Archive Result

Soundfile 20020801GRNYOTF

Speaker Gelek Rimpoche

Location NY

Topic Odyssey to Freedom

Transcriber Glenn Powers

Date 2021-06-01

We have been sort of really instead of going forward, we’ve going backwards. Looking something little more carefully in the common with the medium level. I really looked it carefully. I need to do that. What happened is when we give normal teachings like lamrim or Odyssey to Freedom or something, always at the beginning of the time, we spend lot of time. Then, every time when you get halfway through, we have to rush. So, every time we rush through and we just quickly go. So, that’s been happening a number of times. I think the time pressure and all of the those. Even Odyssey to Freedom, we have the same difficulty. We just label the Odyssey to Freedom instead of calling lamrim, we call Odyssey to Freedom. Instead of saying this has two of that and five of that, we just go straight forward. So, try to make it simplify, but even then, when you get to this level, we quickly go. So, I noticed myself also becoming habit. By the time you get to common with the medium level, we say well, it is time for us to cut the total attachment to total samsara existence and the way and how you do is the four noble truth. That is how it is. Truth of suffering, truth of cause of suffering, Cessation and path and so and forth. We just simply going through, then we’re getting to the Mahayana level. When you’re getting it and begin to notice there’s a number of problems coming up because of not been laid over here. That’s why we’re tracing back, tracing back, tracing back, tracing back. So, we’re in the process of tracing back. It is true, when we give the first few teachings, you can not give so much detail about even four noble truth. You just simply count and explain it and then there’s suffering is like you have seven sufferings or eight sufferings or three sufferings or something like. We sort of do lot of abbreviated way, I don’t want to say superficial, it’s not superficial. Abbreviated way we do. But, when you really look very carefully we cannot be doing that abbreviated way for all the time. So, we have to go do little detailed. That’s why not only we looking at the four noble truth more detail, but we also coming back and talking about this interdependence origination, they call it. So, anyway, interdependent origination and the twelve links of the interdependent system how it works, we are coming back to that. We talked about the first, what we normally call the ignorance, which is not knowing and all of those. I think I spent enough time on that last two Thursdays. So, I don’t think I have to revisit. However, it is also very important. Because, when we talk about wisdom, when you come to the level of the wisdom, then we will see the wisdom is a mind, negated mind. Mind that negates. What they really negate is the ignorance, what we call it, first. So, in order to really get the wisdom, to be able to really negate, you have to know what are you negating. Otherwise, it will be like shooting an arrow in the forest without any target. Number of people, not only in the West, but even in the East, everywhere, even in the past history, everybody finds very difficult to see the wisdom obviously. Because it is just shooting the arrow in the forest. So, you don’t know what the target is. So, when you don’t know what to negate, you know what is negate. 0:06:21.2

You know something you have to negate. So, what is to be negated? So, you don’t know what is to be negated. Also, this wisdom of negation is not negating something is not. But, it is something which you don’t have it. So, what we say in Tibetan, emptiness is NEGA 0:06:54.4 not MENGA, meaning what you negate is not something. But, something is not having it. So, all of those depend on the what you’re going to really negate. That is the first link of ignorance. That’s why I revisit it and spent time and talked quite detailed in there. Hopefully, I don’t have to revisit here, at least this time. But, on the other hand, we also say this very, what we call it, ignorance, actually it is not knowing, as I mentioned very clear. If you call it MARIGPA, then it doesn’t become ignorance, but if you call it MISHAPA 0:08:21.3, then it becomes ignorance. It’s the same thing in Tibetan, anyway. Whether it is ignorance or not knowing or wrong knowing, whatever the label you put it, this is this root of all, this is the total source of all our sufferings. Sufferings of life after life, whatever we are getting, is coming from there. So, it is the direct opponent, opposite understanding of wisdom that understands correct situation. That is basically that ignorance we talk, we have to put them all together otherwise what we said today doesn’t make any sense unless you have last two or three Thursdays, put them together. So, within that very ignorance that also you divided into two categories, ignorance that not knowing the karmic system or ignorance not knowing the reality. And I think you have to know this. I was tried to avoid to go a little deeper in that philosophical point. You know, we do not brush aside, saying is philosophy. It is very much relevant to our practice. Total dependence of our karmic functioning is depend on this. Basically, I can tell you why, basically, every, even positive karma that we created in our life, whatever we do, if it is not influenced by either of one of the three principles of the path, then every karma, no matter whatever it is, it will create samsaric rebirth. It does not create nonsamsaric rebirth at all. Is that clear? Everything you do, even saving a life, doing a service, doing a three year’s retreat, whatever you do. If there is no influence of either one of the three prinicple paths influenced that, every work twelve years or life long retreat alone, even you do nothing but retreat for your life, even then every karma you produce out of that it will become samsaric creation, rather than nonsamsaric creation. Is that clear? 0:12:20.2

