Archive Result

;;0Sound file 19960408GRJHNL8VMT05

Speak5er Gelek Rimpoche & Robert Thurman

Location Jewel Heart Netherlands??

Topic Tibet Mystic NationLojong

Transcriber Vickii Cahill

Date September 4, 2022

(Mantras)

0:03:16.7 GR: Ok. Now after having lunch and a walk. And saying mantra of Om Mani Padme Hung. Then what do we expect to do now? (DT) As Marion seems to have explained meaning of Om Mani Padme Hung by symbolizing lotus as method, representing compassion. Which is compassion to yourself and compassion for others. (DT) As well as Mani, the jewel representing the wisdom. Wisdom is knowledge, understanding, finding way. (DT) Finding way out. Way out from the suffering. Mental, emotional, physical and all-around sufferings we have. (DT) So, finding way out and looking method. The right from the beginning, wherever. Wherever. The moment the Buddha opened his mouth, onwards until now, whatever the message coming out is the Buddha’s wisdom. (DT) Then, of course, that’s what Mani stands for. (DT)

0:06:07.0 And one of those methods is that what we’ve been talking since yesterday. (DT) Finding way by yourself to get yourself free from those pains. (DT) By way of recognizing the life. (DT) Appreciating it. (DT) Realizing it is in difficulty to find. (DT) And impermanence. (DT) Particularly death. (DT) And after the death, the individual does not disappear. (DT) This is one important point. (DT) We have to talk a lot in the west. (DT) because the basic western culture will give you some kind of different understanding than that of what traditional Buddhist countries do understand. (DT) Basic western culture, I’m not here to talk to you. You know better than me. However, the basic western culture somehow did not give you much information, what happens after your death. (DT) Almost leave it up to a good hand care of God. (DT) Am I right or wrong? (DT) Ok. Well, almost every head is moving up and down like this. So maybe that’s right. (DT) And then problem is we like to have a; we’re responsible to ourselves.

Translator: Sorry

GR: The problem here is we like to be responsible for ourselves. (DT) And that contradicts here. Leaving in good hands of God. (DT) Or does it? Does it contradict or doesn’t contradict. I’m not sure. (DT)

0:09:00.9 What you people think? No? Does contradict.

Marian: I think you are responsible for yourself and one can do with it and what’s happening was (he offered them???). I think even in Christianity or Judaism, It’s like that. All responsibility was going to that one. Not God’s responsibility.

GR: So, you think. You think you’re responsible to do what you to do. What you do. And what you going to get is responsibility of, what? Who’s responsibility is that?

Marian: That’s like yourself. What you’re doing or not doing

GR: Defend for yourself

Marian: Yes.

GR: Even after death?

Marian: Yes. I think

GR: In Judeo-Christian tradition do you. I’m sorry. Maybe didn’t give you opportunity to translate. (DT)

(Dutch)

Audience: I said there’s those people who think that everything’s predestination.

(Dutch)

Audience: There’s also those people who think that everything’s predestination.

(Dutch)

Audience: So. You can’t find any relief for it. (indistinguishable)

Marian: It’s not always the same in all Christianity. There are different views. You’re right. (DT)

GR: Similar things we do in Buddhism too. (DT) That’s, we take refuge. (DT) It’s a very similar thing. (DT) Very similar. Except we look a little bit more, whom we should take refuge. (DT) And what is refuge for? (DT) And why and how? (DT) And so the Buddha. Buddhism came out with three refuges. (DT)0:12:03.9 That’s why the Buddha Dharma and Sangha comes out. (DT) Then the true refuge, out of these three. The true refuge. We really don’t take refuge to Buddha. (DT) This is the technically, way I’m talking might not be right in the traditional Buddhist way of talking. (DT) Traditional Buddhist way of talking, if I say, “Don’t take refuge to Buddha.” probably freak out. (DT) But the traditional teachings will tell you. Traditional teachings will tell you, “Buddha’s like a doctor. “ (DT) And Dharma is like medicine. (DT) The Sangha is like helper. (DT) That is the tradition will tell you. (DT) So. So, who really cures you? If you’re sick person. Who cures? What makes you cure? (DT) It’s not the doctor. I’m sorry. (DT) It’s the medication. (DT) The treatment. (DT) That’s really makes our gets better. Right? (DT) But you need right doctor to give right diagnosis and right medication. (DT) So, the real refuge is dharma. (DT) Because that cures you. (DT) So, that’s why the ultimate true refuge is, refuge to dharma. (DT) And that goes well with you being responsible for yourself. (DT) So, the Buddha is like a guide. (DT) Like a driver. (DT) Is like a pilot. (DT) Is like a doctor. (DT) But the real helping is the real dharma. (DT) Or journey. To get yourself some cross, you have to take a journey. Whether it is journey in the car or journey in the plane. (DT)

