Archive Result

Soundfile 19941125GRJHNL3P 3

Speaker Gelek Rimpoche

Location Netherlands

Topic Three Principles

Transcriber Lesley Pritchard

Date 19 October 2021

(BEGIN) Do one of you have similar stories? Maybe on the television, maybe something else? Therefore, one day, whether there is an interesting television program or not, but then they will say it is time for you to go. At that time, I cannot say “Well, let me finish this program.” You cannot do that. (Laughter) That’s what it is. That’s what it means, there is no time. What is happening is our life is going. Like a clock. Then you know, what we are doing is filling up with different things. I do not know whether there is a soap opera in America. A soap opera. I’m sure it must be here, too. Its called “Days of Our Lives.” (Laughter) You know what they do? They have a bottle with sand filled in one side. They turn the bottle upside down, the sand goes down the narrow part of the glass and fills up the other side. You have that here? You do? Good. That’s it. The days of our lives goes right “Zzzzzz,” right? That’s exactly what it is. Actually, what’s happening is the 7th Dalai Lama said (0:02:28.2 Tib 0:02:38.4) Seventh Dalai Lama said “The moment you are born, you do not have even a single a minute to rest. You are running, like racing a horse towards death.” We all will die. There is no immortality. Someone raised that question this morning. (She is not here. What happened? Oh, she was here last night? Okay. I probably had jetlag or something and thought it was this morning. Okay.) Anyway, immortality. We talk about it. But immortality or no immortality, death is definite. No matter whoever you may be. The spiritually fully developed Buddha Shakyamuni, we talked today, says the Buddha did this, Buddha said that, Buddha did that, as though Buddha went to the bathroom. If you really ask, when did that Buddha come? What did that Buddha say? Its 2,500 years ago! 0:04:20.4

0:04:35.7 All the great spiritual masters (in the) East and the West, Buddha, Jesus Christ and so and forth, the Judeo-Christian teachers, Hindu-Buddhist masters, Muslim, Jain, Sikh, wherever, including New-Age gurus will go. Its gone! And going, almost like remind me of gone, gone, going. That’s what it is. No one is here today. Likewise, the powerful ministers and the military powers like Napoleon, Julius Caser. Look at European history. Look at them. We talk about it, but they are all gone. Even look within the Netherland itself. We talk about Rembrandt, Van Gogh. They are all gone. Great artists. Where are they? They are all gone. We can see their paintings and we can make them very expensive today. But they did not get a penny. I was told that Rembrandt or Van Gogh or somebody did not even sell a single painting during their lifetime. Van Gogh. (pronunciation laughter?) 0:07:16.3 What’s funny? (0:07:21.9) A: You said Van Gogh did not sell one painting, but he sold one to his brother. In Paris. Just one. He sold it cheaply because it was his brother. R: Yeah. but his brother supported him anyways. (Laughter. A: That’s right.) When you talk about this, just even you know, how many battles you have here? I mean today we drove around. We drove down there. You have all these cemeteries you go by. It’s just the last war. They have these big battles. But today it looks very nice. Green pastures. Every tree had a one ally soldier died. Or something. Does that mean the Germans….? 0:08:24.5 Every tree had an ally soldier died, but today it doesn’t look that way. It looks green and nice.0:08:33.2