Has to be. Has to be clear. Don’t I make good karma? Yes, I do make good karma. But, that good karma is not capable of giving the liberation. That good karma is capable of giving samsaric goodies, samsaric delights. That is only capable and that because of this division of this ignorance and when you’re that clear on that, then you begin to know. So, even basic karma has been into three, positive, negative and unshakable. Unshakable karma. Postive karma, negative karma, and unshakable karma. Normally the ignorance, that’s not knowing the karmic thing will create negative karma. But, the ignorance, that not knowing the true reality will create positive karma as well as unshakable karmas. So, I wanted share this, I thought I finished with the ignorance business, but I don’t think I am.

Audience: What is unshakable karma?

Rimpoche: Unshakable karma, it is just a technical name, but the karma that give you rebirth in the form and formless realms. That is within the samsara. They are called unshakable karmas. MIROALAY 0:14:29.3. So, that is called unshakable karmas. So, all of them really depend on this interdependent nature of the twelve links of the interdependent nature. It is very much depends on that, knowing that. Even that interdependent nature, the word itself, what is the Sanskrit name for that? [..] [Tibetan] 0:15:32.0 means depending and connecting and growing. That is exactly three ways. Interdependent system. Depending, connecting, and growing. So, three things involved. Three sort of segment. I’m existing here because I depend on this. I’m born here because of this and that. So, basically, [Tibetan] 0:16:09.1 itself, interdependent existence itself has two different viewpoints of looking. This is important. I don’t want to bring philosophy in here, but it is important. There’s four schools in Buddhism. Two schools in Mahayana system, out of four. In Buddhism, fours schools. In Mahayana, two schools. One is mind only school called chitamundun 0:16:45.8 and the other is called umapad, 0:16:53.1 the central path or the middle path or whatver. Both of them have different way of looking at this dependent thing. Chitamunduns will say it is dependent. It is dependent because it depends on cause and condition. Depends on cause on condition. That’s why interdependent. Did you get it? That’s what the Chitamunduns will say, it’s accepted. One thing you have to know, one very important, if you really get little deeper in the Tibetan Buddhism, way and how they do, how they take it, way and how they teach, and practice and take is when you’re talking about each school, we will accept each one of these schools principle, theoretical points as correct. The other is not correct. You know what I mean? So, we have to accept. So, what would you do? You can’t raise that question, saying okay, alright you said this system, this system, that system. What is yours? Personally, what would you do? This is very much like obvious like the straightforward American question. But, we don’t do that. We don’t ask that. You know why? Because each and every point we pick up very clearly, so ultimately it help what is right. Normally, everyone, every Tibetan Buddhist traditions claim to be, each and everybody, Sakya, Nema, Kagu, Gelu, all claim to be Nagajuna’s viewpoint. Everything is madyamika, the central path, middle path. They all will say that, everybody. Everybody will say that and everybody is, when I saw everybody claims, that doesn’t mean somebody is not. But, everybody is. However, the interpretation will differ. Anyway. That’s why we have different traditions comes in. So, you cannot say that tradition is wrong, or this tradition is right, because each and every one of these traditions have, so many people have obtained enlightenment through that path, so you cannot reject anything. If you do so, we do get, you know there’s a downfall called giving up dharma. So, that downfall is this. Becuase I am a Vajrayana practioner. Therefore, Theravadan tradition is not necessarily that great. Or, I am a Theravadan practioner, so Mahayana practice is not necessarily that right. I’m Mahayana follower, so therefore I’m Mahayana sutra follower, therefore tantra’s not that right. These are the main points where there’s downfall called giving up dharma. That’s what it is. It’s considered huge downfall in almost every three vows. Particularly in Vajrayana this is very big downfall. So, that’s the reason why when are talking, according the Chittimandan system 0:21:08.5. That is considered right. Whether you’re talking according to Madyamika system, then that is right. So, the right thing will change from from viewpoint to another one. You can’t say what is the real truth. Lot of people will say real truth has to be one, what is it? The real truth is not one. So, Buddha always give two truth, remember? [Tibetan] 0:21:46.6 So, Buddha always give two truth. And say there is never third truth. Right, you heard that, right? So, then you may think, ah, isn’t there four noble truth, how can there be four if there’s no three. That will be funny way of thinking. But, [Tibetan] 0:22:09.9 there’s not third truth. It is always two truth. So, the idea of truth has to be one, it’s not right. So, anyway, according to this, the Chitamandans, SUM SUMBA 0:22:29.2. Chitamandans will say it is interdependent, because dependent cause and conditions. Because it depends on cause and conditions, therefore it is interdependent. That is how they tell you that. Then, according the Madyamika, they say no, that’s not right. It is dependent because entirely we’re dependent. I depend on, East depends on West, West depends on East. Thing is, if there is no East, there cannot be West. If there is no West, there cannot be East. East depend on West. This side depends on that side. If there’s no that side, how can there be this side?

