Archive Result

Sound file 200709271GRNYMMF

Speaker Gelek Rimpoche

Location New York

Topic Mind and Mental Faculties

Transcriber Vicki Cahill

Date February 17, 2024

(4 Immeasureables)

GR: Good evening, everybody. And as you know, we’ve been talking here with the Mind and Mental Faculties. And that also, mental faculties. I hope everybody have that chart. Right? This chart. Everybody. Do you have, everybody have that chart? Right? Thank you. So, people who didn’t get chart. Some are new today. Is there anybody new who came today, didn’t get chart? Yeah. Rose didn’t get. And can somebody give Rose a copy? And one more. Ok. That one still. A couple more chart needed. So. What we are doing here is, as you see these charts. We are picking up the different translations by the different people on these particular points. Different people. Different points. And however, we are not making decision what we going to use it. But we give everybody else’s translation here. And when we’ve finished these fifty-one mental faculties and then we can choose which one we like to pick up. Because here we been giving, each one of them giving explanations. Its definitions. Its reasons. And its purposes. And what does that affect the individual and why they’re called this and that name. All of those. So, that is where. That is what we are doing. And we are now. You know we begin with mind itself. Then we followed the segment of that. That five omnipresents.

0:03:01.6 Then we followed by five ascertaining mental factors. And now we are on the. On the eleven virtuous mental state. What we call it, ge wa in Tibetan. Ge wa is virtue. So, we are there. And out of that, the first what we have is day pa. Which we use faith. Though there are a lot of people are using different names here, but mostly almost everybody except one person here has. Here has confidence, trust. But other than that, everybody is using faith. And to me, it’s also faith. Day pa is nothing more than faith. As we talked the other day, faith. When we talked about faith. And the Buddha’s way of getting into the faith. Immediately. He immediately divided faith into three different categories. One is called lucid faith. And one is called. Huh?

Audience: Trusting faith.

GR: Is it? Are you looking at the chart and saying it? Ok. But, right. Trusting faith. The other is called longing faith. So, they divided it into three. And we have definition of each one of those three, the other day, we went. So, then anything that comes out, which we consider faith doesn’t fit under one of those categories. So, it doesn’t belong there. So, which is definitely blind faith. The blind faith is, doesn’t belong. Although it may be, maybe, may provide little bit. There may be shelter little bit for this lucid faith. The definition of lucid faith, if I remember correctly. It makes your mind feel much better. Pure and example giving is sort of kind of pure crystal like solution. When the dip in the water, impure part of the water takes away and only left with the pure aspects of it.

0:06:10.3 So, which is sometimes, you know, sometimes it happens. When we have a ceremony or some function and you make a big deal, you know. Big deal. And then it sort of, whatever we call it, touch the heart, open, whatever you get. Some kind of exciting. Maybe we share a little crocodile tear here and there something. But you know, feel something different. And that is maybe an example of lucid. That is the example of lucid faith. And however, the blind faith may have a possibility fit under that. Other than that, blind faith has no room, no place where it fits. Longing faith has to be followed by trusting faith. Trusting faith has to be followed by the lucid faith. Between the lucid faith and trusting faith take reasoning, analyzing, and trust is something you really have to gain. And not because somebody said so. Not because it is holy. Not because it is a ceremony. Not because, you know, anything. So, it has to be very solid reason within the individual. You know, like as I, I think I did say. Why. Let’s say, “why do I trust Buddha?” Not because he is Buddha. Because Buddha’s teachings repeatedly make correct statement. It turned out to be truth, everything. And nothing really is fake or phony or anything. It is really truth. Look at interdependent nature of the system that Buddha taught. And look at everything what’s happening within our life. It is absolutely true. When the dependent part and parcel is not there, nothing happens. Even everything’s ok. When the part and parcel is not there, nothing happens. When the cause is not there, result never happens. And when the result materialize, there’s definitely a cause that had happened.