0:15:11.1 Right? So, even you have a car, you have a driver. If you don’t go, you don’t get there. (DT) Right? That we know. (DT) Even you have a ticket, if you don’t get into plane, you don’t get across. (DT) You can keep on buying all the tickets available. But if you don’t go. If you can afford to. Keep on buying all the tickets, but you get nowhere. (DT) So, actually to get there, you have to take journey. (DT) So, you have. You have Buddha everywhere. (DT) You have all the great religions, founders and leaders and everywhere. (DT) They’re all there. (DT) But if you don’t do anything, you don’t get anywhere. You can buy all the tickets. Don’t go. (laughs) (DT) Where is all your money? (DT) Just like that. (DT) So, the real refuge is refuge to dharma. (DT) Having said all this, what is dharma? (DT) That is extremely important. (DT) Technically. Technically 0:17:00.7 (Tibetan: de me tam cho…) They give you two kinds of dharma. (DT) Dharma; the knowledge. (DT) Dharma: the quality. (DT) So, dharma: the knowledge is the way and how the dharma; the quality one gets. (DT) The quality dharma, or the dharma, the quality is actually again everything going back, free of negative. Negativity. The spiritual development, the gain out of cutting down negativities. (DT)

0:18:03.6 And how good negativities you have cut it down. That makes how good quality of dharma the individual have it. (DT) Right or wrong? (DT) Klaus? Klaus, right?

Klaus: Klaus, yeah.

GR: Yeah, good. I’ve bene giving you, all calling you different name all the time. Today I called you right name. So, that’s the real dharma. (DT) Any problems with that? (DT) 0:18:59.8 Mister Cleo(?) (laughs) So truly taking refuge to dharma. The true ultimate cut down the philosophical viewpoints and technical presentations. (DT) Recognizing the quality and admiring it and seeking yourself to gain that quality or to be with that quality. (DT) Is the true refuge (DT) to dharma. (DT) And then the recognizing the Buddha who is sharing the way and how you get over there as a guide. (DT) And acknowledging the companions who are helping you, supporting you and benefiting you to be able to be on that point and to make move forwards. (DT)

0:21:15.6 And that is the true refuge to sangha. (DT) Not only recognizing the buddha, who’s sharing or who’s been sharing the dharma. Who is the person to showing you the path. (DT) But path that has no fault. (DT) Path that is capable of leading you to that. (DT) Are you with me? This is difficult part. To be able to have respect to Buddha is one thing. To be able to understand Buddha that leads perfect path or that also not a problem. But the path, whatever Buddha leads is perfect. To be able to understand. That is a problem. Are you with me?

Translator: What it is a problem

GR: Buddha leading. Buddha leading a perfect path has no problem. People can accept it easily. (DT)

Translator: Buddha leading to a perfect path?

GR: Yeah. Is no problem. (DT) People can accept that easily. (DT) But to be able to understand the path that Buddha lead is perfect is a problem. (DT) It’s not easy. Might not be problem, but it is not easy. You understand I am talking about?

Translator: I don’t really get the point, really.

GR: The point is to be able to understand. Let me repeat.

Translator: But the difference between

GR: That’s a big difference.

Translator: The path Buddha is leading

GR: You know, path Buddha is leading is perfect. People can easily accept that because they say, “Oh yeah. Buddha is great teacher. But what he is leading is a great path. No doubt.” People won’t have problem with that. But path that Buddha is leading is the perfect path, is a problem.

Translator So, the difference between a perfect path and the perfect path. Is that?

GR: No. It’s more than that. It’s more than that.

0:24:00.3 Alright. If the person doesn’t have problem, I don’t have problem .Really true. But the. I did notice; a problem comes up, you know. Why? To be able to accept Buddha as extraordinary being, people have no problem. People do accept that. And so that some path whatever Buddha’s leading is a good path. That is no problem. But every path that Buddha shows you is perfect path. That is a problem. (DT) Did, did we communicate?

Audience: But why? But why is it?