Audience: Why can’t you just say both.

Rimpoche: That’s what I’m saying, both. I’m saying both. But, you know why I’m saying that, I’m saying this to get you confused. I’m saying, try to show you, how profound the second view over the other view. I did not go to the two Hinayana school’s view at all. Simply doing two Mahayana schools. So, dependent. Dependent is dependent. But, then that’s how you can think, how you can interpret, that is how you do. From the Chitamandan point of view, it cause and condition. When I’m talking about the depend, you may look out there. No, no, no. I’m talking in here. How do I exist? How do I exist? I’m dependently existing. I depend on my cause and conditions. We’re talking about our life, how do we exist. I’m not talking about how this pillar is existing. This is not outlooking. This is not pointing out. This is very vapasana, looking deeply inside. So, that is this thing. How dependent we are, this are not contradicting. There is no contradiction. Two views, I give you. They don’t contradict. But, one gives you deeper than the other. In order to see this, if you see both of them, one word interdependent nature, interdependent reality. So, that’s what it is. Can I confuse you a little more? I think so. 0:25:59.0

Then, this Madyamika will say, no, it’s not cause and condition alone, because part and parcel. So, what does that make difference? At the consequences of this, the word of interdependent alone, interpretation of itself gives you two different point of emptiness. Two different viewpoints of emptiness as well. So, that’s why I wanted to confuse you is because of that. Anyway. Maybe I’m talking too much. That’s why even the beginning of the Madyamika texts, [Tibetan] 0:27:36.9 It is exist only for interlinking part and parcels. [Tibetan] 0:27:49.5 That has no stop, no growth, that has no specifications, that’s not going, not coming, there’s no going, no coming, [Tibetan] 0:28:08.6 It’s not separate, it’s not oneness. So, all of those are, all of them come in because of this word called interdependent. That’s what it is. So, when you say interdependent, twelve links of interdependent, I just said twelve links of interdependent, I said there’s twelve of them. First is ignorance. Second is created, third is consciousness, you say oh, good, yeah, yeah, fine, clear. So, that is superficial. When I saw interdependent, the interdependent word really gives you all this meanings. It is complicated and difficulty, but at the end of the day, it will give you a tremendous understanding in there. That’s why some of those confused points we have to bring it in. Otherwise, we get nowhere. We might just go through superficial only. So, when you say interdependent, again you have to understand not only interdependent, not only dependent cause and condition, but part and parcel as well. And part and parcel dependent, I’m telling you not only part and parcel, but also existence itself. East depends on the West. West depends on the East. This is side depends on that, that side depends on this. Democrats depend on Republicans. Republicans depend on Democrats. Looks like that. So, looks like that. That’s why. So, when you’re talking about the ignorance and when you’re talking about the interdependent you have to understand a little more than that. The difficult will be depend on the part and parcel. Depending on the part and parcel means if you take out all the parts and parcels out, then there will be nothing left to pointed out, saying this is it. Are you with me? We always presume like I said earlier, yeah truth has to be one, which is it? Tell me. It’s not going to work that way. 0:31:28.5