0:09:09.5 Likewise, four noble truths is absolutely two negative truth. Cause of suffering and suffering. Two positive truth. Path leading to the cessation and cessation itself. We may not know the cessation. We may. We may know. We may have a rough idea of what path is leading to the cessation. We may not know, but we know very well about two negative truth aspect of it. Cause of suffering and suffering itself. It is no secret or no strange or no mystery to us. It is always happening. One time. One. Either this or that or every time it is happening with everybody all the time. So, seeing. We know Buddha is right because of Buddha’s teaching. The reasons why we trust Buddha, because Buddha’s teaching is right. Not because; Buddha! It is holy. That doesn’t make anything. I mean it doesn’t matter if Buddha’s holy. Buddha’s holy, let it be. Whether that make difference to me. Nothing. Nothing. Honestly. That’s what it is. So, but why he’s right because the word’s right. Teaching’s right. So, because of that reason. So, the 0:10:53.7 (Tibetan. dun pa(?)) or the teacher is right, because of the teaching is correct. Like this. And then you gain the trust. Not one time. Not twice. Not thrice. But all the time turn out to be right. So, that’s why the faith of trusting is come up. Not. The faith of trusting is something that develop within the individual. It doesn’t pop up. You know, because having faith. You know, blah, blah, blah happens. That’s. That’s not. That’s not the point. That’s not right even. That is just total BS. Honestly. So, it is right because of reasoning. And that’s why we develop faith of trust. When the faith of trust develops, then that brings longing. Hey. How wonderful if I be like that.

0:12:02.4 If I could be like this, how wonderful. The longing. Longing faith comes in because of that reason. Otherwise. Otherwise. Otherwise, there’s no reason why. You know. I mean. I mean, we do the same thing. If there’s a beautiful dress or shirt or something. When somebody’s wearing, you look at it. It’s very nice. Look at again. Nice and looks nice. Look more. And look nice. Ok. Maybe it suits my color. Maybe not. Maybe yeah. May. Then comes; Yeah. I like it. And then you want to buy. A sense of, you know, wanted to, when the longing comes in. Exactly the same thing what happens to the, to the Buddha. Because you see the quality over there. And it’s nice, so you like to becoming. Longing. Not just because. Oh, it’s Buddha is holy. I’d like to be. Oh. You should be thinking of becoming a Buddha. Yes, sir. I’ve been thinking of Buddha. They’re all fake and phony. Honestly. It’s fake and phony. There has to be reason. Bodhimind is not based on blind trust. Not at all. Bodhimind is based on absolute reasoning here. Absolute reasoning that will not let the individual down. And that is the definition of reliable. So, with that reason, we follow. That is the faith of longing. Longing is developed after trust. So, the blind faith, if you. If you bring blind faith. Blind faith doesn’t fit anywhere. So, it doesn’t belong in this area. So, you have to find the garbage bag and throw it in there. Honestly. Because when you really, Buddha divided into this and then comes here. So, that is how it is. But faith is important. Without faith, nothing can grow. As I said very often. 0:14:16.5 (Tibetan: ke don…) So, it is like mother who gives birth to the children. No matter how efficient great father may be, the father cannot give birth at all. Mother does give birth. But with father’s help. (laughs) Mother alone can’t do either. But. But the mother who gives the birth. So, the faith is like that. It’s like ground. Like ground. (laughs) I just remembered a funny joke.

0:15:10.0 Joke.

Audience: (indistinguishable)

