Archive Result

19980929GRAABWL

TAPE TWENTY (09/29/98)

Verse 9

I am going to talk continuously or else we are never going to finish. In order to make it continue, did anybody remember where we stopped last time? Verse 8,9,10,11,12 or 13? (Voice: 7,and 8) 7 and 8 is over, I am sure. Now is 9.

And should others for even a single moment

Hinder or obstruct his wholesome (deeds),

By weakening the welfare of all

There will be no end to their rebirth in lower states.

What they are really talking about the verse above that verse8, it is the heaviest downfall ,For should it ever happen, The welfare of all will be weakened. Not only that making downfall that way, but even if we disturb the positive activities of bodhisattva we also have equally unwanted heavy negativities. What they are trying to tell you is not only giving up the bodhimind is not heavy one, but if you disturb someone doing positive work not only for a long time, but a short single period, should others for a single moment - meaning not only you giving up bodhimind but those who have bodhimind, and for those people if we disturb their positive work, even for a single minute. What will happen and the consequences of that? What will happen is 'that little single moment disturbance is not only a single moment disturbance, it is a hindrance, it obstructs the deeds of the bodhisattva. When it becomes obstructed deed, or hinder to the bodhisattva activities and it loses lots of merit. It also becomes obstruction to yourself and it becomes obstruction to your own development as well, when you are obstructing another bodhisattva. Why? To whom you are obstructing, that is a bodhisattva. Work you are disrupting is benefitting of all other beings.So naturally it makes you weaker and it makes lower category; and it destroys that work and as a consequence of that we have heavy downfall. Downfall as a side it might be able to bring rebirth not only a simple lower rebirth once, but it may or maybe continuously bring into the lower rebirth constantly. I believe that is what verse 9 is talking about. Another words, not only it is not good to give up the bodhimind, but one who has the bodhimind one should not disturb them at all. If you do so, this will the the consequences. Is this too academic? I am trying to make it as simple as possible.

To make it more clear, there is a sutra on this. There was a sutra and in it the Buddha was asked that if one were to make great offerings to all enlightened beings of the ten directions and empty spaces,and all the people on the ground be made liberated, free from samsara, would this positive karma which you are going to have, and the positive karma which you are going to have helping a single bodhisattva to do a single activity, and if you were to compare it, without bodhimind and simple hardworking,which makes more yield in the long run? Of course the Buddha said helping a single bodhisattva to do a single thing yields much more positive karma than trying to make a groundful of people to become arahats. By saying that you have this much benefit by helping a bodhisattva to do a job, indirectly it is saying if you harm or obstruct a bodhisattva to do a single job, it is even more negative than try to destroy a groundful of people of arahat level. It is sort of extreme statement they made here. However it is reality. It becomes reality because of the bodhimind.This is a particularly important mind. It is extremely important. And because of that it becomes very sensitive, good and bad , positive and negative levels, connecting with the people both levels - everything becomes very sensitive and powerful because of the power of the bodhimind. That is simple reason; there is nothing else. So it is extreme statement. When you read the translation, you may not get it. But when you explain it, that is what you are going to get. Therefore, the conclusion of this particular verse is, any bodhisattva if you obstruct, it becomes big downfall. Tha is an established fact. At that moment what we are supposed to do? We are not supposed to interrupt or disturb or pass judgement on anybody else. Why? Because you never know who really is a bodhisattva, and who is not. We do not know bodhisattva John is not a bodhisattva or is he a bodhisattva? For that matter it goes for each and every single person. The person sitting on your right you don't know if the person is or is not a bodhisattva. So does the person on your left, front, or back, though it may look not a bodhisattva or a bodhisattva. But it is not for us to figure out. It may look absolutely crazy or absolutely reachable; or it may look very stubborn which most of them do anyway. We deny but actually we are really stubborn person. But none of them will know; we do not know who is and who is not a bodhisattva. Therefore we have to be careful not to pass judgement, And it is important not to criticize, and not to obstruct what people are doing. They are talking 'the Bodhicaryavatara', you have this benefit and you have this downfall. Fine, good. But there is no one who called themselves bodhisattva, except bodhisattva John. But when you look at each and every body we have that question within our mind. We never know.The person maybe very much wearing leather jacket and driving Harley Davidson's motorbike, or whatever. You cannot say that person is bodhisattva or is not. Nor can you say someone is a bodhisattva because the person carries a mala and wearing a red, yellow or orange jacket. Even Daniel Otega wears orange jacket too! So in another words what they are telling you is don't make judgement on another person, particularly people whom you deal with, or spending time with you. You never know. You think you know better than that person do; nobody else knows better. It is that way. Therefore it is in our every day life to make no judgement of other person. Who do you think that you know that other person.