0:08:50.3 That’s what it is. Pabongka during his teaching of the “Liberation in the Palm of Your Hand” says: “One hundred years from now. none of us will be here.” Did not two hundred years. Much less than that even. Much less than that. That’s that. Everybody will die. No matter, whatever. Whosoever you may be. Military power, economic power, spiritual power or medical power. All doctors will go, too. You may put the people’s body in the freezing and hopefully they will rise up one day. Probably it will rise. But it will not be the same person. Tibetans have a very interesting saying. Not necessarily religious teaching. People talk, talk, saying (0:10:25.4 Tib) He said, “The kings will leave their estate and the beggars will leave their begging bowls.” In short, there is nothing which will make you not to go. We have to go. We know that intellectually. But somehow, we try to protect ourselves from that by subliminal mind, or whatever it is. I told you earlier, like bathroom reincarnation. All of them are just to try to avoid that, we create it. It is very important to acknowledge that we have to go. It is definite. Death is definite, is point number one. We don’t have a problem intellectually to accept that death is definite. But we do have a problem even intellectually to accept when we will go. Everybody is planning to leave, rather than die. That’s my fault, I said “leave.” Everybody. Even the person on the death bed, the eleventh-hour person, will still hope to be alive for next month, next week at least. They talk about it in the hospital: “Who is going to come and see me next Sunday?” Also, I do know that some people are very open-minded and they are willing to accept the news or rather the condition of unavoidable circumstances. But some people are not even willing to accept. Some family members are not even willing to give the information. As we see, within the family, they do that. 0:14:24.0

0:14:33.7 I do not know whether that is good or bad. I have no idea. If I am the one, the person, I would rather know it rather than hiding behind. The mindfulness of death or dying is very important. That book, Helen’s book, what is it called “Light in the Window” or something? “Candlelight in the Wind.” That talks about that. Today I was reading that book, whatever I could read in that book, which is outside that book rather than inside the book… When I was looking at it, it talked about the mindfulness of dying. It says the fear of dying. The fear of dying, I am afraid of dying because I am going to lose all my friends and all my relations and all the comfort i am used to….it is a useless fear. It says it is a fear uncalled for. What you really should be afraid of, we have such a precious life, such a precious capability, if you have to lose that without achieving anything, then that is the fear we have to have. That is called for. Why? That will help us to cut down the television program. You know what I mean? Yeah. (0:17:52.1 R: What did you say? Laughter. T: I said, I suppose that this is clear. R: Thank you.)

0:18:04.6 Then the third point here. Point number one: Death is definite. Point number two: When are we going to die? There is no certainty. Then, at the time of the death, what can help? This is an extremely important point. I am coming from the Tibetan Buddhist tradition, so I am a believer of incarnation. If I don’t believe in incarnation. I won’t have a job. Right? So, I have to protect my job. So I will say “There IS a reincarnation.” And how does that work? And when does that establish? That is a very important question. The question is: What happens when you die? What is death? These are the big questions. Actually, death is a natural process. It is the recycle of your body. (Laughter.) True. Very often I use (the example) our the body is like a rented apartment. As long as the apartment is useful, we live in it. When the apartment is no longer serviceable, the water doesn’t work, the heat doesn’t work, or the fresh air never comes in, or the air inside never goes out and then, basically the apartment almost becomes unserviceable. Plus, the physical structure can fall apart. The walls will fall inside. And the things outside can fall outside. Exactly that happens. So it no longer becomes serviceable. The water doesn’t work so there is no liquid movement. The heat doesn’t work so you cannot digest food. The physical things have fallen apart so it doesn’t work. The limbs go out, the nose goes off. What else? Every single damn thing doesn’t work. The circulation doesn’t work. No air. You become suffocated. You no longer brethe in or out. What else can you do? You have to leave. That’s what it is. That’s called “disconnecting.” Disconnecting between the tenant and the apartment. That’s right. You are no longer connected. You are disconnected. Because of the disconnection, you do not recognize the people. (Laughter) Go ahead. Go ahead. They don’t see you, either. Because our basic identity, identification is lost. (Laughter.) I do not know how it works in Holland. But in America, they will ask “May I see your driver’s license?” The driver’s license doesn’t look the same. So, they will tell you “It’s not you.” That’s what it is. You lost your identity. 0:24:42.2

