Archive Result

Soundfile 19950613GRLR

Speaker Gelek Rimpoche

Location Ann Arbor

Topic Lam Rim

Transcriber Baby Dee

Date October 3, 2021

0:00:09.0

Rinpoche: So According to the Tibetan calendar available round and we look then and say it is a sort of 0:00:19.3 um mehm ai after certain day. So a number of you have taken precepts this morning and all this. So it is all nice.

It was also interesting that of, and today and actually the calendar is wrong. All of you know there was the full moon there of yesterday not today. And though the calendar is giving today that, 0:00:56.4 (unintelligible) is exactly like, like of late last night or something. Isn’t it? Like midnight last night? Eleven or twelve. Huh? Eleven. What? Okay, maybe you have to turn down a little bit.

So anyway, Exactly two thousand five hundred years ago, but what really had happened who knows, So anyway, there are supposed to have – Buddha is supposed to be born, died, and obtained enlightenment, on the same day. That’s what they say. That’s why they make a 0:011:42.3 basic day, very important. And as we all see, there’s a Mahayana 0:01:47.6 basic day, and Theravada 0:1:49.7 basic day differs. About a month difference. And so Two thousand five hundred years? 0:01:56.6 Su ven knows where it goes. Don’t think that it really that is not really important which day exactly what Buddha had done or died or obtained enlightenment or both, or that all three of them falls in one day, or al these are somehow, we will talk about it – I don’t really think it’s that important and that relevant.

It’s really overcrowded over there. Why don’t you come in little bit in here. You – and a – to be yourself there. (unintelligible) Did you choose that place to be there? Okay.

So what we’re talking about is, it’s not really that important. What exactly had happened on that day or not. It is I think all of purpose. The purpose is to create some kind of special day on which we can relate and think -- it is special and various reasons, like little bit of enlightened and born and died in the same time. Same – not – the same day. It provides some kind of special feeling within individuals. So when you feel the feeling, and that feeling will probably give you some kind of atmosphere or space, for which some kind of inspiration for which you can do something extra or you can do, or something. Even they will say whatever negative or positive karma’s you do. Even that whole month is sort of double triple, like you know, a hundred thousand times or something. So multiply even single act. And all this and particularly it all boils down to that full moon day of that particular month.

0:04:22.1

It’s very important and effective. So that’s all. It’s historically talked and over a thousand yearsss people have followed that. Which really means it is giving you space, opportunity, to do something which will give you that ort of extraordinary feelings and which you can get somehow profited in the journey in the spiritual path.

When you create a special days. And it effects. In the United States you cannot all these days right? The Valentine’s Day, Father’s Day, is coming, and Mother’s Day and whatever, the Boss’s Day and the Secretary’s Day and then I think you’re going to have a Girl Friend Day or Boy Friend Day or whatever it is. So it’s whole purpose is to create more business. And that’s because people have to buy something if you – it needs a card or whatever and gift or something. It serves a purpose. And very similarly to the spiritual path, so that happens. And particularly when you bring up like the Buddha, who is the total founder and sort of the person who really shaped the personal experience what you call it Buddhism is labeled after that person. When you tried to – I mean when somebody tried to show all these things important even in his lifetime and idea which is very important, all three of them try to put in one day. Which, obviously, is clear indication that they try to do something. I’m not saying it did not fall in one day. I don’t know about that. But it is most unlikely. We all know that. So that all for that.

And then similarly the anniversaries of great teachers, that’s what we celebrate the twenty fifth of that month. We try to link Jewel Heart to that and try to call it Jewel Heart Day or Ton Kappa’s anniversary or whatever we call it that. It’s just try to create a special feeling, atmosphere, so that you can click a little more and get a little, sort of, 0:07:23.5 bouncing spot – sport – you knowm that’s the whole idea. So that it really fall in one day. Today or yesterday, It feels (laughs) but we are doing it. So I think it counts.

