Archive Result

11

0Sound file 19960407GRJHNL8VMT2619871116GR&RTMN2_01

Speaker Gelek Rimpoche & Robert Thurman

Location Jewel Heart Netherlands??

Topic Tibet Mystic NationLojong

Transcriber Vickii Cahill

Date July 8, 2022

GR: Good afternoon everybody. (DT) And I’m sorry I was not here this morning. I’m still a little better up in the air. (laughs) (DT) But I understand Alfred did a great job. (DT) So, the. I’ve been requested to talk to you, the Eight Verses of Langri Tangpa’s mind training. (DT) So, the Langri Tangpa is one of the great Kadampa geshes. (DT) The word Kadampa, meaning the Tibetans use the word Kadampa. Really, the essence of what really Kadampa means. Every teaching of the Buddha, whatever it may be. Every word has in its essence, there is. No, that doesn’t work. That’s separate. I do it again. The word kadampa really means, every single word that Buddha taught, in essence it is method for one individual to obtain enlightenment. Can you? Do you? Did you get it? (DT) Why we have? Why they emphasize this? It’s because historical matter. In Tibet, the Buddhism came to Tibet in the seventh century. Around about that time. But in about two hundred years period, the Buddhism become very diversified.

0:03:02.7 Some are becoming magic. Some becoming purely sutra; has nothing to do with tantra. And some become totally tantra, will totally ignored the sutra rules. So, it’s become very diversified in these two hundred years. But first very good, but then it went down. Terribly. (DT) So, Tibet almost lost Buddhism by that time. (DT) Because in Buddha’s teaching, it’s actually Buddha’s personal experience of his life. How to overcome the negative difficulties. And the methods of overcoming those. These are really Buddhism. For which Buddha used sutra part, tantra part, mantra part, all sorts of things. But for two hundred years, that period, the Tibetans took everything separate. One has nothing to do. Like tantra has nothing to do with the sutra. Sutra has nothing to do in tantra. It is very similar today. If you look in Southeast Asia, many of the Chinese Mahayana sutra people may not even accept Vajrayana. And many of the Theravadin teachers do not accept even Chinese Mahayana. I mean, even externally they put out sort of a diplomatic show.

0:06:01.0 Politeness. But that is what’s happening. Very similar of what happened today in the Asian region. Not so much in the West. But in the Asian region. And that’s what happened during that period. In two hundred years in Tibet. (DT) So, then the Tibetans thought they really needed a great Buddhist master, who can really truly share what is real Buddha’s teaching. (DT) So. So, they look around. Teachers in India. And who are able to spend time and who be able to share the teaching and who are learned and fully developed. And they looked for a number of years.

0:08:59.9 And possible best masters. So they found one called Atisha. Known as Atisha. (DT) And it’s not so easy to bring Atisha to Tibet. It’s also took a long time. Including the life of the ruler of Tibet at that time. (DT) And finally they been able to bring Atisha to Tibet. (DT) And by the time when Atisha came to Tibet, the Tibetan king at that time. The earlier king died. But the younger nephew of the king who died. And he made a request to Atisha. Saying that, “I’m not interested so much for magic or whatever. But what I really wanted is the essence of the true Buddha’s practice. And that followed by great Indian 0:10:58.9 said (?) and scholars.” (DT) But that doesn’t mean he has objection for the magic or anything. He said, “Whether it’s magic or teaching or practice. Whatever may be. What did really Buddha do and what does really the Indian great earlier mahapundits and saints do. And show us that.” That’s what he’s really essence is. (DT)

0:12:05.0 So. So, then Atisha in turn, called this king a great disciple. (DT) The reason why it’s called great disciple, is not because he’s the king, or not because he give a lot of presenting gifts or whatever, but the reasons why Atisha really called great is because he exactly asked the right thing for the people what needed at that time. (DT) So that Atisha wrote this root of all these teachings is, what is it called?

Audience: Lamp

GR: Lamp to. Huh?

Audience: Lamp on path.

GR: Lamp on path. Yeah. (DT) Not only that, then Atisha’s essence of the message is all the teachings of the Buddha, everything, has something to do and been great help to each and every individual in the different level. Did you understand? Every teaching of the Buddha has been great benefit and great path to every practitioner at the different levels. (DT) And also, there is no contradiction each other. (DT) And also not when you pick up sutra, you don’t supposed to throw the tantra off. Because both work with one individual at the different level. (DT) In short, Atisha says, every word, whatever that Buddha shared is always there is method. It is method.

