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19930511GR3P

Having the information, started according to the Sutera, giving you the example of how they sort of describe the qualities of the learning. And I think that’s enough, and also even if you think about it, if you want to meditate or develop quality that we would like to develop, I think have some idea of what it is and all about it is very important. When you’re talking about the spiritual path and that of ultimately Buddha stage, and even not, a little spiritual development and to be able to make oneself free, and all this, quite a number of things have to come together. I don’t think it’s a simple little thing. Either you just sit down and meditate only, meditate in the sense concentrate on the single point on something. All Buddhism do that. I don’t think there is a simple way of handling those at all. It is a little more complicated than a simple just do one little thing. So all those things need to be understood and then work on it and then gain within that, that’s why it is important. And out of which in order to develop those, as I mention the other day, I think I did, is that learning is not only in collecting information from the reliable books but also having an unbroken lineage. So when you listen to this and there are three major problems which you have to avoid. Almost all the Eastern religions you can hear it. The thing is the three prongs of learning is, I think I also mentioned them didn’t I, they were the cups, up, down, and dirty, ya I did mention. But out of which three, most important to avoid is the dirty cup. Dirty cup here is actually the individual who is having some kind of different thoughts such as…, another way to see it is should not have the wrong motivation. So let me make it simple that way, wrong motivation can be anything you know, so the motivation of the learning is doing this is just to gain supernatural power or narrow selfish interest. Even out of curiosity, which is of course nowadays you can there’s no problem with that, but if you’re really looking for a deeper practice in that and if you look for it out of curiosity, it’s not going to give you enough motivation. What did Buddha, according to his way of handling that and particularly the Mayan tradition, what they really wanted is motivation here is to help other beings including ourselves and that is the motivation that they strongly demanded. Any other motivations are normally rejected because that does not really benefit much and so they reject all other thoughts of motivation. They want you to have the motivation of helping yourself and others, at least that much. 0:05:53.0

Particularly it is only to gain supernatural powers or things like that or maybe I can just do some kind of healing power, able to heal others, and this is basically, in America, people accept that and it is considered good thoughts but in traditional Tibetan practice it is not good thoughts. I would like to share that with you because that sort of thing people normally accept not necessarily good thing at all. They maybe able to help a little bit by having some healing power but normally this little power will go, people make use of that in a slightly different way. So it’s considered not good thought even though healing is helping others. Or maybe it’s true also a lot of teachers understand this is also too good to use for small little purpose like that. Healing is not really small thing but compared with total enlightenment, it is a tiny little thing. Even they are not considered good motivation. So some of the Tibetan way of sharing the thing is where they say is you sort of do this, you don’t say that way. So this have this problem, that have this problem. So narrow selfish interest nobody question, as if there’s no problem, and that’s not right you know, nobody will think that way. So then one problem of getting healing power, power to be able to heal, or to be able to read others’ minds, to have the psychic powers to do all this and then it helps. Yes, it will help and also it is subject to be misused too. So that’s not considered good. So by eliminating all this, what is left out is to help and be of service to yourself and to other beings. To all of them. So that is the only recommended motivation and when you have that recommended motivation, it is great but that is again a long shot, we don’t get it. So at least we can make up our minds so that at least artificially corrected our thoughts, and that is how we learn how to make the motivation correct. It’s artificial, imagine not really you have that motivation but subtly suggest to yourself, and you say I will do all this to benefit myself and others. So that much motivation is lowest quality. But the best quality recommended is I would love to obtain the state of Buddhahood, not for my sake but for the benefit of all other sentient beings, and that is the normal Tibetan traditional way of doing it. And if those of you who are familiar with the traditional Tibetan teachings, they will simply say Buddhahood such as for the benefit of all modern sentient beings, while would allow to obtain the state of Buddhahood for which I would love to share this knowledge I would like to learn this and practise and make use of it, accept that that is sort of normally we even say it. So that is the motivation, it is important.0:10:23.3

