Archive Result

Ok, welcome back for the, I don’t know whether this is the evening session or afternoon. It’s the evening session; after all we had dinner so it has to be evening.

Ok, so up to here this morning we have completely covered the guru devotional practice and embracing the human life part of it. These two are recommended simultaneously, you can do them together. Particularly the guru devotional practice is really meant to be the bare bones of our practice, so it goes throughout. It is a great difficulty to gain realization on that and it takes a lot of time and a lot of efforts, so that was a little difficult to gain. So it is recommended to do simultaneously.

Now if you look in this basic outline, it has the root of all development guru devotional practice with the support of the guru how to practice and that also has reminding yourself to take the essence of the value; reminding you to take the value, to take advantage of the value and to fulfill the mission of your life and how. How has two and

So:

2:22

nim bu che dan lem meh su

So how now has, actually three. These are the common with the lower level practice, common with the medium level practice, and mahayana practice. So the bottom line now is this up to now; including seven limb, including purification. All of those are prerequisite for this, including guru devotional practice and the value of human life. All of those are the prerequisite. Now the actual level comes in. The actual level comes so now it is three; common with the lower, common with the medium, and mahayana.

So it is now we are beginning to have actual practice, although they are all actual practice earlier, but it is sort of a prerequisite one and now here comes the real ones and it is also something, each one of them always has the session and in-between session.

In session is also again, the prerequisite, actual, and conclusion. So the prerequisites are always the same:

4:11

gem neh kun du lama lha

tor wah dor je chan wa somah lah bel lah

dor je chan wa so wah deb

So the collection of all refuge the Lama lha pai Lha Torwah Dorje Chang the Buddha Vajradhara, that’s Sanskrit, but you know if you change the Tibetan into Sanskrit you think you have translated the word, that’s what the Tibetans always do, but it is not.. You have not. Actually you have just switched between two different languages, so

4:49

gem neh kun du lama el lha

What they’re really telling you is the lama who is lha pai lha 'god of gods' is all collection of refuge Torwah Dorje Chang the Buddha of the Sutra and Vajrayana together. Torwah Dorje Chang means one who holds the vajra, which is the Buddha in Vajrayana. So Lama Torwah Dorje Chang is always remembered and always meditated. It is always your ultimate goal to become. It is your protector. It is your refuge. It is always there. So that is the always, every session, everywhere, whatever practice you do that as the basis.

Now it’s very similar, then you are also saying to yourself, I and all mother sentient beings continuously constantly continuously having a life after life with the difficulties, sufferings and sufferings are sometimes too severe all kinds and all of them are because I let myself be taken over by my usual habitual addiction to laziness. That is also because I don’t think about impermanence in general and particularly the death impermanence. The death particularly, the vivid impermanence which is death.

Not only that, I also didn’t spend time to figure out what happens thereafter. Particularly don’t think about the lower realms and the sufferings in the lower realms. I have not been interested at all to find out what happens, then even if I had occasionally some curiosity here and there, but I did not pursue it at all. Not only that, I also did not think about the karma, what is all about it? The karma and I didn’t trust karma. I don’t understand karma, I did not bother to figure out how karma works.

So because of those reasons I have this constant continuous life; so now I have the opportunity. I have the life that is capable and so I do need to remind not only myself but to all sentient beings have to be thinking about the death and the dying, have to think about the sufferings in the lower realms. By doing this, by thinking, understanding, realizing impermanence in general particularly death and by understanding sufferings in the lower realms then and only then I and mother sentient beings can generate desire to liberate ourselves from those difficulties. Without understanding the possibilities and probabilities of coating ourselves in this difficulties how can I have desire to be free from it?

So therefore thinking about it, meditating about it, analyzing about it in order to build the desire to free ourselves; I may be able to do this. I pray that I and mother sentient beings we have very strong and powerful liberation seeking mind and understanding of karma and thereafter following the karmic rules properly I may be blessed to be able to do this. Praying that way light and liquid coming from the body of Lama Torwah Dorje Chang purifying negativities in general and particularly obstacles to develop these particular realizations both body and mind become pure, clean, clear. Your our life, luck, fortune and particularly luck and fortune that will bring the realization has been fully developed; and particularly the blessings to be able to gain this realizations have been obtained

So that is every lam rim meditation wherever you do you have to carry this sort of basically give you the sort of general idea of the session that you are going to be. So now we move to this actual. You know actual, pre, actual and conclusion and the actual level. The actual level, basically you have to have a sort of 4 things here:

thinking, meditating about the impermanence, particularly the vivid impermanence of death

meditations on the sufferings in the lower realms

refuge

meditation on karma and gaining realization of trusting karma

So basically four

First the death. What you really do here, the first point, it is really the power point, the first is death is definite. Because no matter what kind of a body I have there is no body that is immune from death. The traditional Tibetan meditation is you have a quotation and a logic combined together, but quotations are probably very difficult for you unless Pabonka’s Liberation in the Palm of Your Hand might have translated some of those quotations, but I don’t read English, so I don’t know.

But what is most recommended strongly, what I can think of it here is:

15:07

kan do neh jeh chu mez zo sang joh deh ni ye bu mei

tah zoh

yu weh nam du sub seh yim yah mez

Buddha himself had said there is no place—wherever you go—there is no place where you can get away from death. If you stay in the sky, in the ocean, in between the mountains, wherever you go, there is no place. That’s what Buddha himself said, and in this particular book they don’t talk about that, they talk about something else. What do they talk about here?

16:01

kaya san gye rang goh sang gye nam gi neh du jem

So in this one, this

kaya san gye rang san gye nam gi neh du dah

ku lu din leh pang jan ke weh pa boh meh juz

The buddhas, disciples of the buddhas, arahats, bodhisattavas, each and every one of them have left their body, and a person like you and me how can we avoid death? There is no way. That is what this one particularly quotes.

And not only that, we talk about the Buddhah, a lot of great peoples have obtained the stage of what they call it, Vajrabody. Vajrabody

17:00

dorje kun la jim meh no yeh sun ju wan yeh geh wah sam eh doz

The vajra body has no death, no birth, no death, but we request you to remain... you remember in the Lama Chöpa we have that? So dorje kun... even then those who have obtained the vajra stage, which is gone beyond the death and the birth, even then they also appeared as an ordinary human being and they go through changing of the body.

In short, all the great masters great teachers, great beings from the past, whatever we have, all of them; even though we talk as though they went somewhere for a visit, but truly realize that they are gone.