0:15:02.2 It is way. It is practice. Better to help one individual. There’s nothing to drop. (DT) So, the word, ka. Ka stand for. Word ka stand for the teachings of Buddha. (DT) And every teachings of the Buddha is been method for one individual to bring enlightenment means dam. So, that becomes kadam. (DT) So kadampa is 0:16:01.0 deity/they(?) located. Or deity/they(?) being person who is following the kadam. That’s why kadampas. (DT) So, from Atisha eleven hundreds up to, to thirteen, late thirteen, early fourteen hundreds are called kadampas. (DT) And then fourteen hundred is then Tsongkhapa came. (DT) And then the system of whatever you call it. Gelugpa or the yellow hat sect. Whatever it is. They’re known as new kadampas. Kadampas but it’s new. So, that’s why they’re called new kadampa. (DT) That is the historical part. (DT). So, the teachers at that period between the eleven hundred to fourteen hundred, late thirteen hundreds are. Normally we call it, kadampa Geshe. (DT) Geshe is one who leads virtuous path is called Geshe. The word Geshe meaning one who leads to the virtuous path.

0:18:02.7 (DT) So, later it becomes title of degree but in traditionally that’s what it is.

Translator: It becomes a title

GR: Later it becomes, sort of, somebody who had a degree and then they call it geshe, like PHD type of thing .(DT) But. So, when you call this kadampa geshes, they don’t have a degrees. But like today’s geshes do. (DT) But they’re truly leading to the practice. (DT) Ok. So that much for the kadampa. And Langri Tangpa sort of happened to be one of those teachers. (DT) And many of those kadampas specialized in different things. (DT) In basically, they’re kadampas. So, therefore they take all the teachings of the Buddha very seriously for a practice. (DT) And in particular they will specialize. Some are 0:19:47.3 (?) for development of the bodhimind. Some are development of the bodhicitta or bodhi mind, same thing. Compassion. Some are development of seeking freedom. And all this, they have different specializations. (DT) And Langri Tangpa happens to be one of those specialize in dealing with the everyday life and principle of the bodhimind combined together. (DT) So, basically to share that with you. The verses are very short. There’s only eight verses.

0:21:00.6 (DT) But to share that with you as practice oriented. (DT) The teaching system here follows three basic outlines. (DT) That is the preliminary. (DT) Actual. (DT) and the conclusion. (DT) Ok. So, let us first take the preliminaries. (DT) Preliminary here is very much similar to that of Lam Rim preliminary. (DT) Number one is purification. (DT) Purifying the individual internally our own mind. (DT) The external environment itself. (DT) And particularly place where you meditate. (DT) So, when we say purification, cleansing, you are looking at the three points. (DT) Environment. (DT) your own mind. (DT) And particularly place where you meditate. And so, environment is extremely important. (DT) Because the personal relationship between the individual person and external environment is very strong. (DT) Basically ourselves, built in body with the three or four, four or five elements.

0:24:08.2 (DT) Earth (DT) Water (DT) Air (DT) fire, or the heat. (DT). So, the earth within the body is connected with the external earth. (DT) The air, external air and internal air is very much connected. We know. We ourselves know if you can’t breathe, you’ll die. So, it’s as simple as that. (DT) So, what you’re breathing is the normal air. (DT) So, that’s very clear. (DT) And so is the heat (DT) And all this. So, the first and foremost important for the individual is not only to have our internal elements are absolutely pure, but it’s also pay very much attention to the external elements. (DT) Then the second is, basic purification of our own consciousness. (DT) If our mind is totally influenced by negative emotions, (DT) no matter how much we try to do. Whatever we try to do is not going to work that great. (DT) As we know very well. Our mind if it’s totally influenced by anger or attachment and no matter you try to sit and try to do whatever, how perfect it’s going to be, we know very well. (DT) So, that’s why the earlier teachers have said, the beginning of the meditation is observing your consciousness, your mind. (DT)

0:27:06.6 Observing your consciousness, your mind, meaning. The meaning of that. The real ultimate, the bottom line meaning. People will interpret it. People will interpret it, you’ll say, “Oh, you watch your mind. You do this. You focus.” All of them, they’re correct. Nothing’s wrong. But the bottom line of observing your mind, really meaning, whether your mind has been influenced by the negative emotions or not. (DT) Now, if it’s influenced by negative emotions, then what would you do with it? (DT) A. Sorry. Sorry.