And then, the purpose of -- type of – What you call it? – Commemorate. And Buddha. And the most important way of commemorating – It’s called commemorating? Most important way of commemorating the Buddha is not the way in the West. In the West you try to remember the person. The person has been there and they did this and all this ad they do. Right? I think it’s some little bit of nice culture. No doubt. But for me, preonally, it’ not so important.

So, who really cares if you go – and after that if somebody remembers you or not remember. But people always don’t want to go. They always want to come back. 0:08:48.8 shi ah chim may tah gah zhoy kwu tan je zhan ge lan…

0:08:53.5 And you know one of the interesting Tibetan scholars in the early part of the Twentieth Century – It’s very funny. I’m sure you have read article by 0:09:13.1 pah oh moh tes about the 0:09:14.5 gyn gyn tchun beh luhn duh he say – debates, on the viewpoints and all this in the Tricycle last issue, right? So anyway what the 0:09:28..gyn din chun be dje really write and said 0:09:30.5 shi en chum ye dao en zhoy yi kyu eh tun…

0:09:34.8 He said, everybody try to look back. Even you died the hope of coming back and looking back so everybody try to make mean something 0:09:44.7 beert. De meh gah ye ran dji shun…

0:09:50.0 Then he explains what it means. That there are some people will try to live, somebody who follow you, so they leave you disciples, students, children, and somebody carrying you own continue, de nam gah ye zijn gee jehn ju pu dah…

…pun den dun un ching yeh 0:10:4.6 I’m missing one word. He says, some people have built up monasteries, instituions, and big images, and so they try to leave their name behind and try to look back. And actually he wrote this as an introduction to some Mongolian guy who wrote the first alphabetically organized Tibetan dictionary. So, don’t know what is in… 0:10:45.8 lah ching dju je duh zuh pah deh meh…

0:10:51.3 Some people have built up, you know like well, and big house, and that’s what they leave and then he says, 0:11:01.0 shu neh veh nyu nah tan bu…

0:11:03.8 and he says, yu ri se ve rim boh doh pi dum…

0:11:08.9 He says, Somebody who does neither have the Dharma nor has the wealth has nothing to leave behind so, he says, in the 0:11:17.2 back as his story we have nothing to leave out, since I ate a lot of human food, to pay that I’m leaving little booklet. So that’s the dictionary. That’s how he wrote.

So actually true, The idea is to in hope of looking back, hope of not letting it go, hope of somehow coming – Do you remember we talked, in fundamental level people talk about, people like that, and dying not, and because they really think it’s like taking a holiday to somewhere and going for somewhere, you know – It is a long period, let’s call it sabbatical. If not, a little less than that Maybe, taking a holiday. No, maybe weekend off, or something, you know?

That manner we do which is the idea of still living forever and that – and this is my feeling – 0:12:14.6 We wander off. We wander all. So it might not be a great thing we look for, Actually Nagaruni says, yen se mah beh dje le dot se…

0:12:30.0 Nagaruni says, the best thing you do is nothing to let behind. 0:12:34.2 ah mehn dil You don’t need reincarnation. You don’t need anything. And if don’t have that it is great achievement. And the Milarepa, what is it Milarepa says? I can’t remember the words at all.

0:13:06.9 Noh ah chun yu mah cheh i…

0:13:12.7 So that Milarepa says, you know, if I get sick, my 0:13:16.9 niece doesn’t know if I got sick. If I died, nobody will know that I’m dead. And if I could leave, you know, my body left in the, behind the 0:13:26.9 rocks, between the rocks, he will disappeared, it fulfills my wishes.

