Archive Result

Soundfile 20020627GRNYOTF

Speaker Gelek Rimpoche

Location New York

Topic Odyssey to Freedom

Transcriber Xin Yan

Date 04.01.2021

[audio starts at 0:00:24.9]

Rimpoche: I’m sorry. Okay. You can hear okay at the back there? Back you’re not hearing so. Huh? No, then come here. Alright.

(no audio) [0:00:47.0 to 0:00:48.9]

So in between that have been through Malaysia and all of those so I missed couple of Thursdays again. Erm so I went to Malaysia and Jewel Heart there and had interesting gathering and I guess that’s it. Nothing more to report. Everybody’s doing good. And then in Ann Arbor I didn’t teach last Tuesday because Demo Rimpoche came and he’s there so told him you should teach so he’s teaching in Ann Arbor almost the same thing here and he’s teaching on Tuesday night, Thursdays, Fridays and Saturdays. So anyway those who are listening on the internet they not going to hear me, they going to hear Demo Rimpoche. So that’s how we made arrangements. But I’m here to continue what we’ve been teaching. Talking here I think we are on the 11th stage, right? And do we know what did we do, what did we not do? Anything?

Audience: (someone replied but inaudible) [0:02:15.7 to 0:02:16.9]

Rimpoche: Ha Ha Ha! Its been so long so. You mean before the retreat?

Audience: (someone replied but inaudible) [0:02:22.7 to 0:02:24.9]

Rimpoche: that’s right. Okay. So we’re still start at level. Hmm.. So basically what I really wanted to do is the.. Did I introduce the Bodhimind? Oh I did.. Do the people know what the Bodhimind is all about? Now I mean I know do have notes, but alright. I don’t know sometimes when there’s gaps like that, it gets turn off little bit. [0:03:20.2]

Let us collect our thoughts together, once again. What we trying to do here is, we try to go through the Odyssey to Freedom that outlines. So we really comment the medium low level, comment with the medium level and that we definitely did. So we are here at the Mahayana level, so the Mahayana level. So okay let me still go back, what we trying to do here. So when I said comment with the low, comment with the medium over and the Mahayana level, people have to think what we trying to do – we trying to give training of mind here. It is really interesting. We have these long gaps, sometimes our training of the mind is also completely broken in between. So I think its good thing. You know why? Because then you be able to – the training of the mind really is when your mind is completely scattered everywhere, wherever, so but whenever the condition rise, one should be able to focus together. So that where it is been disadvantaged but its very good advantage and very good training actually. So that is important – to be able to remember. And then what is it training of mind? I think that is another very important point. [0:05:11.5]

We’re not talking like civil mind training and that type of ting at all. What we are trying to talk here is training of the mind is – how do I make myself spiritual oriented person. What makes me all my deeds become spiritual practice? What kind of spiritual? What level? And what can I be? I don’t doubt this is the nature question, we’re dealing with it. Particularly, when you say spiritual. This is another, what we call it, buzz word. Everybody have its own little understanding of what is spirituality is. So they all think ‘what if I do this? It is very spiritual.’ Lets say, if I burn incense, and bidukaw? and hang few crystals?? (didn’t catch this) [0:06:27.0 to 0:06:33.5] and I do remember earlier when I’m teaching in New York, first time and we were taking, they rent some room somewhere, where they have full of crystals hanging from the ceiling and then sunshine through the window, all the crystals going round lighting effects full in the room. That was really long long time ago. So that was considered very spiritual because there was crystals effect going on. To some people, yes, it is. But not for me. That’s true. So what is really a spiritual is or about it? And I don’t think it is a one thing about it. So a lot of people think if you eat the brown rice and drink the wheatgrass juice, it’s a very spiritual. Of cause vegetarian, no doubt. And there is a very cleansing and wonderful this and that. And again, that may be a type of thing. But what we’re really talking about is the true spiritual. I don’t even know what does the word spiritual means. What does it mean? [0:08:13.3]

Audience: (someone replied but too soft to be audible) [0:08:13.3 to 0:08:36.3]

Rimpoche: Does it has to be none scientific to be spiritual? Does it have to be none mechanical? Does mechanical spiritual do?

Audience: (someone replied but inaudible) [0:08:52.0 to 0:08:53.5]

Rimpoche: Very interesting. What do you said? Ya.