Translator: It’s ok

GR: You finished? A, we must recognize. (DT) And B, we acknowledge. (DT) If you don’t acknowledge, you’ll deny. (DT) A, recognize. B, whatever even you recognize, it’s not enough. You acknowledge. You tell yourself. You accept yourself. That my mind’s been influenced by the negative emotions. (DT) Which is not very easy. (DT) Even to recognize, is difficult. (DT) And after recognition, acknowledge is even more difficult. (DT) So, we have that problem all the time. We know that. (DT) So, here’s your first target of meditation. (DT) Here’s your first step. (DT) Basically you can call this meditation 101 (DT).

0:30:01.0 I’m not sure whether the education system here is same. In the university, you don’t call it 101. Course 101. The first courses what you take. (DT) In America, the first course you take in the first semester is called 101. (DT) So, that is the. It’s not the sitting meditation. It’s not the sitting. (DT) It’s not the breathing. (DT) It is. I mean, you can do that. And that’s fine. That’s no objection. It is ok. People do that. That’s fine. (DT) But the real meditation, the bottom line, to make difference to the individual, individual’s life, individual’s karma is clearly observing your thoughts and whether your mind has been influenced by the negative emotions or not. That is the. That’s the real stuff. (DT) Real stuff. In the real stuff. Go ahead.

Translator: Thanks (DT)

GR: And cleaning that is also sometimes, it has some connection of maintaining good atmosphere. (DT) The good atmosphere, here we’re talking about it. Atmosphere of place where you stay. (DT) Neat and tidy of the individual.

Translator: How do you mean neat? Neat and tidy.

GR: Very neat and tidy and clean. (DT) Neat and tidy in the sense, place where you meditate and where you sit should not be messy. (DT)

0:32:58.7 If you’re meditating in your bedroom. Your bedroom should not be, that you have to walk through, walk through the bundles of underwear. (DT) That’s not neat and tidy. (DT) And traditional teachers. Traditional Buddhist system. They will emphasize to correspond, to mark that, to make that awareness. They’ll very much emphasize you clean the house. Yeah, really. It’s true. (DT) Not only just clean the house, but cleaning house is also has some kind of corresponding meditative work you do. (DT) You’re simply not vacuuming the dirts out of your room. (DT) But you are vacuuming your negative thoughts and emotions. (DT) And you have to think that way. (DT) And almost believing in that way. (DT) And then you have to function that way. (DT) And I’m not saying that just because of funny (DT) And during the Buddha’s lifetime, there was. Actually, there was two brothers. (DT) And one was extremely intelligent. (DT) And one is extremely dull. (DT) The dull ones, there’s a long story, cut short. But what Buddha really did is the, make him clean. Clean the temple. Clean the rooms. Clean his own room. Clean the shoes of all other disciples and all this. (DT) The Buddha also told every disciple, that wherever they see him they have to say, “Clear the dirt, and clear the dust.”

0:36:05.6 Dirt and the dust. (DT) And Buddha told him, memorize. Just say, “Clear dirt and clear dust.” (DT) He couldn’t. (DT) When he remembers dirt, he forgets dust. When he remembers dust, he forgets the dirt. (DT) So, the Buddha made a rule to everybody there. Whenever they see him, they have to say “Clear dirt. Clear dust.” (DT) So, one day. One day he memorized the word. (DT) So, when he begin to memorize that word, Buddha said, “You don’t have to clean shoes anymore.” (DT) And then he said, “Now, what can I do?” (DT) Then he said, “Sweep.” (DT) Then he started sweeping and saying, “Clean dirt. Clear dust.” Clean dirt. Dust and dirt and all this. (DT) And so Buddha also play a little trick with him. (DT) And whenever he clean one side and Buddha blesses and make the other side dirty. (DT) So, he has to keep on sweeping all the time. (DT) And sweeping. One day suddenly he picked it up. He said, “What I’m saying clear dirt, clear dust?” And then he said, “Oh. When I’m saying dust, I’m not talking about ordinary dust, but I’m talking about dust of attachment.” (DT) Likewise, not dust of ordinary dirt.

