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0Sound file 1996041009GRJHNL8VMT107619871116GR&RTMN2_01

Speak5er Gelek Rimpoche & Robert Thurman

Location Jewel Heart Netherlands??

Topic Tibet Mystic NationLojong

Transcriber Vickii Cahill

Date November 13, 2022

GR: That’s why AH represents the sound. (DT) And not only that, AH is also this. And AH is also the base of every sound. If there is not AH, you cannot produce any sound at all. (DT) Any sound that we make. We make. From the highest musical point to the lowest, lowest animal blow, whatever. Everything it has to have that AH within that. Otherwise sound without life. (DT) Even when the cows say, “moo”, it still has the AH there. (DT) I don’t know whether cows says “moo” or not. (laughs) That’s true. 0:01:23.6 (Tibetan: ah ni yon…Manjushri namo sangeti. (coughs) There’s a sutra or tantra, combination, whatever it is. It’s called Manjushri; Manjushri root text. Manjushri is the wisdom aspects of all the enlightened beings. In that text it says, 0:01:55.1 (Tibetan: ah ni …….) It says “AH” is the most important letter. Most important sound. It is the most important expression. It is coming from nature, deep down within individual, without which you cannot make any sense at all. Because it is life of sound. That is the. That’s what I’m talking about it. (DT) That represents; the AH represents sound. That’s why it’s so. That’s why we call it vajra sound. (DT)

0:03:02.0 Vajra means perfection. (DT) Indestructible (DT) So, ultimate level. (DT) And that’s why vajra body, vajra mind, vajra sound. (DT) Similarly HUNG represents five wisdoms. (DT) There are five letters in that. Combination of five letters become HUNG. (DT) And anyway five wisdom here, really meaning our terrible neurosis, such as. Terrible neurosis of ignorance, hatred, attachment, etc. What do we call it? Delusions or five terrible neurosis. When they become transformed and they become pure and then it becomes like five wisdoms. So, that is the components which makes the enlightened mind is the combination of five wisdom. So, which becomes enlightened mind, knowing all, all-knowing, etcetera. The reasons why we call it all-knowing etcetera because of those components of the mind. You know. So, the five wisdom combined together makes the enlightened mind. (DT) In our ordinary level, these are the neurosis. (DT) These are the negative emotions that we try to get rid of. (DT) But in the process of practice. (DT) Practice. The continuation of that will become wisdom. (DT)

0:06:05.8 So. So, that’s all about vajrayana’s way of transforming negativity. Transforming negative emotions and all of those. That is all about it. (DT) It goes through. It goes through tremendous amount of process. (DT) The process number one is cutting down the gross of that level. (DT) Process number one. Number two will be working with medium level of those neurosis and try to see it very carefully and look through and look through and put in the process. (DT) By putting through that process, it will be like, you put in. Like a white piece of cloth in the color process. And when it comes out, it comes out different color on it. Whether it is red or blue or green or yellow or whatever you put it on. So, it comes out in that manner how the process goes through. (DT) And then finally. At the final level. With the final process it becomes one of the most precious mental components. (DT) This is why the Vajrayana is so important. (DT)0:09:03.2 And Vajrayana’s way of dealing with our neurosis is different than the sutra. Hinayana or Mahayana sutra. (DT) In Hinayana level, you’ll simply avoid, disconnect, discipline and cut yourself out of it. (DT) In the Mahayana there might be some good use of it. Some but not all. Some here and there. (DT) And the Vajrayana says transform it. (DT) And that’s the reason why the Vajrayana has quick development and powerful and dangerous. (DT) Anyway. So, that’s why HUNG at the heart level. (DT) Since it is representing the mind and this is mental activity. So, therefore HUNG has more work to do than the other two letters. (DT) So, what does HUNG do? (DT) HUNG radiates light from the heart level of Lama Amitayus. Lama Amitabha at this moment. Lama Amitabha in front of you in his heart level. His or her heart level, letter HUNG radiates tremendous amount of light. (DT) Invites all the enlightened beings. (DT) In the form of Amitabha Buddha. (DT) Bodhisattva Avalokiteshvara. (DT) Buddha Shakyamuni (DT) Etcetera, etcetera, different enlightened beings form. (DT) And dissolve to the Lama Amitabha. (DT)