When you are looking at 'The Guide to the Bodhisattva's Way of Life' and reading the verses, you not only read but try to understand what the verses are trying to tell you about what a bodhisattva is supposed to do, but also as an individual what you are supposed to do. That is right, you cannot make judgement of anybody else.

Verse 10

Next verse, verse 10,

For if my being is impaired

By destroying the joy of even one creature,

Then what need is there to mention

Destroying the joy of creature vast as space.

Actually this verse is supporting verse 9, saying if you obstruct a bodhisattva's activity, and why it is heavy downfall. Forget about all sentient beings, even a single sentient being well being, their joy no matter how small, how tiny, it might be, but if you destroy it, what will the consequence be? That will destroy my joy and my happiness. By destroying my joy and happiness, I will have miserable suffering continuously, and continuous rebirth. That is what this verse is talking about. For if my being is impaired /By destroying the joy of even one creature/Then what need is there to mention/Destroying the joy of creature vast as space. I talked to you the other way round, and the English this way round. That is what happens and there you are. So if you destroy a single being's happiness, the consequence is you destroy your own joy and happiness. Then if you destroy the joy and happiness of so many, do we have to doubt what consequences we will face? So this is supporting the verse 9 which says if you disrupt a bodhisattva's activity you have heavy downfall. And they say the reason why is because you destroy the welfare of so many other beings. A bodhisattva's job is to liberate all sentient beings. So if you disturb one single bodhisattva's activity you may be destroying the well being of so many other people. That ioswhy it is not good. Verse 10 is supporting verse 9. That is the same thing if you make judgement of other person whom you think you are better than. That maybe your companion, or your parents or family member, or children - whoever it may be-because we are in the habit of making judgement.And also we are very proud of making judgement of other people. There are a number of people whose job is to make judgement of other people, like Starr. The point really is one should not do it. But if you are a judge, then you have to; or if you are on a jury, then you have to. But that is different. That is different to passing a judgement when you are with somebody. This you really have to think very carefully. I am not talking about a judge making a judgement of a case. That is different. Or a jury judgement of something, that is different. Than that judgement of your peer or companion , parents or mother in law. This is one of the heavy negativity which we don't even recognize. We are very good at putting down people. If you are not careful with that, you never know who is or is not a bodhisattva. The person who acts crazy might not be crazy. A person who acts extremely intelligent and wonderful might not be that intelligent and wonderful. We get lots of distorted picture of other persons. We are quick and easy at making judgement. And that is a problem. Not only a problem to ourself but also to others. We do that in the society. We give blame to other people, and we blame other people and make lots of judgement. That makes blaming each other become---------. Actually peace and friendship really begin with two people, within the family, within the circle. If it does not begin there, and you try to get something called 'world peace' , it is not going to happen. It may create more sufferings if you do not know how to handle it. You get lots of problems today and you see that every where, every part of the world. Sometimes we make it more effective, try to force people to come to terms for peace, and sell world peace, but instead create more sufferings, e.g Middle East,etc. And we create more sufferings with the name 'peace' and help. Just look at the economic situation in South East Asia. They go and impose the IMF, and try to push that and all done in the name of peace and help. They tell the Indonesians that they cannot function and do like this and that, and take loans from IMF; and the same thing goes for Russia. What is really happening is the terms and conditions that IMF if you look very carefully. And what does that do, what do to the poor guy who doesn't have any bread to eat the next day, or any food to feed the hungry children? They are not going to have anything. You may have millions of dollars in there but that's going in to pay your debts back. That is exactly what it is. We sell them that and if they do not accept that then they are not allowed into the monetary community. That is what we do, and we do for our own peace sake, for our own monetary system. All those is coming out of this judgement that we have. When we say don't give judgement, if everybody will buy they say all the things are good,that's fine. But we will think judgement of he's good person or he's bad person. We think that way. It goes beyond that, much more than that. Passing judgement really goes too much beyond that. And it is happening with the economic situation throughout the world. And that is because of the judgement that we have.