0:39:00.0 But it’s the dirt of anger, hatred, ignorance. (DT) So, he said, “That’s not an ordinary dirt. That’s not an ordinary dust. So, if you’re intelligent, you should know that.” That’s what he comes out. (DT) So. So, the Buddha uses the purifying the environment is one of the best way to purify our negativities. (DT) So, during the Buddha’s lifetime there was no problem with the environment, external environment. You know, air, water, everything. There is no heavy pollution. Nothing. It is. There’s no problem. (DT) Then the problem at that time is only dust inside house. (DT) And today we have a double challenge. (DT) The challenge number one, we have an external environmental tremendous problem. (DT) Or the pollutions. Or the pollutions and the polluters. (DT) So, to be aware of that, to pay attention to that and to contribute, to keep the environment pure as much as we can, without going beyond limit. As much as we can itself is one of the best method way to purify our negativities. (DT) If cleaning temple and cleaning room and cleaning shoe can purify negativities and there’s no question. There’s no doubt by protecting the environment we are definitely purifying huge amount of negativities.

0:42:09.8 (DT) In one way, when you have those pollutions coming, it is challenge. But in another way, it is opportunity too, for us. To be aware. To take advantage of it. I don’t know if you can say that or not but. (DT) So, if you’re interested in spiritual development, you should also be interested to protect environment. (DT) That’s very much interlinked. (DT) So, the preliminary, the first preliminary for this is the cleansing. (DT) So, that is internal external. (DT) So, now we talked external. But we haven’t talked internal yet. (DT) Internally, at this level, we cannot really get rid of our negatives immediately. (DT) However, by acknowledging, by recognizing the negative power’s been reduced. (DT) Buddha uses two mental faculties. (DT) Hesitation. (DT) and shame (DT) are to protect yourself from negative. (DT) Hesitation is, if I do this, I’ll be very embarrassed among the everybody. (DT)

0:45:07.3 And the shame what we’re using here is not necessarily same as the shame what we talk in normal western language. (DT) Buddha uses this, “If I do this, how shameful of me for myself.” Using yourself as a reason for causing environment for yourself is, in the Buddhism is called. It’s called, shame. (DT) So, it’s not the shame externally. How shameful I’m, how can I show my face to the people. That’s not shame he will use here. (DT) So, when you get used to it, by using these two mental faculties a little bit, even you think some funny things. But then you think of yourself, you feel a little. (0:46:30.4 recording breaks off) And these are helpful. Helpful hint for the individual to improve. (DT) Hint in the sense, there might not be a direct opponent of those negative emotions, but at this moment of our level, it is very easy to develop and easy to use and it helps. (DT) So, after producing a reasonably comfortable good atmosphere. (DT) Then second one is setting up an altar or representation of the object of refuge. Refuge. (DT)

0:48:12.0 So, I’m not going to talk too detail in this because, you’ll hear them anyway. But in the Buddhist tradition, Buddhist tradition, and followers of the Buddha will always try to keep a statue or photo or image of the Buddha. Not 0:48:37.7 single(?) statue or photo but representing the total enlightened beings. (DT) So, again, I’d like to emphasize here. And if you put up a photo of Buddha and if you keep on thinking, “This is a photograph.” Or poster. Then the individual will have effect of a photograph or poster. (DT) And if you think, “This is a real living Buddha.” (DT) And then you have blessing or blessing or effect of real Buddha to yourself. (DT) So, again, it’s not the thing, external thing, but internal mind. (DT) But then the internal mind and also the external object you have to have a connection and linkage. (DT) And that’s why I said representation. (DT) It represents the enlightened beings. (DT) The enlightened beings is the pure ones who made it. Who got it. (DT)

0:51:09.0 And we are the ones who are seeking. Who wanted to be liberated. (DT) So, this is. That’s why these two sort of, two huge different. What do you call it? Two huge different level combines and meets together here. (DT) Those who are already made it and those of us who are seeking. (DT) So, altar. The purpose of the altar is that. (DT) Nor, it is neither, it’s decoration. Nor it is. The purpose is that. You know. Really. (DT) So. 0:52:29.4 (Tibetan: ..) So, after you have representative, or representing the enlightened beings in your presence. It is also an opportunity as well as respect to make offerings. (DT) Ok. So, now creating atmosphere, bringing representatives. Representations. And making offerings. (DT) Ok. Now, the next step is, is beginning of training of mind. (DT)

