaxation. Normal relaxation. What we can offer the best, in the area of the body, in the language of the body.

This is a relaxation. From ordinary people, the realization just begins with making sure, then we even go level up. There is no more stress and tension within you. You feel so light like a balloon, like cotton, like a feather. Light and free.

Directly walk on the sense, just like that. Indirectly, such as love, kindness, compassion, Bodhicitta can't actually make you that. We walk on the emotion, mind zone and that. Right now, this intelligence directly puts an effort to our body to de-stress. Actually detox — cleanse the blockages.

Such as yesterday, a question came from a sister asking how, what is exactly so-called virtual and non-virtual things. Intentionally, very clearly you see the tension. You can analyze it — without any aid like medicine, massage, or whatever. Your mind power, your mind can go through it. You can see it, you can release it.

And with emotional support, you can see the sensitivity. With kindness, you choose it — see the energy flow. With hatred, you choose — see the energy flow, see the side effect. Therefore you choose something organic, something profound, something purely that works. This is the control. This is the freedom. This is the right.

And this is not a Buddhist thing. Anybody can do that. Anybody has access — those who truly want it. But it is rare, to be honest.

The practice can tell you something very beautiful. Actually, if you really wanted to do something — you talk about this and that, but you really wanted to do it — it comes through. That awareness, that sensitivity.

There is awareness, observation, and practice. And practice has two parts: the body part and the emotion part. Body sensitivity, and emotion part replacement — you just replace. Replace your desire with kindness. Replace your anger with compassion. Just replace.

And intelligence is actually the bridge. Intelligence can help you see the emotion part. Intelligence can see the body stress and tension part, and the body part can relax — anytime, anywhere, in any surrounding and situation.

It's not necessary to stop. You can relax and walk. You can relax and travel. You can relax and talk. You can simply relax. Make sure you are not adding any blockages, stress, and pressure. Be generous. Be kind. You're demanding — how can you do this and that? We are always very harsh and cruel in this and that.

But how come we are adding everything to our self? You're not willing to give to ourselves, right?

Take every breathing as opening up. All the blockages cleanse. Feel free.

Awareness and the body and mind — walk on the body and relax. Sometimes emotion replacement. But most important is body sensitivity. If you walk on the body sensitivity, the later emotion replacement becomes more powerful, because you have become sensitive enough.

So let's work more on that. We can discuss, share, practice, and even walk outside with that idea — just walk and relax. Pure walk. Beautiful walk. 100% walk.

Now, in that walk, see how you are involved with yourself — beautifully. Your mind is not wandering around. There are no more excuses, like "oh, why is he ignoring me, why is he doing this and that." Immediately, you are 100% given access to yourself. You are very beautiful. All this nonsense, thousands of thoughts — no more. You are 100% access to yourself.

I think a few people need to work very seriously, then share it out. A few core people seriously working — like intensive training. Then afterwards, we have multiple hands that can also spread around. That's the strategy we need to find out: seriously work on something important. Put out our heart, time, and effort there — not just share the reasoning, but give them the feeling that we are entirely focused with ourselves. I need to only focus with myself.

Actually, when I go with Rinpoche, Kachen Rinpoche, I feel that. All I need to do is...

Actually, it's a very... anyway. And that also not like a selfish reason. It's like a sparking reason, you know. Why I need to walk with my child. It's not like, oh, you're there ignoring, you know, I need to walk with myself, something, you know. Like a... you know. A very liberating feeling — oh, I need to deal with myself.

So he's not creating the condition which I need to fall for him or something, you know.

And time to time he's chasing me away, you know. How about now you going?

Yeah, before I go to GBL. I stayed like two months there, I also took a retreat there. And he came, you know. He said... He said, how about now you going?

Do some work for my num. Do some activities, do some... then anytime, any moment you want, you can come back, you know.

I also know I have no interest. Many things I'm in my own zone. I'm very difficult. He also knows that. And actually he really wants me to, you know, stretch my limbs. Stretch my heart.

And he truly believes I have something to offer. He's showing that, you know, I'm having that feeling, you know. And he said... Stretch the limbs, stretch the heart.

Or 23, 22? I need to do it at something, right? I don't know. Maybe. You should have to also be there two months. I think before that.

He said, how about you go and do something.

Actually, he also didn't know about what I'm doing, you know. And at this time, Kample, some do, and today actually showed him. Oh Rinpoche, we have a good center — Taiwan, Vietnam — and he's doing this and that, you know. He said, oh, do you have a center?

The advice and energies a little bit changing. This time's advice. He wants... but for me, it means a lot, you know.

Rhomala and Jo. Lay to me, you know, all the blessing.

For me, that's the next level, you know. Before wisdom and some realization — selfishness and something like that — something we are looking up to, you know. Possibly many, but in the real practical details of work, you know, honestly, I never sat in, you know.

That anger, jealousy, dislike — it's always coming, you know. Lay to me, you know, all the blessing.

That also connects — before talking to others, I also need to reflect. So it also... one inch, one shoot, you know. Two birds, one stone — both benefit: myself and the student.