Audience: (reply inaudible) [0:09:01.5 to 0:09:09.3]

Rimpoche: What does spirit mean?

Audience: (inaudible) [0:09:12.1 to 0:09:15.7]

Rimpoche: Spiritual. Does have something to do with spirit?

(No audio) [0:09:19.1 to 0:09:22.2]

I don’t know. I’m not English speaker, so I don’t know. But again, you know the problem is borrowed language. And that’s what it is. And we borrow language in such a way that people can make sense. Otherwise its not right, the language what I’m really looking for is the language of Dharma in Sanskrit, in Tibetan we called Cho, which is Dharma in Sanskrit. And that’s what I have in mind when I’m using the word spiritual. Not necessarily Buddhist, not necessarily Buddhism but really Dharma. The dharma is Buddhist terminology used for but that doesn’t mean read dharma people has to be Buddhist. Doesn’t mean none Buddhist doesn’t have dharma. I think these are important points. What does dharma or Cho in that matter, what does that really do? That really does a correction, correction of the individual’s addiction, addiction for negative emotions and negative activities. Correcting that, is becomes a Cho or dharma or hopefully we’re borrowing English word, spiritual. [0:11:08.2]

I don’t know the language, but I’m sure it is Christian language, it has to do something with the spirit. And whatever. Anyway. So the spirit general usage for a people, everybody uses this language, some more we have something to grasp out of that word, so what I’m trying to grasp about that word is – the dharma. The real, the Sanskrit word called dharma or Tibetan, Cho. Though as I said, it is coming from the Buddhism but you cannot say ‘none Buddhist doesn’t have dharma’, its not. Its not true. None Buddhist does have dharma, sometimes we wonder the Buddhists have dharma or not. *Rimpoche laughs* But none Buddhist definitely can have dharma, sure. So what I’m trying to look in this word, when I’m using the word spiritual, I’m trying to get at, actually I’m pointing to dharma. So what dharma? And why did I say dharma? And then 90% of the people would make no sense. What is that or something. That is why I’m using the word spiritual – because that people uses. And the true spiritual is that – its dharma. I don’t mean dharma is the only true spiritual, but the dharma is true spiritual. So, why this? Because that’s only I know. Honestly. And besides that, what does that do? That really does make difference for ourself, improving oureself. The question when we say improving, improving from what? Towards what? And that is very funny. Lot of people are interested to sit down and meditate, but those of you here tonight, you have come here although its raining, very difficult you have come here. What for? [0:14:18.8]

So you’re looking for something you have gain something. I’m quite sure except very few people, most of you looking for something not exactly sure what it is. Something holy. So what makes it Holy? What makes people good? What makes people bad? This is basic fundamental question, maybe we have to clear that first. Even before we get to what makes holy. What makes good and what makes bad? Of cause we find lots of beautiful words, words such as moral and immoral. And all of those we use, right? Ethical and none ethical. And all of them what do we really get the picture? When you use these words, what do we really, what we capture out of that? I will share what I capture, and then you think yours. [0:16:32.0]

When I think of good, and when *Rimpoche laughs* I’m going to tell you something very funny. What I think of good, is as Mark said, the opposite of bad. *Rimpoche laughs* and really what is the opposite of bad? What is bad? What makes us bad? What makes us good? One got to think that. And to me, what makes us good, I don’t know. What makes us bad, we know. When we try to, when we hurt other people, when we hurt ourself, when we be mean and very mean and then we know we are bad. Yet, knowingly we will still do it. We know hurt is bad, yet knowing that we still want to hurt people, hurt ourself, hurt others. Knowingly, we know its bad, still we would do it. We put effort, we sort of really go out to do it. Why do we do that? That because we have this addiction. So addiction of hurting people and hurting ourself is we really do have that. It is very much in our blood. I’m not trying to make ourself as some kind of monster but we do have, definitely that side. So normal good as you may call it, the darker side of the individual or person. We do. [0:19:13.8]