Verse 11

Now, I will like to move on to verse 11. If I keep on talking too much then it won't work very well. Verse 11 says,

Thus those who have the force of an Awakening Mind

As well as the force of falling (from it)

Staying revolving within cyclic existence

And for a long time are hindered in reaching the Bodhisattva levels

Not only that, another point rises here. The point what we raise here is, “All right, we get the downfall, I accept, that's fine. We get downfall, we pass judgment on people; we make this, we meant to be good but we got it wrong. But that's okay.”. Actually you meant to be good but you got it wrong, it is not so bad.

But if you are very manipulative, very well planned and calculated, and saying that “I am going to judge you” and planned it that way....you know, you meant to do something, hurt people, that is not that great. But it is not so bad as if you really want to get that person and planned it, calculated, manipulated- if you listen to Monica Lewinsky's statements, you can see absolutely clear. Hours and hours they didn't let her talk to her lawyer, nor her father or mother. The way they did it was a mean calculative way intending to hurt . This is just an example I am using.

But if you look at the work people do, hurting people in a calculated way is a much greater negativity and bigger downfall than if you really meant well but you inadvertently hurt the person in the process, or somehow people got hurt. That is different. That is not that great, but it is better than the really mean calculated way of doing.

But anyway, whatever it might be, okay we get hurt, we get a downfall, that is okay we can purify ourselves. We can purify and go on with business as usual. When I have a downfall, I can purify, and why not I can become pure. So why not I do that? That is the question.

So the verse 11 comes, all right like I said before, you have the downfall of giving up bodhimind, a very powerful downfall, yet yes, you can purify and take another bodhisattva vow and then develop bodhimind, and you have another powerful bodhimind, you have a powerful downfall purified and develop another powerful bodhimind, and so now what's happening. The question here is not 'now what’s happening?' The question here is what does that do with us individual people who are traveling through the journey of samsara, what's happening to that person?

The example they have given is like a pull and push or tug-of-war contest. You know these children they pull big rope together and bunch of them pull this side, and the other pull that side, and if it is equal amount of power, you are not going anywhere. The traditional example they give is you know these old Chinese palanquin, they put people in there and carried about eight people, so four pull this side and four that side, that person would not go anywhere. That's what I think they are talking about.

There is a reason they say'Thus', it is saying'Just like that'. Just like what? Just like what I said earlier about giving up bodhimind. 'Thus those who have the force of an Awakening Mind'. In English they always have it upside down. In Tibetan it says 'Those who have a powerful downfall of giving up bodhimind, as well as those who have the force of taking, rejuvenating bodhimind'. So you have two things, when you are looking at samsara, 'Stay revolving within cyclic existence'.

Anyway what they are talking about here is specially when you are in samsara, if you have one powerful downfall and you pick up, and another one, you pick up, and you keep on in succession, you are not going anywhere. You become pure, you are okay, you fall, you are not okay, you become pure; you fall, you are not okay, you become pure, you are not okay. So if you keep on doing in succession, you are not going anywhere. Then you remain in the tug of war. So that is exactly what is happening.

That is why this verse 11 reinforces, and again at the end it says,And for a long time are hindered in reaching the Bodhisattva level'. Actually what they are talking about it is the bodhisattva bhumi. You know about that 'bhumi' don't you? It is a Sanskrit word. It is landlord. (Voice: It is ground). It is true, son of soil, land lord. In Malaysia the citizens are called 'bumiputera', son of soil, or son of the landlord. If you are born a Muslim then you are a bumiputera. Here they have translated as 'level' for the word 'bhumi'. Traditional Indian brahmic culture which tells you are a son of soil owner, the owner of the land or landlord. That is why they called it 'bodhisattva level' here. 'Grounded bodhisattva' sounds totally different than levelled bodhisattva.

But the real meaning is you have first, second levels up to tenth level, and at the eleventh you become a buddha. That is the buddhist hierarchy. That is what they are talking about, and you will not get to that level there. So if you keep on having this pull and push, you will not be able to climb up to the level. It is good you can purify, fine, you can do that. If you keep on doing that, you will remain here. You remain like five year old playing your tug a war, and not go anywhere.

Another words what they are telling you is it is impossible for you to get to the level one and two, and to become a Buddha is almost impossible. If you keep on saying at that level, you are not going to become a Buddha, never. So don't play in that!