So with the second motivation, what you’re going to really going to pick up is, as I mentioned the other day, three most important points, important points are the determination to be free ,and love and compassion, and wisdom. These are the three major points. So that’s called the three principles of the path. So that’s that. Why is it necessary to have the determination to be free? Why is it necessary to have a love and compassion oriented body mind? Why is it necessary to have wisdom? And I think all of you have, all of you know why is it necessary to have love and compassion, why is it necessary to have wisdom. But you may not know, you may not be absolutely clear why it is necessary to have determination to be free. In the traditional Tibetan text, they will say [recite in Tibetan] 0:11:56.1 which a lot of people term it as a renunciation but there’s some people who suggested it should be called determination to be free which seems to be a little better. So why this is necessary, because that might not be clear to people. If I do good, if I do a positive thing, why do I have to have the determination to be free. Is that a question on a lot of people’s minds? I’m quite sure a lot of people will think that way. Do any of you have the answer for that? No? You don’t. [talks to audience, inaudible] 0:12:51.5. On the other hand, that’s true. I was not thinking along those lines. I was thinking on a different line. When you talk about karma, people talk about karma right, and people do talk of karma, and everybody knows about karma, somehow. So karma basically is divided into three categories - positive, negative and neutral karma. Neutral karma is like a neutral colour, you can change it. And the positive karma is also divided within that into three different categories. Normally we can look at positive karma, we do good… (inaudible) 0:15:03.1. Within that good is divided into three different categories, when you go deeper into the spiritual path, particularly where I come from, with the background of the reincarnation and looking into Buddhahood as a total goal to achieve and when you look at that angle, then even the positive karma is divided into three categories. Out of these three categories, only one of them will be able to deliver the ultimate result to the individual. So only one out of these three categories, one category is only capable of delivering the state of Buddhahood. The other one is able to deliver nirvana, what they call it, free of circle of life but not capable of delivering the state of Buddhahood. The third one is a positive karma but is still will not be able to help to get free the individual at all. So we nickname that karma, call it lucky karma. And that’s old Tibetan way of calling lucky karma as nickname. What makes you lucky is probably makes you to win lottery or whatever. Any sort of thing which makes your life comfortable within this life or something and then it’s sort of short lived. And it may be able to give you rebirth as even as a human being or may be able to give you rebirth as a samsaric god level that is a small “g” god, samsaric god level and all this, but it is incapable of delivering freedom to the individual, free from all our problems and cause of problems. And that’s why we nickname as lucky karma. You happened to be lucky. So it works out that way. So these are the lucky karmas. So in order avoid your own positive karma to become lucky karma, and to be a, what the Dalai Lama sort of emphasise here, he always use the word genuine even in English, genuine help to the individual, he just use the word genuine so he sort of referring to genuine help which really have the benefit, the ultimate or really helps something. All others are temporary and will work out for awhile but it’s short-lived and all this type of thing is not really considered as genuine help to the person. Right? If you really think through that, I mean if we don’t think, and if we don’t think, it is a big deal but when you really think through it, whatever things happening in one’s lifetime, within an individual’s lifetime, there are problems, there are pleasures, and all of them are a reality, it is true, but that’s not ultimate and that’s not really ultimate. Right? Whatever we have in this life, whatever is happening, the good things that we enjoy or the bad things we suffer, all of them are, if you really look deep down inside, number one is totally impermanent, it changes. Number two, it really doesn’t have effect. It is true, it is reality. It really doesn’t have effect. You know what I mean? It is. So the problems are not deep problems. Also the benefits are not really deeper benefits. It is somehow we go through to have that. And that makes us to look beyond that. That makes us to look beyond that. Do not misunderstand me, whatever happens in our life, it is really happening, it’s true. Our pains are genuine pains, our pleasures are genuine pleasures. However, I don’t know how to say it but it’s not a real one. I hate to use words that is artificial but it is like that. Things can change immediately. It really changes everything. So that’s not our deeper point.