And that addiction pops up every time in our life, whatever we do something, wherever. Our purpose, our thoughts, our motivation, our action, our deeds everything wherever we do, that side of the thing pops up. So when we try to do good, we try to get away from that dark side of ourself and try to get into this nice side of the individual. And that’s why the nice side of the individual becomes the good side. The dark side of the individual becomes the bad side. So then that individual person that is ‘me’ have the choice whether I’m going let it go, let myself go with this darker side of it or going to let myself go with the better side of it. So when we make a choice as being a good human being, we always try to choose the better side of it. But every time when we act something wrong, we have justifications. Because of this, because of that, because of that. And these justifications are we do because we really do, we’ve been so used to it acting in the wrong way. And that is sort of our habitual, so we call that a negative addictions. [0:21:28.0]

It is like addiction. If you are addicted in cigarettes, and you always want to smoke, or if you addicted to alcohol, you always want to drink. Because that addiction kicks in, even your butt will shake, right? So we do that. And just that like, our mind shake, we can’t help it. We can’t help it, we go and do the wrong thing knowingly. But justification is because to help ‘me’. So I’m going to get hurt, so I have to protect ‘me’, so got to do this. I have to kill him before he kills me. My justification is ‘I have to kill him before he kills me’ so the protecting ‘me’. So that justification is sometimes are correct, but most of the time it’s wrong. But sometimes it’s correct. Even if its correct, but to protect ‘me’ will hurt someone else. Even if it’s correct, but there’s wrong action because we’re hurt. But if I don’t hurt that person, he’s going to hurt me. So why it’s wrong? Its interesting question, right? It’s very interesting question. The idea of different answers been giving for that. I think it differs from person to person, there’s no blanket answer for that.

(no audio) [0:24:01.4 to 0:24:23.0]

Some answers are so extreme. They tell you ‘Well, there’s nothing to be protected! What are you doing? You crazy!’ Some answers are justifiable, if you can’t help yourself, who else can help you? And then there’s compromised answer. So if you can help it, you should not hurt. But if you cannot help it, and then there’s wrong thing and then you have to protect yourself. So these issues that comes up in our life every day and every time, every hour and every minute of our life that comes up, so I think there these dharma or the spiritual or Holiness or whatever I think comes in picture here. The kindness, compassion, love all comes in picture here too. ‘Me, me, me’ also comes in picture here too. It is ‘me’ and ‘me’ and ‘me’. So our normal habit, usual habit is ‘me’, ‘me’. No one’s going to put ‘me’ behind and put someone else in front. No one will do. Except for politeness or whatever. Diplomatic. Some reasons maybe. Mostly people do that. So to me, there the dharma comes in picture, there the spiritual things comes in picture. Me, yes. It is important but its not everything. [0:27:30.8]

My habit of hurting other people to protect ‘me’, to help ‘me’ and that is wrong. But I’m doing it without thinking. If I see a fearful spider coming towards me, or a scorpio with the tails up coming towards me, my first reaction will be “smash it before it hurt me”. That’s my addiction. I have no consideration of that beings losing his or her life. Without any hesitation, I will pull out my shoe and hit it. And then make sure it doesn’t move and then turn around the shoe and get high heel and hit little more. So that’s what we do. No. Not this one. So then the second one way better people. I better take it outside, get a glass put it over it or take it out - do all that. It is much better than smashing it up. You can’t help it, you can’t keep it there anymore. If you keep it there you’re in danger. So you really have to take it out. No doubt about it.

So changing of that sort of habit, without any consideration to protect ‘me’, “smash that” is not compassionate. As matter fact, it is against compassion. So the dharma or the Cho, the corrections what we do is better level. The normal, usual instinct get smashed. Try to change and that is the training of mind. Smaller level. Then that very type of mind getting bigger, better and stronger and more powerful and more perfect, and finally brining to the ultimate level of that – I look at that as spiritual development within the individual. [0:31:43.2]

So from the dharma point of view, when we are talking about the spiritual we’re not talking about just single little thing. We’re talking about right from this level to ultimately that level. That’s what we’re talking about. [0:32:08.2]

(no audio) [0:32:08.7 to 0:32:24.4]

So within that training the individual, training the mind of the individual, so we have different scopes. The smaller scope, medium scope and the bigger scope. But bigger scope is totally depend on medium scope. And the medium scope is totally depend, not depend on, based on smaller scope. And medium scope is based on smaller scope, bigger scope is based on medium scope. So when you don’t have a lot of basics, when you get to the upper one, we call that ‘ice castle’. Building a castle on the ice, no foundation, its going to be melt. Particularly today. *Rimpoche laughs* Its going to go.