But on the other hand, our habitual pattern is that we always make judgment. We always accuse people, we always blame people, we always point our fingers outside rather than inside; we do that. This is our habit. So what do we do? We better purify rather than remain with our downfall, even though purifying is like pull and pushing, it is better late than never. So might as well do it. Why? Because we have opportunity to do it, we can do it.

And even if we have a downfall, it is never the end of it. In Buddhism there is a big freedom. The freedom is this, everybody will have downfall. Why not? We do. We can do whatever we want to do, and that is fine. We get downfall that is also true. But every downfall we get, we can purify too. There is no negativity that we cannot purify at all. You remember I told you the story of Angulimala, the person who cut nine hundred and ninety nine thumbs and put them through string and hoped to be liberated. This is what they called non-virtuous friend, a friend who can guide you to the wrong direction.

(End of Side A)

Side B

..better purify negativity than remain in there. In our habit we are going to have the pull and push for a long time. Once you get of that, things will go a little faster. But to get out of this to some people it is a lifelong, really. Because our usual mind is such that it is always there. Our perception and wrong perception, all of these will make you do that, always me and mine. Aura was saying to shift from 'minefulness to mindfulness'. That is very interesting point. We have huge amount of 'mine, mine,mine' there; me and my - my integrity, my prestige, my power, my capability - all of these are very strong so we will have these powerful pull and push. We will be stuck there for a long time.

Basically what we are doing, we are in samsara. We try to go somewhere. And what we try to take off but we can't. We are unable to take off either because the battery is not working or I don't know whatever the reason is. Perhaps this is why, we have the pull and push going on. So what the Buddha tells you is don't make judgments because you never know who is a bodhisattva or not. But in case if you make it because of our habitual pattern, puirfy. It is better late than never. But is that great? No, it is not that great because you have that pull and push. That is what these verses 9,10 and 11 are telling you.

Questions and Answers

Student: (about bodhisattva interfering)

Rinpoche: So you can interfere with yourself. (Laughter).

Student:Do you mean we should let other people do their work and you do yours?

Rinpoche: Wrong Sir. No. They say don't interfere with others doesn't mean you interfere with yourself. You do their job you do yours but do not disturb or become obstacle for them. Get out of others way, that is what they are saying. Normal American will say get out of my way. Here it says get out of others way.

Student: (About Padmasambhava an enlightened being killing two beings in order to give teachings?)

Rinpoche: You started with a really abstract idea and raised very important question. You started with Padmasambhava an enlightened one killing two people - kind of very funny abstract idea, came out with a very important question such as Shantideva who is full of bodhisattva business talking here, will he stop Padmasambhava killing these two enlightened beings? I don't know about it. What do you think?

Student: No.

Rinpoche: He will not interfere and let Padmasambhava kill these two guys whoever these two guys might be.

Student: Well you got so many enlightened beings the same way that if ..(Laughter)

Rinpoche: If you have so many enlightened beings in the room, you never know who is going to kill another one either. I’d rather get out of there! I don't know how to explain. You raised a very important question.

There is a way, what they called 'skilful means' or 'crazy wisdom style' all those types of hocus pocus excuses are there. It may be true to certain extent for some people. But for us who have so much trouble to kick ourselves off the ground, flying in the air is different. To really start and make journey on the spiritual path, to really start moving, we already have so many difficulties. So for us that type of crazy wisdom, or skilful ways, or wise way of doing. Who knows what the enlightened beings are doing, whatever it is,it is wrong perception, duality or whatever this and that, it is for me personally uncalled for. We don't need that at this moment. You will have more confusion.

We have the problem of grounding ourselves, and going on the straightforward road. And if you bring those ideas in, it becomes more difficult. It is not that you have to have it, and it is not that it is a quick and wonderful path. And that we are taking the longer way. Certainly not. When we get to the level where we can, it will be there. But when you are trying to get to that level, we neither get there nor we get here. In between that, we will waste our total life. That is why I used the word 'uncalled for'. Again we have been saying 'we don't make judgments', but it might not be relevant for us right this moment. If you look in the mahasiddhis stories they said lots of this and that, do this and that , all sorts of things. But that is that level, not our level. We can simply watch and wonder and that is about it. We are better off not to be involved in that. You don't mind I said that?

Student: No, I thought..