0:12:01.3 And each one of those people in front of you in reality becomes all enlightened beings becoming one sitting in front of you. Each one of them. (DT) And also become inseparable than that of those invited and those you have imaginatively produced. (DT) So, here we have invited supreme field of merit and taken opportunity of generating, purifying, etcetera. So, brief seven limb. (DT) And first comes the praise. (DT) Praising the enlightened beings. (DT) when you say praise, you know, in the Judeo-Christian tradition also they. Also you praise. Praise the Lord. This and that. You say that. Right? (DT) And very similar (DT) Here we also praise them. (DT) And way and how we praise them here is admiring their qualities. (DT) Quality of the body. (DT) Quality of the speech. (DT) Quality of the mind. (DT) Quality of their capability. (DT) Quality of their knowledge. (DT) Quality of their activity. (DT) And praise them and also the simultaneously express that one would like to have those qualities too. (DT) And who praises? (DT) Me. (DT) But not me as one person. (DT) Me who multiplied by millions of “me”. Filled up the space. (DT)

0:15:08.1 So, in the Buddhist tradition, there’s a story called the Samantabhadra activity. (DT) The Samantabhadra who generates ten more. And each ten will generate ten more. It becomes a hundred. Each ten will generate more. It becomes ten more. It becomes a hundred thousand. And each generates. No. Multiply that way. And not only person’s multiplied, but each person will. Each head will multiply ten more head. Each ten will multiply ten more times in that way. So, that in short. In short, who are praising. It’s zillions of beings In reality your own manifestations. Whole open ground has been totally filled up that your own manifestations and they’re praising together. Same time. It’s not only a hundred thousand. Not only a hundred million. But it’s zillions and zillions and zillions of praise together. (DT) Same thing. The next step is offering. Offering. Offering the good quality. Offering every wonderful things. Every wonderful things. Not only a glass of water. If you have just glass of water, the glass of water multiplies by countless number. A bouquet of flower multiplies by the countless number. Anything. The light, the incense. The light also, not an ordinary candlelight.

0:17:58.4 (Tibetan: ….) Like the moonlight. Sunlight. Sunlight reflected to the moon. Moonlight. Electricity light and anything that gives you. The purpose of the light is to illuminate. Anything that illuminates. Zillions of them. And full. Everything. Whatever. Whatever. Even a single scent or gulden multiplies by zillions and offer them. That is the Vajrayana practice of generosity. Making best use of the human mind capacity to bring up countless merit. That’s what we do. (DT) People admired people because you like it. Or you have reasons to. Or you admire. Or whatever it is. That’s the reason why people do that. Right? So, that’s why I’m saying, here you look. There’s fifty people here listening for four, five days. It is not. Over Easter holiday. And so, I think it’s amazing to think that way. See. Because of the qualities, you know. And the subject of admiration is not that exposed. Not that exposed. You know? So, it’s amazing. That’s why I say, “It’s amazing.” (DT) It is not that people have nothing to do. Nor it is uneducated illiterates. (laughs) (DT) So, simply the normal system of following here. I mean, the not normal system. The normal. Not normal. I’m not saying right. The normally it should have been the quality of the individual or the quality of the teaching or the quality of the path. And known to the individual. And then you admire. And you follow it. Right? (DT) So, anyway. Anyway, you know, that you’re here. You’re listening for five days. It must be definitely a sort of karmic cling that we exposed in many previous lives. Or otherwise, there’s no reason why you’d be here, anyway.

Translator: Karmic clink?

Audience: karmic link

Translator: Karmic link.

0:03:01.0 GR: Karmic. Huh?

Translator: I understood karmic link.

GR: Karmic clinging. Karmic clinging. Connecting. (DT) And since we have a karmic clinging. (laughs) and you spend five days of time and money and efforts. So, you do expect something to get out of this. (DT) And what you get out of this is, a simple introduction to our own personal neurosis. So that we recognize this as negative emotion. (DT) By recognizing that, you disassociate. I mean, by recognizing that, you’re urged to disassociate with the negative emotions. (DT) And it is easy for me to say. Difficult for you to do. (DT) But what I do expect you. You fall in the negative emotions. However, you don’t give up. (DT)

0:06:05.6 There’s no way that you don’t fall. (DT) Unless you’re enlightened. (DT) Then you don’t have to sit here. (DT) But if not, you’re going to fall. (DT) You’ll not only fall, you’ll fall three hundred times a day. (DT) But doesn’t matter. Make sure you get up three hundred times a day. (DT) So this is how you train yourself. (DT) And when you’re doing this and gradually your falling will be less. (DT) At the beginning level, you realize you already have fallen. (DT) Even then, doesn’t matter. By the time when you realize, get up. (DT) And then you realize while you’re falling. (DT) The afterwards, when it’s bound to come, you begin to realize. (DT) And then you can protect yourself. (DT) If you could do that, if anybody could do that. The time when you have spent. The money which you have spent. The efforts what you have put. The time that I put in. All of those, become worth it. (DT) So, I believe that’s how we deal with our life. (DT) So, the Seven Limb is. Now, let’s go back to the Seven Limb anyway. The Seven Limb is very, very simple, important, nice way to handle those. (DT) First you see object of refuge. (DT) Who is free of all this. (DT) And then you admire the quality. (DT) And express that you wanted to have the quality. (DT)