0:24:48.5 What identity did you lose? You lost the human identity. You are no longer a human being. So what are you? Who knows? That is really true, who knows? Who knows? Its me. It is the continuation of me. That continuation of me is not necessarily a human being now. That’s what it is. So, the separation of the body and the consciousness. See, the problem with us is we are born with this body. The people will see you with this body. The people will identify you with this body. When you lose this, you lose your identity. It takes time to pick up a new identity. What is going to be your next new identity? This identity might have holes on your head. Scales at the back. Who knows? Could be a cockroach. Could be a great being. It all depends on what? Your own karmic connection. That’s why the earlier Tibetan master says: ”At the time of the death nothing can help but your positive karma or dharma. All this point, death is definite. When you die, no certainty. At the time of the death, nothing but dharma can help. Actually, the third one is not a part of death or dying, but it is a very important point. That’s why it’s included in here. Here, I would like to share a little story with you. That’s what, for two years ago, Colleen and me, myself, we were at the American Institute, I was giving a retreat. There is another institute in upstate New York. Normally, I don’t talk much outside the Jewel Heart nowadays, I don’t. I only talk with the Jewel Heart. But in America they opened a center because due to the link of Tibet House, I had to talk sometimes. So, in America they were giving a retreat there. Then in the afternoon, we went out on the lake in a boat. We took a little boat and you can go on the lake during the break. Upstate New York, not New York City. In the middle of the lake, there was one Muslim teacher, very, very famous guy called…no, not Muslim teacher, he was a rabbi, Jewish Rabbi very famous rabbi called (0:29:57.6 Sahmen ??) He is also in the boat. He got one little canoe. He was talking to me. We were in one boat and he was in another boat. And we were talking in the middle of the lake and suddenly I saw his, that wooden thing, his paddle is going. I said “Look, your paddle is going.” He sort of (0:30:47.1?) and then he talked to me “If I lost this, it will be karma without dharma.” Karma without dharma. Then you have no control. He is stuck in the middle of the lake. So, karma will take you on the lake. So, Dharma will give you the direction. His example was great. If you are without that, karma without dharma. That is the point. That is why dharma can help. Okay. 0:31:49.8

0:31:48.5 Here I would like to do a little bit of it, but maybe I’d better do it tomorrow. I don’t know. At the time of death, what will happen to the individual? What can the individual do? You know, Tibetan or whatever, the Vajrayana Buddhism has a tremendous thing to offer. Basically, they try to completely overpower the ordinary death. The ordinary death, they probably will try to substitute by an extraordinary condition, so that the person will become fully enlightened. By sort of taking the best opportunity and cheating the death and it will be coming fully enlightened. That’s what the method of the Tibetan Vajrayana dharma offers. This is what we called it: impure. Ordinary death has been transformed as a pure, enlightened state. That is the best. The best. It is like you may be thinking you may be dying but the state of the dying will become an extraordinary state. By the time when you rise from there, when you wake up from there, you will be fully enlightened. That is the best way you can help. I was giving you an example yesterday. If you meditate on compassion, the best way is to achieve all the weapons will become flowers. Just like that. This one. If that is not possible, the secondary level, what can you achieve? Those of the people who have obtained initiation and who have been doing a regular practice, who have been saying your mantras and sadhanas and in your sadhanas you are every day building the three stages. The stage of the death, the stage of the bardo and the stage of the rebirth. Those people, even if we have not built the capability of the mixing of the death, mixing of the sleep and mixing of the result. Even if you can’t do that, at least what you can do is a most important point. To avoid attraction, every single lot of important valuable things, you should somehow spend towards some kind of positive work. Your body, your relationship friend and family members and your wealth, you try to have a lesser attachment as possible. All try to purify all your negativities as much as you can. All your positive karmas dedicated to benefit of all beings. Particularly, to obtain the state of the Buddhahood for benefitting others. Then, you yourself at the time of death, you yourself will be generating whatever the yiddam you may be in practice, in that physical form, mentally you should generate in that manner. 0:38:42.1