When you look through, you not going to find point called “this is it.” If you find something called “this is it” if you find something that, then that idea of emptiness has been defeated. Because there is nothing, this is it, that’s why. That is the reality of dependentness. It’s very funny, but it is. Interesting. And that’s why the essence of emptiness is interdependent nature. Essence of relativity is absolute. So, the ignorance one is not knowing. The ignorance thinks there is something else, other than simple dependentness, perceives, believes, holds us. What are you holding? You are holding something nature of destruction. Impermanent nature of something. That’s what it’s called JIGTA 0:33:43.9, the word JIGTA is that. JIGPA TOWA, 0:33:52.2 that JIPA nature, the word whatever existence is, it is nature of going to be disappeared, destructed nautre. And while you’re looking at that, holding this is me, or whatever. This is it. That’s why, I think I did mention here, two or three weeks ago, JIGTA or the fear, you can say fear. Really the direct word in Tibetan, JIGTA, though JIGTA is fear, put JIGTA really, you’re looking at something impermanent, going to be destroying nature, you’re looking at it and holding this as my identity or “this is it” that point. So, the interesting thing, when you look, the scientists, I know nothing about the scientist, we have great scientist comes here very often. I know nothing about it. But, I like to say this. What happened is scientists did look for the point, try to find it, try to find what is it and, when you really look deeply, they found thing called atom. That’s it, nothing more you can go. You can keep on dividing, dividing, dividing, come to the atom. What does the word atom mean, anyway? [..] Indivisible. That is the end of it. Then, they find that’s not the end, they find more. So, I do like the scientists lot, how they look, you know, really. What I don’t like is like the Stephen Hawking statement, saying there will be end of Russian doll. Remember that? There will be end of the Russian doll and I like to wish him good luck. End of the Russian doll, you may do the goose chasing. Or whatever, you know. So, anyway, if you find the end of the Russian doll, then this interdependent nature is not existing. Because you have to have something without depending totally. So, it’s one thing you really have to see here. 0:36:59.5

Lot of people say, I’m spiritual, I don’t care what the scientific does. No, it’s not. The scientists are looking for truth. Spiritual people are also looking for truth. Everybody is looking for the truth. Method, spiritual people for centuries looked inside through meditative way, scientists look through outside whatever. [..] We are experimenting inside, too. The spiritual people are really experimenting inside based on somebody’s experience and try to make sure it’s working or not working. What is meditation is all about it? That is what it is. Mentally, inside, experimenting and following the footstep of some experts, taking their tips and mentally experimenting inside and try to get it to the point of truth. The really spiritual people do that. And that’s what it is. Even you pray, you’re applying the method of praying to achieve certain points where you can call it whatever your aim is. That is the application of praying to achieve this, meditation is the same way. You are recognizing the negative emotions, for example. Identify them, recognize then, see it, cut them into pieces, put them together, and say, ay, here you are. You really recognize them. Then, you applying what’s going to hurt them. What’s going to hurt them? How can I get them out of my total system, that is really what practice is all about. The scientists do the same thing. So, the interdependent nature of reality, that word is simple word, but it really gives you total existence, how we exist, what it is. This twelve link will identify. It’s a little bigger and better. Try to divide how it work, how it is, what is the time of causal time, what happens during the result time. Who makes what comes. That’s how they work. Otherwise, basically, when we talk interdependence, I want you to remember and understand it’s just simply not just the world is small, everybody effects everybody alone, is much more than that. Yes, it is true, the world is small, everybody’s deeds affect on everything. Everything. 0:40:39.7