0:09:01.9 You also make offerings to this object so that you can accumulate merit. (DT) You also purify negativities because that will make you pure. (DT) You also rejoice in their and all beings’ good activities. (DT) And you get merit. (DT) And then you request timely guidance. (DT) Because you need it. (DT) And you dedicate. (DT) Good activities. (DT) Because it is safeguard your good work. (DT) So, it is simple little six activities which you can easily do it. Every day. Any time. Anywhere. Including sitting on the pot. (DT) Or taking shower. (DT) You can do it. If you don’t have separate time. Or waiting in the grocery counter line, you know. (DT) Or waiting in the parking lot. (DT) But I don’t recommend while you’re driving. (DT) When you’re driving, better focus. (DT) Ok. That’s something everybody can do daily. (DT) If you are seeking some simple little daily practice, that’s what it is. (DT) Tibetan Buddhism teaching tradition is sometimes interesting.

0:12:05.0 You have to pick up the things where you’re listening, where the teaching’s coming. It’s not going to provide you. I mean, these are the, these are the western style and western influence. And they give you a little piece of paper and read it and do all sorts of things and say, “do this and that.” And we never did that in Tibet. (DT) We used to go for the teachings. And you have to search your own book. And if you get it, you get it. If you don’t get it, you don’t get it. (DT) And these big heavy teachings. (DT) And afterwards they will tell you this. You have a commitment or sadhana or this and that. (DT) So, it is your job to find sadhana and do it. (DT) And nobody give you a sadhana, books or anything. (DT) And lately, in nineteen, late fifties. Like fifty-six, fifty-seven, fifty-eight. There are a couple of times somebody volunteered to print those sadhanas and distributed. And it was a big treat. (DT) So. So, that’s it. Like when you’re talking here. Pick up Seven Limb. Just. And do it yourself. (DT) And that’s a very good practice. (DT) It can put. It has purification. (DT) It has building merit. (DT) It has building inspiration. (DT) And it dedicates. (DT) And it motivates. (DT) And there’s also motivation process on that. (DT) There is refuge, if you want to. (DT)

0:15:02.1 There is generation of love compassion if you want to. (DT) So, that’s. What else you wanted? (DT) So, you know. I mean, it’s very easy to take a commitment of a big something. But that big commitment, you always break. Those who have commitment, they always break. (DT) Then we take another initiation. (DT) Or another self-initiation. (DT) To purify it. (DT) And then, we’ll break again. (DT) Then we’ll take another initiation. (DT) So, this goes on. (DT) And so, but it goes on, that’s fine. But this is simple, easy, no commitment. This is not a commitment. If you don’t do it for a couple of days, doesn’t matter. But if you pick up again, it’s good. And that is good little practice for everybody. (DT) Then, way we’re taught, on the basis of this. Is also, we have done Lama in front of you or on your head. (DT) The reason why you are doing this. The reason why they do this? Is because the guru yoga, or the guru practice is the basically backbone of all practice. (DT) So, the Tibetan tradition. Almost every practice you do within the guru yoga. (DT) So, that’s why you have this Lama Amitabha either in front of you or your forehead. (DT) So, basically that is the preliminary. (DT) And then in the actual there are eight. Right? (DT) First, looking all sentient beings as more important than wish-fulfilling jewel. (DT)

0:18:09.7 You know what Langri Tangpa, himself, said on this? Langri Tangpa himself said. Langri Tangpa himself said, (DT) He says, “All sentient beings are the creator of all enlightened beings.” (DT) “And I recognize that.”, he said. “I recognize that.” (DT) So, that’s why. That’s why bringing everybody as more important than anybody else, or something. (DT) Because of that, whoever you go with it. Whoever you deal with it. Wherever you go with it. You’ll consider yourself as a lesser important than that. (DT) Because they are creator of enlightened beings. (DT) And you may say, “In Buddhism do we have a creator?” But that’s a different issue. (laughs) (DT) So, then, if you could do that. Let’s say, if you could do that, then there’s no problem for us. Because we’re not going to get angry with anybody. We’re not going to get jealous of anybody. We’re not going to hurt anybody. We’re not going to harm anybody. Because you respect everybody. (DT) Our problems are our negative emotions. (DT) Our negative emotions makes ourself very competitive. (DT) Very jealous. (DT) And very mean. (DT)

0:21:01.3 All this. (DT) Even a simple little. Even a tiny little ant will be. Will have jealous ant, competitive with a huge elephant and bites on the toe. (DT) Normal joke. Elephant caught in spider’s net and laughs. Right? (DT) Because ant has the competitive and jealousy. (DT) So, that’s how our mind is at that, at this moment. (DT) It is good reflection of our mind and it is dealing with the negative emotions. (DT)

Marianne: I think you misunderstood his topic. He said the elephant gets into the spider’s web? And there’s a little ant.