I keep on thinking this friend of mine who bought a house and allow me to live in this house, I’m sitting in there and keep on thinking, yes it’s interesting, in this big house, and nice comfortable, no doubt. 0:22:55.4 But it’s not the same thing. Sure, it’s not the same thing. We can change in a minute. And then I keep on thinking a little bit, how would that affect me? Doesn’t affect me much, like really truly, I’m sort of sharing with you, truly. When I first came in there and I have Aura and Sandy 0:23:27.6 and we all share that little house out there, and I had a tiny little room down there and now I have a big house all to myself, and when I’m looking at it, doesn’t make a difference to me, except I can put things round, throw it out a little bit, That’s all. And that is the difference and nothing else. And I keep on reminding myself these are all changing. It’s not a reality. That is a little example of what’s really happening in our life. Our deeper life is much more than that. So that’s why a lot of people say that all this is illusion and the term dualistic and they use these sort of words to try to tell you. Some people go to the extreme that this is not really a reality, it is our dualistic perception and this and that. And that may be a little extreme that way. But whatever is happening, it is happening, it’s true, it’s reality. At the same time that’s not the deep one, you know what I mean? So when we are looking for the spiritual path, we should go beyond that artificial level and go deeper inside. So deeper inside which will really benefit me, which will really benefit the others, what is it. Why are we measuring what is the benefit? Do we measure the benefit in terms of money? Or do we measure the benefit in terms of comfort? Or do we measure the benefit on what way? I think these questions are a little more important. And so that’s why I keep on thinking, you know, maybe I’m getting crazy, but I keep on thinking when you try to measure, the people try to measure everything in terms of dollars, right? The benefits in terms of dollars, the bills are in terms of dollars, everything. People work and build up something and then the whole system, what we have, is working. I’m not saying that that’s a wrong system but it is an artificial life. Everything based on a certain dollar figure and that’s what it will look and that’s our measurement. Our measurement is over there with a dollar figure. And I’m not saying that’s not reality, please. I’m saying it is reality, it is what we call relative truth. That’s why Buddha give true truth, relative truth and absolute truth. You have to accept the relative truth, it’s there. But at the same time you should look beyond that, when you really look at our own benefit, have to look beyond that. So when you begin to look beyond that, what you really have in terms of measuring the benefit, instead of a dollar figure, it will be a karma figure. The positive negative karma figure because it is the sort of missionary behind the words, the individual wants, what is going to happen to the individual is the karma missionary behind, so it’s a karma figure. And when you have the karma figure, then you really have to look carefully what karma, and the where, and the why. It is very similar if you look in the money, just now we measure in money. A dollar figure right? We can deposit all the money in the bank, you do get a figure. And if you at American dollar and look at the figure, and then you get one reason, and you look at Canadian dollar deposit and you get the same figure but the value is different. And if you deposit Italian Lira and if you deposit Japanese Yen, the figures are different, much more right? But what you have is different. And likewise, in karma, when you deposit karma, it’s different level karma. And what makes it different is not the green colour but it is the motivation here in this karmic thing, it is the motivation. The motivation to make the what quality of the karma goal. That is the defined point whether it is equal to US dollar or the Japanese Yen or whatever it is. The measuring point is not the letter or the government which issues or the thing but it is the motivation of the individual, that really change this time. So that’s why the determination to be free becomes important. Otherwise, all our positive karma instead of becoming giving our, what His Holiness calls the genuine benefit, which is referring to the long time permanent something rather than it’s sort of changing up down life that we have. So that’s why the determination to be free is important. Which makes a long term difference to the individual. 0:30:17.9