Particularly it becomes important for a lot of people to think; people talk about the reincarnation and in particularly the Tibetan culture has this recognition of reincarnation. So many people sort of think when their master is gone they sort of wait for his return. It is true, their reincarnation will reappear, however that doesn’t mean that individual master is coming back. So you really have to have a little distinction here and you have to understand that.

In the West they understood about this reincarnation business, so they think oh he’s going to come back here so we’re all waiting. So that’s not all about it and it is also a long process. You never know whether this incarnation is right or wrong, it happens. You’re always seeing it. It is also the biggest corruption also in that reincarnation business, particularly if you are an important one. They always have these difficulties.

As you notice, we don’t have to look very far. If you look at the Panchen Lama, we have two. We call them Chinese Panchen Lama and Dalai Lama’s Panchen Lama, but whatever you may call it there are two Panchen Lamas, whether you refuse to accept one. Most people, you know people who are with his holiness, we refuse to accept the Chinese one, and as well with the Chinese they refuse to accept the Dalai Lama’s one. Whatever, whether you accept or not accept you have two guys there, two little kids there. They're no longer little, anyway so that’s it. Perfect example. In case if something happens to his holiness the Dalai Lama, you’re sure they’re bound to be two, you see? Where those outside the Chinese will recognize one and those who are within China they will have another one. So that is bound to happen. Then look at the karmapas, there are two karmapas. Look at dun gen Rimpoche, there’s two Dun gen Rimpoches; Kanze, there’s two Kanzes, and all of those. Luckily there’s not two Trijan Rimpoches or Ling Rimpoches, but still all this happens.

So the reincarnation is something completely different and also within the reincarnation you never know. The previous one has been great, but however that does not mean this reincarnation will be great. There’s never not guarantee. Never, ever. It happens many times. In previous life the kundar Rimpoche had something very interesting here to say and kundar Rimpoche has very:

kun deh jah beh im has very intersting to say is:

21:56

du goh zhing tu nam chur da chin do deh ko meh sam du di sam beh di ni

thoh zoh

Kundar Rimpoche says:

When you are recognizing the reincarnation and having the ceremonies it looks great and wonderful, but when the reincarnation is making a mess out of the works of the previous one, how said it is.

So that is the 22:23 kun dun jah beh yim

There are many of them, so what really we talk about that as though the person is about to appear tomorrow about to pop up, but in reality the person is gone. It’s no longer there. Even if it reappears it’s going to appear in reincarnation form, it is different. That has happened to Buddha, and to all the great beings that we can think of and name anywhere, in any tradition, wherever you look there is no continuing. Even the Dalai Lama, the Dalai Lama continues in reincarnation, but it is a different person all the time. Different personality, different character, different things they do, up to 14 Dalai Lamas. Even at the 6th Dalai Lama level you had two different 6th Dalai Lamas together at the same time. One crazy one and somehow they repealed the crazy one and put another young guy there and then the Mongols came and chased him away so all these are there.

Even if it is reincarnation, if it is true reincarnation and if you did not bring them up nicely and then you get all these problems. The Sixth Dalai Lama is because of that. The Fifth Dalai Lama died and they kept it a secret. They didn't let anybody know for 25 years, that was the problem. For 25 years they kept it secret and they even had some guy who sort of slightly looked like the Fifth Dalai Lama, they got a hold of him that old monk and put him there and let him sit there and ring the bells and do the damaru and so the people can hear the damaru sound and the bell ringing and all this. The guy refused to stay and he ran away. They had to catch him and pull him back. All these big funny stories are there.

Also during that period the other young incarnate lamas are recognized and they have the first audience so the 25:38 lemu cheba dorje, very famous one came. So he was a little boy and so the lemu sheba dorje has private audience. In those days and particularly in the private audience they only sent that little kid, no attendants with him at all, nobody. Just the kid was taken in, somebody would take the kid in and bring the kid out. So one of the teachers of lemu sheba dorje has told him, you're now going to see the Fifth Dalai Lama next week, or whatever it was. So he said, there are people talking that the Fifth Dalai Lama is not really there, so I'll tell you one thing: when you go and see make sure, look carefully and see how his nose looks and then come back and tell me.

The Fifth Dalai Lama had some kind of big nose, like a Jewish type of nose and so... let's not say 'Jewish nose' say Yiddish nose. Anyway, so somehow you know they have taken protection so what they really did is they put the one old monk over there and he's wearing some kind of funny hat which has a little thing that comes out, but this young boy went down and looked up and he came back and told his teacher I really couldn't figure out but there's a really big one there, you know big nose. He says I went down and looked up you know so but anyway

The reason why they kept it a secret is that was the time when they were rebuilding Potala in Tibet. Potala was being rebuilt and half-way [through] the Fifth Dalai Lama passed away. So what 27:50 Desi [Desi Sangay Gyatso?] Rimpoche, at that time, Desi Rimpoche composed a poem saying:

27:55

chen zhin se dang ye chey sun yesh pan den kan du sum du dorje

nam ju cho du yesi no sam tem beh san de shoz

He wrote a beautiful poem and he put that out when they're building the wall and acually it says chen zhi dan ye it says:

The Avalokiteshvara who is the real essence of the enlightened beings compassion and wisdom in the form of the manifested of the great monk and may remain a long time for the sake of Buddhism in general and particularly Tsongkhapa's teachings.

So he is actually looking for the reincarnation, but he put it in such a way and everybody thought the Fifth Dalai Lama is a little sick because of this poetry. So it is really a nice, beautiful, hidden poem that Desi Rimpoche wrote. So 25 years later when Potatla is completed and then he produced a white paper, it's called:

29:12

Da nab beh tu mah wey tu ni

So by that time he had found the Sixth Dalai Lama and he is about to bring him to the center of Tibet, and then he issued a paper saying the Fifth has been transformed into the Sixth. He says in a beautiful singing of the sarasutis[?] guitars sing of transforming Fifth into Sixth, so just a beautiful one. I've never seen such good poetry, you know, this is really a beautiful one calling transforming Fifth into Sixth. So they bring a big guy over there saying this is the Sixth Dalai Lama, so he's already formed, having been in a village and having all bad habits all the time, 25 years old already. So the Sixth Dalai Lama becomes a naughty one. Very naughty one, because of that. Because he already build his habits and all that 25 years old one, so that's why the Sixth Dalai Lama had big difficulties. The Mongols thought that reincarnation was wrong so they brought in the army and invaded Tibet and kicked the Sixth on the throne out. So he has run away and they brought another one called, I forgot, but don't talk about it. Anyway, if I go into history I'll go into history, forget it. You haven't heard anything. Where did I go?