I’m sure the translation if you read it all these stuff – quite a long one, not – Don’t remember a single word. 0:13:40.0 sin yi mi djon nen guh rah…

0:13:41.7 it says, “fulfills my wishes” Milarepa looks in that way. And, but then in the West, not only in the West, in the East, people, the wealthy people, they always like to leave something with their name on it, hether it is institution or image or monastery or something. And maybe that’s not necessarily the best way to commemorate Buddha. Buddha never left anything with his name on it. And no Buddha said people should be remembering him. Never. And so, what is the best to be able to commemorate Buddha? It’s better 0:14:40.0 guh leh sun guh nuh de va che ing…

0:14:52.7 So all the other activities, whatever the Buddha did, it is maybe a lot of magical things, maybe a lot of this and a lot of that, it was immaterial. And what is material and what is important, is the personal experience that Buddha gained by dealing with the terrible problems that we struggle all the time, internal problems that we struggle. The delusions. And how the Buddha had been able to overpower them and what ex-erience he gained out of that. Which is if you look through that and that is the best way of commemorating Buddha.

Not only what he said, not only what he experienced but what he shared with us, that is not as knowledge, as understanding, but as practice. And if you’ve been able to follow the footsteps of the Buddha and that is probably the best way. And that is the best practice and the best way to commemorate Buddha. And other beneficial for yourself, for others, and that’s what it is.

So the simple point of the Buddha’s life, within the lifetime, whatever we have, is the four noble truths. But how relevant these four noble truths in our life? And it’s absolutely relevant isn’t it? When you look at it. With things that we planned or unplanned events that take place in our life. And everything is covered with Four Noble Truths. And there’s no such a thing. We don’t do anything that’s not part of that. We don’t say think, do anything which is not part of four noble truths. Doesn’t matter. Good, Bad. The wicked, crazy or straight or whatever -- Great. All of them are, whatever it is, it becomes a part of four noble truths.

0:17:54.5

And if you really look at, with a proper understanding of four noble truth, if you look at, whatever you do, everything in our life, even if you just take a glass of water or go to the toilet or chitchat with somebody. Or go to market or grocery shopping and cook your meal and talk to somebody, read a book – not spiritual book – watch a movie, reading anything or listen to music, whatever you do, it’s the four noble truths attached to our every single damn thing that we move, think, or anything, it is the four noble truths comes in, you know? And there’s nothing which is not part of it. Can you see it? How present these four noble truths in our lives.

Absolutely! Even we try to do something good, it’s all there. Within that, it become part of it. You try to do something wicked, it’s also part of it. If you try to do something naughty it is part of it, whatever we do. It’s there. And every single – so it’s really – what’s really happening, what Buddha really picked it upt this Four Noble Truths, it’s just actually what reality really is in the life and just brought out and labeled them. Just put a label of different four labels and called them Four Noble Truths in one label. Actually it is every day with or without knowledge, even you go to school, even you go to the kindergarten school, even you wake up, even you dream – Every single damn part of our moment if you breath it is part of it. If you don’t breath it is part of it, you know?

So it becomes how relevant in our daily life. And how important it is. And that is the essence of the Buddhism. Really. So don’t really 0:20:27.2 hanging need level of Buddhism at all. Don’t need it. It’s there. It’s definitely there. So it is, You don’t need to – you don’t have to say, I’m Budhist. You don’t have to think, I’m Buddhist. You don’t have to think of Buddha said so. Even you don’t have the name of Four noble Truths, it’s all in there. It is – and similarly, the six Paramitas. See? They’re all functioning in the life. You know, we talk lots. Two – two or three Tuesdays of the six perfections? How it’s become part of our life? It is part of our life. And that’s what it is. So how relevant! I is in our blood. It is in our love. In our love. It’s sort of, if you like it, I can call it, It’s in our soul. That’s what it is,

So every movement that we do, everything we think is part of it. It happens to be the Buddhism who picked it up and that level of Four Noble Truths or Six Perfections or some kind of level they put it. But otherwise, it is part of our lives. And that is the Buddha’s – what was I trying to say? – Buddha’s, sort of picking up the essence – not even essence – it’s a sort of pointing out a very important thing that we deal with every life. So if you remember that way and that will go for total celebration of the Buddha’s birth death and enlightenment celebration.

And admiring and recognizing how important that Buddha really picked it up – this. And how he’s showing the followers within our life how it functions.