0:38:47.8 You have to sort of make a strong motivation, that this ordinary death which I am going to experience, I am going to transform it into the wisdom Dharmadhatu which is a sort of joyful wisdom state of mind. Then rise again in the proper physical form. Up to here, is it clear? Alright. If it is clear, then I will proceed to the next. (0:40:10.3 Q: In the physical form just after death or the period of time..??) R: Before you die, you visualize in that way. Then, prepare yourself for going, which is in the physical form of the yiddam with the consort. The light emanates from your body and particularly…..okay I’d better leave it there….from your body. That light is not an ordinary light but (it is) the joyful, natural light. It fills up for all the universe and fills up with all the inhabitants. When I say universe, I mean the whole environment. Then you receive the sign of earth element dissolving into the water element. I use the word, “earth element dissolving” but actually what it is, is the earth element is no longer functioning, which means that the bones and the flesh are not working. Are you, internally, you observe a lot of mirage. You know what “mirage” is? At that time, you visualize the whole universe, whole environment is dissolving to the inhabitants. Next is the water element will quit. The signing of the water element quitting, the individual will see very smokey. Like there is a lot of smoke type of thing. That time you yourself in the form of the yiddam, dissolving from the top, upper part of the body and the lower part of the body. The example given here by the traditional masters, if you sort of blow “haaa-ah…” to a manner, you get some kind of condensed air and then gradually the condensed air will disappear from the corpse, from the outside. Just like that you dissolve from the the upper, you dissolve from lower part. Finally, you dissolve to the letter “HUM” at your heart level. Then the next is, in that smoke, smokey type of thing, you begin to see a fire spark which is the sign of the fire element’s quitting. That was the time the lower part of the “UuuuM” of the Hum is dissolving to the “HA.”

0:45:21.3 Next is the air A-I-R element dissolving to the consciousness. The signal that you get internally is at that time, you probably seeing some kind of effect of light. Its not exactly, you are not looking at the light, but when there is a light in the room you get some kind of light reflection. That is the sign, out of the smoke, the spark, out of the sparks you sort of see a little light reflection. It is the last element which is the air element dissolving into the consciousness. At that time, you should visualize the whole letter “HA” the whole body of the letter is dissolving into the upper part of the “HA.” Then, within the air, now internally, internally within the air, within the air element, internally that sort of inside, subtle, subliminal air dissolving to the consciousness. Did you get it? Internal, subliminal level. It is not there. You know what subliminal is? You do not know in Germany? You know in English, right? (0:47:52.8 - 0:48:05.9) Actually, what’s happening here is the external, the gross element is already dissolved, now the internal, subtle elements are dissolving. For that, you get some kind of white-ish light feeling. As though the effect of the moonlight at night. We normally give them as the white thought. White feeling. White-ish feeling. Next is reddish feeling. Some sort of reddish, you know reddish feeling you get. Followed by darkness which is the last state of so-called “this life.” When that goes into darkness, there is no sign of either whiteish, reddish or even darkness. It is almost like early morning autumn days, moonlight reflection which we call it “the clear light of death.” At that time, you think there is nothing left. Everything is dissolved into the nature of emptiness, completely. Acknowledging that, this is the ultimate result level. Acknowledging this is actually wisdom level. That’s how one should go. 0:51:37.8

0:51:41.4 It’s not as easy for us to say. And difficult for you to do it. That’s why you say sadhana every day. Those who have initiations. It is the training. Okay? When you keep on training yourself day after day, when this is happening, you can make a difference. Now you are not in that position to be able to help by yourself to yourself, and then what do you do? The second is getting help from the other people. How the other people, should help to the other person who is dying, that is a long procedure which I would like to handle tomorrow rather than today. That’s that! Good night! (0:53:21.6 Singing) Thank you so much. We will see you tomorrow. Though the schedule says at ten, let’s start and be positive on the point of 10:30. Thank you. (0:54:09.3 Laughter. Singing. Prayers.)