GR: laughs

Marianne: (Dutch)

GR: That’s normal English joke. (DT) I don’t know whether elephant really caught in spider’s net and ant really laughs or not. That’s normal English joke anyway. At least I was told. So, I thought it was interesting. (DT) Anyway, exhibits our way of thinking (DT) Ok. So. So, So, what Langri Tangpa tried to train the mind of us is, not to think that way. (DT)

0:24:05.2 And try to gain respect for everybody. (DT) Tremendous amount of respect. More important than Buddha even. Langri Tangpa goes to that extent. (DT) And you know, because Langri Tangpa said, “All beings are creator of enlightened beings.” (DT) And there is truth in that too. (DT) It is not simply he’s saying it, but there’s truth in that. (DT) You know, truth is, where does Buddhas come from? How does people become enlightened? (DT) Buddhas are born out of bodhisattvas. (DT) Bodhisattvas are born out of compassion. (DT) So, the mother of the Buddha is bodhisattva. (DT) And the mother of the Buddha’s mind, or bodhimind or bodhicitta is compassion. (DT) The compassion is based on the sentient beings. (DT) And if you don’t have subject of compassion, where are you going to have compassion? On the rocks? (DT) And that’s why. That’s why there is truth in that. (DT) So. If you look in the dependent arise. Dependent originated. (DT) Then it is all dependent arise. (DT) So, the enlightened beings depend on the non-enlightened beings. (DT) To be enlightened. (DT) And non-enlightened beings depend on the enlightened beings to be guided. (DT) So, there is so much interdependent originated. (DT) So, anyway.

0:27:01.3 So. So. If you have respect and great admiration to all beings. And your negative emotions are not going to grow at all. (DT) But even. Even out of that. Even though. Even out of that if you notice something coming up. (DT) Then Langri Tangpa says, “Nip it on the bud. “ It is third. (DT) If you read the text it will say, “Hammer it down.” You know, I mean, really what this really means, nip it on the bud. Don’t let it grow. Catch it and destroy it. (DT) Isn’t that said? Doesn’t it say hammer it or something? (DT) Didn’t text say, hammer it, or something? 0:28:12.4 (??) As soon as afflictive emotion arises, endangers myself and others, I will firmly face and avert it. Ok. The Tibetan text says, hammer it. You know. That really means, nip it on the bud. (DT) Ok. I’m definitely better today. Yesterday was so painful. Today it’s not. (laughs) So. Then fourth point what Langri Tangpa raises is, if you find mean, horrible person, look that as very precious for you. (DT) Because it is the genuine basis of compassion. Compassion, not drawn out of sympathy. Compassion, not drawn out of pity-ness. The real challenge for you. It is challenge. (DT) So, it is real challenge. (DT) So, that’s why. That’s why it’s precious. Because you don’t get much challenge in this level. (DT) Then fifth and sixth together. (DT) And so.

0:29:59.2 So, normally you do treat somebody, your own person, your own family, your own children, your own companion, your own whatever. So, you consider. You sort of taking granted their love, their affection and their support for you. (DT) But instead of that, if they betray you and if they put you in trouble. If they hit you back and if they hurt you, you get hurt more than anybody else did it. Because I trust you. (DT) So, it is very hard for us to reconciliate with that condition. (DT) That is another harder point of our usual mental habit. (DT) So, the Langri Tangpa goes to the extreme. He says, “Oh yeah. It is your teacher.” You know. Way out in there. You know. (laughs) (DT) In a way it is teaching, no doubt. (DT) It is the reality of undependable samsaric nature. (DT) It also shows you the nature you can rely. It also shows you that you can rely on yourself. Nothing else. Nobody else. (DT) It is a lesson, no doubt. (DT) But it’s hard for us to do. (DT) But we’ll try. (DT) And that’s what it is. I mean, many of those Bodhisattvacharyavatara and bodhisattva ways and bodhisattva things. We have to say, we’ll try. (laughs) (DT) And we hope, and we pray. (DT)0:33:01.7 So, that’s why most of the, I mean. Most of the commentaries on the Langri Tangpa’s eight verses, you’ll find them in prayer form. Rather than action form. (DT) It is interesting to notice, you know. Once I went and saw Kyabje Trijang Rimpoche in Dharamsala, who’s the junior tutor to His Holiness. It must be in the seventies. In the mid-seventies, somewhere. (DT) When I went in, he was reading some kind of, some kind of document. Keep on reading. (DT) And then he said. He said, before you, there’ s a group of young Tibetans came to see him. And then, they told him, “We are the communist party of Tibet.” And they said, “This is our manifesto.” The document. (DT) So, he was reading that. (DT) Then I said, “how is it?” He said, “Looks like reading Bodhisattvacharyavatara.” That’s exactly what he told me. So, it. Maybe it is true communist must be like that. (DT) Anyway. Ok. Now. Ah. The most important point of five and six is, any false blames may be, I’ll take. And any profits and gains and victory, I offer to all beings. This is the. This is the basic lojong. Really. The true lojong is this. (DT)