So they are all passed away, they are not there. You know sort of really the continuation of the same person being may appear, and that also you know it's very thing a very subtle continuation. So actually Buddha passed away, Atisha passed away, Tsongkhapa passed away, all of them. Almost all the teachers that we know in every tradition they passed away, they are impermanent. And that's why it says; when they are all gone how can you hope to be?

So I don't want to make it long, I really wanted to make it short. So in short; nothing can prevent the death by any power, military, economic, scientific, mantra, medicine, nothing can prevent death. There will be a time that no one can do anything to save a person. We have seen that with everybody, those gone and we're seeing them and we will see them and that is very definite. No matter whoever whatever we do, say, act, perform; whatever you do it will be there.

That means for each and every one of us, each and every one of us will have that time sooner or later it will come. When it comes there is nothing you can do about it. There is nothing to add up, nothing to do.

So actually every minute is cutting out whatever the time we have. Minute cuts the hour, hour cuts the day, day cuts the week, week cuts the month, month cuts the year, year cuts the life. And that's there.

Shantideva has said: 34:51

nyen tsen du bah yin meh beh tsun de tar doh ku jin

neh bah kun ne woh meh na tah da cho wah jim ben duz

So really, the days and nights do not stay continuously our life is not permanent, it goes. There's nothing to add up on it. So it is definite that I will go. There is no single reason that I will not go, nothing. And so it is very definite, sooner or later it will come. If we keep on thinking it will be later, later, later and then there will be a time that you can do nothing, a time that comes and says it's time to go.

Remember I shared with you, I think it was Kundar Rimpoche or somebody, the disciples had requested him to give his autobiography. So he said, 'no, no, no I have nothing to write.' Finally some people insisted so much and then he said, 'yes, ok I'll tell you, you sit down.' So he said:

36:36

chi beh chi beh sam di ni shu tsong

che wah che wah sam di ni su tsong

meh ju meh ju sam ji mi su tez

mis su tam beh tsong nam tah yin

I keep on thinking

I am a little kid, I am a little kid, I am a little kid

I spent 20 years.

I am going to do something, I am going to do something,

I am going to do something

I spent 20 years. [that is 40]

I'm sorry, I couldn't do anything, I couldn't do anything, I couldn't do anything

I passed 20 years

That is the autobiography: how I wasted my life.

So that is Kundar Rimpoche, and Kundar Rimpoche did not waste his life, you know that. but that's telling us. That is really what we do. When you are young kid and then you say, 'well I'm young I will do something very well later I'll do a little, but I have to do this first, that first, and then I will do it.' And then you become 60 years old and you say, 'I'm sorry I couldn't do it I'm too tired, too told, too sick, too this, too that.' You know all this. So that is how our life goes so:

37:54

sem beh chey chu sha lon neh beh nye buh do che was

So even we're alive but we will not have time to help ourselves so

sam deh chi meh tan den shi mun do kan ton meh beh

san geh seh me chim beh che lha mah beh

Whether tomorrow comes first or so called future life, which comes first? Nobody knows. It is better to work for the future life as well. In other words, the priority for us to work for tomorrows bread and butter and to work for the future life's bread and butter is equal. The real priority for us is equal, but we don't treat it that way. We have to treat tomorrows bread first, and then the future bread later. But you never know which is going to come first, so that's what I mean. Since this morning saying the prioritizing our deeds become what we need to do is extremely important.

39:40

tse lah neh beh mi jin du beh

dah beh chu bez du wah

Then sometimes not only sometimes but very often the things that are supposed to give us more life makes you sick and die. The medicine is one thing that is supposed to cure your illnesses and help you, but sometimes the side effects will kill you instead of cure you from the illness. We have seen this all the time, so Nargajuna has said:

40:47

de shi jin tsa bah doh dah tsun ni moh du

bar wah tse boh lu jin du dah gyen tor wah lah boh lu min jin

shi du min ju mit du muh je sez

So he said the whole existence the world, the mountains and everything, it's become dust. One day it all will burn in the fire and become dust. One day even that dust will not remain. How can I expect such a weak body to remain forever? It is not possible.

So there is no problem for us to understand that. We have an intellectual understanding of this, almost everybody knows, but there is no practical understanding. We don't have it, that is because we don't meditate, we don't think about it. Because you don't think about it.

Then also there are some people who encourage you not to think about it, and keep on 'don't think about life like that, don't say such bad things, don't think such about it.' It's also in our Western culture we don't want to talk about it. Everybody would like to, that is something that is not supposed to be talked about in society. I don't mean the upper society, I mean every society including hippies, they're not supposed to talk about it.

Let's talk about it. Not only the yuppies don't talk about it, even the hippies all the time don't talk about it, though they sing. There's the music those sing a lot, they sing a lot and they write poetry about it, but even then they don't want to think about it. Even if you're writing a song and you sort of looking at the lyrics and you're looking at the wording about it but don't think of it: you are going to be the subject The singers don't think, the composers don't think, the musicians don't think, the people who are singing along don't think about it. That is our culture.

So that's why we have an intellectual knowledge and it remains at the knowledge level it does not effect our life. It doesn't become any priority for us and when you don't do this one of the karmapas, I think it was the 9th karmapa, I think. Karmapa Pakshi says:

43:54

In normally when we are having a nice thing we don't think about...

Oh you're here, I thought you are not here today. You came back, alright. Oh, I thought you were sitting on this side yesterday, right? Why are you moving today? Huh? Somebody is sitting on your spot, ok. Alright. What have I been talking?

The Ninth Karmapa said, 'when we are nice and well and functioning well we don't think about it. By the time we are about to know you're about to die you start scratching your chest, it's too late.'

By the time you're really told that you have to go, you realize you have to go; then it's too late. It is time for you to depend on the second and third person, not to depend on yourself because you don't have time. You can't tell the person to come to get you to receive you, you can't say, 'hey I have to go to the bathroom first, you wait.' You can't do that, it's not there. There not even the time to go to the bathroom. Certainly there is no time to put on makeup. Not even time to put on a dress, not even a nightgown. That's how it is.

