Archive Result

Soundfile 20030206GRNYOTF

Speaker Gelek Rimpoche

Location New York

Topic Odyssey to Freedom

Transcriber Glenn Powers

Date 2021-07-06

We have to think for Buddha, we follow, at least I follow, Buddhism because that’s the only thing I know. Fortunately or unfortunately, I was born in Tibet and brought up, I think it’s little fortunate. In one hand, on the other hand, I been kick out of my own country and so, unfortunate, too. But, when you’re looking back, I was very fortunate, really. To be able to get in touch and get sort of grounded, forget about the reincarnated lama business. Forget about it. Honestly speaking, we have some understanding is reincarnated lama they have previous life, experience and you been sort of cashing it out this life. It doesn’t work that way. Reincarnated or not reincarnated, without putting efforts of learning, without putting efforts of practicing, without putting efforts of purification, without putting efforts of meditation, nothing is automatic. That much I learned and I have to really share with you people. Because, you may think, there is something. There may be something. It’s not that there is nothing. There may be something. That something is only when you’re learning, it become much easier. Much easier than anybody else with me. That may be something which I cannot say. It is, but I cannot say it is not. But, without putting efforts, you’re just sitting there. There’s no television screen coming automatically, showing, it’s not there. That for sure. So, even, let’s not talk about reincarnation. But, simply having an opportunity to be able to meet a such a great masters. And with such an environment where I was able to be, to learn, to think, but forced to learn, but forced to think. When I was a kid, it’s not me really wanted to learn. It’s not me really wanted to meditate. I was forced to it. I was really forced and so if I don’t memorize, I get beat up. I don’t debate well, I get beat up. So, I have to think in order to debate. So, I have to read in order to get information to be able to debate at the beginning. Later, I was forced to teach. So, in order to teach, I have to think and understand, otherwise what you going to teach. When you don’t know, what you going to teach? That’s what happens. 0:03:53.3

So, that way I’ve been very fortunate. Very fortunate, now you’re looking back. It’s really fortunate. So, that way, what I was taught really, there’s huge culture gap I see. When I was there, the buddhahood means the ultimate people would like to achieve. Buddhahood means it is the total spiritual goal of development. That is the level, that is that layer, that is the aim, that is the goal, it is the culture, every people you see anywhere, they knew that. There is no question. So, everybody who is working, other than economic developments are truly understood to be working towards that. Even those working for economic purposes, business people and all of those, old Tibet, I’m talking about it. Everybody has a practice. A practice to do, no matter it’s not your profession, you’re profession is business or the worse business, horse trading. Just like used car sellers in America. The horse sellers, they’re treated that way. They will bring an old horse, say it’s young. Then, you’re supposed to look in the mouth of the horse and see. You really don’t know what you’re looking for. They will immediately figure out, they will show the horse mouth and say look here, this teeth here, that teeth here. So, whatever it is and all this. Even those people, like the extreme example of liars. What, maybe that’s too much I’m saying. Unreliable person. You, know the statement giving person. Even they have a practice. They knew buddhahood is something what you’re working for. They knew, even though they lie to sell a horse or whatever, they knew they can’t really cheat you that much. They knew it is negativity. All this are the culture is such, when I was brought up, that is the total culture, wherever you look. 0:06:59.4