GR: Why? Because some people will say, “Well, some paths that Buddha gives you is good, some are not necessarily that good.” There are it is just like that. We can select and reject and pick up and throw it away. And all the people will definitely think that. (DT) The Kadampa’s viewpoint. The word Kadampa what I explained yesterday. It meaning that there’s no selection. Every single word is meant for something. (DT) That’s what dam. Kadam. (DT) So, whether you are the traditional Kadampa the new Kadampa, whatever you may be. (DT) The traditional Kadampas up to Tsongkhapa. And after Tsongkhapa is new Kadampas. (DT) Some people in America express some kind of surprise and saying that Geshe Kelsang Gyatso called his group New Kadampas. And I don’t think it’s anything to be surprise, he’s just simply saying that he’s following Tsongkhapa. That’s what I read, but maybe they’re not. I don’t know. (laughs) (DT)

0:27:06.8 From the Manjushri.

Translator: From the Manjushri institute

GR: in London.

Translator: In London

GR: In England, I meant. (DT) So, anyway. So, the word Kadampa; meaning Kadam. All the teachings of the Buddha is a perfect method to leading individual to the enlightenment. (DT) That is a little difficult for us. (DT) But it works. (DT) The funny thing is, during the Buddha’s lifetime and when they. When they give vow or initiation. The vow for the monks. (DT) They don’t do like what we do today. (DT) there’s no group. (DT) There’s no rituals. (DT) Nothing. (DT) Many of those monks who are following Buddha or nuns, that is simply become monks or nuns, just simply by Buddha saying, “Come here.” (DT) So, if we tell you today, just telling you, “Come here.” Is become a vow, you’re not going to accept that. (DT) But Kadampas do accept that. (DT) Have to accept that. (DT) Because it’s Kadampas. (DT) That’s what it is. And there’s a reason. The reason: it works. (DT) It might not be very scientific. (DT) If it’s scientific, it has to work to everybody, no matter who does it. Right? No matter wherever you do, if the condition’s right, it has to work. By this method. (DT)

0:30:17.1 For Buddha, it worked. Just saying, “come here.” For us, if you keep on saying, “Come here. Come here. Come here. Come here. Come here.” A whole million times, you may not work. (DT) So, it’s not scientific. (DT) Am I wrong? I think I’m right. Definitely. The scientific means that. So. So, Buddhism goes very close with the scientific. Scientific point. But not everything. (laughs) (DT) But sometimes the religions also have some different quality which is scientifically cannot really prove it. (DT) Do you all agree, or you’re not get scientific? Or what is it? (DT) Or all you people are very hardheaded scientific. (DT) Or what? (DT) I think there’s room for both. (DT) To me, the spiritual development is very scientific, again. (DT) And once people get spiritual development; what happens thereafter might not be very scientific like this. (DT) Anyway. That’s not our issue. (DT) Our issue is taking refuge to dharma. (Laughs) (DT) Again, because dharma works. (DT) And this is very scientific. (DT) Why dharma works? (DT) Because you cut the cause of the negative. (DT) And that’s why it works. (DT) Right? And we all know. We don’t need scientist to prove it. We all know within ourselves. When we do something good, we’re going to get a good result. (DT)

0:33:06.9 For which you don’t need scientists to prove, nor the spiritualist for forecast, nor the astrologers to come and pronounce. What do you call that? Predict. Thank you. So, don’t need that. You know it. (DT) Right or wrong? That’s within us. So, proper understanding of that. Really. Unshakable understanding of that is requirement for taking refuge. (DT) For which Buddhists call it, intelligent faith. (DT) I do not know whether it’s intelligent faith or not. But it’s unshakable understanding. (DT) I do not know why they use faith in that. And then, you know, you use faith. And then you use intelligence. Both. So, I don’t know how it works language-wise. Faith really means, what? More or less believing system, if I understand English properly. (DT) Intelligence gives you, not believing but proving. (DT) So, maybe we’ll try to borrow some kind of understanding from the Judeo-Christian tradition using the faith. And try to add up the Buddhist logical ideas and then put them intelligence up there. So, maybe try to make them almost two contradicting words, put together. (DT) Is that right? (DT)

0:36:11.5 So, what does that. What makes that? What does that make me to do? (DT) So, I have to say, you have to have faith. (DT) But not faith. (DT) To understand. (Laughs) (DT) With yourself, reasoning; thinking carefully. (DT) In Tibetan tradition we call it: 0:36:44.3 (Tibetan: mun den day pa tan wa day pa. Yeshe day pa) We divide it into three categories. Faith. We divide it in three categories. (DT) One is faith, faith. (DT) And the other is faith that is seeking the quality. (DT) And the third one is the faith that understands how it functions and how it makes. (DT) So, the word 0:37:26.4 (Tibetan: day pa) in Tibetan. (Tibetan: day pa) in Tibetan. It works perfectly. (DT) But when you try to translate (Tibetan: day pa) into faith, then we get into these difficulties. (DT) You say “you have to have faith,” But it’s not faith. But it’s understanding. But it’s not only understanding. You also have to have reliability and rely on. All sorts of things comes up together. (DT) So, in the bottom line, one has to try hard to understand whether dharma works with you or not. (DT) Meaning by cutting down the negative emotions. Does it cut down your negative actions, thoughts? (DT)