0:36:06.7 Normally we blame other people. (DT) If so and so hasn’t done that, this would have been different and you know. It’s our usual personal failure we never count. We always count failure to somebody. Some excuse. (DT) So, that’s why you have those scapegoats. Right? (DT) So, blaming to somebody always. (DT) That is our way. (DT) So, when you’re training your mind in a positive way, you’re training yourself to accept your fault. (DT) It’s important. (DT) Normally we try our best not to accept our faults. (DT) All the lawyers will tell you that. (DT) But to accept our faults are extremely important. (DT) Might not be important in the material world. (DT) Sometimes you may have advantage by not accepting. (DT) But at same time you may also have disadvantage of not accepting it too. (DT) But in the spiritual world, you cannot cheat anybody. (DT) Because you know, maybe there is no such thing called judgement. But if there is judgement. Let’s say, if there is something called judgement, the judgements are based on the true reflection. (DT) There’s a kid’s story among the Tibetans as I was told as a kid. I’m sure it’s a kid’s story. (DT) And they say, you die, then you’re lined up. Then you have a white line and black line. (DT)

0:39:06.6 And then sometimes the heavy ones, the very heavy ones, the heavy-loaded. It’s negative or positive. They will, when you’re in, waiting in the line, the heavy-loaded ones will come with overriding priority. (DT) Whatever, with a great sound. You know this kid’s story. They will tell you a lot of different stories. You know? And you’ll see. I mean, they used to tell, they said, “Oh, there’s a dakas and dakinis. You can hear them. You know damarus and bells are singing and ringing. And the sound of OM MANI PADME HUNG is filling the whole world. And then there goes this great being. Zoop. Over.” (DT) At the same time. At the same time, there is the crying and howling sounds and filling up whole universe. They drags away this, the greatest sinner. (laughs) (DT) So. So, which means, overriding priority. Both sides. (DT) And those of us usual ones, when you go in the line, you reach to the, to the judgmental place. This is a kid’s story. Ok? (DT) And then there’s; you have a final calculation. (DT) Big total. (DT) Big total of positive karma and negative karma. (DT) And then they said, a judge, who is the staff member, or the representative of the lord of death. (DT) Had a mirror in hand. Mirror. (DT) So, they called this mirror is as a karmic mirror. (DT)

0:42:00.0 It is very similar to the Western idea of Akashic record. Akashic record. You know? Akashic record. You never heard that? (DT)

(Dutch conversation)

Translator: Like a bill, you know?

GR: No, no, no, no, no. Not cash registration. In the western mystical tradition, they’ll tell you Akashic record. You know? It’s written in your record. So, it has to be happened. It’s written in your record. Yeah. That’s such a thing. (DT) People don’t know that?

Translator: Some people do. Some don’t.

GR: Some don’t. Some do. Well, there’s supposed to be some kind of record written somewhere. Some few clairvoyant people can read the record and they can tell you what’s written in your record. That’s the big thing in new age. (DT) So, anyway the Tibetan’s children’s story there, there’s nobody reads, except this guy who’s holding the mirror. (DT) So, that mirror has no limitation. (DT) And supposed to have registered your thoughts and ideas and actions, everything in there. (DT) So, you can’t lie there. (DT) They will put the, the pebbles, black or white, whatever it is. (DT) And then they weigh. (DT) And then which half is heavier. They’ll send you. (laughs) (DT) So. So, that’s what I mean. You cannot lie to yourself. (DT) So, most of our negativities are mental negativities. More than action. (DT) So, it’s only known to us at this moment. (DT) But this karmic mirror reads all the time. (DT) So, you cannot lie to that. (DT) So, that’s why training the mind’s important. (DT)