You know, the moment you talk about karma and positive life and negative life – Can you open the door please? – karma negative life and positive life, it becomes a little more – it may become a little more complicated and, but, you’re really looking at essence of the perfections and the Four Noble Truths and there’s nothing strange in it. There’s nothing unfamiliar or mystical about it. It is really everyday life which we somehow look from a different angle and recognizing. Better way than we did.

So when some people tell you Buddhism is a new religion in the West, the name of the Buddhism maybe is new. The essence of the Buddhism is definitely now new. I don’t even think that Buddhism has created any essence at all. The essence, whatever we have, it is our life. And the positive-ness of our life or the negative-ness of our life. And if you call it Karma, it’s a little strange even though you find it in a dictionary but, a little be of strange. Even you hear it on television you talk, all it is is commenting on something and all of that is now this – but even then it’s a little strange kind of thing but in reality it is absolutely the balancing of the positive and the negative and the result. It is very much part of life. Ever since, even in Christian point of view, ever since everything is created, it’s been part of it. Now whether it’s human beings created by somebody else or not, it is totally different issue and, problem with the wisdom part, somehow we have to deal a little bit with this. And until we talk about wisdom we don’t have to deal with this. It is a controversial issue. And so we don’t have to deal about it in either side. But at the wisdom level you have to talk a little bit. Because you’re looking at absolute reality.

0:26:15.4

So the Buddha’s viewpoint, it’s almost like Atheist. Buddha never look at another creator outside of – He couldn’t find it. He looked, tried to develop, tried to find and never coul find second or third person as a creator and by, he could not find that, as a result of that, what he found was, you make yourself responsible for your own deeds. Responsibility had come up on the individual because of there’s no third or second person for which you can blame it or – or pressed. And so it becomes responsibility. You are responsible to your own, whatever you do. And so responsibility is come in because you cannot wipe your hand to anybody else.

And so – and that’s why mind is become important. And that’s why you’re responsible for yourself. That’s why your mind is beome important, or essence, you are important to yourself.

0:28:14.8 Then I’m the failure if I don’t bring it, I’m here, at this moment. Another question that important question between Buddhist and non-Buddhist difference is. Another one is Buddha said there is no beginning of the individual existence. There’s no beginning and there’s no ending of the individual existence. However, there is end of – individual ending of Samsara, or the suc – what you call it? – the suc-holic existence. Which meaning, without control by yourself. It is controlled by, in Buddhism, the karma or delusion or whatever, controlled has ending to it. And so there’s no beginning. So that another part and parcel of this. Responisiblity, no beginning an you can develop and create your own end.

0:29:36.0

And that is thes part of Buddha’s finding what we call it level the Path of Wisdom. Of reality. And that’s why and then how the responsibility becomes on the individual. And who, any individual who is responsible for one’s own deeds. Not third person or second person is not responsible for the other person. But individual is responsible to yourself.

Actually that is the basic point of Karma. 0:30:27.5 Si nyi jin neh sen jay dge ven gen dah…

0:30:43.6 …I don’t have the book. I don’t remember. Si nyi gen dah…

0:31:03.3 Anyway, I can’t remember the words and anyway, actually the total thing of the karma is because of there is no third or second or third person responsible for your own deeds. So you are all responsible to yourself. Whatever you experience it is your own whatever it is – what you call it? – You deserve that. what you did it, you deserve it. Good or bad, whatever it is. And how it happens, how it happens is because it is – Now here comes the theoretical point of Buddhist viewpoint – one of them says it is only the mind. The mind alone school will tell you it is only the mind which is everything. That does not mean the external thing is your mind. That does not mean you mind is – which a lot of people think – mind only thing. There’s nothing else. Actually it is only mind. Everything else doesn’t count. And that is actually repeatedly by both the 0:32:34.3 che tah mahn den school and the 0:32:34.6 mah der meh gah school repeatedly says there cannot be any other stupid than that. And which is the ultimate example of stupidity.