0:54:01.8 So, normally in all Lam Rim teachings, in all practices, they will tell you guru devotional practice is the first and foremost step. (DT) And I’m not sure whether you people are ready to hear this or not. But when you teach, when you go through the Lojong. The eight verses of Langri Tangpa, then these are the traditional way. Traditionally they’ll teach that way. But it is an interesting thing. The guru devotional practice is normally called root of all development. (DT) Now, the guru is very strange word. (DT) And when you use that word, a lot of eyebrow will rise. (DT) and say, “What is it?” Big deal. (DT) You’re not to be blamed. (DT) Because the guru trips has been lot. (DT) In the west you had enough since 1960’s onwards. (DT) And some of them had served for a number of people. Have been helpful. (DT) And some of them have been very heavy and sad and bad indeed. (DT) So, it is also very important. So, one need to know a little bit about it. (DT) Number one, what I’ve noticed in the west is people begin to claim, “I’m your guru.” Or “So and so is your guru”.

0:57:05.3 And do you know the individuals, organizations, friends, groups. They’ll claim on the individual, saying, “So and so is your guru. “ and “I’m your guru.” and this and that. People make claim on it. (DT) That is absolutely wrong. You select your own guru. And nobody can tell you, “I’m your guru.” Or “So and so is your guru.” (DT) I always say if anybody try to tell you, “I’m your guru.” You run away for five hundred miles. (DT) Don’t even look back. Just go. It’s not right. (DT) In my personal cases, I had a number of gurus. Over thirty gurus. Actually thirty-eight, thirty-nine. (DT) And earlier ones, when I was four. Three or four. I didn’t select. That was imposed. (laughs) (DT) By about eight, nine, ten, eleven. I remember correctly, by eight, nine, ten, eleven thereafter. Most of the gurus came thereafter. But everybody, each and every one of them, I have selected. (DT) With the exception of His Holiness the Dalai Lama. Dalai Lama is the ruler of Tibet and somehow there is no question of exception. (laughs) Selection just sort of went round. (DT)

1:00:00.7 So, otherwise each and every one of them, I have selected. (DT) So, that is the base number one. In the west they don’t do that. They don’t do that. You know, sort of, they make claims. (DT) And the people don’t even check. They just follow this claim. So, who, somebody says, “I’m your guru.” You say, “Oh. You’re my guru. Ok.” (laughs) (DT) And that is the basis of trouble number one. And trouble number two, you have no way of judging the guru. Right or wrong. (DT) So. So, why you don’t have it? Because you don’t know the quality needs of the guru. (DT) So, naturally you don’t have a way of judging. (DT) So the quality of the guru is requirement. Qualification of guru you need to know. (DT) The qualification is not a title. (DT) Not a degree. (DT) Qualification. Qualification of a guru really lies in the west what you say, “You practice what you preach.” (DT) That/s basic number one. (DT) And number two is kindness and compassion within individual. (DT) Not an artificial one, but genuine one. (DT) And number three, the knowledge. (DT) So, knowledge plus “practice what you preach” makes the individual qualified. (DT)

1:03:07.2 And compassion makes, is helpful to ourselves. (DT) If there is no compassion, then no matter who much they will do, it’s not going to help you much. (DT) Professors can go and profess. (DT) But that will build your knowledge but will not build your spiritual development. (DT) And what makes the spiritual development to build up, is the compassion of the guru. (DT) And continuation of lineage. (DT) A living tradition. (DT) Meaning. Meaning that. What makes this living tradition? The guru, he or herself, not only received the teaching, but also practice. (DT) And has some kind of development. (DT) So, that makes a living tradition. (DT) And that is very important. (DT) It is the backbone of the practitioners to build up. (DT) And that’s why it’s called “root of all development”. (DT) It is the seed that you get. (DT) Without which you cannot grow. (DT) That’s the reason why it’s called root of all development. (DT) That’ll be enough. Just good idea. Just give you some idea. (DT) Because there’s a countless thing you know. (laughs) (DT) And then specific masters have specific qualification. Let’s not even talk about that. Just basically. (DT)

1:06:06.3 And compassion and love, particularly compassion is absolutely necessary. (DT) If you don’t have that, then you. Then you don’t connect. (DT) It can become very impressive lecture. (DT) But you do not build the connection with the individual and the enlightened beings. (DT) The purpose of the guru is linkage. Linkage between the enlightened society and ourself. (DT) Guru represents enlightened beings. (DT) The guru is the ambassador of enlightened society. (DT) Ok? So, that’s enough now. So, it is important, and it has, it has brought a lot of advantages as well as disadvantages in the past. (DT) So, I keep on saying this, because it is here. It is here because, because you know. This is. This is the commentary on the Langri Tangpa’s Eight Verse by 1:08:30.2 Ngulchu(?) Dharmabhadra. So. That’s what I’m following. So, it says here. That’s why it comes in here. (laughs) As a preliminary part of it. (DT) And the word what here he says, 1:08:52.3 (Tibetan: Penden ……) This one verse here.