So when that time comes it is too late. The reason why you have to meditate on this because that way there is a sense of urgency within us all the time and that sense of urgency in one way we don't like it, it is miserable, it is bad and it is horrible, however it is very profitable for us becausethat sense of urgency makes us to prepare. I remember Pargula[46:43?] Rimpoche came and visiting. He's saying, 'well I haven't done my preparation for my traveling.' I said, 'what preparation?' He said, 'I haven't said my prayers yet.' So that is what he's looking for; preparation. Whether he needs preparation or not, as we saw after he was gone. We now know he didn't need preparation, but and that's telling us.

So the preparation for this is what we do every day. That's what it is. Ok. At the time of the death not only is there no certainty when we die; there's no certainty that we will not die today. So we should be prepared all the time.

The preparation here is also a bottom line statement. We should not have obsession with the comfort that we enjoy in life. We have an obsession with that. That obsession for comfort cuts our opportunity and time to do something right. I used the word comfort, I did not use the word necessity. So the obsession for comfort is our problem, you have to cut that. Necessities we need, we have to make the distinction between them.

Anyway, to have a perfect practice which can overpower the obsession to what we consider to be comfort. I may be able to do this. I may be blessed to be able to do this. Then five-color light and liquid coming from the body of Lama Torwah Dorje Chang and purifying all ourself and all sentient beings and everyone develops the sense of urgency that remains always within us, all the time. It's somehow you may not like it, but that is something very useful and helpful. Our culture will not let us think this, but that is a key for us to prioritize our time, utilize opportunity, do the right thing. The key lies on this. And as it is every time, light and liquid purifying and because of becoming pure you have to think even though you don't, you have to think you developed such an understanding.

Now the second point is suffering in the lower realms which are very often we always try to avoid talking because you know 1) people don't like to hear about it. 2) there's no scientific proof that those lower realms are there. 3) many of you have skipped from a tradition that talks to you about hell all the time.

So we don't want to destroy your comfort zone, however I think unfortunately that there had been some conference between the Buddha and Jesus and so they decided to talk about it. They decided to talk about it. I think someone, I don't know who the messenger is, they sort of send messages back and forth, probably on horseback.

And also the sufferings in the lower realms are actually cause to develop refuge, proper refuge. For us, somehow we have a funny understanding, when we say I take refuge we look at that as some kind of ceremony or some kind of function like baptizing or bar mitzvah or something in that manner, in that way, you know. It is sort of some kind of ceremonial function in our mind. It's not. It's not.

The real refuge is a seeking a protection, it's not that seeking protection what we think seeking protection is 'oh, I don't want an accident on the road, I want protection' or 'I don't want to have a snake bite me' or 'I don't want to have West Nile Virus mosquito attack me or my kids' we're looking for protection for that type of thing, silliest the protection. The real protection what we're looking for is the real stuff, and for which we don't even want to think about on top of it and so here we go, be prepared. For meditation on the sufferings of the lower realms like three preliminary, actual, and conclusion. Preliminary:

54:48

kam nir kun du lama lha tor wah doje chang la so wah deb

The collection of all refuge Lama Torwah Dorje Chang so all this, so what you really think now, yes it is true I have this beautiful wonderful rich opportunity life. It is also true it is impermanent, like bubble in the water it can burst any minute. When it bursts, when it goes, when I die I do not disappear, I continue. The continuation here is, I take another rebirth. That's going to be either good or bad. There is no such thing called neutral state, it's good or bad. In case if I take rebirth in lower realm, particularly in hell realm what will be? How will that be?

Well, we don't know anything about it, but the only information we have is from the teaching that Buddha himself has been through, saw it, know it with knowledge, with understanding, with reliability words were shared to us and that says is if you are in the hell realm there's a tremendous suffering. Either too cold or too hot or too hard, so there are tremendous sufferings. If you are born in hungry ghost level there's tremendous suffering of hunger, thirst, etc. If you take rebirth into the animal realm and you have the suffering of, well, stupidity and one eating the other, etc. So tremendous sufferings are there.

So let us deal with the first hell realm and basically there are 18 different hell realms according to Buddha; 8 hot hells and 8 cold hells and 2 additional nearby hell realms. So not only we have hell but 18 of them. Out of the 8 the hot hells are as follows; if you visualize yourself, let's say I unfortunately take rebirth in the 1st hot hell. It's called yan su which means reborn.

What happens is the moment you wake up from your death and bardo you have suddenly found yourself in a miserable place where everyone is angry at each other and carrying all kinds of weapons and everyone is killing everybody. Sounds quite familiar nowadays, anyway. Everyone is killing everybody and suddenly everybody gets killed and lying on the horrible ground and suddenly something happens, some kind of sound comes from the sky saying may all rise again. So then you rise again and do the same thing. They say in one day you kill 100 times, you'll be killed 100 times, you are reborn 100 times in one day, and that is every day's life there.

If you visualize think and imagine you're in there doing this, can you stand even a second? Right now we are imagining, but if it is really true and you're there, what are you going to do? Luckily I'm not there yet. So I'll make sure I do everything that I can not to visit there. That is one.

Two is even worse, it's called black line. Just like carpenters do make the lines and you know all the carpenters do, the tailors do. You know lines and then they cut it. Just like that. Those hell realm people, not the people who are suffering but the those who are the workers, officials and those who are executors and they will draw a line on our body and start cutting our body just like Supa cuts the 4X4s, just like that. I just said Supa but you know all the carpenters do that. That's their job. So that is continuous, again you don't die, unfortunately, you don't die you keep on somehow sort of regains in there and that continues so it's almost like saying you're born to suffer. That's what it is, almost true there.

Then the next is called du jom which really means 'collection of destruction.' You know traditionally they tell you there's a lot of people who really take rebirth in there because people who slaughter animals. When you slaughter those animals and because of that karmic result the moment you are born you see all this dead animals come up and they're there and they run against each other and they smash you in between. Some are so big, like a little hills and some are so small like little frogs, but however they will come and smash you completely. You know everything breaks, everything is cut to pieces and all this, yet again just like a magic show it revives again and keeps on going. That is continuing, that is the only thing you do there you have no other activity no time to rest no time to breathe certainly no time to smoke. There is not even a pee-pee break.

So the next is a crying place because somehow you found you are locked in, your ground on which you are standing is burning, one piece of flat iron burning completely. It is just like we roast meat and we roast chicken and roast beef, exactly. Now you happen to be in that oven and you keep on roasting. Can you imagine? If I'd been roasting, well I would have a lot of fat come out you know. Lot of them there, it could be quite good, tasty. I'm glad Jeffrey Dahmer is not here.