So then the question rises, what you mean by the mind alone, mind effect. It’s the linkage between the mind and external thing and the individual person who’s experiencing the external thing, whatever it is. Good. Bad. Giving you pleasure or misery. Or suffering, whatever it is your getting from th external thing. It’s a linkage with your own internal receiving mind.

0:33:26.2

Let’s say, if you’re looking at blue – color blue – or green, whatever, you know? So, if you’re not saying that the mind is the green, not you’re saying the mind is the blue. So if you say, it is only mind – and this is becoming mental level – if you only say, it is only mind it matters, and nothing else matters, meaning the if that green is mind and that blue is mind and then you may have to say, there is no blue, there is no green, because mind sees green, mind sees blue, mind sees red, mind sees yellow, or you may have to say, all green is blue, blue is yellow, yellow is orange, whatever. You may have to have those problems. So we cannot. That’s why it says ultimate stupidity.

However, the green works to you as a green, it depends on the connection that’s built from the mind which you build. You look at the green, You see them as green. You feel them as green. Some people can see it. Some people heard about green but you feel it, you experience the green, the mind builds up the connection in between. So therefore, blue exists to you, it depend on your mind. So that’s why, how mind become important. Every single damn thing that you experience – good, bad, emotional, suffering, higher and lower, bad crying laughing, whatever it is, it is you mind which is connected with external whatever the condition is, it’s manifested within you, with your own personal experience. And that’s why mind is becoming important.

0:35:23.9

So the mind alone schools will point at this. So the mind alone school will say, 0:35:34.1 chi vih chi dih meh dge shi vah deh…

0:35:46.0 So the mind alone will say, no external thing – no external, and they will say the mind is true existence. Okay? Normally all the wisdom level use, There’s no true existence. Everything blah blah blah, nothing is, there is no inherent existence. There’s no true existence you hear that all the time. But 0:36:12.5 chi beh mahn den mind alone school says, 0:36:13.2 chi deh meh dgeh chi va deh…

0:36:17.1 There’s no – external thing’s not there. Meaning, there is nothing which you do not contact project with linkage with mind, it doesn’t stay there. But mind you are experiencing inside isn’t inherent existence. And that what the 0:36:41.3 chipomijnind so at the lower level,

lower catagories who accept that, and – It is, it is a 0:36:58.8 way ted level ed ler ted, ler ted level ed. It is almost – I think I should leave it this level. I don’t want bring the other view under,, then you definitely going to get confused. Because the second level view will contradict this. And then it’s starting another one. And that’s why I don’t want going into that with you just now.

Just now we do have some kind of understanding the relationship between the mind, internal mind, and external existence. And because of that relationship the individual internal person with the mind within the individual can enjoy and can – you don’t in 0:37:52.7 de brumabidable – What you call it? – 0:37:53.8 Mizerai? Sort of, don’t say that, right? You don’t say (laughs) Even you like don’t dislike it. Enjoyable or not enjoyable, and happy or not happy. All of them are be able to – to function by mind and mind become important.

But it’s not only the mind that did it. Again. People do misunderstand it, Or say a lot of people, oh it is only your mind which had created problem but you don’t have a problem. Bullshit! You do have tremendous problem. And only what you – That’s true! – you do have tremendous problem – What is happening is, somehow, the mind is somehow focusing on a discomfort level of internal and external condition. So therefore that e individual is experiencing that. It’s not your mind creating it and you’re experiencing it. No. It is the mind which is connecting some kind of external thing. Whether is bring you miserable or brings you joy, and way that it’s linking up. That’s totally what’s happening. Who had the key? you have the key. Is it possible for you to throw away the key? No, You cannot. Why Because of your own karma plus, delusion – this I do not mean like a negative point of view, but confusion state or state of not knowing truth. That’s what I mean. It’s not delusion? Cannot call it delusion? 0:40:05.2 Diffuse level, confused level, and that’s the one because of that even though you have the key for it you cannot use it. Are you with me?