GR: No, no. It’s not that. Not that funny. Not that way. There’s a Rimpoche. Very senior. Very good. And but. Very senior. Very good. But he’s a sort of strange character. Very strange character, he is. And he’s not sort of, what do we call it? Neither witty or no discriminating intelligent. Doesn’t function very well, you know, with him. He’s nice. And he lives in the, the 0:16:05.2 nafu(??) area in India. Northeast. Behind Bhutan. In that area. Bomdila. In that area. And mostly he goes and do the puja for people. He’s very nice, is very helpful and wonderful. So, just now, when I, last weekend I was in San Francisco. So, one of those tantric college monk was telling me the joke. So, His Holiness the Dalai Lama visited there. So, then he made very nice arrangement. He said, nice, nice arrangement. And then the other. The tantric college abbot and all these are there. So, he got a beautiful flower. And so, put on His Holiness’s table. It is unusual flower. So, His Holiness looked and looked and said, “Such a beautiful flower. Where did that grow?” And this Rimpoche suddenly got up. He folded his hands. He said, “It grow on the ground.” (laughs) He said, “It grows on the ground.” So, other people couldn’t help but giggling. His Holiness, “Oh. I thought it grow on the head or something.” He said. He is very serious. “It grow on the ground.” That’s what I thought. So, the faith is like ground where that beautiful flower grows. (laughs) And not only the faith helps to give birth to the qualities, but it also nurtures. Nurtures.

0:18:04.4 Nurtures the quality. And the develop. And faith see to it, it fully grown and nurtured. So, it is important. So, without faith, nothing happens in the spiritual path. But remember, there is no room for blind faith. When I always say intelligent faith, that’s what I mean. There’s lucid mind brings the trust, brings the longing and that is very strong faith. So, since we all already done that and I might not have to repeat that much. And the second thing what I have in this chart is, what we have it is ngo tsa. It is ngo tsa she pa, or 0:19:03.2 (?) ngo tsa. And this definitely shame. And as I said the other day too. I almost. None of these translators, if you look at it. Nobody uses shame. Everybody have self-respect, self-respect. Sense of shame. One of them. Whoever it is. Kelsang Gyatso. Self-respect by this, whoever this guy is. D u n n e. That’s Huh? John what?

Audience: Dunne

GR: I think he is. I think he is Thurman’s student. So, probably Thurman maybe using this. And I think Jeffrey must be using that too. So. Then this other guy, whoever, Chinese or the Japanese or whatever. Toh Sze Gee. He’s used self-respect. But the shame is honestly. I mean, ngo tsa is honestly shame. Nothing. Because the definition is this. If I do such a thing, how can I live with myself? How can I face myself? How I’m going to live with me with this? How I’m going to face myself? Will be terrible. So, using that as a reasoning. And avoid the, whatever the action that you want to take it. And that is using, using this as a reason and then avoiding.

0:21:00.0 I mean it is shame. I’ll be ashamed if I do this. So, I shouldn’t be doing it. It happens. You know, our negative. These are the virtues. These are the virtuous mental factors. So, this, I mean, what Buddha’s telling us. Use this. Employ this mental faculty. Protect yourself. This is what. You know, up to there, first omnipresent and object ascertaining mental factors are. We already have it. We are not recognizing. But we recognize and we function. Now here, we may have to. There’s ten, eleven virtuous. We may have to work and develop. It’s not automatic. It’s not omnipresent. It’s not object ascertaining either. It is something that we have to. If we have it, use it. If we don’t have it, you have to work for it. So, the idea of, you know, if I do this, how can I face myself? I will be ashamed. Even nobody will know. Doesn’t matter. I’ll be ashamed of myself. So, I shouldn’t do it. So, seeing what will. What terrible consequences one has to face because of this action. Seeing it earlier and avoiding what you have to do. What you wanted to do. Avoiding that. This is this particular mental faculty called ngo tsa. And so. So, I started. I really started using shame here. Because, I mean, in our culture, we don’t want to talk about shame. Don’t want. We just, sort of, somehow we. I mean, we have a lot of those things in our culture. We don’t want to talk about death. We don’t want to talk about those shame, embarrassment. We don’t want to talk, all that. There are a lot of things, we don’t want to talk about it. And not talking doesn’t help. It’s there Honestly, it’s there. It’s there. Yeah. It’s there. By not talking, it doesn’t help. So, then the next one is. Is tre yo, which is, which is embarrassment. And that is, if anybody else came to know.