So anyway, so we're just making jokes in between but still can you imagine if you are really caught in there. Forget about the long time, even a short time and even if you dreamed about it, we're going to tell it's a miserable horrifying dream, right? It's almost like seeing a horror movie and that can become reality.

The next is called hot and it is huge, the whole country, whole environment is nothing but burning iron sheet. You're continuously burning in there and then those people those jealous will come and torture you with the tridents they put through, you know what, through what. They did the same thing in Iraq and India did the same thing during the emergency in '77. So people do that to other people and that's what they do there. They poke through and get the upper part of the trident through your crown even though you are not dead, plus you are cooking, roasting, burning and plus that pokes through you completely.

And furthermore than that the next is very hot, not only they poke you this but now it exactly what we do when we bake potatoes, we poke holes in them and we put oil and we rub the potato in the foil paper and we roast, right? Exactly here the same thing, each beings are not only poked through but also rubbed in piece of hot burning iron sheet and you're rolled in there and keep on roasting there continuously.

And there's a lot more I don't want to make it, the last of all which is called na meh, which means endless, and you are locked in one of those burning chambers and you have no where to escape, everything is seen and somehow there's a huge not only a fire, but the fire is restrained by air that pops up from somewhere and it almost there is no separation between the body and the fire and that is it.

So these are the hot hell sufferings and I didn't go into detail I just briefly mentioned. Now nearby is supposed to be this, nearby is somehow there is the people come through with some kind of swarm[?] A fire swarm people walk through, sort of you are forced to walk through fire swarm and every step you take you burn completely. When you take it off you regain and you burn again constantly, continuously. Continuously.

Then sometimes there is no fire, there is no swarm, there is a tremendous amount of insects and some kind of animal insect combination bites you all the time.

Then there is something called 'shama li bon doh' it is a tree that has some huge tree that looks beautiful, however when you getting near it is all weapons and by your karmic consequences you see your loved ones and near and dear ones up on the tree. They will ask you to climb up and you go up and you cut all your body completely by the time when you get there you see them down and then you have to go down and you get cut. So this is called nearby.

So these are some, this is no comparison with the hot hell itself but it's sort of a little left over. If one really doesn't have any health any purification nothing, then you know if you have huge negativity and then you go to the lowest or the most deepest hot hell then because you free from there, get to another, get to another, and then the lightest one and finally you get out and this is nearby. That's why it's called nearby, you go through all this. That is the one who really doesn't have any help at all.

Let me also continue with those cold hells too. Cold hell, when you're taking rebirth there lightest one is so cold you start cracking your skin and next one is, oh no not cracking but popping up. The next one is whatever pops up it cracks, and then next one is you've been seeing you know sort of shivering cold and cracking, bleeding, all of those. The next one is you cannot even say anything and you'll be just shaking, and next to that is even though you are not shaking also too much and your mouth has been just going slightly like that and next to that your body cracks so much it looks like a thousand petal lotus, but that is the last one. There is one in between, like a little bit of flowers and then it becomes bigger it's almost like a flower petal lotus and that is eighth cold hell realm.

So that also has nearby and some of them are even in human land we have sufferings even in the human land we have some hell realms are there. It was clear sometimes we really go through with the hell, particularly you know torturing by people. The stories that we read or that we hear are things that happen in person is one of those nearby ones, though fortunately I hope it is a short period. This sort of tells us there is not so much gap in between our life and hell realm, really not so much gap. Sometimes you don't really have to die, sometimes when it's not your fault whatsoever and you're an innocent person caught in the midst of those and you experience that and those are nearby hells, hell realm experiences. The worst of those is the people who are torturing, you have no understanding no idea what's happening and that is exactly how they describe those hell realm stuff, they do that.

So that is good enough just to remind us it is not always necessarily taken for granted always after death it is going to be wonderful. Have positive feelings, great. However, there is no guarantee and it is very wise, very human, very wise and very human to be able to do that make sure that you don't take rebirth in there.

So I'd like to mention to you a little bit; this is what you meditate on, each one of them Then you know you realize, this is only I imagined, I'm not there yet, how lucky! But I want to make sure I don't go there, so then start taking refuge from there. The cause of taking refuge is what they call it fear. Fear is not just an ordinary fear, the fear of possibility of taking rebirth in those, so that is how you take refuge.

Now, what causes us to take rebirth in the hell realms? What Buddha has said if you have a big negativity they cause, big negativities such as killing a human being. So when they say big negativities even killing, killing is bad and terrible on negativity, however it's not necessarily big. You know there comes the difference, if you really have a cold blooded murder planned, executed, for whatever the reason might be, and with anger with hatred, torture and kill, that is a big negativity. Just in case for self-defense, true self-defense, an accident, an accidental killing is bad however it doesn't become big heavy one. But really what the big heavy ones are the five immeasurable negativities that are considered the really big heavy ones. They really give you a result of hell realm. Then if you are celibate, monk or nun, and if you have four root broken commitments, four root vow breakings that will give you four root, not all the others don't count, four root killing a human being, sexual misconduct, stealing and black lie.

So and if you have self liberation vows and if you keep on ignoring the small vows and all other vows you know you keep on breaking all the time which is very often many people do. Anyway so most of them do anyway, so if you keep on doing this they said you will take rebirth at the lightest of them, and bodhisattava's root vow broken not repaired, and if you developed a hatred against bodhisattavas and they say you take rebirth in hell realm. According to Bodhicharyvartara and vajrayana practitioners if you have root vow breaking, root vow and without repairing, if you die and there's a very possibility of taking rebirth in the hell realm, and anger against your masters is also counted there as a heavy one.

Ok, so now we know what causes and try to avoid those, and we're not perfect we can't be perfect because we are human beings so purification is important. These things, how one help oneself now and that covers hell realms. The next is hungry ghost. Hungry ghosts also have two types....

I have to take a little break here, because if I don't take break it's too long and the morning, evening, both. You have announcements? You think I should do the question and break together? No, 10:00, no? Starting at 9:00? I thought you said 7:00 to 10:00. Oh, ok. Alright. Well I wanted to finish this off today, in that case just a few short period. Ok, just cover the hungry ghosts. but that's not so much anyway.