Now, over here, that’s not the culture. That’s not the culture. The basic really culture is almost, I don’t know, what is it, anyway? Anyway, you know, a lot of people thinking nothing really, I don’t want to use the word atheist. But, it is more or less that. Or, extreme the other way round, we just have to please god and then that’s it. Sort of, this culture is that way. So, it’s big difference. Big difference. So, when I’m looking from the culture point and looking by my own culture, I was very fortunate. Number one, the question of what is a spiritual path does not rise to me, because it was culturally answered. It was commonly accepted. We don’t raise that question, why should I become a buddha? That is, again, not a question. Because culturally it is accepted. Everybody, no matter whoever you see, young, old, religious, soldiers, farmers, or businessmen, monks, teachers, wherever you go, whoever you talk to. That is known thing. That is sort of unquestionable thing. That’s what it is. So, we’re drinking grass juice and eating brown rice will not be constitute as spiritual path in that culture. So then, what does that culture really tells us. That culture told me any negativities are the wrong thing. And avoiding, not only avoiding, sort of eradication of negative actions, negative thoughts, and negative emotions which really influences to develop the negative action. Thoughts and actions followed. So, eradication of that. Is a positive action, positive spiritual path, which is again, my old culture, the culture has that. So, anybody, whoever is practitioners when we see, the question of what are they practicing will only rise, we know this person is practicing. Meaning, the person is try to beat up their negative addictions. That is straightaway understood. Though, they may say what do you practice, this deity, that deity, that’s different. But the word practitioner really means you’re straightaway understood, you try to beat up those negative addictions. Addiction to anger. Addiction to obsession. Addiction to jealous and ignorance. And that’s sort of understood. Whether you are applying a method, being restrict yourself, not allowing to handle this and do this and that. Or, you’re loosely. You’re using everything and loosely going round and using everything. But, yet you are still beating up your negative addictions. That is practice. It’s sort of commonly understood, whether you are meditating through or try to be vegetarian. 0:11:47.1

Do whatever the best way you could, whatever the method you are applying, it differs. But, the question of practitioner, practice, means simply try to beat up the negative addictions. That was the culture tells you. No teacher, they keep on talking all the time, but doesn’t really tell you this is that. They won’t have to say that. Whole teachings will come and give you. So, that makes two points clear. Point one, what are you trying to get it. Point two, what are you trying to discard it. So, these are the two major points. That constitutes practice. Try to get rid of negative addictions, emotions, actions, negative karma and building up the positive and try to reach, if possible, to the level of enlightenment. So, giving up and building in is really constitutes the practice. That is the culture. Over here, I have to share, talk that to you, otherwise a lot of people may not be clear. Lot of you are absolutely clear. But, lot of you may not be clear at all. So, that is necessary. Over here, doing practice, practice means somebody either meditating or saying mantras. We say that person is doing practice. That’s not the case in Tibet. Old Tibet, where I was belong. No, practice really means you are practicing how to beat up these negative addictions. You’re practicing how to gain the ultimate spiritual gain that is buddhahood. That was sort of culturally known, understood, by everybody. So, since that is not here, that is I’m talking about the Tibetan Buddhism, I’m talking about only what I know, again. Some people may think, oh that’s wrong. That’s fine. Whatever you think. I’m only sharing what I know. That’s number one, it has to be cleared so we know what we are doing. So that we have goal to achieve. So that we have a negative forces that has to overcome. So, these are the important, basically. So, while we establish that, we have aim, and now we have sort of target. Target is the negative addictions is our target. So, if you don’t know the target, no matter how many arrows you try to shoot, in the forest, in the blind, it is waste. Maybe one by chance it may hit something where you really want to hit. By chance, because you’re just simply you know shooting it. So, many times I see in the West, people do that. People are practicing, they are interested, they work on the spiritual path, they want to do that, they want to do the best, they put efforts, they put everything, time, energy, everything, but simply shooting an arrow in the blind, no target. No target if you keep on practicing, it is not good practice. You have to have target to shoot. If you are learning, what do you call those [..] dots. You have to have target to, otherwise you going to just keep on throwing, doesn’t make any sense, right? So, it even they call it target practice, right? So, spiritual practice, you need a target. 0:16:56.2