So how do I be able to use the key? So then, of course, everybody tries to produce the key. So every singly damn thing has been trying to produce this key. You know? Recently there’s an article in the New York Times talking about the musicians So somebody called me from there and said that these days all these musicians going after Tibetan Buddhism and what do you think. What is going on? And they went through a long list. I don’t even know who these people are but, rock groups. Lot of rock groups. A lot of them. So anyway, what 0:41:05. Ah ya de va told them is 0:41:08.3yor ohna che gah taya buh chura…

0:41:16.4 They are there. You’re 0:41:18.0 ohna chega taya...

0:41:23.5 the beautiful, joyful, lot of things, you know? That You beat the drums the gongs or the guitar or the piano or the sound or you know the voice or the tools and keys and notes and all of them is what you’re trying to do is you’re trying to bring all of these, all of them together. And try to give a joyful state to a people which means you try to create some kind of atmosphere where the peoples mind will be able to linger some kind of joyful state.

0:42:01.6

And by doing it it will give you a little relax of the body and the mind which is year after year, life after life push it through beat up or whatever, beat up pushed up and abused by yourself as well as by others totally all the time. And get, try to get some kind of relaxed level. And that is like the music and all these peoples things that do this. It’s all entertainment is all about it. Alan Ginsberg asked me, Is it the people totally depends on the karma and this and that. And what are we doing and what we 0:42:56.3 poised at doing and the musicians are doing. I say you try to relieve suffering. And I was totally thinking this way 0:43:03.2 si nu oh da meh tcho zah peh eb buh cha…

0:43:10.6 And that’s the – and that is actually the point. You have them in your vajrayogini practice That says there. But if it’s translated or not I’m not sure. And so even in the Lama Chopa they said this – all of those. So what’s really trying to link is sort of, try to give a little key where you can relax and enjoy. And that’s the state, everybody try to provide that key. The musicians try to provide that key. The entertainment people try to provide this key. 0:43:42.2 Carl try to provide this key by making you laugh. And the spiritual teachers try to provide that key. That’s really what it is. And that’s the whole point. So that key may be able to work. And it will not work unless individual really puts effort in that and knowing the situation. Knowing the situation and making use of it. It is wisdom. That’s what we call it, wisdom. Like out wisdom meaning you don’t understand it. So even you in normal conversation with you you don’t get it. Do you, right?

Some people try to explain something the others never get it. So you don’t get it, right? You don’t get it. Right? Right? Right? (laughter) So when you don’t get it, you don’t get it. What can you do? So the lack of wisdom is that. Okay? And that is totally for everyday life. And the true meaning, the spiritual is really a very much our life. I don’t think we really have to go out of life and look for something which is some or most of you have incense burning, drums beating, very solemn long face with the (unintelligible sniffing) and that type of you know, and I don’t think so. A lot of it depends on tempo. A lot of it depends on church. No it depends on mala, no, it depends on the sattvas used and no, it depends on the sitting down and meditating. Meditation is another one. Maditation is like a tool. Absolutely a tool. You can apply it to a business. I heard this day some people do apply very well. And it’s very correct, you know, that’s what you should do. Make use of it. And you can – there’s a tool. You can apply it to cut down negativities or you can apply it to build up negativities, or both.

0:46:26.2

Meditation is simply tool. It is like a car. It can be driven by the angels or it can be driven by the devils. 0:46:35.0 But nada. So it is car. Do you get it? I really hope you do. Because, you know, the moment you say meditation it becomes secret, sacred, the holy activity… No, no, no. It’s not.

So does the mantra. Same way. The mantra power works all the black magic 0:46:58.1 so ah t ek nen from. So all this, mantras. Ritual, all of them, so as a tool, absolutely. Mantra, Yantra, Pantra, all of them are tools.

Anyway, I think I forgot what I’m talking. So what I forgot I better keep my mouth shut. And give you opportunity to ask questions if you have it.

Next two more or maybe three more Tuesdays and then we’re going to finish this Wisdom Path. Two minimum, three maximum. With extendable. (laughter) Tibetan timing, it’s called. Yeah.