0:24:01.9 If anybody else came to know. Came to know. I’ll be so ashamed, so embarrassed. So, better not do it. You know what I mean. So, these two, ngo tsa and tre yo are both are shame in nature. But one uses reason of self. The other uses others. If others came to know, it’ll be so embarrassed. So terrible. So, the whole idea is bringing some discipline within our life. And avoiding doing the wrong things by applying these two mental faculties. And it is really true protection of mind from negative things that we are doing. So, these are the two of them. And normally I. I think I’ve done that already. Right? I did that already. So, that’s why I’m not reading the synopsis, too. And so, but then the next is. So, I’m briefly reminding. Briefly reminding. Then next is, I used the word ma chags. Ma chags in Tibetan. So, it is non-desire. I’m not very sure whether the desire is the right word or not. And Hartmut used this desire because 0:25:47.8 Geshe Lhundup/Lumden (?) uses desire. That’s why he put it. But my idea is not desire. Ben, did you get this copy.

Ben: Yeah

GR: You have it. Ok. It is. For me, it is. For me, it is not, not desire. I’ll use attachment. Non-attachment. Non-attachment is important. And again, non-attachment. This is funny. Some people think non-attachment is detachment. That’s not right. There is a. There’s a gray place in between. It’s not just Black and white. There’s something in between. Attachment and detachment. In between that. You know, you may not have attachment but you have appreciation. You enjoy. You remain. You live with it.

0:27:01.4 That doesn’t mean you have to be detached. I wish I had all the time to talk to you. But I don’t. Attachment and detachment is, though, opposite sides. But however, non-attachment is not detachment. People appreciate people’s life. People appreciate their company. People appreciate good things in life. That doesn’t mean, if you don’t have attachment, then you have to be detached. That’s not right. There’s always gap between. One has to think about that. Anyway, I have to talk to you this non-attachment. Next three. Non-attachment and ma chags mi dang ti mu mey. Non-attachment and. Non-attachment, non-hatred, non-ignorance. These three comes together. You know why? The ignorance, either attachment or you call it obsession, or hatred. These are called the three poisons in the Buddhist, whatever it is. You know. Some people says Buddhist psychology. Some people say, Buddhist. This is how Buddha introduced as three poisons. You see the drawings in the monasteries or books everywhere, the whole samsara depicting with good life. Three good realms. And three bad realms. And then this is bound. Bound by the twelve links of interdependent system. And in the middle, the bardo level of going upwards and downwards. And inside that, those three little; bird, and snake and pig, depicting that. And that is what is showing is deepest root of in that is three poisons. Three poisons is the sources of whole delusional sufferings that we get in samsara life. In and out. In between. Everywhere. It’s coming from those three. That is obsession, hatred and traditionally called ignorance. And tried to project that as ego.

0:30:01.5 I’m not sure whether I’m successful or not. But ego, confusion, fear all combined together. Traditionally it is called ignorance. So, that’s why these three negative emphasized. You know, the ma chags, mi dang, ti mu mey. So, non. Non-hatred. And non-obsession and non-ignorance. Sort of negative point emphasized on negativity. Which means negativity of negative is positive. Right? I mean, it is simple. So, the opposite of me is you. Opposite of you is me. Opposite of me, opposite of you, opposite of me is you. So, this is how it works. Right? This. So that’s how it works. So, non-hatred is. Non-hatred is virtue. Non-obsession is virtue. Non-ignorance is virtue. But not having hatred alone, may not become non-hatred. Similarly. Non-attachment, or no obsession, non-obsession. By not having obsession alone does not become the non-obsession. Not only here, I said attachment. Non-attachment does not become detachment. There’s an in between. Also, there’s in between. Non-attachment just does not become a virtue unless you have the opportunity to be able to develop obsession. And you recognize, realize, decided not to have obsession. And train your mind way from the addiction to the obsessional thing. And then becomes non-obsession. Simply not having hatred. Not sitting here, not having rage does not become non-hatred. There is an opportunity. Mr. Bush bug you. There’s an opportunity. There’s all this. And decided not to develop hatred because it doesn’t help me. Doesn’t help them. Doesn’t do any good. Nothing is right. So, have compassion.