So, the target is those negative addictions. Why it is target? Now, it is quite interesting, why it is target because these are the obstacles, these are the blocking for us. Buddha called that DEPAS 0:17:21.0, right, DEPAS, so it’s blocking. Blocking what, blocking you spiritual gains. So, when this one goes down, the other thing comes up. It is automatic. I very often say, it is like see-saw children play, one side is heavy, the other side goes up, right? Exactly like that. When these negative addictions goes down, by reducing those negative addictions, the postivity you gain within you. That very positivity is called spiritual gain. Whether you call it spiritual development or not. Whatever you have gained, that’s your spiritual gain. When that builds up, on top another, another builds up, and it becomes heavy, heavy and loaded. Then, the person becomes loaded with the spiritual development, because you gain so much. You have so much collection. And, this goes the reduction of the negative addiction. By cutting it, the positivity gains up. 0:19:00.3

I wanted to make that clear. That’s what I know. If not, otherwise we all think, I used to think, too. Even with that culture, even with that great many teachers and all this, even then I also used to think, if I’m doing this, certainly I’m going to see some kind of great many begins over here, they will uplift me and change me from inside out. So, I will look different and more powerful and more this and more that. I used to think that. But, it never happens. It never happened to me. So, maybe it’s happening to some people. Maybe they have vision. If I have visions, I consider it delusion, hallucination. Unless, it’s really established talking person to person and you can talk to and converse and test their statement, then you are making sure. Then, it’s true vision. Otherwise, it is hallucination and delusion. So, the really truly spiritual development is internal development. How you gain is by cutting down the negative addictions. Then, you keep on gaining it. In order to make that better, and stronger and fast growing, so you have all this different methods. For example, whenever we meet here, we will simply say this seven limb. Why do we do this seven limb? This is one of the best method to accumulate merit and to purify. I don’t know whether we think or not. It gives you purification. It gives us, it introduce you object of refuge. It gives you chance to purify. It also gives you opportunity to build merit, that is rejoicing part. And this are more important, out of all these seven, the most important thing is purification and rejoicing, because that is clearing and building, both. So, what does rejoice do? Rejoice build more positive karma. What does more positive karma do? More karma makes us more fortunate, more lucky, to be able to develop the true spiritual development. These are not true spiritual development. Even seven limb. It is method of building it. Is it clear to you? 0:22:43.3

So, now the question really comes, I’m going to answer you, what is the really spiritual thing that we hope to gain. I like to very briefly talk to you three most important points here tonight. Three most important. The point number one is the actually, traditionally we call it renunciation, then we call seeking freedom, we call all kinds of different names. You know why, renunciation, certain earlier scholars told me or number of other people, the moment you use the word renounce, immediately you feel you have to give up every good part of life and go and shave your hair, go somewhere, you know, somewhere sitting in the trees or Himalayan caves or something. So, in order to avoid that misunderstanding, we use all that different terminologies. I think Alex Bursen 0:24:15.4, I think it’s Alex Bursen told me, when I was beginning to teach, told me, Rimpoche, don’t use the word renunciation. I say what’s the matter. He says, you do the damage, then you say I don’t mean renouncing this and that one hundred times. It will make no difference, you have done the damage already. So, I try to avoid. But, truly here, what it is, it is truly compassion for yourself. Compassion for myself. I have compassion for me. That’s what it is. 0:25:00.4

When I have compassion for me, I care about myself. When I care about myself, I try to avoid what is hurting and I try to do what helps me. That is my compassion for myself. So, why a person, Mr. X, why Mr. X should not indulge in hatred, let’s say Mr. B. Why should Mr. B should not indulge in hatred. Because, hatred going to hurt Mr. B himself. That is good reason why you should not indulge. Whether you give up hatred or you renounce hatred or you don’t renounce hatred, it does not matter. If you care about yourself, you will not indulge, increase your hatred. Because, you know it’s going to hurt you. We know it. But, at the same time, we don’t know it. We know it, but we don’t know. Because, we thought hatred is the way of protecting ourself. I’m not even talking about the war and all that. Even you do talk, it is same thing. Every individual thinks that if I can show my temper and dislike, that is the best way to protect me, which is not true. You know it. I know it. We all know it. Actually, it’s going to hurt you. You show temper once, twice, three times, every your friend will give up. It will go away. Why shold they entertain a temper tantrum person? Everytime you try to do something, it shows the temper. We can see that. 0:28:16.8