Yeah, it is true, but this interdependence, what we are talking, is even much more subtle than that. I do remember a few years ago, Johnathan’s telling me butterfly movement in China makes difference in United States. Those days, they just discovered that. So, whatever it is. It’s true, but this interdependence goes much more than that, much more than that. Not only ecological alone, not only human thinking alone, but it really depends on the human existence itself, very much depends. That interdependent nature is the really total existence of we as a human being. Really relies on that. Not only we as a human being, the god existing as god, it also depends on that. Animals existing. The total existence is really depend on this. So, the word when you talk about interdependent link, interdependent thing, just you cannot simply think it is a small little thing over there. But, it is so much within ourself, within everybody, everyone. That’s how it depends. Not only depends, what we are today, but we also depends past, present and future level as well. So, this interdependent link is not only a vertical, horizontal as well. So, this is really very interesting. Once we know, we will begin to know what we are, and how we are, and where we are. So, I would like to also say, you know I already counted this twelve link, twelve of them. So, if you remember, out of those twelve, how much is negative, how much is simple karma. [Tibetan] 0:43:57.1 The first, eighth, ninth, is negative. What they call it NEMUN 0:44:05.6 or delusion or there another translation they say afflicted emotion or something they say. [Tibetan] 0:44:22.1 Second and tenth are karma. Rest, seven, is suffering. Out of this twelve links. Did you get it? First and eighth, and ninth are delusion. Second and tenth is karma. Rest, seven, are suffering. This is a little tough and interesting. But, I like to go little more now to the point what is second one. 0:45:02.6

We talked a lot about the first, that’s good enough. So, second, what did you call it? [..] Creation. What do you create? How do you do all this? So, at the second level of interdependent comes then it is the time that you are really creating the identity of your future life. In other words, you’re creating a karma to have a good or bad life at that time, good or bad life at that time. So, now with the division of this ignorance, karmic ignorance creates negative karma that brings suffering and pain. So, we are at this level. We are at this level. We now thinks or if I create bad karma, I’m going to suffer. So, therefore, I should not create bad karma. We are just getting free from the one half of that ignorance, ignorance of the karmic functioning, karmic system. We’re just getting over with that. So, we’re in that level. So, as a result of that, we know nothing about the reality of our life. So, every good karma, every positive, every efforts we put in, every karma we bring in, we are bringing in those lucky karma and unshakable karmas only, that is our level right this moment. It’s some kind of, sorry, bad news. But, that’s where we are. That’s where we are. That’s what we are. That it is. We are that level. Because we pay no attention about the reality, we’re not thinking about this at all. So, every good thing we do, we do it to have good life. We do it have positive future and all this and that’s why we’re in this level right now. Though, we say for the benefit of all beings, I may become a buddha. Or, you may say, may all beings be free of suffering and may all beings this and that. We got these words we learned. We’re saying it, but our practice, our thought, our efforts, our actions are not involved with that. That’s something which we know we’re supposed to do, which we think we are thinking about it, but more or less we’re doing everything for good of ourself. So, that’s why that also limited good. We’re working for cookies and goodies and we are not working for good investment. That’s why there’s lucky karma and unshakable karmas. So, the second link is only that because if you go beyond that, you will be looking beyond samsara. We’re not looking, we say it, we are looking, we think we are looking, but we’re not looking beyond samsara. We are looking. What we pray, even you look what you’re praying, we’re praying, you notice yourself, we are praying, oh, I make it good job, I may enjoy my life. I hope no illnesses. I have a long life or I have a good practice, little better, but that’s what we’re looking for. And I’m working for good life, for future life. This are, if you check in our mind, don’t talk to anybody, check with yourself, saying if you do good job, why you’re doing good job, for what. For what when you’re doing. For the good of mankind, that’s very good. But, you also say for the good of me. I want to achieve something in my life. I want save my legacy. I want have this, I want have that, each and everyone of them, we are buying samsaric goodies. That’s why we’re in that second link at the level, we have understanding of bad karma gives bad result. So, we’re avoiding that. But, we want to do something, but we’re working for lucky karma and unshakable karmas only. That’s where we are. I wanted to look a little more in here. 0:51:13.1