The hungry ghosts you know hungry ghosts, you are hungry you can't eat, you can't get food, even if you get it you can't eat and so

1:26:49

kar satta

chem boh rul yeh din na dah la chi tah chin meh teh shi

hah? en kasa su ju jey yeh shi di

je sah toh gwey

chem boh yo yeh din da che da chin zhey mey di

way yeh med di don teh shi chebra shi

chi chem bo rol la yi dah la noh

The hungry ghost is because of the karma. They can't get anything to eat or drink. If they run around and if, where is symbol? The glass of water here, when we look at this beautiful glass, I don't know wherever Kathy got this beautiful nice crystal glass and when you look at this beautiful glass, we as human beings see a beautiful glass of water. The gods realm, samsaric gods people will see this as nectar, we see this as water, we use as water and is serves the purpose of water for the gods it is nectar, they see it as nectar they use it as nectar, it is nectar for them it serves the purpose of nectar. For hungry ghosts they will see this as blood and puss mixed, they can't drink it, they can't eat it, and they can't use it if they do so they're going to be burned. So that is because how karma works and that's why the hungry ghosts are hungry because they can't get anything, they can't eat, they can't drink some hungry ghosts are so rich very rich however they can't use any of it. that doesn't mean they don't die also so:

1;28:26

dor wah me soh de mung kah jin yeh lah tah shey yin shi doh

yu kum tar beh rol leh kah neh mi yu tsam seh beh

chu lun da geh beh la sam gye jim du tor now wah teh beh don

deh yi dam seh wun doz zey che beh

I think the Seventh Dalai Lama's praise to Avalokiteshvara:

da sin doh wah nyen jez, ka sah? Tor whey tsoh ka mun gah

The Seventh Dalai Lama said the hungry ghosts have a stomach as big as a mountain, so mine is not so big. As big as a mountain, and yet their throat is so thin as straw, thinner than straw and it also has knots in there, so anything that tries to go through can't go through because of the knots.

yeh lah san ji chin du tah

And their limbs are just like straw. So you see sometimes funny movies they make, what do you call those? Science Fiction, yes. they show you these things.

lu kam tah lae rue leh kan nye meh yeh sam seh beh

So their body is completely dry and it's sort of somehow dust comes out and burning fire comes out of the mouth.

chu lu dam deh dey beh sam di kim du tah doh nah wah tah

Even if there is a big huge river going around, just by their seeing it, it will dry out. So these are the hungry ghost sufferings in general, but within the hungry ghost there are actually two different types, of two three different types of hungry ghosts are there.

1:31:00

chi wah deh bah nan gyi deh buh jin

seh gyum mi jeh deh beh jin

I don't see it here, but anyway there are like three different types of hungry ghosts. So more or less whatever I talked to you on that is enough and that constant continuous suffering.

There are a lot of those spirits that we covered, we talked this morning they are all there, they belong to that category but maybe they are a little bit better than something some kind of spiritual practice either from any tradition, something they have not really perfect and then they go and because of their spiritual practice they balance their life a little bit better than those ones and so they're born in that category. These ones have some kind of karmic power which is able to see what is happening now and what is happening in the future and all that type of thing, they will be able to see a little bit so we are lucky, fortunate enough not there. You can imagine our body becomes like this, our suffering like that, and then happy we are not there and take refuge as well as make sure that you don't take rebirth in there.

What causes? Attachment. Strong attachment or obsession is the direct cause to take rebirth. Then stinginess and out of those 3 mind non-virtuous you try to get the others good things to you by doing all kinds of tricks and manipulations and all that with the

'wanting to have' mind. You know it's 1:33:15 nak sum nu sum loh taw wah right? Three, 1) Trying to manipulate people and get people transfer to you; try to gain, that is one. 2) Hateful thinking, 3) wrong view it is very doctrine not thing, wrong view. So these are the three things out of those try to get people's wealth or people's things try to gain for yourself by cheating, lying, you know like all these used car dealers will go in there. I'm just giving a little example of what it is, nak sum really is and stealing and those things are the direct cause to take rebirth.

Then I'd like to cover the animal realm too the two categories of animals that are around here with human beings and there are animals in the ocean somewhere much deeper and lower dark cold terrifying places. Huge amounts of sort of animal, insects, whatever it belongs to the animal realm category, all of those. So they have 1) dullness lack of understanding, lack of wisdom. I told you many people thinks 'my cat, my dog or my pet is so intelligent much better than me.' Great. Give them your car keys, send them for shopping. So then you know, exactly. So that serves as a good test how intelligent they are compared with yourself, and they suffer tremendously, but don't forget they suffer. They try to understand what you want and they can't get it but they are very appreciative of what you are doing for them. They like it, they try to understand but they couldn't because though we have a very similar mind, however the mind has been now limited because of the body, because of the body and that is between mind body connection that makes the difference here.

If you have a gods body, not a human begin but a gods body. Not the big 'G' God but god and the capacity of mind is the same thing but how much you can fill it up is much more by the virtue of that life. However, it is not fit to be spiritual practitioner because there is no suffering, no direct suffering. Shariputra, the Buddha's disciple, had a disciple who he likes and happens to be a prince. He rides an elephant and goes around when he sees from a distance Shariputra he gets off from the elephant and comes to Shariputra and talks all the time. Then he died and Shariputra followed him and sees where he is born, and he's born in the gods realm. So Shariputra thought he will go there and help him continuously. When he saw Shariputra he recognized because the gods know, they are called three timers, they know the past, they know the future but they don't think about the future and they know the present. So he recognized Shariputra, he just raise his hand and goes away and doesn't even talk to him. So Shariputra tries his best and so finally Shariputra couldn't do anything and went to Buddha and said, 'what happened what can I do?' Buddha said, 'what do you expect? They are in the god realm.' So that is how it is.

So the animal realm because of that body a connection with that body cuts the mental capacity. We say the baboons are so intelligent, but how much time you see is spent teaching the baboons how to say, how are you or whatever, jump up or down whatever? How much time do you have to spend? So that is why, basically they are suffering of the lack of intellectual capacity, whether it is stupidity or not or ignorance or not, and one eats the other. You know that's really the animal thing. If you don't believe in Buddha's teachings just look in the BBC program called Animals so they say that's why we call them animals and that's exactly what they do anyway.

So there's a tremendous amount of suffering there and compared with those sufferings and what we are is very great. You begin to appreciate your life by visiting all these areas mentally and physically if you look in the sufferings in the war zones and where there are lot of sufferings in Africa and Middle East and even in the Third World Nations even now how much suffering is there?

Think about India and we thought India is doing great, they are having economic boom, blah, blah, blah and their government sort of granted they're going to win in a landslide suddenly the village people come out and say 'we are suffering more, we are worse' so the government is voted out, so just this year. Remember? So there are tremendous pains and sufferings.