1:09:01.3 He said, “All my great quality of the spiritual is totally rely on the great master. Knowing that I may have both mental and action practice. And make the.” Yeah. Mental and action practice. Did you get me?

Translator: The quotation probably.

GR: Uh? I’m reading here. It’s not the quotation. It’s the commentary for that. 1:09:37.4 (Tibetan: Penden ..) What here, the commentary says is “I depend on my all spiritual and good development is dependent on the great guru.” Great guru. Actually, it is qualified guru. (DT) So, it says, “I may have both the action as well as mental devotional practice.” (DT) So, that’s why I brought up it. (DT) Now the next. This is the preliminary of this particular one. It’s almost complete Lam Rim here. (DT) Because it’s mind training. (DT) And there is no such a great mind training like that of Lam Rim. (DT) The earlier teachers used to give, Lam Rim is such a thing that no matter how wild and 1:11:16.8 barren(?) the leather might be. You know, we don’t have chemicals in Tibet, right? There how wild and dry the leather might be, if you applied the butter on it. No matter how wild it may be, the leathers can become useful. Leathers can be. What do you call that? Tan?

Translator: Smooth

GR: Huh? Leathers can be, not only soaked, you can use for making cloth or. There’s a word for that. Huh?

Audience: smoke

GR: Huh? Smoke?

Audience: (?)

1:12:02.5 GR: There’s a word for that. Leathers can be treated. Treated. Leather can be treated with butter. Treat. Treated with butter. (DT) But leather that’s used to keep the butter in, it’s very difficult to treat it. (DT) So, similarly, the earlier teachers will say, no matter heavy negativity person or terrible person might be, there is no such a person cannot be really treated by the Lam Rim. (DT) But if the Lam Rim did not work very well with one individual, then it’s very hard to treat by anything else like that of leather which you keep the butter. (DT) So. The second step here. It says, 1:13:39.1 (Tibetan:….) So, now. Now, the next step. The first one is the guru devotional practice. Important-ness of the guru. The linkage. The connection. All of them are. You know, it is, have to be understood by the individual. (DT) The second point here is the life. (DT) This is very funny. You may think it’s very strange. But it is extremely important. Our life. What is life? (DT) Good or bad? (DT) And we may think our life, meh, usual. It’s life. (DT) But we don’t. We don’t really seeing it very well. (DT)

1:15:04.1 According to the Buddha, the life what we have is a tremendous important life. (DT) And very, very important. (DT) Why? (DT) Because you can achieve anything what you want to. (DT) If our mind can do it, the life what we have is capable of giving you what we wanted. Materially or spiritually, or both. (DT) Materially, we know that. Right? We don’t have a problem. We know our human can achieve anything we want to. We know that. Materially. (DT) It’s absolutely clear. (DT) Those what you call, scientific developments? It is the human achievement. (DT) The machines doesn’t provide anything if there is no human mind in apply behind. (DT) So, it is human mind. The human body. Combination of human mind and human body is capable of giving whatever we want materially. (DT) Likewise, the combination of human mind and human body is capable of giving whatever we want in our spiritual level. (DT) When I say spiritual, I think it is very important to define what we are talking about spiritual. What is spiritual and what is not spiritual. That is necessary to define here. (DT) According to Buddha Buddha’s spiritual.