Actually, I have studied this particular book when I was eight years old. So, now I forgot everything, as though I’ve never seen before. So, when they give you the definition of the second link, the definition really is very interesting definition here, focus on the karma which will be able to bring result conscious. It’s the definition of that. Did you understand anything? Result conscious, because the third link is the consciousness. So, the second should be able to bring the third. But, it is focus on karma and natural karma. So, that is the definition of this second link. Another word, the second link should be able to bring the third link and it has the capability of bringing future life. That’s what it is. So, I think I give you enough. Then, the third link, I told you the other day, third link has to be divided into causal and result level. So, the casual level is right now when we created karma, that good or bad karma, we have to put it on something. Otherwise, the base won’t be there. So, you know, that also have so complicated, I’m sorry. So, where do you put it on? If I create karma, what do I… people give you some kind of ideas, even I have to give you two or three different ideas. The best thing I could give you is sort of becomes I.O.U. note. I.O.U note and put your signature and stamp on the note, the note was left with your consciousness. Your consciousness becomes the piece of paper, on that you write I.O.U. and you sign it and you seal it. And that is best way we can understand. So, I say that, I give you that. However, am I correct? No, I am not correct. I know for sure I’m not correct. But, still get you understand how does this karmic system, who leaves what imprint on what, how it goes, who keeps it, what happens to it, all of them, we need to know. For the time being, that’s what I say. For the time being, let it be I.O.U. note that you wrote on your consciousness and signed it and sealed and stamped and all that, like traditional Chinese culture you put seal on it. Western culture to, right, put seal on it. So, anyway. So, I leave it there, but then some people say there is something else pops up, there’s something called witness point and there’s something called existing point and all of them are not correct. Even what I said is not correct. But, even what I said not correct, but that is best for us to hold it, to understand. Otherwise, we will destroy our basis of understanding here. That’s why, let it be I.O.U. note. I.O.U. note was put on the consciousness. From the Buddhist point of view, we say consciousness, which very similar to Christian soul. 0:56:11.3

Sort of equivalent, but soul is permanent. Not cause, created. But, consciousness is impermanent, created, continued. That is the different. Soul is permanent, right? Consciousness is impermanent. It’s created. I create my conscious. I make sure my conscious continue. So, I continue. Trunga Rimpoche has beautiful word here, he uses this this continuation of discontinuity. Continuation of discontinuity, that’s what he uses. Some people will tell you, it is like mala string through the thread or some people will tell you ice scoops put together and become one ice, and all of them are not correct. I’m giving lot of judgement here today, I normally don’t do that. But, I doing it, you know why, neither I have the time or opportunity to explain. So, normally, I always give reasons and then explain it. Here, if I keep on giving the reasons, we’re not going to go anywhere. So, I’m making judgment here. That’s not correct. If you want to know the reasons, I’ll tell you later. Continuation of discontinuity is the good one. At some level, it is the causal level. At some level, it becomes the result level. So, the causal level of the consciousness is the base, the witness point. What witnesses our deeds. We say we are responsible for ourself. We become responsible. I, myself, is the witness and I do carry my commitment, my own I.O.U. note with my consciousness. It never disappears until it’s settled. I settled in, either cashed out or I suffer. Then, it is removed. Because that is, out of twelve links, at this third level. That’s what it does. 1:00:00.8

You know, this I.O.U. note, some people even say it has form. It form, it has physical form and it is karma, both. According to the Madyamika, it has physical form as well. But, form that we cannot see it. The best way we can explain is sort of psychic physical, some people call that kashic record. Kashic record, according to the Madyamika, that is a physical form there. There’s something people can refer. Not people, but those who are capable, they can refer. They can look at it. They can refer it. There’s point of reference. A physical point of reference. Anyway, so I better go a little faster than this way. So, that’s why the definition of the third link is it has to be consciousness. Not only it has to be consciousness, the consciousness that has not seen the result. Not only consciousness that not seen the result, consciousness carrying the capability continuously until the result was given. So, that is the definition of causal point of third link, the result point of the third link, is the consciousness that experiences what you have invested. Did you get it? Are you with me? Alright, that’s good at least. 1:02:57.7