0:59:33.9 Pure motivation. Motivation such as for the benefit of all sentient beings, one would like to obtain the state of the buddhahood as quickly as possible for which I would like to listen, learn and practice. Teaching what you are going to listen is the essence of the teachings of all the Buddhas. The buddhist path which sort of opened and made popular by one of the greatest Indian early sentient scholars, two of the greatest early Indian scholars called Assanga and Nagarjuna. The essence of the practice of the Atisha and Tsongkhapa. Especially the path shared by the Manjushri to Tsongkhapa as person to person, human being to human being, which is known as the Three Principles of the Path. The Principle One: Seeking Liberation, the freedom. Principle Two: Unconditioned, unlimited love, compassion. The Principle Three is the Wisdom. We are at the level of the first principle. The first principle is also shared with us by introducing the basis of the all Foundation of Perfections which is guru devotional practice. That also, knowing the quality of the criteria of the guru as well as, which I did not share with you yesterday, is the quality and criteria of the disciple, too. After finding the criteria and the qualified master and the root of all development which is developing profound, intelligent faith and remembering the kindness and following the devotion through the mental and through physical action. We have covered both yesterday followed by almost like a base number one: embracing the human life. That also intelligence way recognizing it is a human life itself and acknowledging its value, opportunity and capabilities. Also, difficulty to find. Whatever we have found is also not permanent. It is impermanent. We are in that level. That also impermanent. impermanent is also introduced by the three most important points. Point Number One: Death is definite. Point Number Two: When is uncertainty. Point Number Three: What can it help at the time of the death, beside dharma? Up to here, we covered yesterday. I hope you have some kind of idea, when you say “reverence to the gurus,” or when you say the other things….

(1:05:51.9 R: Did you bring your translation today? Is that the same thing as this one or is it different, what you have….? Albert. See if It’s the same thing or not. Is it the same thing, because I have been reading this anyway. Go a little bit down. Total same translation? Translation by whom? If its Alex Berzin’s, of course, certainly not. Glen doesn’t have it, its brand new. What happened? You want to sit there? Are you comfortable there? You need a chair. She likes it for her back. Alright. 1:07:18.0)

1:07:20.1 Any questions? Anybody uncomfortable, or you are not clear or something you wanted to say? Frustrated? Anything. Whatever. Yup. (1:07:43.9 Q: Yesterday you talked about studying different things ?? you should only go a step further when you have reached a certain point of insight so my question is: when is that point of insight reached so you can move on the step ahead? R: Very good question. (1:08:11.9 Translation. 1:08:29.7) How is the dharma situation? I know that but it really should be here. What level is it? They haven’t…the ? haven’t done at all? How it looks like now? I don’t want to delay it until tomorrow morning. Alright. Because If it delays in the morning, then the initiation delays, everything delays. That’s what we always have the problem. Sometimes it is delayed by a day and then it becomes a big problem. Okay. 1:09:33.7) This image has been filled or not been filled? Not yet filled? The statues. It’s been filled or not yet filled? Oh. The preparation for that, either you can fill it and do it later, or you can do it before. The Tantric College does it before you fill it in. You can do both ways. So where are those? Is it rolled already? What don’t you give it to the people here to roll it while they are listening to the teaching? It doesn’t matter. It is impossible. Alright. Ok. Normally, we just distribute it among everybody, its always better and people will pick up and, you want to do it different, okay that’s fine. We always find that, even in America, because when I want people to do everything during the period. And everybody will say “Oh no, this will create a problem, blah blah blah.” All the time, I have that problem. (Q: I have some ? sand with me… little sand? I don’t know how much? Did they color it or not? Mantra has been colored? Did they color it all? Good.1:11:32.8) Alright. I don’t know what I did with my mala. You know, the jetlag business makes it difficult, you don’t sleep at night. You go to bed early in the morning and then (yawn) wake up….(1:11:51.0 The latest Tricycle and the Jewel Heart newsletter…… 1:11:59.8