1:18:02.6 When Buddha used the word spiritual, his spiritual meaning. His meaning of the spiritual is overcoming negativities. Negative emotions. Negative actions. Negative karma. (DT) Why? Negative karma gives negative result. (DT) If I indulge in negative karma, I’m bound to have negative result. (DT) Why? Because I’m responsible for my actions. Nobody else.(DT) So, if I create negative karma, I get negative result. Vice versa, if I create positive karma, I get positive result. (DT) That because I am responsible for my own actions. (DT) So, when Buddha called spiritual meaning, free of suffering. The position where you can reach free of suffering. (DT) So, the free of suffering can only achieve by cutting the cause of suffering. (DT) By cutting the cause of suffering, can only achieve if you cut negative emotions. (DT) So, the life. The combination of human mind and human body is capable of doing this. (DT) And that’s why it is important. (DT) That’s why. That’s the reason why really this is important life. (DT)

1:21:02.1 Unlike any other life. (DT) In case, if you are not human being. If you are, say a dog or cat or something. Pet. Dog or cat. Everybody will say, “Oh, my dog is very intelligent. My cat’s very intelligent.” However, it’s not as intelligent as you are. (DT) . When I say, it’s not as intelligent as you are, I’m not making funny jokes here. But I’m trying to give you material to meditate. (DT) Meditate in the sense, think about it. (DT) The real meditation is really thinking. (DT) Why? (DT) Thinking will change your thought. (DT) Thinking will make you think differently. (DT) And when you think differently you act differently. (DT) And that’s how you cut down the negative actions. (DT) That’s how you correct your way of life. (DT) Are you with me now? Do you understand? Are you getting the picture? That’s really what it is. The bottom line. It doesn’t count whether you sit this way or that way or this way. Makes no difference. What even you don’t sit down. It’s ok. What. You have to think. Think. Recognize. Think and thought. And put your thoughts properly and try to change way, how you deal with your life. That is the key, number one. Really true. Absolutely true. Because no matter if you don’t do that, no matter how long you sit like this. Burn incense after incense and lamp after lamp. What will that make difference? Nothing. You know there’s one little animal. During the winter it goes under the ground, called whatever it is. Ground .What do you call? Mole or something?

1:24:03.6 Translator: Mole.

GR: Yeah. They go under the ground and sit there for six months, came out the same old guy. Really true. So, what as a human being, what we have to make difference is think. (DT) The thinking. The human mind is extremely great, important. Makes big difference. If we are dog, that nice intelligent pet of yours, then you can’t think that way. You can’t take that opportunity. So, luckily, we’re not that dog. We’re this one, who keeps the dog. (laughs) Not the dog itself. Himself or herself, whatever. (DT) So, embracing the life. (DT) Embracing in the sense, accepting the life, appreciate the life. (DT) And enjoy the life. (DT) And take advantage of the opportunity. (DT) This human quality. (DT) The other life does not have it. (DT) Are you with me? (DT) That’s what it is. So. If you can think that way. If you can convince yourself that you have that great quality. You have that great capability. Then you’re getting somewhere. (DT)

1:27:11.0 Not only we’re getting somewhere, we’ll appreciate our life. (DT) It has two purposes. (DT) The most important purpose is, it’ll put you on the correct spiritual path. (DT) And secondarily important. The secondary purpose is, it make your life a little appreciated. (DT) And you don’t have to have a long face all the time. (DT) And many people think. Many people will have those emotional problems. (DT) And they’ll give you relief for that problem. (DT) By properly understanding that and by properly acknowledging that, by properly recognizing that, will give you a tremendous amount of encouragement and support. (DT) And I have met a number of old Buddhist practitioners who tells me there’s no encouragement. There is no, what you call those? (DT) What do you call it? No motivation. No encouragement. (DT) Number of people know. Number of people know, this practice, this path can give you something different in your life. (DT) But then they think it is difficult and no encouragement, no motivation. (DT) The problem is you don’t recognize your life. (DT)

1:29:59.1 If we. If we do recognize your life, this is a tremendous source of joy. (DT) And motivation. (DT) And encouragement. (DT) Earlier Tibetan teachers used to tell us the life is worth more than a magic lamp. (DT) Like a children’s story. (DT) I have a. I have child’s story to think. (DT) That is we’ll consider a million dollar is very important and precious, right? (DT) And we don’t think our life’s worth that much. (DT) Our life insurance doesn’t carry a million dollars. (laughs) (DT) A, we cannot afford the premium. (DT) And B, we don’t recognize. (DT) But the point is. The point is. This is stupid thinking, but the point is, if somebody has to ask you whether you choose your life or a million dollar, which one we’re going to choose. Somebody said, “I’ll give you a million dollars if you let me cut off your head off. If you let me cut your head off, I’ll give you a million dollars.” Who going to chose what? (DT) So, yeah. Let’s say that. (DT)