0:33:05.4 And then you get the non-hatred virtue. It is step there are. So, I wanted to really point it out. And because traditional teaching also says non-attachment, non-hatred, non-desire. That’s non whatever, ignorance. And that’s. And that is how it is working. And now I have to read synopsis wherever it has gone. Ah. Chag pa me pa si pa la jung zhen pa lo pa o. This is very interesting. The word what they use in this Tibetan 0:33:52.2 (Tibetan: ma….) non-attachment is. Non-obsession. Whatever. He used the word chag. You know, chag pa me pa. So, negative emphasized. Chag pa is actually. Actually, in the Tibetan language when you have obsession you’ll say, do chag. Chag. The word chag. Chag. Chag. This chag gives you something more than just chag. It just give you an understanding of something stuck. And sticky stuff. So, you know, the word behind, between the lines what you read. What. If you are good Tibetan poet, you will know those. So, I give out poetry for along time but Jean bursted me out last night. So. So, when you. I mean, one good quality with the Tibetan if you are interested in poetry. What happens each word will give you a different meanings. So, it will goes like this, you know. So, when you look at the word chag. Chag. Chag. Chag. It just give you the idea of sticky stuff. You just stuck. So, then the. Then when you use the negative word. Chag pa me pa. Me pa. Sort of non-sticky, you know, comes out. Doesn’t stick over there. Chag pa me pa. Ok. That’s what it is. But somehow these are the language expressed within the language. Somehow you cannot do that in the different language because. Because I don’t have the capacity of the English. I never. As I said last night, I regret, when Allen was alive pushing me each and every word. I never paid attention.

0:36:05.2 I almost wish I was. Well. I hope he’ll stop talking any more. You know? There’ll be non-stop, Allan will talk about each word where it comes from. What it said. What dictionary will say this and how it happen. How did people translate it. Whether something. Brooklyn says something else and somewhere else they do this. And, you know, the English says this and you know, get all this. And very long time he will keep on talking, you know. Even I’m not listening, he keep on talking, talking, talking. Somehow it has stuck to me. Some funny things like this, you know. Incarnation. It’s something to do with need insisting or some. You know all this with the flash and all that and where, how it happened from Latin into European language. And how that gets into English and all that, you know. I mean, now I wish I had paid attention. But I still have tape somewhere. And he put them in the tapes again. Give me tapes and here’s some. Here’s some. So, anyway. So. This is have true in Tibetan. Chag pa me pa. Chag pa. If you read this, you’ll see it. Chag pa me pa. Chag pa me pa. Similar, yi jung zhen pa lo pa o. See. Chag pa me pa. Not sticking there. Where. Si pa. The samsara. Samsara. The samsara. You know, we get stuck in samsara because we see the samsara’s goodies here and there. And beautiful picnic spots here and here. So, we get stuck. You know. So, chag pa me pa si pa la, So this is This is beautiful. Si pa la yi jung zhen pa lo pa. Yi jung. Again, it is. Again, it’s two different words. Two different syllables. Gives you two different meanings. Put them together gives you third different meaning. Honestly. Yi. Jung. Yi jung. Yi refers to mind and mind. Mind and also jung refers to as well as. It gives you a beautiful attraction and what do you call? Revulsion. Together. So, samsara and somehow you get sticky desire for that beautiful picnic spot. Then yet you know it is suffering. Nothing more. And the consequences are even more difficulty. And more painful. Thereby developing the revulsion.