0:39:00.5 If it does (DT) Then you’re understanding the negativities by cutting down negative emotions. Helping. (DT) And if you do that, if you understand that, then you do have understanding of how dharma works. (DT) Then it’s only matter of the positivity gained, by cutting down the negativity. It’s called dharma. You have to connect that.

Translator: Could you say that again please?

GR: The positivity gained by cutting down the negativities, which is the true dharma. (DT) So, when you understand, that works well within you. (DT) And that means dharma working. (DT) It’s about a week ago. A week ago, I think. Or maybe about ten days ago, I was in a place called Lincoln Nebraska, where we have a Jewel Heart Center too. Which is the real Midwest Bible belt. (DT) In Lincoln Nebraska. (DT) Nebraska is the state. Lincoln is the city. (DT) Other way around. (laughs) And so, I was giving a talk very similar to this. (DT) And it is, it is one of those lecture halls in the University of Nebraska’s lecture hall. (DT) After the talk, one gentleman got up and raise a question. They have this microphone in the center going around. So, in the center. So, he walked back right in the middle and started raising the question.

0:42:03.5 (DT) The question what he asked me, he said, “I hundred percent agree what you say.” (DT) “But,” he said, “my difficulty is why you attribute this to Buddhism only?” (DT) And he says, “All the Judeo-Christian will teach you this same thing.” (DT) “And Hindu, Muslims will teach you the same thing.” (DT) And he said, “And 0:42:55.5 Musmans(?) and Hindus will practice that.” (DT) I believe when you say Musman(?) is the person and Muslim is the religion in the traditional language.

Translator: Really

GR: Yes. (DT) And so Hindu and Hinduism. (DT) And that’s what he said. He said, “Certainly, good old Christians will do the same thing.” That is exactly what he said. (DT) So, my reply to that. “My knowledge is only Buddhism.” That’s all I know. I’m talking from that background. (DT) That’s what it is. So. No matter whatever tradition. Whatever it’s telling you. Whatever they do. When the negativity is cut down, gaining the positivity is dharma. Whether it is Buddhist dharma or Asian. Not Asian. Christian dharma or Judaism dharma, or Muslim dharma or Hinduist dharma, or whatever it is. That’s the real dharma. (DT) So, for me, what I know is Tibetan Buddhism. That’s what that is. (laughs) (DT) So, by knowing that. Having a proper understanding.

0:45:03.5 That dharma works. (DT) Then you gain it. Really a believing system in dharma. (DT) And that believing is not blind faith. (DT) Nor is it fear. (DT) Nor it is fear cause; if you don’t believe it you go to hell. No, it’s not that fear. (DT) Because you understand by yourself. You knew it. it’s your own knowledge. (DT) And that is what we call it, reliable 0:45:58.1 (Tibetan: day pa) (DT) day pa. Sorry. Reliable day pa. Reliable. (DT) Day pa. (DT) Give me a hard time, right?

Translator: Yeah. I will.

GR: The reliable day pa to dharma is the cause of taking refuge. (DT) And how do I develop the believing system to Buddha? (DT) Not because he’s a Buddha. (DT) Nor because he looks different in the pictures. (DT) Nor because my teacher said he’s different. (DT) When they tell you “He’s great and different and wonderful and qualities.” You read it. But not that. (DT) The dharma what the Buddha shared. (DT) It works. (DT) And that makes me to have a respect and fully believing in Buddha. (DT) Uh? And that’s why I think Buddha is reliable. (DT) So, because the teachings what he shared. Experience what he give. (DT)

0:48:10.4 That helps. (DT) And that much we know. (DT) But when you look deep down in that. Not only it helps; it totally liberates people. (DT) That makes me to believe in Buddha. (DT) So, that is reliability. (DT) I have reasons to believe. (DT) And the reasons are unshakable. (DT) Are you with me? (DT) No? (DT) Umm. Alright. I mean. But that’s how I look anyway. (laughs) Whether you’re with me or not. I’m here to tell you what I do. (DT) Yeah. Really. That’s why I think Buddha. The Buddha is reliable. And people, one can. I can rely on Buddha. (DT) I don’t think, “If I don’t rely on Buddha, I will be become a non-Buddhist.” Or “I’ll be outcast” or go to hell, all this. I don’t think that way at all. (DT) Even I go out of, out of Buddhist cast; doesn’t matter.