Rinpoche: I am glad you raised that. It is important. It needed to be raised, and we needed to be reminded, and that way it helps everybody. If we don't talk about it, then it is not good. Sometimes we need to talk about it, because lots of people like to talk from a mystical point of view, only the mystical and mystery point of view. Mystical and mystery has to be totally based on perfect grounding. And when you have perfect grounding, then you have mystery and mystical view point. When you don't have perfect grounding, then it becomes a big problem. Then it becomes shaky ground and become an ice castle.

Student: I was wondering, do you think people make judgments of people outside themselves? You can in fact do it to yourself but especially people outside themselves. Is that a lack of understanding of karma, or seeing.. On one hand I can see that it may not be lack of understanding of karma, the law of karma is inevitable and no one is going to get away with anything in the long run. But the next question I have is the idea of spiritual practice and the awakening mind to quicken or we will wait too long to work out the karma, and that inaction can be taken karma too?

Rinpoche: Basically when you say 'way to karma', I don't like it, or 'way from karma'? I am straightforward telling you. Why I don't like it? Because every karma is not bad karma, there are lots of positive karma.

And I like to remind people Buddha too has karma. If Buddha does not karma, Buddha can't be buddha. Enlightened being is full of positive karma. Nobody can get away from karma, neither positive nor negative, because karma is karma. The positive karma are not necessarily dharma, and the dharma are not necessarily positive karma. They can have to be very big division. Karma cannot look as negative, dharma maybe positive. But you cannot say karma is negative part and dharma is positive part. I think that idea is wrong. So basically buddha has tremendous amount of karma. If Buddha does not have karma, Buddha cannot become Buddha. The idea of enlightened is 'rich in positive karma', knowing all things. 'Enlightened' knowing everything. It is a big question,"What is enlightenment?' Is it knowledge or it is a state? What is that? We talked a lot about enlightenment, but what is it? What is it all about? To me it is knowledge, not simply accumulated knowledge, knowledge which has key for everything. It is not simply accumulated. You know you read book after book and build your knowledge. I don't think I am looking for that. Enlightenment is knowledge that sort of really key which opens everything. And it is so interesting if you look at it, and I am sure you all know, if you are professional and if you have a sophiscated complicated thing or subject whatever you are doing, and when you make it simple and express in simple form, then you really learn. If you are a musician and if you have those sophiscated, wonderful music and if you can direct and translated and put it out in a simple way, people understands. I think that is knowledge.And that gives you idea the way how we learn, how we function in the normal life whether it is music or mathematics or whatever it may be. I think it is the same thing with the spiritual, If the person cannot be simple and bring it to simple level where people can understand and get it, and if you remain in the sophiscated manner,it does not really do good. And I learn that myself. When I talk, the subject whatever I understand, I can simply put in my simple English, make people understand that and work along with that. And when I don't know well and deep enough, then I have to use so many sophisticated, complicated thing which probably how I try to pick up at the level. And when I present that sophisticated complicated thing,nobody really get anything and I don't know whether I said the right thing or not. That is what happens. So the knowledge, the total knowledge, enlightenment, is I think the knowledge of knowing everything yet simple way of presenting. I think if you see Buddha today, the way Buddha teach every thing will be very simple and get to all. I don't know it was the other day or few weeks ago somebody was telling me there was a genius mathematician who goes and solves everybody's problem, and goes to the doorstep of people...now I am confused, maybe on the radio or television,.. to me it makes sense.

To me enlightenment is a knowledge of simplicity, and knowing everything in simple way and getting it out. I am sure Buddha today will not talk complicated thing but the level which we understand and perfectly make sense, and give you total message of mystical point of enlightenment in a simple everyday language to everyday people surviving in the world. That is what I look as enlightenment. It is very funny, and that is my strange thought, because your question made me to think that way. I didn't even answer your question. (laughter)

Student: I am glad you thought, I didn;t think it either.

Student: I know in my garden mole next year. As a buddhist you don't want to kill ..

Rinpoche: Well, if you catch the mole and take it away, what is wrong with that?

Student: That is a long way out. I think judgment is lack of...my problem seems to be lack of understanding of karma. What I was trying to get to you I think is Rajneesh says that Tantra is an enlightenment. He is saying yes and.. first I thought that was a dumb thing to say. But in the light of what he was saying in the context is it possible to say yes to the core of everybody's enlightenment possibility? Is it was it is about, just blasting and constantly seeing that and then taking whatever? For other people I am a mole and they got...(laughter) I always say that..