Rimpoche: So, *a bleeper went off bleeping*

Rimpoche: That’s not me, I’m quite sure…

Audience: (there is a commotion happening in the crowd)

Rimpoche: Oh yes, it is. I keep saying its not me, but it is.

[0:33:38.8 to 0:34:25.2]

I think this is an exact example, anything wrong, ‘it’s not me. It is something else’. Yet, this is our, again, it is our addiction, it is our habit. So we don’t see our own faults, we don’t. We see the faults of others extremely well. And don’t see our own faults. Buddha has a interesting story here. It is the eon before this or something, some anther Buddha, some another king and many many years ago. That king has a dream. The dream is – there are group of monkeys and sort of one this side and one that side. And one of the monkey fall in sort of dirt – terrible. Excuse my language, but puddle of shit of something you know. Fall in there. Quickly jump out and went to the other side and forgot he got all those on his body, completely covered. But other side of the monkey, one monkey tail went in there and picked up little piece of *Rimpoche laughs* thing, so this side this monkey who had covered completely with the ‘thing’, “look, look, look at that monkey got all on his tail!” right? So meaning, you are completely covered your body, totally covered with what you don’t want, but you’re pointing out to the other monkey who has tiny little thing on the tip of the tail. [0:37:07.2]

That’s exactly what I’m talking about. Its not me. Ah, its not me, because what used to keep quiet at that time. So that is how we deny our faults and what does spiritual training will do. Do not deny. Don’t deny. Don’t deny, recognize. Work against that. Right, I told you some funny stories. Now, but still again I’m saying – habitual addiction. All these words but didn’t say what it is. Habitual of what? Addiction of what? It is obvious for me, I don’t know if its obvious to you or not. But obviously it is the hatred. And it is the actually - obsession. And most importantly, the ego. So these are the 3 major problems that we have. These are the 3 major thing which cause problems for us, which is the cause of trouble, which is the cause of trouble, which is also the reason of trouble – all of those. These 3. When we’re talking bout addiction, we’re talking about habit, we’re talking about wrong things, we are really talking about those things. So to me, the spiritual part means – to cut them out or reduce them or if possible, eradicate completely. If not possible, at least let individual not be influenced by it. [0:40:09.7]

Are you with me? And that is spiritual work. That is dharma work. And that is reason why, that is what we are talking about training of the mind. We got the train because you’re not to get angry, not to develop hatred, no alternative. To develop hatred, to develop obsession, to gain obsession, to gain hatred is automatic because it is addiction. We are addicted with these. Right? We put lot of efforts not to get angry, but we don’t go to school or the dharma centres to learn how to get angry. We don’t need that training. So for me, its all these when we say training of mind. Its training of mind not to entertain the hatred, not to entertain obsession and not become the slave of ego. And that’s what we’re talking about it. And for which Lam Rim or Odyssey to Freedom is one of that. I’m going to say the best, but one of the best way of doing it. And basically at that layer, you have small scope, medium scope and the big scope. So basically 3 different scopes. Without small scope, you cannot gain medium scope, without medium scope, you cannot gain big scope at all. They all depend on each other. So what does the small scope will do? [0:42:47.4]

Tell you. The small scope will actually really tells you, you have to help yourself. You have to help yourself and you have to help yourself right now. You can’t wait till tomorrow. You have to help yourself. Help yourself right now. You may raise questions like how do I help?

Basically really help is training the mind. That helps. Why? Because mind is the one who really dictates for us what to do. We think first, then we act. Some of us will act first then think later, that will go wrong. When you’re well-trained, that doesn’t go that much wrong. The well-trained. I’m not talking about spiritual only. Education gives you training. You know all your life, bring up habits, culture, everything – that’s give you that training. So when you’re well-trained, don’t go that wrong. When you’re not trained, we make all mess out of it. In normal life, and the same thing with spiritual thing. Hmm. Very well. Same thing with the spiritual thing too. [0:45:21.6]

I have to help myself. That is not a problem. Everybody knows that. Everybody have the habit of that. But problem comes how? How? We are at instance will say “smash this spider” that’s how I help myself. So when the spiritual part, dharma comes in picture and say:

“Hey, you’re wrong”

I say “how come you’re wrong? If I don’t smash it, it’s gonna hurt me”.