Translator: Out of Buddhist what?

GR: Kicked out of it. Did you get it? Even, I been kicked out of it.

Translator: Kicked out of what?

GR: Whatever. Kicked out of Buddhist cast. Buddhist. There’s no such thing as Buddhist cast. But kicked out of Buddhist order, let’s say.

Translator: Yeah. I already told them.

GR: Huh?

Translator: I already told them

GR: Huh? What did you say?

Translator: I already told them.

0:51:00.3 GR: Oh yeah .ok. ok. Thank you. It doesn’t matter to me. (DT) What does matter to me, if I been kicked out of the liberation. (DT) Then it’s big loss for me. (DT) The rest of them doesn’t matter. (DT) As matter of fact the Kadampa lamas said, we should be kicked out. (DT) Not only you should be kicked out of the religious order, but you should kicked out of human respect. (DT) And if you kicked out of human respect, you gain your place within the dogs. Yeah. Then you gain place within the dogs.

Translator: In the docks?

GR: Dogs. D O G. (DT) And when you get place within the dogs, you get place within gods. (laughs) (DT) Kadampas consider that as great treasure. (DT) There’s such a thing called ten great treasures of Kadampa. (DT) So, what Kadampa really does is totally ignore what the people think of you. (DT) Meaning, if you get kicked out of religious order meaning. This is example. People think you’re terrible. Doesn’t matter. (DT) As long as you can remain perfect. (DT) No matter whoever, whatever they think. (DT) Even the people tell you, you’re crazy. (DT) And they acknowledge you as crazy. (DT) That doesn’t matter. (DT) As long as you don’t get in the institutions. (laughs) (DT) If you get in the institutions, they will inject you. They will do all sorts of things, but as long as you can maintain that. Traditionally, in Tibet, there’s no such things called crazy institutions. Right? So, no matter whatever. People may think, he’s crazy, so let them think.

0:54:01.0 Let them think. Kadampas will act that way. (DT) Here you have to worry about institutions. (DT) (laughs) The reason is, why they take such extreme step? (DT) Because in our usual habit. In our usual habit, we will like praise. (DT) We don’t like people saying bad things about us, ourselves. (DT) Right? If we gain respect from people, you like it. (DT) When you don’t, you dislike it. (DT) So, this type of thing. There are eight of them. (DT) And these eight are called eight worldly dharmas. (DT) So, one of the best. When it’s very strong with you. And one of the best ways to cut is that way. (DT) So, 0:56:10.4 (Tibetan: pyu ni to ....)So. I don’t know how to say that in English. Can you translate Tibetan?Translator: No.

GR: 0:56:31.4 (Tibetan: pyu ni to tso) You’re out of the. You’re out of the society’s respect. (DT) So that’s called 0:56:45.2 (Tibetan:..) Gone out of, pyu in Tibetan. (DT) What you find is a place among the dogs. That doesn’t mean you become a dog. (DT) But you are like a dog (DT) Run around and do whatever. Whatever you can get.

0:57:08.8 You get that, and you don’t worry about what people think about you. (DT) Right? The normal free dogs don’t think about what the people think about you. Unless you are kept dogs. I’m not going to use the word for pet dogs. I’m going to use the work for kept dogs here. (DT) Kept dogs doesn’t have freedom. (DT) They have to think, how my master’s feeling. And when they express, they have to go accordingly. They have cut down on their freedom. (DT) It’s very nice for those human beings who are keeping the pet dogs. But. You give them the food. You give them shelter. You give them medication. You take care of them. Very nice, no doubt. But you also train them. Meaning, you cut them down, their freedom. (DT) The street dogs don’t care, (DT) as long as they don’t get shot or get captured by the dog catchers. Animal catchers. And they will mess up, do everything. You know? They will go in the middle of your flower garden and shit out or whatever. You know? (DT) They don’t think, what the society’s going to think about it, if I shit here. (Laughs) (DT) So, that’s what it means. Finding place among the dogs. (DT) This is too extreme of teaching, but that’s how they go. (DT) By doing so, you have not lost your principle. So, you will find a place among the gods. (DT) So, that’s why it’s called 0:59:57.4 (Tibetan: Pyu nyi top) (DT)

1:00:01.6 That’s it. Pyu. Out of human society. Nye founded by. Place among the dogs. Top. Obtained the stage of god. Pyu nyi top tso. (DT) So, this are the. This practice, people do it. If you’re emotions, negative emotions are so strong. (DT) But this was done in good old Tibet. (DT) In good old eleven hundreds. (DT) And twelve hundreds (DT) and thirteen hundreds. (DT) Ok. But I don’t think you can do it in nineteen hundreds. (DT) It might not be acceptable in society. (DT) Even in Tibet. (DT) Or even in India. (DT) So, naturally not going to be acceptable in Netherlands.(laughs) (DT) So. So, you have to come down from there. (DT) So.