And when you indulge in the hatred oriented action, it comes back to us. It’s going to get back to us. It’s going to hurt. That we know. Likewise, the obsession. If you entertain your obsession, you’re sure you’ll become slave. Think about it. I’m not go in detail on that, because we all know what we’re talking about it. So, if you have compassion to yourself, you should try to help yourself. Helping is cutting down those negative addictions that we have. We do not entertain those. Try to avoid, even you are half way through entertaining, try to stop, and try to think and rethink and move. That will be your major practice. And if you gain actual compassion and love for yourself and then you really have gained what they used to talk renunciation. I believe that is step one. Step one. When you have the step one, step two becomes easier. Rather than try to gain step two directly without step one. Why? On that step one, I have experience on me personally, what is really compassion, how does that work with me? What is really love? How does that work with me? What is obsession? How does that work with me? What is hatred? How does that work with me? So, on that basis, you can think of second person, third person, fourth person, and so and forth. That is expanded. Then becomes compassion. Because if we don’t have compassion on ourself, when we thinking of compassion on the others, it will be only lip service. It will become conservative compassion. Yeah, really true. No idea what compassion is all about it. You have no experience of suffering. You have no experience of pain. You don’t know how it hurts. You don’t know how it tortures you. You have no idea. You don’t know how it pull and push us. Yet, we have to entertain our goal, our projected goal, projected aim, you have to do all kinds of things. 0:32:52.3

So, that is the reason why there is no true compassion. You have no idea what pain is all about it. Maybe you know if you have toothache like I do today. If you have toothache maybe it’s always something happening. So, who knows. So, you notice. Otherwise, you don’t know anything about pain. Mental pain and how does people go through. What a difficultly it is. Loosing loved ones. Loosing children. It’s not that easy, right? It is not. We have no idea what it is. We, me. But, when you don’t have that on personal experience, you don’t know what it is. So, it doesn’t matter, there is no compassion. And the compassion have to felt the pain of people. Do we have to experience? Maybe. But, you have to have understanding of that. True understanding, not just “I understand.” Show a little sort of long face, sad few minutes. It doesn’t really become mourning. The mourning really, when you mourn you feel it. And when you don’t have that feeling, you don’t have that compassion. So, the first, everything is on personal basis in the spiritual path. Compassion on the personal base, love-compassion both on personal basis and eradication of negativities, negative karma and everything on personal basis. Buidling a positive karma, thoughts, action, everything on personal basis. That is must. It is ground. It is Buddhism 101. Really, true. It is. When you have that, then everything is easy to build on top of it. That’s the one takes hell of time, hell of energy, this is where all the struggles we go through. Because our addiction is, we are addicted to a pleasure, like me, I’m addicted to sweet and sugar. I know I’m diabetic. So, that what it is. Great, there’s sugar substitutes. Really, true. This is just giving you one example. So, that’s what it is. We are very much, you know the food addictions, those what you normally call it, substance addictions are easier, better than these emotional addictions. Those material things, you’re learning how to smoke, how to drink, and all this are just physical body for the last whatever. If you are my age, it is the addiction of only sixty some years old addiction. It’s nothing compared with those mental addictions that we carry life after life. So, it’s not easy to get rid of it. The fight really is between those addiction and new, that you want to put it in. That is the fight. So, some of the earlier spiritual teachers even talks about warrior and Shambhala war and all of those are when you really now think very carefully, those people have been thinking. They really thinking. Not only they thinking, they know what they’re talking about it. When you first just listen to that, looks funny. But, you know, or they really been thinking. That’s what it is. It is sort of fight between this old addiction and new coming. You know why? The old addiction will constantly, continuously making sure that negative actions continue. That’s why they say there’s no end to samsara blah blah blah all of them because of that. 0:39:12.7