I don’t think you have a problem with the love compassion because everybody knows that’s a good one and we have to have it. And the wisdom, whether we know it or not, we like the word wisdom. So it’s sort of established the point within us. So the determination to be free is the most difficult part in here, because where are you going to put what is free, and where and what level and how, all of them become questions. So that is the difficult part. So from the karmic angle, some of you may have some idea now, maybe it is important because of this. It is. The teaching tradition says [recites in Tibetan] 0:31:21.4. Traditionally they say if you don’t have determination to be free, you don’t have a little wish, that’s what they say. And if don’t have the body mind or love compassion, you will not become a Buddha, that’s what they say. And if don’t have the wisdom, you will never cut the root of samsara, root of circle of existence. So actually, when you talk about free, and we are not free because by the time, not only by the time we die, even things are happening within our lives and we lose control, we pretend to have control over our lives, to a certain extend we do by the help of the people’s planning, education, and the law and so on. But it goes beyond our control. All our illnesses out of our control. Right? You go to see a doctor, they tell you my doctor told me your diabetes is completely out of control. That’s true, but that’s the thing, completely out of control but which is we lost control. Our illnesses are [a sign that] we lost control. We don’t have control. All these accidents happen to people in every way, everyday. Out of control, we don’t have control, we lose control, we don’t really have control over our lives. To a certain extent we like to think we do, we love to plan it, we pretend that we control but we really don’t. The good way in American lives, and if you lose control you say it’s an accident so everybody forgives them right? So you can say it’s an accident, so that’s one little excuse. But the accident makes you lose control, it is a clear sign you don’t have control. So when you don’t have control of your own life, you don’t have freedom. And that’s where they come from. So this is simple, little [example] 0:34:01.5 within life, right? If you believe in the reincarnation, what happens at the time of the death? So at the time of the death, our karma connects different karma because karma which produces this life has ended there and then. To get another karma which produces another life, the conciousness will connect certain different karma and then it works, and then it produces a whole melodrama of the future life then comes out rolls out, out of that, as we did this. So we don’t have control over that either. Sometimes it is good melodrama that bring it in with that. Good life, good melodrama, wonderful one. Sometimes it is a terrible life, and sometimes it is all sorts of things you know, all sorts of things. So that’s where you don’t have the control and that’s why it is, that’s what happens. People who were considered bad people today in society, [talks to audience, inaudible 0:35:42.0] There’s another crazy guy in Russia right? All that sort of thing. And you consider them bad persons, right? And that’s his karma, made him bad, he can’t control it. And we are lucky we haven’t had that. I’m sorry to say that the possibility is there. Maybe vegetarians less possible. [audience laughs] True, if you look in your karmic bottom line, this unfortunate person happens to have such a funny bad karma within him and happens to link with a certain condition. It happened, it is accidental. But accidents not excusable in law. The fortunate did not have that accident but that possibility is also within us. Maybe I’m crazy, that’s what I think, true, that’s what I think. So that’s why the determination to be free is important. And once you have that, this accident doesn’t happen, really. It’s mostly, what we call what happened is sheer luck, it is just being lucky. It is by chance, happens to be in that. Because all of us have such a tremendous amount of karma, positive, good in nature, wonderful being, yes, terrible, bad in nature, yes, we have, within us. The positive goodness is also within us, the terrible demonic thing is also with us. So it is left to karma. So that makes the determination to be free important. So that’s why these three principle path, whether you say Lamrim or three principle path or whatever you may call it, it’s a very important point. I mean the essence of Lamrim is even this. So if you have one of those or if you have all three correct, it’s not true, at least if you have one, if you have one of them, then whatever the positive karma we do, even if we don’t have have a total gain of that, but we have a very strong influence of that, whatever the positive karma we created, it will probably channel and we will get the positive benefits, what the Dalai Lama calls the genuine positive benefits. It makes a difference by at least one of them. 0:40:28.2 If you don’t have it, just to note from one of those teaching books, if you don’t have that, if you don’t have either one of those principles within you, no matter whatever you have [recites in Tibetan]0:40:42.4, all of them. Whatever you have, even if you have a tremendous amount of nadi system within individual, the energy power within individual, and if you have a very great practice of completion stage or if you have very great practice of Mahamudra, they call it, or if you have very great practice of dzogchen, or if you have very great practice of what the Gelupas call “detong yehmay” which is called the union of bliss and emptiness. Whatever we have, all of them, within us, and that will not benefit much. Because I’m not saying, it is the traditional teaching says that. [recites in Tibetan] 0:42:03.6. So one of the Kadampa lamas called “Puchong Hwa” 0:42:11.0, he had asked another Kadampa lama called “Jenavar”0:42:14.8, “which one would you choose?” he says. “Would you like to have somebody who has very strong