1:12:10.3 The question that he had raised is a very important question. That problem everybody will face. When and how the Lam Rim meditation was done is two things, two ways actually. The preliminary way and the actual way. The preliminary level is you sort of go over the superficially, like during the teaching, but teaching you go a little depth in that but its sort of superficially, its not superficial, its sort of overflow. Sort of one after another, you pick up and you pick up, concentrate on one after another, just keep on switching from one point to another point. That point you should do almost every day. As a matter of it not almost but every day. Then the second point is a pinpointed one particular point. The pinpointed one in particular point means you keep on putting your major emphasis, your major time devoted for that particular question. When that question, when that question was put it in there, then you have a lot of different thoughts and ideas and questions that will come up. For example, “Why? Why should I do that? What is the benefit for me in there? How do I know that I have benefit in there?” Or it may be just superficial philosophy by all these crazy Easterners put it in? Or is this scientific? Or what is this, am I brainwashing myself? All these type of counter-argument questions will come up. Let it come up. Do not suppress that question stuff, it is very important. Some people will tell you “This is a bad idea. You should not think that way.” That’s not right. That’s not the intelligent way. That’s the stupid way. I call it “stupid way” because it creates more trouble later. You know what happened? Maybe I shouldn’t think that way. Maybe I am a bad person. Maybe I am an evil nature. In that direction you will think for a long time and hate yourself. After a little while they say, “Oh, wait a minute. Its maybe not me. They simply just pushed me through. This is not right.” And blah blah blah and then you go in a completely opposite direction. That’s why these thoughts, let it come up. Let it, you should entertain them and discuss with the sangha friends. That’s what the seniors here are for, to try to help you. That’s the discuss. That is the main point, where the one (is to) help each other. The way and how you help is you should think this way and you should not think that way. This is not right. That is the wrong way of leading it. The point is we listen to it, we’ll take it and then discuss and almost debate.1:18:10.0

1:18:11.1 Nothing personal. Don’t take it personal. Either the junior or the senior should not take it personal. Should go as conversation. You are not fighting for money or anything. You are fighting for point. That’s what we used to do in the monastery. We debate and argue until you almost hit each other. You don’t hit but you hit on the hand. (Smack) You know hitting and clapping your own hand is you do have a frustration and you are just expressing that out. You don’t go and slap somebody else’s face. You don’t show your frustration there, but you do here. (Clap) When that’s over then its over. Nothing has happened. That is how you discuss the point and try to get yourself convinced. Whether its been held through discussion, through reading, through meditation, whatever helps you to get the point you have convinced yourself. Once its convinced, once its convinced, then hold it. Then somebody else comes and tells you “Hey. You are wrong. You are absolutely wrong. Life is permanent. There is nothing else beside that life” and blah blah blah. You knew it better than that person. That is what you call “intelligence understanding.” When there is intelligence understanding, then you meditate on it. Then it becomes part of your life. When it becomes part of life, without putting efforts in it, sometimes you flop back, sometimes it goes on for a long time, but without putting effort in it, it becomes your principle way of thinking. Then you are getting to the point. Then move to the next. Every point you go this way and then you really become solid. Until then, you are superficial. No matter how long you have been, no matter how many books you read, no matter how many teachers you have obtained, no matter how many retreats you have gone, it is nothing. It is superficial. Whether it is grounded or not grounded, whether it is stabilized within you or not stabilized within you, it does not depend on the time. It does not depend on the amount of the books you have read. It does not depend on the number of teachers you have seen. It does not depend on any of those. It depends on how you have established yourself. 1:22:51.2