0:45:01.8 So, have compassion, having care, have respect. (DT) So, that’s the sixth and seventh. Oh, oh. Yeah, that’s right. Did I say, “Give all the gains,” and all this. Right? So, that is sixth and seventh, Five and six point. (DT) Six. (break in recording) Respect and caring developed so much. So much so that one will have no hesitation to give one’s life for helping and for benefiting. (DT) And that is possible. If you really care, it is possible. (DT) We’ve seen in our. We’ve seen in our usual life. (DT) That people really care. They could even die for you. (DT) People sacrifices their life for the sake of your loved ones. (DT) People sacrifice their life for country, cause, whatever. (DT) We’ve seen that, right? (DT) So, that’s why if you care, you could do that. (DT) So, Langri Tangpa’s not talking unreasonable. (DT) Our mind. It builds up to that level. Even that is possible. (DT) I was told when the bodhisattvas, at that level, when they give their life, they doesn’t have any pain. It is as good as giving a vegetable out of fridge. (DT) There are zillions of different stories. Who giving eye, who giving hand, who are giving this and that and everything. (DT) And among them, well-known story that Buddha’s previous life give; cut his wrist and let a tiger lick and all this stories are very commonly known. (DT)

0:48:08.6 And then the technique of give and take. Or call it tonglen. (DT) And which is through the exercise of breathe. Breath. (DT) Using nostril. (DT) Right and left. (DT) Out and in. (DT) In and out (DT) Yeah. So, that’s why this way, you know. In and out. Out and in. So, that is known to everybody. We did yesterday. And that’s. That covers the oint seven. Ah! Whenever the breath out, what you give is your positive karma, positive deeds, positive virtues and every good things you give away. (DT) And when you take in, you take in every miserable suffering difficulties. (DT) And without any hesitation. Without any fear. (DT) And sometimes when you do that, you’re scared. (DT) You’re scared of taking disease. (DT) You’re scared of taking their cuts and wounds and illnesses. (DT) People do. (DT) So. When such a case is, what would you do? (DT) The answer is, 0:50:08.7 (Tibetan:..) So, when you take it, it is the beginning taking from yourself. (DT) Meaning; that my evening sufferings, I take now.

Translator: Sorry

GR: My evening sufferings. The sufferings that are going to come on me in the evening, I take now. (DT) And tomorrow’s (DT) The next week’s (DT) next month. (DT) Next year (DT) Next life. (DT) And the life thereafter (DT) So, it is your own. (DT)

0:51:00.0 So, that’s how you train your mind, Take your own suffering on you, now. (DT) And get over it. (DT) And then the person you care. (DT) And then extend it. (DT) Gradually extend it. (DT) To all beings. (DT) To all human beings. (DT) And then to other beings. (DT) So, that is how you train your mind. (DT) Rather than taking everything right from the beginning. Or sick person’s illnesses. Or the cancer person’s cancer. Or. Or, or, or the person who is suffering with AIDS, or the person who is suffering whatever, you know. Rather than doing that. Take it for yourself. Your own. The next hour. The next minute, next evening, next day. So and forth. Take your own on yourself is easier than taking somebody else’s suffering on yourself. (DT) And giving also. Give yourself. Your own virtuous. All your karma. Give it to your, your tomorrow. Rather that you say, save it for your tomorrow. Save it for your next week. Save it for your next life. And then give it to the person you care. So and forth. Both give and take. 0:52:57.6 (Tibetan:..) Actually, taking is more important than giving. But to some people, even giving is very hard. So, then you do the same thing. (DT) Ok. Now, the eighth point. I will learn to keep all this practice. What is it?

Translator: Undefiled

GR: Undefiled by stains of eight worldly conceptions.

0:54:01.0 And by understanding all phenomena to be like illusion. I will be released from the bondage of attachment. (DT) The essence of this. I mean, we will continuously talk in the afternoon. However, the essence of the eighth point is the wisdom. (DT) And it mentioned eight worldly dharma in this English. (DT) 0:55:12.2 (Tibetan:..cho so. …..) Anyway, essence of the eight worldly dharmas. The real deep down eight worldly dharma is attachment. (DT) Attachment to your own fame. (DT) That is the real essence. Whether you count eight or not. You know, at the. We talked yesterday or day before yesterday. If you’re praised, you like it. If you’re not praised, you don’t like it. And if you say bad things, you dislike it. If you don’t say bad things, you don’t dislike it. That’s what we talked yesterday. But these are the eight worldly dharmas. Essence of that is attachment. Particularly attachment to your fame and name. (DT) One of the kadampa lamas, very well-known one. Not Langri Tangpa. Another one called Geshe Ben. (DT) It is very interesting guy. He was a thief. (DT)0:56:59.3 He used to go and stealing people’s property in the night. (DT) Then he become bigger. And become robber. (DT) And what he does is, he does a mountain. There’s a mountain passage between Lhasa and Pembo. It’s called 0:57:25.3 (cola????). Those who go to Tibet, even they can see. Northern part of Lhasa there’s a big mountain. You have to cross between these two big religious. Lhasa and Pembo. (DT) And most of those kadampa geshes came in this northern part of the Lhasa. The other side of the mountain, Pembo and Reting area. (DT) So, Geshe Ben used to block, you know the narrow passage on the mountain top. Then he robs the travelers.