0:39:08.8 Revulsion. Right? Revulsion. So. Si pa la yi jung. These three words give you taste behind that. So, non-obsession, non-attachment is this. Gives you. You know, the moment you say attachment. Attachment gives you a little bit of desire. You know, something. Something you look for. Something nice, beautiful, whatever, attaching, attachment. Right? And then immediately gives you the revulsion too. So, non-attachment. But that doesn’t mean detached. You know? Detachment means completely thrown off and completely fall back and turned the other way around and walk away. No. It doesn’t mean that. Non-attachment does not necessarily mean detachment. There’s room in between. You enjoy life. What’s wrong with it? Appreciate your life. You have it. You deserve it. It is your privilege. Why not? But don’t make yourself the slave of that life. Appreciate and live with it. Don’t have to run away. So, you say, “I have no attachment, so therefore I run away.” No. That’s not it. I mean, if you can do that, great. I mean, you can’t say it’s not great. Very good. But even you don’t do it, doesn’t matter. The main idea is, don’t use. Don’t let your mind control by this obsession. And have. You know, this is what it means. Have freedom. 0:41:22.6 (Tibetan: cho dag sem….) Earlier Tibetan teachers said, If you’re a good practitioners. Keep the, you know, like animals. They make a hole here. And put some kind of. You know, yaks. They make hole here and put some ring here and then people will pull up and down. So, it is painful. Whether, whatever. You don’t want to go, but you have to go. Because you don’t want torn nose. And it’s painful. So, the expression they give, if you’re good practitioner, take that rope on your own horn. So, don’t let anybody pull you.

0:42:08.5 That is the definition of. I mean, the idea of freedom. So, similarly here. Ma chag pa. , Si pa la yi jung. So, revulsion. Beautiful attraction. Recognize and don’t (get) stuck. Oh. You know, reminds me that Alan used to say. A poem by Blake. William Blake. Yeah. Now, I forgot. Anyway, something. Who, some.

Audience: Kiss the joy as it flies

GR: Something like that. One who winged. Something. One who kisses and goes away is in eternity. One who winks and then stuck something. Anyway. I will remember next. I don’t have a next here now. Today’s the last, it looked like. Anyway, when the next time I’m there I’ll try to bring that. So. So, that’s exactly what it is. Ma chag.

Chag pa me pa si pa la yi jung zhen pa lo pa o.

That is briefly non-attachment. And next is non-hatred.

Zhe dang me pa sem chan sog.

Zhe dang kye way yul nam la.

Kun nay nar sem me kye wo.

What is this non-hatred? What does that mean? If I don’t hate you, that doesn’t mean it is non-hatred. Hatred here is. Is, you know. Constant continuously you want to make the person, give the torture and you’re never satisfied. Even then, you keep on poking. You know, poking. And I still did not. I know the word I forgot. You know, one can never give forgive. One can always has to nag the people. One can always making sure that person suffer continuously. You know

Audience: holding grudge

GR: More than grudge.

Audience: Vindictive

GR: Vindictive. Being very vindictive of you know, constant continuous vindictive.

0:45:02.1 Be, you know, vindictive. Sometimes we see in television. Some people can never forgive. Constantly, continuously keep on nagging everywhere, you know. I better not name it. But you see it, the moment O J Simpson pops up, you get a number of people pops up together. Along with that. So, you’ll see what it is. You know. (laughs) So, constantly, continuously there. So. So. I mean that is a. So. Non-attachment means. Non-hatred. Who you going to hate? You’re not going to hate the rocks and mountains and trees. You are going to hate some living beings. Zhe dang kye way yul. Object on which you develop hatred is a living being. And whoever that may be. You know. We may. We may. We may have that thing on Osama Bin Laden. We all may have it. We may have to check with ourself a little bit. We may have it. With the Osama Bin Laden. You know? I don’t think the majority will have it that vindictiveness on OJ Simpson. But maybe only few people pops up. But not everybody. But Osama Bin Laden, we all may have it. That very possible. We never know. We never know. But again, American public, people is so good and wonderful. I don’t really think, even though they don’t like him, but I don’t think people wish him ill that much. Ill feelings. I don’t think people wish him ill that much. But they may be afraid to don’t like, dislike. Yeah. That will always be there. Almost like revulsion, you have there. Just revulsion does not become hatred. But wanted to make sure that he suffers and suffers and suffers and suffers. And, you know, finally dead and his body becomes like ninety-nine pieces separated. Even then we will not satisfy. You know, well if that comes, then it becomes vindictiveness. And then it becomes hatred.