It’s all boil down to cause and effects, it’s karma. When you do not create the cause, then you don’nt have it, result, consequences. Buddha did not share, did not really give, taught us any magic. Perhaps there is no magic. It is simply by cutting the cause, then the cut the result. It is obvious, straightforward. When you don’t have the cause, you don’t have the result. That is how Buddha really shared with us how does we get out of this mess is by cutting the cause. There’s no other. Why do we meditate? We meditate to cut, don’t let our mind or anything go in the usual way. There’s no business as usual. That’s what they do. They try to divert your mind. They try to stabilize your mind so that you can use the new things. Am I talking to you or am I talking to myself? Really. Okay. So, that’s really the bottom line. So, the moment we talk about spiritual, I get that picture. The picture what I get is a method, effective method, powerful method which cuts down out negative addictions. Powerful method which build a positive way of living. And I really think that is the total purpose of spiritual path. That is purpose any religion’s practice, I’m not simply talking about Buddhism alone. At least, if you’re praying and worshiping, during that period your mind is focused on something positiveness. It’s not entertaining the negativities and building. So, some use that method. Some use much more sophisticated method than that. Basically, almost everybody here in the United States, at least knows when you do something good, you’re going to get something good. So, something good should be done. It is good thing to do. Even you don’t know, you’re going to get some good result or not. That much we know. That itself is great. 0:43:15.9

We have to build on that basis. What constitutes goodness now? What constitutes bad? It’s very easy for anybody to say good and bad, that’s okay, that’s not okay. It’s good, it’s bad. But, where do you draw the line? It’s very easy for anybody, either easy or not easy, if the person thinks, it’s not easy at all. If the person doesn’t think, it’s very easy. Oh, that’s good. If you think, it’s not easy. On what ground are you seeing this is positive and this is negative? I don’t think we can, really. It is very hard for us to say. But, one simply little point, that Buddha shares with us, that is saying, if your action is hurting people, including yourself, then it constitutes negative, bad, because it hurts. If it’s helping, it’s great. That is also interpretable, helping and hurting is interpretable, but let’s not visit there. At least, on that level we go. So, everything is great. Meditating is great. Doing this thing is great. Doing that thing is great. But, I don’t know what really constitutes dharma practice. There’s interesting thing, when Atisha passed away, it’s 1100’s. This Atisha’s foremost disciple was Drum Rimpoche. 0:45:45.9 Drum Rimpoche somehow, Drum Rimpoche is a lay person. Not a monk. All this great Kadampa teachers are all monk and all that. Drum Rimpoche somehow sort of semi-officially observing and giving guidance and overviewing, sort of over supervising every Kadampa lamas at that time. Sort of semi-officially he did not. But, semi. So, one day there was a, one of the Kadampa geshes we call it and is making mandala offering, normally he makes lot of those mandala offerings. So, he forgot for a couple of days, his mandala started picking up little dust, he forgot. So, he’s meditating forgot, not forget because he’s watching TV. But, he forget because he’s mediating. So, Drum Rimpoche told him, how come you didn’t do this? He said, I’ve been thinking and I overlooked. Drum Rimpoche said, haha, Atisha has far better meditating power than you do, but he never misses everyday practice. So, which means Drum Rimpoche telling him, when you don’t do it, that means not right. Atisha has better meditative powers than yo do, but he never misses. That’s the mandala offering, which, of course both for purification and accumulation of merit. And certain people been even emphasize yo do 100,000 manadala as Nungro, Nungro means preliminary. So, whether you do 100,000 mandala offering or not. But, this is one of the way to cut down the negativities and build the positivities. And then, Atisha was in life, some of the Tibetans have said, hey, hey, Atisha, give me a teaching. Atisha did not reply at all. So, then they come nearby, say, hey Atisha, give me teaching. So, Atisha said I have good ear, I hear you from beginning. But, that’s not the way you get it. That’s not the way you learn. Then, sometimes Atisha had interesting things. Atisha says, some people went and asked Atisha what should I do? Should I meditate? Should I sometimes meditate, sometimes do circumabulation, sometimes I do mandala offering, sometimes I read, sometimes I think, sometimes I debate, what should I do? Atisha keep on saying that’s good, that’s good, that’s very good, but I wish you do dharma practice. 0:49:54.3