Audience: (Dutch) What is the relation between this pyu nyi top and negative emotions? 1:01:56.5 (?) something speaking about, something about negative emotions after.(??)

GR: What happens.

Audience: In relation

GR: What happen relation is, when and why they did this. When the negative emotions are extremely strong and doesn’t work with normal methods, they adopt these methods, Ok? Thank you (DT) Is this a crazy wisdom are we talking? (DT) No. (DT) No. That’s different. Ok. This is. This is the fundamental basis of crazy wisdom. (DT) But not crazy wisdom. (DT)

1:03:01.7 Ok? Do you know the crazy wisdom’s about it. Right? (DT)

Translator: No

GR: No?. Oh my god. Then I don’t have to talk about it. So, that’s ok. (DT) Alright. So, basically the Kadampa style of dharma. I have to tell you a little bit because the Kadampa tradition of the teachings are sometimes a little very strong. (laughs) Very strong. Little very strong. (DT) So, if you read like Langri Tangpa’s, then you have a German. They’re not German. Dutch translation here. If you read first. The first point is again, you say, “Look. Every sentient being as something. “ You know? The highest. What is it? The highest welfare. Is it the word welfare? (DT) Is it highest welfare?

Marion: Welfare.

GR: What is welfare?

Marion: Well-being.

GR: In Tibetan that was, 1:04:47.8 (Tibetan: Dag ni sem chen tamche…) In Tibetan, not only welfare and well-being. They will look all sentient beings as more precious and more important than that of all enlightened beings. That’s what original in Tibetan. That’s what it is. So, probably the translators will also try to put little water in there. (laughs) So, must be. 1:05:17.4 (Tibetan: dag ni semla tamche…) So, the first words Langri Tangpa says, “I look all sentient beings, more important, more precious than that of wish-fulfilling jewels and all enlightened beings. (DT)

1:06:00.0 So, the translator probably thought, “that may be too strong,” So, put on welfare rather than more precious. (DT) Probably they try to put up something acceptable in society. (DT) So, they don’t want to go out of the way. They don’t want to go out of the society. (DT) So, why I’m talking about this. Why I’m talking this? Because when you go to Langri Tangpa’s thoughts there will be a lot of shocking things will come. (DT) And that’s why. Even right from here. The refuge level. We should introduce you like that. (DT) Ok. So, when dharma. Now go back to the refuge point. When you know dharma works. (DT) Then no matter, whoever tries to tell you, this is not true, this is bullshit. You won’t buy it. (DT) Because you know it. It’s working. (DT) So, then we call that unshakeable faith to Buddha dharma. (DT) The reason why you have unshakeable respect and faith to Buddha; because of his dharma work. (DT) So, such unshakeable faith to Buddha dharma and naturally sangha is the. Sangha is the actually companion, support, helping, giving help. (DT) The ultimate sangha within you is your mental faculty. Mental thoughts. Your knowledge. Your mental faculty that gives you support to proceed on your own path is the, your ultimate sangha, believe it or not. (DT)

1:09:06.4 Your wisdom within you is your true sangha. (DT) Other people around, we call sangha. These are the artificial sangha. (laughs) (DT) Now, for example, we call in Jewel Heart. Everybody’s sangha member or sangha. Whatever it is. (DT) We are all artificial. (DT) We’re all fake. (DT) We’re all phony. (DT) The real sangha is the wisdom within ourselves. (DT) Real Buddha is our own future Buddha. (DT) I’m not going to go too extreme. Like the representation of the Buddha is fake or phony. I’m not going to say that. Sangha we can make joke. But not the Buddha. (laughs) (DT) But if we call all religious teachers Buddha then we can make that joke. (DT) Anyway, that’s joke. (DT) So. So, unshakeable faith to your Buddha, your dharma, your sangha and relying on. Relying on method what you’re following. (DT) Is true refuge. (DT) And don’t ever think the blind faith is true refuge. (DT) Ok. That’s not true refuge. (DT) Ok. I’ll make sure, I always make sure wherever I go, the procedures, the protocols are not important. You know what I mean? Procedures. They’ll tell people you cannot stretch your leg out. You have to get up. You have to fold your hands and all this. I make sure that doesn’t take place. (DT)