Audience: Rinpoche, when you were talking earlier about people leaving monuments or like buildings named after them when they die, and could there maybe be a reason why if you knew about information (unintelligible) and we came back and we could recognize something of significant structure named after (unintelligible) ir inwardly knowing that? Would there b a kind of appeal?

Rinpoche: You can come back and take over. Straight away. (laughter) This is the advantage of the Tibetan incarnate lamas. Hey! It is exclusive privilege. Don’t make a tent. I won’t like it. Actually that’s exactly the incarnate lamas, you know, whatever they treated belongings, whoever the next guy been recognized it all goes to that person wthout any question. It totally belongs to that person. That’s why 0:49:24.1 lah brahm are always meant from that. But you never have right to use it because it’s always managers who control them. You know the bigger the lama it is, there’s the largest number of managers there. With the more the managers you have you’re going to get more problems. It’s really true, you can’t get anything. You cannot get. Everything you have to borrow or beg or steal it. You’re not going to get it because the --- development through by making offer --- by having this as object as representative to benefit ourselves. Not to benefit Buddha at all! So therefore it is not honored in Buddha or it’s not ordered in Buddha’s deed or it’s not coming with Buddha. It is for our own sake, for our own good, for our own mortal selfish total without idea, we have that and that’s what it is.

It’s true. The monastery is built that way. Huge monasteries are built in that way. It’s totally. I mean the lightest best idea is. There is all sort of benefit to all beings in future. All within it – that probably is there. It was nobody would ever think it’s we have to remember what the Buddha did or to commemorate Buddha we are not building at all. It is a different culture, really. The stupas are not made to commemorate Buddha at all. And that’s what it is. I think it’s different. You never find in the East, in India or anything where it’s in the memory of the Buddha. You know, you never find a big sign that says, you know, in memory, in commorate, Buddha, you know. Buddha memorial or stupa or institution or… You’ll never find that.

Yeah you did ask another one.

Audience: I have a question about the vows.

Rinpoche: Vows.

Audience: (unintelligible) today?

Rinpoche: I do not know what you took it, anyway.

Audience: (unintelligible) singing?

Rinpoche: Yeah, singing. Okay. Good. Keep on singing. Vows are made to break. (laughter)

Audience: I did several times. …you were saying. It was something more dramatic then singing, like feeling or sex. What, for us (unintelligible) purification.

Rinpoche: The regular purification – is that what they call it? Extraordinary purification? I don’t think so. The purification is purification. Whether it – I think it’s extraordinary all the time. But you may use it regularly. True. That’s what it is. Nothing special. But what happened is the singing part of it, I don’t think it’s applying to all the singing. I think the singings that you know, like creating negativities, such as, you know, the music that makes you angry and expressing anger, and beating the drum as hard as you can, even if there’s a hole there you keep on beating it, you know? So that sort of thing it’s with reference to that. Rather than whole singing or different part. Then you know, chanting is part of singing to, like it or not, believe it or not, whether you’re chanting in church or the Buddhist temples or, that’s also part of singing. So, I don’t think it is blanket at all.

Other one is that. Stevie? Yeah, it is negativity, whether you have a vow or you don’t have a vow. Or whoever whatever state, you’re going to get caught by the, first you’re going to be caught by the police or the hidden camera. Second, even you skip that and the Karma going to catch you. So the karmic polices are everywhere invisible. They’re going to catch.

Audience: …karmic insurance. (laughter)

Audience: But isn’t it more intense, more a chance of a karmic reaction if you take the vow as opposed to not taking the vow and making the same (unintelligible)

Rinpoche: I believe if you take the vow it is more intensive because particularly you are making particular commitment of specifically within the twenty four hours you’re not going to do it. And when you’re breaking it, it is – I think a little bit (unintelligible) I don’t think by nature of action I don’t think it is additional negativity but what is becoming is by breaking commitment it is (unintelligible) in that manner. Rather then by nature itself it multiplies itself, I don’t think so, whatever it is. Even sex, having sex, I don’t think it’s a negativity having sex. I don’t think it a negativity.