Then, some people say I’ve been meditating all the time. Atisha said, oh, that’s great, I wish you do little dharma practice. Some people said well, I’ve been teaching all the time, learning myself and teaching. Atisha said, oh that’s great. But, I wish you do little dharma practice. So, all of them, whatever you do, it does not become dharma practice because it does not hurt the target. Some target, which is negative emotions and addictions. That’s the reason why he said they’re all great, I wish you do dharma practice. One of them even changed, saying I’ve been learning all the time. He said that’s great, but I wish you could practice dharma. Then, they said, sometimes should I meditate, sometimes should I teach, sometimes should I learn. He said, oh, that’s great. But, I wish you do little dhrama practice. You know. So, that’s what Atisha did. So, which really indicates what dharma practice means. So, for me, that is spiritual practice. I’m not saying others are not. But, I’m saying what is to me spiritual practice is all about. So, you have the target, you have the goal, then you go through. And, what I learned, the tradition what I brought it the lamrim tradition, based on Manjusrhi’s personal instruction to Tsongkhapa, that three principle path. On that basis, the lamrim is really the best way, that I know, I’m not saying that is the best and others not. I’m saying that’s the best I know. Best way of traveling through the spiritual journey. You know why? It is very interesting. If you look in that Odyssey to Freedom, if you look all those little bookmark, your personal experience of each step will automatically transfer you to the next step. It’s really, it is automatically they will push, that is how smooth it is. If you are stuck in one place, you are stuck in one place, that’s it. You’re not going to go anywhere. But, once you started moving, it is very, it’s really an automatic. It may not be true with guru devotion practice and embracing human life, but it is true with embracing human life, seeing it’s qualities, difficult to find, and importantness, those level are really they’re there. One sort of shows you to the others, leads you to the others. And, that way, straightaway takes you to impermanence. Some people may think these are not spiritual practice. You’re absolutely wrong. This is spiritual practice because it is grounding yourself. If you try to do something without establishing this ground, try to do whatever, try to catch the compassion, without having compassion to yourself, you can never dream of having compassion on the others. It won’t work. You may have hairy compassion. When you see somebody hurt, you feel bad, that’s about it. 0:54:39.4

But, when somebody else tells you, hey you got to kill them all, maybe it’s true. You got to kill them all, otherwise they going to hurt us. So, that shows you how good compassion is. Straightaway. It may be conservative compassion, we’ve been quite conservative on compassion. Maybe. That’s really what it is. Even those three things I told you, compassion on yourself and compassion on others is just a, sort of side of one coin. How do you say? [..] Two side of same coin. That’s what it is. Really. I sort of normally, it’s amazing. Once I was with Kaybje Ling Rimpoche in Dharmasala. Probably, I was little influenced by the Western influence and American influence, perhaps. Sort of very unusual way, so I said what was this love-compassion business works. Which is very unusual after the question went out. It’s very, very unprotocol. It’s sort of really against the protocol tradition, we don’t ask that sort of funny thing. He was eating something, he showed me the napkin, saying this is compassion, turn the napkin around, that is love. So, it is sort of one mind with two different things. It’s not Zen. If you think it’s Zen, it’s not. But, when you’re thinking carefully, carefully, it really tells you the same thing, the love and compassion to yourself and love and compassion to the other is the one part, one face of napkin, the other one is the other face of the napkin. It is the one self. But, it was built on the basis of self compassion and love to yourself, without which, you can never hope to get the other one. So, all this Mahayana, Hinayana, Vajrayana, all of them are method, all of them are vehicle, they even call it vehicle. It’s method. The real thing is cutting the negativity and building the positivity. Whatever the method you use, it works to that extent. So, I think I said enough. What I really try to establish here is what is spiritual path, what are we doing, what is our goal, what is our target of destruction, what is our aim of building. So, when we’re clear on those, then we direct all our energy towards that. So, it becomes spiritual practice. When we are not clear that, and then as I said, we shoot all the arrows in the forest, having no idea where it’s going. Or, we throw the darts on the wall, without that board over there. Make every hole in every wall possible. 0:59:29.8