1:23:10.3 Get it? That you have to play with every point. Not the whole thing. Each and every point. Each and every point. Then you really become a solid person. It is very systematic. Extremely systematic. That one point it will automatically push you to the other. Really, very systematic. It works, it is almost scientific. It “clicks” (collects?) you that way. Okay. Any other questions? Either you want to say….(Alfred? on that? (1:24:15.6 1:24:25.8 R: Whatever you feel like saying…. 1:24:28.6 A: “To my mind comes, when I hear about the state of developments, that the (1:24:38.8?) I seem to (?) over do it.” 1:24:41.3 R: Over do, yes. You want to make sure you don’t over do it. Yes, you are right. You know what, over do will waste your time. Right? What’s the matter? A: It’s very clear what you are saying. R: Not clear? A: Yes, very, very clear. R: Oh, thank you. And Alfred raised a very important point. You should not over do, too. If you, sorry, we are talking together. If you read the “Liberation in the Palm,” I think they should give you a sign of each point. Doesn’t it? Do not put that superficially by your mind and think that you have it. (Laughter 1:26:04.9 A: When one goes up to those signs…..) R: Don’t go up to the signs. Let the sign come by itself. You know that. A: For example, like, (1:26:16.7 ??) not wasting even a single minute or something. (1:26:19.0)….(when someone?) goes to that extreme and ….such a person gets stressed…I mean….” 1:26:25.5 R: Becomes neurotic. A: Yeah, so that’s what I meant when I said…. 1:26:33.1 R: That’s also true. Okay. On the other hand, the other side of doing it, that’s true. You don’t really want to go that far. It is, I mean, I don’t think you reach there that far at all, anyway. That’s sort of an extreme sign anyway. I don’t think you reach there, because by that time you already have everything under control and it will be sort of popping up from everywhere, so I don’t think you will go that far. I don’t think so. 1:27:05.5

1:27:39.1 On the other hand, but on the other hand, you have to put a little efforts in. Otherwise, you don’t work. It doesn’t work and (when) it doesn’t affect what the individual mind, then its no difference whether you go to church or temple, or then you know, its the same thing. It doesn’t matter. The purpose of this particular practice is to make a difference in your life. Alright, now let’s move to the next. Any other questions? 1:28:31.8 A: I want to go on….. because for me its….last time, I feel a little bit neurotic like, because when you follow many teachings and every teaching has some meditation that’s important like Lojong…1:28:47.2 ….meditation on dying process…so I thought, oh Jesus, we are just starting…(laughter)…but you explained that its very helpful, but so, for instance Tonglen, then its better to wait. First do the first subjects and then, but then you get feeling you have to hurry and all these things……1:29:14.6 R: That’s why we put… Oops. Maybe you should translate that…(1:29:19.3 Dutch 1:29:58.6) R: That’s why, um, spiritual practice needs discipline. We put discipline in Jewel Heart. Why we put the discipline in Jewel Heart is not because we want to block other people coming in. Its not a territorial issue. We want to help our people to bring up systematically. That’s why we, that’s why what we do is we invited selected people and those people who will come will ask them what to teach. We don’t let them do whatever they want to do. That’s the reason why we do this. Its not that I have a territorial issue. Or not the people who are functioning Jewel Heart have something against somebody. It is totally, that’s the reason. All the teachers that come are great teachers. If you are responsible, each one of them will have its own program. They will follow their own program and so, that’s the reason why. But when you go outside, whatever they ask you, they do it. You go outside, but like me, if I have been invited outside and they tell you “Give initiation.” I say, “Okay.” and I’ll ring the bell and go. Blum blum blum. (Laughter)1:32:32.8

1:32:43.9 And then they will tell me to give a Phowa. I will say “Hick. Phat.” Whatever you know. “HICK! PHAT!” whatever you have to say. (Laughter) Its true. And, if they say give a Tonglen, I will say “Okay, yeah.” Take your breath in and out. It goes back and forth and give this way, give, take that way. You know. Do that. It depends on, it is basically the lama’s duty to give whatever they ask. If you agreed to go and do it. Then you do whatever they asked you to do rather than what they need to do. Within the framework of responsibility, then we will see what we need to do. Its totally different. So that is how we do. So, you don’t have those big confusions. There is one person in America, his name is, um…..what is his name, Colleen? That guy who does the computer recording business? C: Dan Rye(?) 1:34:23.2 R: He’s called (Dan Ryer?). When he joined Jewel Heart, about a year later he came to me and he said “I have a big problem.” I said “What is the problem?” He said “This is my problem.” This thick file he gave me. Really. This thick, you know with a hard cover. So I said, “What is this?” And he said “These are my sadhanas.” And you name it…every single thing…..1:35:20.5 (END)