Now it is better, but in China earlier during the cultural revolution there was tremendous pain and that is why the communist government still remains in power because they did quite good during the cultural revolution. The Cultural Revolution period some of those villagers when they died, so many died and they ate each other, so many, because there is no food. Tremendous, the stories. They've been hiding a little pot full of food somewhere and finally they sort before dying they sort of slightly move and stretching floor and the father died and they started digging and they found a handful of grain hidden in little pot, a little bottle. Things like that it is very common. It was very common for one family to have one shirt, so everybody remains naked in the house. One person will wear that shirt and go out and try to gain something and they all have to wait until that shirt comes back otherwise they are naked. That is how the communists succeeded in China. Otherwise the communists would not have come into China. So that is what really, and nobody talks about it, I'm sure people know but they don't talk about it. So that is the reason why the democracy could not take root even during the student movement. That is the reason why.

The villagers know very well, as a matter of fact, I knew, this is almost, I knew this is what going to happen. I was teaching assistant at U of M at that time and we do have a couple of Chinese students there and they are all going back to China for holiday and I had been talking to them and they received a letter from their parents saying you better not come back because you people are bringing some funny ideas and you have no idea what we went through. So it's not one, it's like four or five students received that letter from their parents at that time. So that is the time before the student movement in Tiananmen, so somehow I thought that was going to happen. So sure enough I went to Singapore and when I was in Singapore that is what happened, you know. It is with hope that I can go back to Tibet or China at that time, so I went up to Singapore and then that thing happened, so that is the end of it.

Anyway, these sufferings are we talk about animal, hungry ghost but even on human beings we have them and somehow we are lucky enough not to be caught in that. So lucky we are not animals, and make sure we will not be reborn there so the direct cause to take rebirth in the animal realm is giving up dharma. Remember; 'your dharma is good, my dharma is bad,' and 'yours is bad, mine is good,' and all this. These are the direct cause, and to have disrespectful to dharma of any dharma, does not have to be Buddhist dharma, any religion, any dharma and spiritual masters. Even if you enter in Buddhism and creating problems among the sangha group and telling someone you look like a dog you look like cat, you this, you that and giving not only look like, but behave like you know that sort of funny way we name people. You know sometimes and we not only name even if you don't name it and you give certain readings to certain people and you put people in different layers or levels, so this causes taking rebirth in the hell realm.

So with this we have completed the lower realms and I'm not going to talk about refuge because I already talked at the preliminary level so tomorrow we will be able to go to the common with the medium level and this is completed common with the lower

So now questions, ok who? Who is going first? Are you ready Fran? You be the first, Rochelle needs time to put...

Audience: This question regarding the commentary that you are using. Is it available in English?

GR: Not that I know, but this is much shorter than Liberation in the Palm of Your Hand, whatever I'm using here, I don't use whole I'm picking up in the middle the most some sort of I'm sort of making my own little selections here but there's nothing I don't think I have said at each not in the Liberation in the Palm of Your Hand or my own Lam Rim transcript.

Audience: We're each going to do two. In the Heart Sutra where there is clapping at the end, why is there clapping?

GR: This is ritual. The ritual which, ah it is interesting somebody raised the question. In the Tibetan culture or even in the vajrayana culture the clapping that way is not welcoming. It means 'Get out of here!' So that is what the Tibetans did when the Chinese first came, everybody was clapping which means you know 'Terrible, get out of here!' But the Chinese took it as the public is welcoming us. As though when the George Bush told us when we get to Iraq they will be waiting with flowers and ready to clap. So the Chinese really received that, so for the Tibetan culture it means 'horrible! get out of here!' But that is the cultural difference. Rochelle?

Audience: What are the lay vows, if we're thinking to take them and what can we take for two weeks or what is taken for life?

GR: What can we take for two weeks or selected days? You can take the uber sekha vows, two weeks. Are you taking nyun nye vows? Nyun neh is actually, this is a long, long story. The nyun neh vows are really a two-day vow and this particular nyun neh vow is not only you are not going to indulge in any one of those, not only the ten non-virtuous but any type of non-virtuous actions at all, and even not going to eat, not going to drink, drinking is not non-virtuous however it wastes your time, try to avoid that and sort of one day they eat and drink one time, the other day nothing. Sort of two day set is called one pair. So the one pair that can repeat a number of times, so if it's two weeks vow you take one week it is seven pairs you take and that becomes a two week vow. Don't ask me details because it's on ritual, it is done through Avalokiteshvara and that is what the two weeks you can take that, but there are other uber sekha vows which I mentioned to you earlier. Four basic; not killing and etc., plus no intoxications makes five, and then also the sexual misconduct, in that no more than one partner. That is the thing here what you call it huh? Monogamy. So even if you are not married, no more than one partner. That is this uber sekha vow. Then another uber seka vow that is no sex at all, so it becomes celibacy that is another one. I don't know whether you can take those in limited days or times, but it's sort of, the vows will say 'til I die' so that's what it is. And then this monogamy business is maybe interpretable, I don't know. According to times, because if you divorce someone and re-marry someone maybe it is interpretable, I don't know.

Audience: There is a request Rimpoche for Jewel Heart to sponsor precepts as a group more often.

GR; We do occasionally, and we always try to do on the full moon of the Fourth Month of the Tibetan calendar, it's Vesak Day. We try to do all the time. Very often we can't do because, well, we try to do if there are some instructors or facilitators who can do it, and I can't do it very often because of the diabetic situation, personally. That's what it is. But thank you.

Audience: The next question is what is the Gesar Epic? Where does that tale come from? Could you clarify, and is there somewhere we can read further?

GR: Well, I think Trungpa Rimpoche is quite interesting with the Gesar thing. He tried to almost function like a Gesar think and all this and he almost took Gesar as real and I'm sure in the Dharmaduvajra [?] shambala and I"m quite sure there is quite a number of materials available in English. Maybe they are not making public now, but I'm quite sure they have it. And I don't know whether there is a Gesar Epic, whether that is translated or not [Available in English as: 'Superhuman Life of Gesar of Ling' by Alexandra David-Neel from Shambala], I don't know but the person who comes and does that and it is funny they will sing beautifully and have beautiful poetry non-stop they go they go they go and many of us try to memorize that little bit and copy and they have different tune for each different person and when you are dema you have dema tune when you are shemba you have shemba tune you know you have all of those. Do you know any? [To Jamyang?] He said he knows. Any more left?

Audience: The next series of questions deal with the five powers. The first one is this morning you talked about the five powers how are we to understand what the word power means in this context.