concentration power and has clairvoyance and even has siddhihood? Would you choose that person or somebody who has very strong development of the three principle path within individual,which one would you choose?” “Puchong Hwa” asked “Jenavar”. “Jenavar” replied even those three principles, even if they did not grow within the individual but somebody who has a proper understanding and somebody who can really determine to be able to work with that, I will choose that over all others. These are the great teachers, great masters, great developed persons. So that’s what it is. Otherwise, when Atisha was in Tibet, Atisha of course most of you know, a famous Indian teacher. When he was in Tibet, he got a visitor from India, so he asked this visitor what is the big news in India these days. He said the biggest news is one of the Hevajra practitioners, Hevajra is considered one of the very high tantric deity, one of the Hevajra practitioners had obtained one of the lowest stream enterer. So in the categories they have the stream enterer and then comes “once returning” and then “no more returning” and then “no more learning”. So these are called the four result levels. So he says the biggest news is a Hevajra practitioner, supposed to be very top level, Mahaanuyoga tantra vajrayana practitioner had become a stream enterer and Atisha said “Wow, that is lucky for him, at least he could obtain that. Otherwise, he could have been a very powerful person but the result he could have fallen into hell realm too.” It is due to the kindness of my great guru from whom I have obtained this bodhimind called Lama Serlingpa, who is supposed to have been from Indonesia. Atisha took a boat in the ocean thirty months to cross over to there and try to learn this bodhimind business because of this quality [of bodhimind]. That is what it is, it is so important that way. So I think that much is enough to get the message across why these three things are important, each one of them. So now we should really go on to the text.

[recites in Tibetan] 0:48:55.7 It is bound to the guru right? Bound to the guru [recites in Tibetan]. I have to explain a little bit here more. Not only reverent to the, sort of bound to the old guru but in this case, Tsongkhapa is particularly bound to Manjushri. They use the word plural, referring to the lineage teachers. Here, like three different lineages are combined together. The lineage of the teachers,traditions that are from Buddha to Maitreya and all this, another part of it, which meaning body , mind and all this are coming through. And also another lineage Buddha to Manjushri and all this wisdom lineage and then there’s another lineage in the middle from the Buddha Vajradhara to Manjushri, Tsongkhapa’s reference to Manjushri of the practice lineage. So these are three lineage teachers combined together and in principle to Manjushri, Tsongkhapa is bowing down. So over there, the reason why he’s doing this is showing the importantness of the guru devotional practice or the guru yoga practice is the fundamental basis to the individual to grow the quality within the individual. This sounds a little funny and it might not very suitable to the ears of the new ones but it is an important point, I have to share here. The quality within individual, the development of the qualities, spiritual qualities within individual, is really based on the guru devotional practice, it is true. According to my own personal experience, dealing with myself and dealing with others, it doesn’t really grow any spiritual development when we are looking in this level, I mean, not the gifted, doing here and there but really true genuine spiritual development within individual does not grow unless the foundation of this guru devotional practice is set properly. And also, in the Lamrim, if you look in the Lamrim, even if you look in the book that you have here that Pabongka’s Liberation in the Palm of Your Hands, if you look in there I think more than half of the book is spent on this guru devotional practice. Not because the teachers don’t have anything else to say but it is important. That’s why even in the practice it’s called the root of all development. In the Lamrim, you have a long long thing goes on for the guru devotion and practice but here you only have this much, bound to this great teacher and that’s all you have. That little word covers all of them. So basically in the three ways. [audience inaudible]0:54:12.6 The root of all development to the guru devotion practice is also looking for some kind of intelligent understanding, that’s what it is. It’s not blind faith. Blind faith is a problem, it’s an obstacle, not a quality. Blind faith is obstacle. But intelligent understanding, I think that’s what it’s referring to. Intelligent understanding. So I like to leave it there, those who are interested, you can read the book because it is not very comfortable for me to talk in that way. So you can read the book of any Lamrim book, you can read it as essence of nature they will give you, you can read the Liberation in the Palm of your Hands, they’ll tell you, you can read Essence of Refined Gold, Anthology of … (inaudible) 0:55:43.6, all of those books are available in English, all of them will tell you. So you look in from there and you have to understand one thing, the book may be using the word as fate, I’m not sure what the translator translate, the word in Tibetan is “thebar”. “Thebar” is intelligent understanding - is absolutely necessary. And that very much links to the learning too. Anyway, that’s enough. So the bowing to the gurus is the first and foremost point on this and referring to guru devotional practice. Let us skip two stanzas after that because that is the one, [promising to write] 0:56:59.5 will give you the qualities of the three principles and then another one if you listen to this, it will also give you qualities of the three principle paths. So you can skip that and then if you go to the third stanza, what does that say [audience inaudible]. That’s right. 0:57:28.7