Audience: Thank you.

Rinpoche: But when you commit, I don’t have sex. I’m going to promise I;m not going to have sex and if you have it you’re breaking the commitment. So, probabl that part there is, but not the part of having sex. My feeling.

Anyway, so, interesting questions and that’s what it is.

Audience: Rinoche, I have a question. Shockingly great where? In the fifth Buddha or?

Rinpoche: If there’s something called big Buddha and small Buddha I think all Buddhas are big. All Buddha’s are small.

Audience: …he’s supposed to be the –

Rinpoche: Number four. Though in one eon there are supposed to be having one thousand Buddhas officially appear as official Buddha. So we are in the 0:56:48.8 tan gyoh of shakyamuni Buddha’s period, in his official period. So he’s the fourth Buddha.

Audience: ‘Cause I didn’t understand that if you (unintelligible) beginningless time that there’s no buddhas (unintelligible)

Rinpoche: We’re not counting that. We’re counting only this eon, there’s a thousand Buddhas – and that’s a million Buddha’s this era, millions and billions. But. What happened is they’re going to come officially, saying, I am Buddha – only one does it. Officially. And so officially declared and having office and having tenure of Buddha, so we’re in the tenure of shakyamuni Buddha.

0:57:41.5

So, welcome back. How’s New York?

Audience: Nice.

Rinpoche: Is Manhattan still there?

Audience: Yeah it is.

Rinpoche: Okay. So, is that clear to you?

Audience: So you’re say it’s one of those Buddhas goes back.

Rinpoche: There are limitless Buddhas come back, then limitless Buddhas even available today, limitless Buddhas who will be there. But there are only one thousand who will declare as official Buddha. Within this eon. Only one thousand will be declared as official Buddha. Meaning that he will probably looking to level on it and so you call it your era and it is your 0:58:35.0 (unintelligible) like a bonding chair person or something. Really true. To that level, yeah.

0:58:49.5

Audience: (unintelligible) … everything is my mind.

Rinpoche: That’s stupidity. That’s big difference. Big different I told earlier, it’s not the mind, external blue is not the mind, the mind is not blue, the green is not mind, the mind is not green. But you feel green because of the connection built between the mind and the manifested and there a double connection going, you know? To 0:59:27.0 seeding, proecting and that’s why mind is becoming important to you. It’s not external thing is mind. And I’m sure that statement says the blue is mind, mind is blue, there is no other than, mind, there’s no other than blue and there no other than mind and then become green and then become the yellow and then the green.

Audience: …and there’s this story that a hungry ghost will see vomit where a human being will see water and (unintelligible)

Rinpoche: who told you that?

Audience: I read it.

Rinpoche: 1:00:03.5 chum ba lo la ye ga nah meh yeng do na…

1:00:11.9 So what happened is because of sometimes karmic level. Actually you’re talking about the other school, okay? But still, it’s the same thing. It will work. What happened is because of the karmic level, if you have a ghost – a god, a ghost, and a human being look to a glass of water. It is here. And for me it is water, I can use this as water and this will serve me the purpose of water. People who cannot use this they will see this as blood, or puss and it become blood and puss and they cannot use it. And for the Samsaric Gods or Gods they will see this as nectar, they use this as nectar, it serves the purpose of nectar, and it works as nectar for them. So it is because of the karma.

And it is not neither change its reality nor it is change anything but it is the karmic linking again. So it is supposed this the mind alone school very strongly by this. Because of this linking between acknowledge between and materializing between and not a totally external thing. That why that happens.

Audience: …so then what is it?

Rinpoche: It’s water for me. I’m going to drink it.

Audience: But if it has some properties or something that the mind…

Rinpoche: But there is a quality of liquidness. There’s a wet ad liquid –ness,, which maybe materializes to the individual people because that’s what it is. Shared quality is the liquidness, the moisture, and nature. And what happens to the people is different. I’m gonna get away because, it going to go more difficulty. Before I get put in a corner. If anybody has to make any announcement. (end)