Rinpoche: They may kill you. You won't like it and we won't like it that either. The killing is not good. We all agree with that. No problem with that. But can we live without killing? No, it is not possible. Otherwise we have to live with cockroaches and mice and all these. Altogether it is not possible. The human life has its value and its advantages and disadvantages, and its allergies, and all of those are there. So you have to take care of that on the one hand. It is complicated life to talk. To tell you the truth, it is extremely complicated.

Student: Isn't it true that we live between these paradoxes? We live on one hand seeing enlightenment possibility, and on another hand there is no way out, you are going to die, you are going to hurt people or get hurt, and this is an incredible paradox, there is no way out. You have two eyes, ultimate and relative view.

Rinpoche: Truly, truly the idea of no way out is wrong. There is a way out.

Student: A way that transcends karma?

Rinpoche: Again, I disagree with that. Don’t look at karma as only negative, then you don’t need to transcend. I look as it as transformation of negative karma into positive karma.

Student: And they do just write off?

Rinpoche: They do and they don't. This they do; and it is not there is no way out. No way out is not right. It is definitely we are caught in that for sure. It is not no way out. It is like Clinton but he probably had way out.

Student: So you kill the mole?

Rinpoche: I suggest you catch and take away.

Student: I think so too. What is it is everybody just try to do , just adding for example he caught the mole and showed it to the neighbor and said,” I caught the mole and am taking away from my garden. Maybe this example of showing I am not going to kill this mole, I am not going to poison it, do what I can to save this mole by taking it away. Is that kind of like stage to enlightenment?

Rinpoche: Maybe the neighbor might like to have it as a pet. (laughter)

Student: I guess it is all because my neighbor use electronic device (unclear)

Student: I am a beginner in Emptiness. It is sort of a different subject but is true emptiness love because love is selflessness?

Rinpoche: Very interesting thought. Emptiness is love, love is selflessness. I don't know. Emptiness might not be empty.

Student: Of course there is something there like an empty cup. So is that love?

Rinpoche: Very good idea. Empty cup, empty cup.

Student: The cup is void, which is love...

Rinpoche: Empty is empty. So empty cup has both, empty side of it and cup side of it.

Student: Nothing, nothing is different. You have nothing and you have empty. Empty is somehow positive.

Rinpoche: If your cup has beer in it, what do you want?

Student: Add more to it. (Laughter)

Rinpoche: You going to have half beer? Anyway, good thought, good idea. I suggest you think about it and explore. I think it is easier for you to think about love rather than empty of something. It is very easy lots of people in the West like to think of emptiness. Lots of people like to talk about it, lots of people like to find out about it. That is a great thing and wonderful thing and all these. But the possibility is that we will misunderstand about 99.9 per cent. There is only .1 per cent possibility of understanding until we really know existence.

If you really want to look into emptiness, look into existence. How do I exist? What makes me be here? Is it enough that I am here or be here? Or, do I have to have somebody acknowledge that I am here. All of those ideas if you think, then it will help to know what does emptiness mean.

When we were kids, we were taught in the monastery 'had this', 'have this', 'have that'. Then they asked, 'What does 'have' mean? What does the definition of 'existence' mean? What does the definition of 'have' mean? You know what they give as the definition of 'have'? Accepted by a perfect mind. If you been accepted by a perfect mind, you are fulfilled with the point of having, or have. So to exist, it is not enough that I am here, but I have to be perceived and acknowledged by a perfect mind. Second question, what is a perfect mind? The mind which will not be contradicted by another perfect mind. What is another perfect mind? Eye, ear, nose, thinking or seeing direct perception. If it is contradicted by another you know it is not reliable. When you look into emptiness, you look in that way rather than look what is empty, how is empty., what makes it empty. We look opposite direction. How do we exist? What makes us exist? What is the definition of being empty here? What does that require? That is how it goes.

Student: So be in relationship.

Rinpoche: Interdependent relationship.

Student: If you want to root out critical and judgemental..

Rinpoche: Critical mind judgemental?

Student: Do you think one of the root delusion is more dominant than the others?

Rinpoche: Yes, called ignorance. It is dominant completely and creates all other negative thoughts and ideas and emotions.

Student: That is not pride?

Rinpoche: Pride is one of them, but ignorance is more important. Without ignorance, there can be no pride. Pride hides under the shadow of ignorance. Ignorance gives them a shadow to hide under.

(End of Session)