So I finish it off. So it’s okay.

And then they say “Well, did you think you really did finish just by smashing that?”

“Yeah, its death” No, I think maybe it’s still alive.

Remember that? So that’s the problem. And then not only that, it’s create another negative, it becomes negative actions. Negative actions has its own consequences, and that consequences is even worse. So by not knowing that, we thought this is the solution. So it’s proved to be this is the wrong thing. So that’s why they call it as ignorance, not knowing wrong, not knowing ego – all of those. So then other than that, how can I help myself? [0:48:07.4]

Well, there’s 2 things. When you picking up, trying to break that leg, trying to break that person’s leg - person’s now I’m calling it. Not that spider anymore, that person’s leg, trying break that person’s leg.

(no audio) [0:48:30.2 to 0:48:43.7]

So yes, you protect yourself, without getting hurt from that person but I believe that’s called wisdom. There is very small simple little way but it is wisdom. So what you hace done, you did not let yourself go to the sort of ‘instance of smashing’, we correct it from that normal habit. Took little trouble to getting out glass and taking it out and all of those. That is one type of correction. And that is dharma because it’s saving a life yet and also protecting ourself. So to me, that is spiritual. Smashing is none spiritual, not smashing is spiritual. I don’t know whether it is holy or hollow but it is spiritual. I think these are the scopes that we need, these are the things we need to know, these are the things when I say ‘I’m working on spiritually’ and I’m looking in that angle. [0:50:47.2]

Then the first layer of the spiritual part, it is more ‘me’, is more concerned. The second layer, second scope is - ‘Yes, me but also look at others. They all same thing’. And then what we called at Mahayana level is - ‘Yes, its true but for me it is much more concern for the others than just myself.’ That’s why these 3 different scopes have come. The smaller scope has again ‘me’, helping ‘me’ without hurting others. So it doesn’t really end there, helping ‘me’ without hurting others and there also right now. But in case you’re going to do it, in case if you are tired or something, what do I do? I take refuge. It’s very funny. So I take refuge, so we think we take refuge, we’re protected. It’s not really true. We take refuge, we seek protection. They all say: ‘Yeah, I can help you but you got to do exactly what I told you to do.’ It’s just simply I take refuge so that’s enough. It’s not enough. It’s not. So the bottom line really comes whether you take refuge or not, what you have to do is most important. [0:53:07.2]

You take refuge and say: ‘Namo Buddha Ya, Namo Dharma Ya’ all that and then do anything what they said to do, it’s not even refuge. You went through the refuge ritual, and you may just pray Buddha, pray to Buddha. It is same thing whether you pray to Buddha or Jesus or whatever. You don’t do anything. So you know what the refugee says: ‘You take refuge and follow the advise’. There’s a positive advises and negative advise. Positives says not to do, negative says what to do. It is the same as everything together. No matter. You know we have old saying in Tibetan: ‘When you go to the right side, you get to the lady who sells the bread. If you go to the left side, you’ll get to the lady who sells the bread’. So whether you go this way you get there, you go that way you get there. So the bottom line really is - how do I live my life that boils down to that. [0:54:36.1]

Refuge or no refuge, pray or no pray, meditation or no meditation, burning of incense or not burning of incense – it really comes to how do I conduct my life?? [0:54:56.8] And that also any principle, not doing the wrong thing. Not necessarily when you do wrong thing, it’s not necessarily bad, but we all repeat the wrong thing, we always do! It’s not necessarily that bad but doesn’t help. Might even hurt. [0:55:36.2]

(no audio) [0:55:37.1 to 0:56:09.4]

When you take refuge and when you follow what they tell you what to do what not to do, then there is big difference. It’s big difference than simply praying. And the big difference then take refuge to Buddha because the Buddha went through with this, having experience, knows how to handle it. That makes difference. If we don’t do anything, that doesn’t make any difference, whatever. Anyway, we’re supposed to be Mahayana level. We’re supposed to gone through those smaller scopes, medium scopes and now supposed to be Mahayana scopes. So what does the Mahayana scope, the biggest scope have different than the small and medium scope? The difference is the caring and the compassion, and the dedication. That’s the difference. There’s nothing more than that. It’s dedication, compassion, the commitment. So when we’re talking bout the Mahayana, why Mahayana is so great, so big to call it big, big vehicle and the others called smaller vehicle, not because one is linked and the other is fault escort?? (didn’t get this part) [0:58:13.7 to 0:58:22.9] [0:58:23.0]