Translator: Yeah

GR: (DT) So, later he become a practitioner and he give up the robbing business and then he give up the thief business. (DT) And he says, you know, “When I was younger” He said, “I have all this weapons around me. I have a knife. I have this big long knife. You fight with it. The sword. And short knife.” And he had a spear. And he also have this slingshot. And also have, you can catch the people with the, you know, rope. What you call that?

Translator: Lasso

GR: Lasso. Yeah. He said, “ I have all this.” He said, “But I cannot feed my one mouth by two hands.” (DT) He also had a land. He’s also farmer. (laughs) And he said. Afterwards he said, “The food cannot find my mouth. The foods are running around in my mouth. They couldn’t find place to go.” (DT) Not because he robbed them. Because when he was meditating and become well-known Geshe Ben, everybody giving him food. (laughs) (DT)

1:00:06.5 So, what happened is, one day. One day he has a lot of those benefiters. Lot of those benefiters. (DT) And one day, one of the big benefiters come into see him. (DT) So, Geshe Ben thought, “I should look good today.” (DT) That’s my big benefiter. (DT) So, I must impress her, or him whatever. (DT) So, what he did. He got up early. Cleaned all his place. (DT) And he dusted the altar completely. (DT) And put a lot of offerings. (DT) then cleaned himself. (DT) And then looks very prestigious lama and sit up there and sit nicely. (DT) Then he thought himself, (DT) “What am I doing?” (DT) He said, “I’m entertaining my attachment.” (DT) He suddenly got up, (DT) went outside, (DT) picked up handful of dust. (DT) And throw everywhere. (DT) On the altar. (DT) On the offering. (DT) And on everywhere. (DT) On himself. (DT) And then sat, waiting for his benefiter to come. (DT) So, another teacher, great teacher, a distance was giving a teaching at that moment in group. (DT) And he started laughing in the burst. He burst into laughing. (DT) And then somebody asked later, “What happened?” (DT) He said, “Geshe Ben throw the dust on the mouth of attachment today.” (DT) So, that’s how you handle eight worldly dharmas. (DT) and don’t think what other people think too much. (DT) What we can do today about eight worldly dharmas. We cannot do like Geshe Ben. (DT)

1:03:07.9 But what we should do is be yourself. (DT) Don’t try to be somebody else. (DT) Be what you are. (DT) Act what you want to act. (DT) Say what you want to say. (DT) And that’s what it is. (DT) So, this is our way of handling eight worldly dharmas. (DT) People may tell you, you are a little extreme. (DT) Or little. What is it? The word I have, I forgot. Right now, I’m remembering. Dah? Yeah. What is it?

Translator: Eccentric

GR: Eccentric. Yeah. People may tell you a little eccentric. (DT) But we know couple of our screws are loose anyway.

Translator: Sorry

GR: Couple of our screws are loose anyway. (DT) But don’t over-loose. (DT) Thank you. I guess we stop here. Thank you. Ok. (recording stops)

1:04:50.2 (mantras )

1:10:02.4 (Dutch)

GR: Ok now, eighth point is the point of wisdom. (DT) Point of wisdom. Really looking very carefully what it is. (DT) The bodhimind has been divided into two. The bodhicitta or bodhimind divided into two. (DT) Is one is called relative bodhimind. The other is called absolute bodhimind. (DT) Ok. The true bodhimind is the relative bodhimind. (DT) And absolute bodhimind is the wisdom. (DT) Wisdom oriented bodhimind. People sometimes grow the wisdom first, bodhimind later. Sometime people grow bodhimind first and wisdom later. But whenever they join together, then it becomes absolute bodhimind. (DT) So, what does absolute bodhimind sees more than relative bodhimind does. (DT)

1:11:57.8 Absolute bodhimind is focused on absolute reality rather than what aspects or subject or object or anything in reality. (DT) Absolute bodhimind search to a real point what we call it; this is it. (DT) So, the absolute bodhimind will not find point where you call; this is it. (DT) Since. Since it doesn’t find “this is it”, then they will see it. This has no grow. This is nothing to born or stop. (DT) Nor it see extreme existent or nihilistic. (DT) Nor it will see it coming or going. (DT) So, that’s what it says here. 1:13:50.6 (Tibetan:…) So, what is called really is central path or middle path. (DT) The middle of the. Middle, meaning here; free of extremist. (DT) Extremist of too righteous or too. I’m sorry. I’m talking like politician. Too righteous or too leftist. (laughs) Too. Too, Too extreme existent or nihilistic. (DT) Now, if you begin to think, most of you had some short teachings on Three Principles of the Path. (DT)

1:15:01.9 And if you begin to think in there, they will give you quite good information on that. (DT) So, the wisdom here. Really, what does wisdom do? The wisdom nihilist something. Not nihilist. The wisdom negates something. (DT) So, what it’s really negating is our usual viewpoint of. Our usual viewpoint of. This is not right. What I’m saying is not right. Our usual view, what we accept as so and so, me, you, John, Mary. All this are not to be negated, but slightly more than that. John within the John. Mary within the Mary. Sort of deep down, separated from the object of the label. The name and object even goes beyond body or consciousness and when you try to search something normally, we presuming that we have it there. Are you with me? You get it?