GR: Power means it is a force that pushes you. It is really a force, nothing beyond that. Reinforcing force, thank you. That's what I meant.

Audience: The next question is how do the five powers you described this morning relate to precious human life and/or Guru Devotion?

GR: I think I explained this morning so don't let me repeat. I'm sorry and you get the transcripts and there's a video and everything. You can look back, you can read back and I talked to other people next to where the question is next to the person is sitting just talked to them and saying 'hey do you remember how does that work?' And if no one remembers, then ask one of those facilitators and faculty members and even they don't then I hope I don't have to repeat.

Audience: Ok. I'll do one more on the powers. Please expand on the third and fourth powers their relationships and differences.

GR: What is it? What is the third and fourth power? My mind is not working because I closed my you know I shut it out already.

Audience: Action and body.

GR: Well I don't even know whether it's actual or action or not. I don't know so I can't answer, I'm sorry. My mind is not working right now, sorry.

Audience: I have several questions from a group on Guru Devotion, Rimpoche.

GR: ok.

Audience: Is there any action in regard to your guru that is not purifiable? If you have a teacher that behaves in a way that seems contradictory to what they are teaching and you're having a hard time respecting that how do you handle it? When do you stop treating them as an enlightened person? How can you set up boundaries?

Gr: It's an important question. You don't stop treating as enlightened beings, you put up boundaries and :

1;57:23

rig pa ni nyen mah nu teh la tig gye chang

When you think it's going against all norms and it's not and then you try to talk to the person and apologize say I can no longer follow you and somehow it doesn't suit me, but nothing no bad feelings. The bad feelings if you take it and it is very difficult, these things should be checked before and once you are in the midst of it when you see it try to see them as pure as possible. Try to mention that he is pure had purpose, she had purpose and reasons are beyond my understanding so if you just cannot follow boundary you have to set up. If you don't set up boundary then you'll roll over, so don't want to do that. Say nicely, I'm sorry. Then best thing is physically, literally withdraw the contact. Literally withdraw the contact, and don't have bad feelings. Don't say anything bad, just remain, just sort of physically withdraw, completely withdraw. You cannot withdraw out of refuge tree, so what you do is if it becomes so unbearable you merge the person into Buddha and don't think about it.

Audience: Thank You Rimpoche. The last question is in terms of what you've taught us to learn think and meditate. How do you know when you have done enough analysis and it's time to move on to meditating? How do you know that you've reached the right conclusion that you're then going to meditate on, and how do you turn an analytical thought process into a concentration meditated point?

GR: Well, that's three questions. The first question is you don't wait 'till you have done completely thought processing. If you do thought processing and when you are doing the thought processing thinking on it and suddenly you get something, 'Ah, that's what it meant!' You gain some kind of inside understanding, you get and that very thought what you get is you have to make sure if this is going well with the teachings, reliable books and all this. If it's not going well with this, that means there is something wrong , but if it's almost going along, not exactly but that is good enough because every human being will have that. So that very understanding, then you have to have single pointed meditation rather than analyzing. Single pointed meditation means thinking about it on that not so much analyzing but sort of saying by analyzing I gain this understanding so holding on that is shifting of analytical meditation on concentration meditation. Analytical meditation on these does is give you the essence message and concentrating on that will pick it up as a habit, that's how it works.

Audience: Thank you Rimpoche.

GR: And then there's another, two or three more, right? In that same question that you asked.

Audience: How do you know that you've reached the right conclusion you answered that. No I think you answered it: how do you turn an analytical thought process into a concentrated meditation point.

GR: That's it?

Audience: That's it

GR: All right Thank you. You have more? Ok.

Audience: I have a few more. First of all what is perfect morality?

Gr: We take vows, we take commitments keeping vows and commitments in fact is perfect morality.

Audience: Thank you. Why is perfect morality the only paramita connected to rebirth?

GR: I don't know. I don't know. That is what the teachings say it is the basis of it. Because I think it is the fundamental structure, it is almost like the chassis in the car and all other paramitas are the roof and doors and the engine and steering and exhaust and the fan and the radiator and the battery and the horn included. So that's how it really works. It is the chassis on which you know four basic things in which you build all the engines as well as the main shaft which goes and turns the engine holds together turn around and the gear box is laid on so that is i believe that is really how it works. Thank you for asking.

Audience: Thank you for answering. Ok, the next two I have, I have three more. The next two deal with bodhisattavas, the first question is: do bodhisattavas need to take refuge and the second part is what is the difference between a bodhisattava and a buddha?

GR: Well, buddha is total knowledge, bodhisattava is on the way, not yet there. Do bodhisattavas take refuge? Should, Should. I don't think buddhas take refuge so, that is why the definition of being a Buddhist is not taking refuge, definition of a Buddhist really means one why accepts Buddha, dharma as true refuge, not one who takes the refuge to Buddha dharma and sangha, which everybody thinks it is, but the buddhas are Buddhist and buddhas don't take refuge to Buddha. Thank you for that question anyway and the second is what?

Audience: I think you answered both.

GR: Oh good, thank you.

Audience: Thee last question has to do with problems that people may be encountering about getting lost during the teachings and if you have any advice about what to do.

GR: That is very common problem for everybody, not only to the Westerners but to Easterners, Tibetans, and I went through that a number of times too. So gradually you will pick it up because things like this, when you condense everything together and talk to you together that is bound to happen. That's why you know one teacher one disciple and one point at the time is a great teaching, but I don't have time or opportunity. Everything doesn't permit that anyway.

So thank you so much, and we dedicate and we're very we're looking forward not exactly yet common with the medium level and we'll be able to reach the mahayana level tomorrow hopefully and announcements please, two announcements, please stand up. Thank you, getting there?

Announcements: A reminder about the raffle as you can see all the items are out front there but tickets are available in the book store so if you would like to buy a ticket you need to do that by 6:45 PM on Friday

GR: Which book store?

Announcer: The Jewel Heart Bookstore, alright. Does anybody want to play basketball tonight? No seriously. No seriously somebody wanted to know if anyone wanted to get a game going, it doesn't look like it Steve, sorry. Next is that you probably notice this but the Art Show is up it's been hung, it's well hung, I am so sorry. It's hung up downstairs and everything but peoples, are the names up yet? Ok, it's all set. So everybody go and enjoy that whenever you get a chance, thanks.

GR: Well, I realize it's been too long a day. And I thank you. let's not talk and let's have one migzema dedication and then have good night.