(no audio) [0:58:23.1 to 0:58:36.7]

But it is the compassion. That’s making difference. It’s also not an ordinary compassion, extraordinary compassion. And how do you get that extraordinary compassion? I think that is the based on your usual compassion. Without usual compassion, you cannot get extraordinary compassion. Usual compassion is, compassion that we have when we see some people get hurt, wounded, we feel sorry. Ah…here is a problem. When we feel sorry, is that a compassion? My mouth tells you, when you feel sorry, is that compassion? It’s not. Why not? [0:59:51.4]

Lisa say you’re right but why not? [0:59:58.8]

Why not? Because you may try to patronize that person. I’m sorry for you. ‘Oh, poor you. what can I help? Can I do something?’, but the moment you have the pity feeling towards that particular person or being or whatever, I don’t think it’s compassion. It is patronize. Why do you have that? You don’t have respect to that person. You see the person as hopeless, that may be true. But we may also see it as mercy. That may not be true. But then that’s what we have trouble. So patronizing and the other word I forgot now…pity feeling. I don’t it becomes compassion. The compassion really is – with great respect to that individual and the care, and the willingness and the wishing to separate from the pain they experiencing. I really think that is compassion. [1:02:10.4]

If there is no respect, it doesn’t become compassion. If there is no caring, then it becomes sort of lip service. Right? You do nothing, just give you lip service - be polite. May be that’s culture, it doesn’t become real. [1:03:00.7]

(no audio) [1:03:03.2 to 1:03:21.0]

I’m sorry some funny thoughts come up my head. I was in Europe last time. A friend jokingly told me: ‘Well, I’m not going to go to America”.

I said: “why not?”

He said: “the Americans don’t mean what they say.”

I say: “how come?”

He said: “Hey Mr So and So, nice. How are you? Before I say I’m well, or not well, they gone somewhere else and talking something else.”

*Rimpoche chuckles*

So it becomes culture and doesn’t mean.

So as well as we trying to have the caring, even if you feel little bit just because the perception of the eye, the pain of the others, so you just draw little bit. I don’t think it is compassion. The compassion really even goes beyond that and really wishing the sincerely wishing the individual be separated from the pain they experiencing. [1:04:47.1]

And the willingness of the total willingness of - ‘what I can do, I will do’. So compassion is not so easy. And greater compassion which is the requirement of the fundamental basis of this Mahayana scope. It is through everybody, every existent living sort of feeling and dedication to everyone. [1:05:43.6]

And I think that’s the difference. That is difficult. Right now we can simply pray, we may develop this. And there will be time we develop those. And easily can develop too. This is nothing impossible at all. It is very possible and we can handle it. [1:06:32.0]

So that compassion based are total dedication and to fulfill the commitment we are seeking the best valuable tool and the stage, and the position which becomes the Buddha level. And that becomes Bodhimind. So basically that is the ultimate unconditional, unlimited compassion and love. It is for us. To be able to develop that, it is not only impossible thing. It is very possible thing. It’s matter of a little efforts we put, a little constant efforts, constant continuous efforts. And it can be done. [1:08:05.8]

So what I want you to do is just think what we talk tonight. If you want normal way, just think. If you want little bit of Holy way, meditate on that. What we say, the stages, everything what we talk. Do meditate. And do it 10, 15 times at least between now and next Thursday. Next Thursday being 4th July I won’t be here but Thursday after that I’ll be. What day is it? 11th? I’ll be here. Between that, at least do a you know, there is July 11th, there’s 10 days. Think July…. Today’s 27th, right? So 14 days. So you do 14 or 15 times. Do that meditation and see what does that make difference to you. In another word, just review it, think about it. If you want little thinking, meditate. It’s the same thing. Thinking and analyzing is meditation. With focus! Not without focus. With focus, with the discipline. That’s meditation. No discipline, no focus, just thinking is not meditation. Even you analyze, it’s not meditation. I hope I’m not doing disservice to you, by making meditation so cheap. I guess that’s it. And thank you. [1:11:04.3]

(start of a prayer/chant) [1:11:19.7]