When your companion comes back, are you crazy, get out of here. So, that’s what I like to say. Also, it is such a funny way I am here tonight, but I’m not here next Thursday. So, I like to throw this thing in between so that, sometimes we need reminder, otherwise we think what we doing here. I guess that it. I won’t be here next Thursday, do I be here next Thursday after that? That’s retreat. [..] 27th, then I’m continuously here. And then we will continue where we stopped last time, through this Odyssey to Freedom. So, thank you for coming today and anybody want say anything or have anything? Yeah, Elizabeth.

Audience: [..]

Rimpoche: That, you know, I really like to say something funny. You know, getting little anger, little angry there. That’s not the issue, even. That’s not even the point. Or getting little obsession here. That, is it bad, sure. But, that’s not the point. The point really is, to me the point really is our mind, the main mind, or ourself, the actual consciousness, getting to the free of all those. I think that is the main point. Having one little set back there, one little set back here, and all this, are not even the issue. Should I continue? No. How do I deal? That’s different question. To me, when you’re angry, you can’t deal with anger. Try to change your mind slightly, relax, transfer, go somewhere and get change the focus and then it goes down and you deal with it. Most important, dealing with anger, is when you’re not angry. When you’re not angry. When those negative emotions, when they’re so powerful, when they raise so high, you can’t deal with. Example is one time there was one Indian king who somehow, so much against his father and he stated coup against father and arrested father, who was king, put in prison and while in the prison, the father developed, father become arhat. So, finally, he released father, but by the time he is releasing, all the ministers loved the father, so they all rushed to release him, everybody. He thought they coming to kill him, so with that sort of fear all together, father died. When the father died, the king has so much regret. So, it completely overpowered. With that such regret, went to Buddha. Say, I killed my father, I am terrible blah blah blah. You know what Buddha said? [Tibetan]

1:05:04.7

The father, mother should be killed. If the king could destroy your universe, you will become fully enlightened. So, which is of course interpretable. But, at that moment, if the Buddha says you have done such a terrible, so he would have died or something terrible thing have happen to him, no doubt. So even Buddha at that moment said that. Of course, later father and mother should be killed it doesn’t mean mean the father and mother who give you birth. But, the father and mother who give you samsaric birth which is hatred and attachment or obsession. So, when you’re really angry, you cannot deal with anger. Really, terribly angry that you’re literally shaking and ready to chew even a stone. That moment, you cannot deal with anger. The best time to deal is when you’re not angry. Seeing the faults of the anger, disadvantages and committing yourself not to be submitting to the anger. Constant continuation of that awareness and thought and effort even praying will help you see the result gradually coming. But, when you’re talking about spiritual path, the more issue is not so much small little temper tantrum here and small piece of attraction here, they are not talking about it. I think really, we are talking about deeply from the really totally from the bottom of heart, getting ourself free of those. Though, we may say, yeah, I have to deal one by one. True. In one way. But, do we really have that much time to learn every lesson one by one. Probably not, we don’t. So, what we really have to do is we have to look at the root level. That is ego, ignorance, pride, confusion, all of them combined together. That’s where really lies. It is high tech, electronic way of dealing with those. Maybe I’m wrong. Hopefully not. Perhaps, I should say I guess I’m not wrong. Otherwise, sometimes people may misunderstand. Thank you.

[dedication]

[end of audio]