1:12:16.5 The reasons why? We don’t want anything artificial at all. (DT) The artificial gestures will link the artificial faith. (DT) Artificial faith is useless. (DT) does no good. (DT) So, therefore, for the true faith to Buddha, dharma and sangha is understanding their quality and what it make difference to me. And then build your own interest and going through. (DT) And that is unshakeable faith. (DT) That will make a difference in our life. (DT) When you say, “Namo Buddha, Namo Dharma, Namo Sangha, Namo Gurubye, Namo Buddhaya, Namo Dharmaya, Namo Sanghaya.” Whatever the words you may say. But if you have that understanding within you. And when you have that, even you don’t say a word, doesn’t matter. What does matter. If you don’t have that understanding. If you say a million times. There are people who keep on saying a million times. Namo Buddha. Namo Dharma. Namo Sangha. Buddha buddha buddha million times. Counting the malas. That do no good. (DT) You may gain some merit by saying Buddha buddha buddha buddha buddha all the time. But that’s about it. (DT) But with the proper understanding. With proper reasoning.

1:15:03.7 If you say, Namo Buddhaya, Namo Dharmaya, Namo Gurubye, Namo Buddhaya, Namo Dharmaya, Namo Sanghaya once. Even once. Make hell of difference in our own life. And in the lives of the people we are connected to. (DT) That is refuge. Shantideva said, 1:15:37.4 (Tibetan: Kyab su sonam..) I saw a book of Shantideva over there. Must be in Dutch. Right?

Translator: Yeah (Dutch)

GR: Right? So, in that book it says, “If the proper refuge, the merit and the positive karma of taking a proper refuge once, if it is some kind of physical shape, even the whole space is too small to put.” I’m sure it is there, (DT) those of who you. Is there anybody who regularly reads Shantideva here? Robert?

Robert: no

GR: You don’t. Did you read that book at all.

Robert: No

GR: No? Don’t you people do something with Shantideva? Don’t you?

Robert: 1:16:36.3 (?)

GR: Yeah. That’s what it is. In that benefit. I don’t know what chapter it is. There’s a word. Is that for refuge benefit. And that says, if it’s physical shape, to put the whole world, it’s too small to fit that in. (DT) Have you read that?

Translator: What?

GR: Did you read that?

Translator: The whole book?

GR: No, no.

Translator: Not all of it.

GR: That particular portion in Shantideva’a book.

Translator: No, I haven’t read it. (Dutch)

GR: The reasons why, because you understand how the negative and positive things function within ourselves. (DT) So, not only understanding, the understanding will be followed by practice. (DT)

1:18:03.1 The practice will followed by the actualization. The cleaning(?) of it. (DT) And that is the ultimatum difference people make in their life. (DT) Are you with me? Are you with me? Lady over here with the yellow.

Audience: (?)

GR: Good. So, are you with me now?

Audience: Yes.

GR: Good. And that’s. That is how you make difference in your life. I mean those everybody. That’s what it is. And that’s why you get such merit. That’s why you get such benefit. But if you think just be saying Namo Buddha Namo Dharma Namo Sangha and seriously sitting there and counting your mala is not going to make difference at all. But it will look more funny. (DT) True. (DT) So, the dharma doesn’t depend on the external look. Internal thought. (DT) The refuge is internal action, not an external thing. (DT) Not a name. Not a Tibetan name. (DT) Not a ceremony.

Translator: What?

GR: Not the ceremony. (DT) Ceremony helps but not the ceremony is the real refuge. (DT) So, the real refuge is; truly rely on yourself to do the right thing. (laughs) (DT) Ok? (DT) Buddha is the example. (DT) How he made it. (DT) Buddha. The dharma is the actual medicine. (DT) Ok. It’s not a pill. You cannot swallow. (DT) It is practice. (DT) So, you study. (DT) You think. (DT) and then you go accordingly. (DT) So Buddhism is way of life. It’s not worship. (DT) Way of thinking. Way of functioning. Way of life. (DT) It’s not a worship. (DT)

1:21:04.7 But we do give room for worship too. (DT) Ok. Don’t think there’s no room for worship. Yes. There is room for worship. (DT) But actually it is you doing it by yourself. Taking responsible of your own life. (DT) Ok. In the right way. (DT) Ok? That is the true refuge. (DT) So, having said that, I think I have to take a little break here. Right? Because. I’m sorry. I’m going a little over your time schedule. (DT) Next time you’ll.