So when you say the determination to be free, now this is the main point, there are two things, two categories. Category one, actually it’s looking from the problem angle. The problem for us not to have the determination to be free, is attachment. Attachment of the pleasures that we had, pleasure to the five senses, which is what our attachment comes down to. Right? I mean it is. There’s no other attachment. Attachment correspond to us with the five senses. If it’s a beautiful body, the eye senses. And if it’s a good feeling, the body senses. If it’s sweet or sour, it is the tongue. And if it’s nice music in the air, nice smell, then the smell, this are the senses. That sort of gives us attractions and attachments of those samsaric pleasures but really is the obstacle for the determination to be free to get. Ya, I like to be. That’s why I don’t use the word renunciation. The moment you hear renunciation, you will think I have to shave my head, and I have to go into the forest, then what am I going to do with my home, my children, my family, my husband, this and that. So straight away the attachment comes out right? So it is good as well as bad. So it is attachment. So the obstacle here is nothing but attachment. Attachment also you can categorise into two different things - attachment for those of the people who only see up to that and they have attachment for this life, and those of a few of the people who see beyond that and they have attachment in future life. There are different levels of people. One level of the people will say whatever the good or bad, I would like to see before I die. Within that, that is the normal usual category of people because that is our limit there. And those are the few who can see beyond that, OK, that is a small part of life, there is a much bigger picture outside beyond that. It is a much more broad way over there. But important is there is an immediate other picture. So then building attachment to the future. So this is similarly categorised into two categories that I mentioned. This life and attachment to the future life. That is how Tsongkhapa categorise. 1:00:50.8

So how to cut attachment to this life, the first question comes, how to cut attachment of this life. So then in the Lamrim tradition, then embracing human life, quality of the human life, how wonderful it is and difficult to find. It is the one point which makes you appreciate the life and quality and the point, it is the one important thing because you have to cut attachment but you don’t reject life. You know what I mean? It is two different things. Rejecting and not having attachment are two different things. You really have to understand that. When you say don’t attach this life, that does not mean reject your life. We’re not telling you your life is bullshit, it’s not. It’s good quality, wonderful, this and that, it’s there. So appreciate that. So it has become part of Lamrim here of the importance of life, recognition of life, quality, embracing it, and difficult to find all of them and plus impermanent and easy to lose. So that will if you really think carefully, if you don’t think carefully you just do it, terrible, or maybe sound funny, but if you really think it, you say how to live without attachment. That’s what they’re really telling you. Appreciate life, embrace it, but remember, it is impermanent. It could change any minute, any time. Even if it changes, doesn’t matter, individual inside is the same person. Whatever outside you may have, an individual inside is the same thing. You should be able to perceive it’s the same. So that’s how to live without attachment. Are you getting it? This is the real point. You have to live life, you have to enjoy life, you have to have good life, but without attachment. If you have strong attachment, then you can cut attachment, then you have to sort of you know sacrifice and discipline and all of that becomes necessary because you can’t cut the attachment. If you can cut attachment, you can have a good life, you should have a good life, you enjoy life. But without attachment. And that’s really simply how it works, the essence of this particular stanza means 1:04:12.4 [recites in Tibetan]. So it is difficult to find life, it is important, and embrace it, yet one should not be attached to it. It is impermanent. It is changeable. Another word, when it is changed, whatever is changed, one should be able to enjoy the same thing. You know what I mean? Whether you have a beautiful body at this moment, you enjoy that, and the next minute something goes wrong, you have a horrible body, and you still should enjoy same thing. Really it is. And we couldn’t because the attachment, and the other one is the