Then, the fourth link is name and form, we talked the other day, right? Either name or form. That’s called either. The form is physical form, the name is other than physical form, the other skandas. Other skandas, four other skandas other than form. [..] Aggregate, that’s what we’re talking about it. We are talking five aggregates, one is form. The other four, feeling, discriminating awarenesss, compositional factors, consciousness. So, these four are called name. The form is form. So, that’s why this fourth link is called form and name, either form or name. This is now time of aggregating, five aggregates are coming up. So, that is the fourth one. [Tibetan] 1:04:56.6 So, that’s why this is the name and form. The form is physical form. When the consciousness, let’s say human form, the moment the consciousness entered in, into the mixture, then they take different shapes called [Tibetan] 1:05:20.6 all this different names. The Buddhists have different names, I’m sure the doctors will know what they call it, inside the womb, the first is liquid. It’s really like very waterish liquid. And then it becomes a little thicker. And then it becomes like yogurt type. Then it becomes even more thicker. And then it begins to form, taking little bit of shape. Each one of those like seven or eight, I forgot, each one of them has names and these are all part of forms. So, even the link, when you are talking about the link, you are talking about the link of even our life, how we exist, how we born, how we came to be. This is funny way we put it. But, that’s what it is. Other than those physical shapes, the feelings, consciousness, acknowledgment, all of them are, what we call it, names, but not necessarily name, but other aggregates are labeled as name. So, it is link of name and form. So, that covers the fourth link. Right? And I think I have to stop here because I’m not going to finish all twelve. So, I finish the rest next Thursday. I guess that’s it. I have to talk to you because we been giving this teaching of, what we call it, Odyssey to Freedom, for the Summer Retreat, this year we’re also going to do the same thing. But, if you think I’m going to talk same thing what I talked last year, certainly not. Though the same name, same label, but I think I’m going to talk more of those common with the medium level much more this year. So, wherever they are. Probably I’m going to go more detailed about the four noble truth, which many of you, all of you know what four noble truth is. But, when you go in detail, I’m quite sure there’s a lot of things you not even heard about. Each one of these noble truths been sort of applied by twelve times. Twelve different divisions. All this type of things, I think I have to do it. Why I’m trying to do all this, because at the end of the day, you will probably have very good teaching, either you listen by yourself and you heard about it, you learned, or you have available transcripts or tapes. But, something is solidly going to be available, because if I have to say everything in one teaching, it is impossible. As myself, I have taken the lamrim teachings over thirty times in my life. Over thirty times. But, most of them are more than month. And every day it started at twelve, finishes about seven or eight, that type of thing. So, it’s everyday. So, more than thirty days a session. So, even then, three or four times, it always focus differently, because you have to. You’re not going to cover, why? Enlightenment is complicated. Why enlightenment’s complicated, because our delusions complicated. I mean, how many faces of anger we have, how many different face of obsession we have. So, this is what it is. So, anyway, I like to invite people to come to the Summer Retreat, which is August 25th through September 1st. Till the 15th of this month, we have extended that discount period till the 15th of this month. Thereafter, they’re going to close that. So, that’s it. I like to say that. I don’t have time for you to ask questions today. But, hopefully next time. I will be here continuously Thursday throughout this month. No, can’t be. End of the month is the retreat. Do you have that? 8th and 15th, I have two more. Then, the Summer Retreat comes. 22nd also, three more. You sure about the 22nd? Okay. When is Summer Retreat comes? 25Th? You sure 22nd is there.

Audience: Listed.

Rimpoche: Okay, listed, then it’s right. We have to keep it to the list. Otherwise, we become unreliable. Okay. So, I guess that’s it. Thank so much. Now, the dedication coming from there. Are they there or gone?

[dedication]

[end of audio]