Marion:

GR: Taking refuge. After taking refuge to Buddha, dharma and sangha. Ok. Looking Buddha, dharma and sangha as your own support. Point where you can rely on. In other words, bringing all the enlightened beings as your support. (DT) So, I’m going to read this out. 1:22:53.3 (Tibetan: Cho sum nam gya …) The first word here said (Tibetan: Cho sum nam ka ) The three Jewels, who have filled up all the spaces. (DT) Be the protector, helper and supporter of I and all beings. (DT) So, what does that mean? (DT) The Three Jewels filled up space. Meaning the all the Buddhas, all the enlightened beings. Don’t think of Buddha Shakyamuni alone. But think of all enlightened beings. No matter, whatever the tradition they might come out. But if they’re enlightened beings, totally enlightened beings. They’re Buddhas. Whether they have labelled them Buddhas or not.

1:24:02.4 But they’re Buddhas. (DT) Word Buddha in Tibetan is called San gye. Sangye. (DT) San means one meaning. Gye is another meaning. (DT) San means one who cleared all obstacles. (DT) All obstacles. (DT) The reason why we use the word all is not only the obstacles themselves, but even the imprints of obstacles. (DT) Oh. You have come here. I keep on looking. You are not there. (laughs) I get it. That’s ok. I keep on saying, “Oh, you’re not there.” (laughs) Didn’t see you here. All obstacles. The imprints also. (DT) Gye, the second word means one who developed. One who gained. One who awakened status. One who reached awakened state. (DT) So, that is Buddha, in Tibetan. (DT) Yeah. Meaning. So, that’s why they say, “space filled up.” (DT) So, it is not one person. (DT) Zillions of them. (DT) But all the zillions might not be the same. Now that’s a different issue. Forget it. So, 1:26:26.8 (Tibetan: Cho sum lang ye ..) Where is it? (Tibetan: cho sum lang ..) Means space full of protectors. Be protect. Be protector, helper and supporter of I and all beings. (DT)

1:27:00.0 So, the metaphor here is protectors filled up the space and the seeking help. The seekers. Like seeking help and seeking refuge been filled up on the ground. (DT) So, with understanding, these protectors have a special quality. They can help. They can protect. They can show. They can guide. And they have ways of doing it. (DT) And I and. And I and all beings here needs help. We are seeking help. We are looking for ways. Mean ways. We are wanted liberate ourselves. We are seeking freedom. (DT) So, then you’ll say. What is the word here? 1:28:28.0 (Tibetan: Lama nam la kyab su che) refuge to the lamas. (DT) Refuge to Buddha. 1:28:36.7(Tibetan: Sangye la kyab su che) (DT) (Tibetan: Dam pa chon am kyab su che) Refuge in dharma. Refuge in sangha. (DT) That’s what it is. (DT) And in Vajrayana we take refuge in the lama. Lama or guru is the same thing. The Tibetan language word, lama stands. It is translation of guru in Sanskrit. (DT) It is not the Western people who reads. The Tibetan monks who come in red robes. You call them lama. That’s not. That’s the Western way of reading. (DT) Really true. The word. Actually, the word in Tibetan for the monks are called 1:29:42.3 (Tibetan: trapas) not lamas. (DT) Yeah. Uh. What else now? What does lama mean? (DT) Heavy. (DT)

1:30:00.9 Not fat. (DT) Heavy in quality. (DT) Yeah. That’s what really lama means. (DT) who are very. Who are loaded with the qualities. That’s exactly what it is. (DT) Loaded with quality. (DT) So. So, the quality of the lama, I told you yesterday. Did I? Did we talk yesterday? Right? We did. Right? (DT) A little bit of it. (DT) So, that’s what it is. Such a quality lama is object of refuge. (DT) And that is the same as the Buddha. (DT) That is the same as yidam. (DT) As matter of fact inseparable that of a Buddha. Inseparable that of yidam. (DT) Whatever it may be. It is the connection between ourselves and enlightened society. It is the filter between. (DT) The filter. Filter. Filter is the wrong word we’re using here. It’s not the filter. It’s the linkage. (DT) You know why? (DT) The filter gives you a word of censorship. You filter. You don’t give everything. (DT) Like editors. The editors will edit, you know? So, the filters give you wrong sense. It is the linkage.