hatred. And two of them will play so then within our we can’t proceed in the same manner. I like to share a little bit of thing with you. Another thing. Three days ago I had a funny dream. Normally I don’t listen to people when they tell me about funny dreams. I had a funny dream. I’m not going to tell you the whole thing. But there was some kind of toilet overflow, some huge room upstairs a toilet overflowed and the whole floor is filled with water. So I had some friend who jumped in the water and tried to swim across, when jumping into the water, there is no water and I’m almost touching my knee to the floor. But at the same time, the moment came out something wrong with that water so when I look in my hand I had an extra thumb here growing. The thought went in my mind, in dream state, this is an impermanent body, anything can happen. I could have six fingers or even seven fingers or this is impermanent it may go away tomorrow or it may go away by the time when I die, it’s not permanent, it doesn’t matter, it didn’t bother me. Of course it looks funny, it looks like you know those bird duck hand or something fix on there, really. And that’s just to share with you. It gives you some idea no matter whatever you look like, it doesn’t matter, you should be able to live comfortably with that. You may be a beautiful thing, wonderful or you may be fat, ugly, whatever you may be, the inside of you should enjoy that. That is the attachment. It is funny, even beauty is something people put up. There are period and certain area, and anthropologically speaking, if you look in a certain area, if you don’t have a girdle, there are certain area that consider you ugly because you don’t have girdle. And those particular people in that area, they look at this as beauty, stupid maybe, but that individual who is without girdle over there would have enjoyed it over here, don’t have to take item or whatever it is, don’t have to remove, would have enjoyed that person, it’s a suffering because they must have a girdle there, they think I’m ugly because I don’t wear the girdle. And that shows how there’s no essence. The essence of emptiness boils down to that sort of thing. I suppose I have to stop here. Just did the first verse OK? We did not do first verse, we sort of just talk about first verse and then we talk about the next one. No questions? You do? [audience inaudible] Not necessarily. I don’t think it’s attachment. Attachment is something more than what you wanted. Right? Something more than what you wanted. I don’t know, this needs a lot of time to define and the difference between attachment, desire, even love, and I think there’s a lot of very closeness in that. I think we need to look a little later because I don’t think in a short period we can do that. But I will simply say it is not really attachment. Then on the other hand what is really attachment? Maybe you can look in a dictionary, it will tell you something. [audience inaudible] You’re right, absolutely you’re responsible. And the person unable to accept the responsibility, unable to behave properly, it is his karma. That doesn’t mean you can’t do anything, you can do something. It is very funny, the karma I believe is very funny. When there’s a tendency to develop anything of that sort of thing or whatever may be within individual. So when the tendency, when you sort of you think it’s a possibility of arising, you have to be very alert, and you can be watching yourself carefully and behaving individual properly and seek help whatever you need to. And that is the very important point. When I say it’s karma, I do not mean he’s not responsible or he can’t do anything, but he can’t help it because it’s gone too far. But each and every individual behave, every act whatever that person has been doing, it has its own karmic circle functioning and every time there’s a possibility of the karmic circle functioning, one has to be watching it and be able to control it. That’s why watching the mind is important, it is. If you have to take responsibility, definitely sure, for that. At the same time if you let it go free, you all have the tendency, you do. It’s in every individual. Unless you are an enlightened person, we also have the tendency of as bad as possible. But we do, we do. [audience inaudible] If you let it go without any control by yourself whatever you think you like to do whatever you feel like you do it, and then you do the funny things too. And the good thing in a society is a great thing, you may like to do whatever you may like to do but there are certain things you can’t do. No matter whatever you may call it, how great freedom it may be. But you can’t do everything you want to. Right? If you let the individual do whatever you like to do, they will do funny things. All of us have this tendency. [audience inaudible] It’s true, we all have the tendency, because we do have the root of it, is ignorance. Because when we have that, anything is possible. That’s why in the society all sorts of funny things, whatever happened in Texas recently, that’s all possible because of ignorance, whatever. Every single thing that’s happened here, possible to be able to happen within individual because of the ignorance is there, the tendency is there, and the conditions are ripe, it can work. That’s at least Buddhist point and my view. Maybe I’m wrong, who knows. OK?