Translator: Yeah. Yeah.

GR: (DT) If you don’t think about it. You just call it. You just call it John. And John will say, yeah. (DT) This is ok. Nothing wrong with that. (DT) Ok. You know the Buddhist call that? Buddhist call that. Buddhist call that non-analyzed thought. (DT) Because you never. You never thought about it. Who is John? What it is.

1:18:00.0 You never thought about it. (DT) You simply called John and you acknowledged. (DT) But if you, the moment you begin to think. The moment you begin to think, “Who is Robert?” (DT) You say, “He is Robert.” (DT) Yeah. But he is Robert. This is ok. But which is he. Who, which what? Which one is it? Which? The face, the body, the mind. Which is? Begin. The moment you begin to think, then you begin to confuse. (DT) Get it? So, the moment you begin to think, you get confused. The confusion is the one we have to negate. (DT) Are you with me? The moment you ask somebody, “Who is Robert?” They say, “This is Robert.” This is nothing wrong. He is Robert, for sure. Everybody will agree. Nobody will contradict and say, “He is not Robert.” (DT) So, it is ok. (DT) That’s not to be. That’s not point to be negated. This is usual lay, from the theological point of view, this is usual lay view acceptance. (DT) That’s ok. (DT) The wisdom is free of confusion. So, first we have to find the confusion point. (DT) And so, then we have to negate that. (DT) So, the confusion point will only come. Which is the real Robert? The body or the mind or the speech or the shape or together or the short or the tall or the long? Or all these things. They begin to think, analyzes, then you begin to get the confusion. (DT)

1:21:11.6 Because our usual habitual pattern. Or our usual viewpoints, we do expect we’ll find something called “Robert”. (DT) Beyond his body. (DT) Beyond his mind. (DT) Something there. (DT) So, there lies the confusion. (DT) So, to gain the wisdom in that way, first search the confusion. This is what we are searching for, the confusion. (DT) So, then we really search where Robert really is. In the head? In the brain? Or in the heart? (DT) Or down in the Tipi?

Translator: Tipi?

GR: (DT) Down there. (DT) If you find Robert in the tipi, that’s true Robert. (DT) But if you find Robert in the brain cells, then that’s not true Robert. (DT) It is his brain cells. (DT) And in the heart, it’s also not true Robert. (DT) So, normally when we look for, we do expect something to find. (DT) So, the. So, what they really meaning. What they tell you is what Buddha tell you empty is, nothing to be found. (DT) In that case, you may say, “Why did we search for?” (DT) We do need to search. (DT) Because we have to satisfy our mind to see it. To see it’s not there. (DT)

1:24:05.0 And if you tell me, “Then, is that not Robert? “ (DT) That’s not right. Robert is there. (DT) So, there is no Robert who doesn’t depend on his body or mind. (DT) The Robert arise on the depend situation of body and mind together. Combination. (DT) If one of them missing, (DT) we lost Robert. (DT) If there’s no body. (DT) So, we cannot identify him. (DT) If there’s no mind, (DT) He cannot function. (DT) So, the combination. (DT) So, on the combination, and then whoever give the name. Mother or father or whoever gives the name, and people acknowledge. (DT) One has to satisfy with that. (DT) And need to learn not to go beyond that. (DT) So, that’s the way how he have been existed. (DT) So, naturally when you talk about emptiness on Robert. And when you talk Robert, you also talk, looks like two separate things. And sometimes looks one. Sometimes looks two separate things. (DT) This is confusion. (DT) Yeah. Because they’re not separation. They’re all together. (DT) If you search too much. Search too much. Then you begin to. Sometimes you begin to find there’s nothing left. Let’s take his hands off. Legs off. Heads off. Head off. There’s only one head. Head off.

1:27:00.3 (DT) There are really two heads. (laughs) And started taking all the body in the separate pieces. And then you. Then you begin to find he’s not there.

Translator: (laughs) Got you.

GR: (DT) That sounds funny? Or what? It’s not. I’m not talking about post-mortem. Ok? Sort of mentally searching for. (DT) Then probably your answer is, “of course. Not the body. His mind is the one.” (DT) Then look for the mental faculties. (DT) And started taking each and every parts of them. Fifty-two. (DT) Fifty-two different mental. We call it mental faculties. And many of them, emotions. (DT)