0:48:00.1 Yeah, I think you don’t want hm die quickly, because you can’t torture him, you know. So, all of those comes up. And these are the. You know, hatred will definitely destroy. Will destroy with enough torture and enough. Sort of that vindictiveness always there. Ok. And then. And that should be enough. Non-hatred. Non-ignorance is one way, it’s simple to talk, but on the other hand it’s a little more complicated. So, I don’t think I’m going to go there tonight. It’s a little early. Good. I’ve got ten more minutes. Right? So, that’s good. So. So, hopefully by the end of this, I have a funny schedule for me. You know, in the summer, when everybody is busy, not here, I’ve been here constantly. And when winter, everybody’s round and I have different schedule coming. So, hopefully next year we will change that, a little bit. This year, I can’t change. So. So, it looks like for the time being, tonight is our last night meeting. Right? Jonathon. Who’s doing.

Jonathon: (indistinguishable)

GR: Huh?

Jonathon: Sunny

GR: Who? Sunny. Ok. So, it looks like tonight is the last. For the time being. Right?

Audience: I have the next time you’re here is November first and November eighth.

GR: November?

Audience: First.

GR: First and November eighth.

Audience: Yeah.

GR: Ok . And that is the last for the year. Because then I go to Europe and Malaysia. Right? November first and eighth. Ok.

0:50:25.1 (Announcements) Audience: There are a lot more announcements. So, October fourth and October eleventh, there will be no meeting here. A reminder for the retreat next weekend October fifth, sixth and seventh in Garrison, which also means, and there won’t be a tsoh here on October seventh. On October sixteenth there is the. Oh. Sorry. There’s the benefit and dinner. So, Rimpoche will talk on the nature of the mind at Tibet House from seven to nine and then after the talk there will be a benefit dinner at Tsampa, which is on ninth street near third avenue. The benefit dinner costs one hundred dollars. Space is extremely limited. Please rsvp soonest to Jewel Heart. So, these things are out on the front table. You all probably have them in your hand. So, anyway just a reminder about that. That’s October sixteenth. Starting October twentieth, Saturday morning, we’ll be starting the eight week, Gateway to the Spiritual Path. Which is the next Jewel Heart course that we are offering here. Saturday mornings starting October twentieth for eight weeks and that registration 10:30 to 12:00. And that registration is required for that. You can register the first night if you want. First morning. On October 18th. I didn’t do that in Chronological order. On October 18th which is a Thursday we will be starting our Foundation. Restarting our Foundation of all Perfections discussion groups here. And Rimpoche encourages people to attend. Is that right?

0:52:32.5 GR: Right. (laughs)

Audience: at seven o’clock. That will be at seven o’clock. Because we’re going back to the winter times.

GR: Is that right?

Audience: Yeah

GR: Ok. Alright.

Audience; Also, there are a bunch of these flyers, which I think a lot of these were handed out, which have the information about the talk on the 16th, the fall program schedule and a little bit of information about the India/Nepal pilgrimage tour. Which in fact is happening in 2008, not 2007. But there are bunch of these flyers that are out on the front desk . And so, you can take more, if you would like to give them to other people. Mail them to other people who might be interested in that. I think that’s all. Yeah.

GR: So you starting seven by the winter time. By November. Seven. Seven thirty.

Audience: There’s an official date for you to start. Oh. Sorry.

GR: When I was sitting there. Which day you’re switching?

Audience: I forget which day we’re switching

Audience 2: October 18th. We are going to switch.

Audience: Oh. I was saying that we would. Ok. But are you going to be here November first and eight? Right. When you come back November 1st are you going to be at 7 or 7:30?

(Discussion unintelliglble)

Audience: Ok. Well then, sorry. The Foundation of All Perfections will be at 7:30 also.

Audience: Right. Ok. I didn’t see that.

GR: Alright. So, whatever they tell me. 7 or 7:30, I’ll try to show up a few minutes late. (laughs).

Audience: We’ll keep it at 7:30. Sorry. Forget the 7 o’clock. Everything is at 7:30 until further information.

GR: Ok. And because of His Holiness’s teachings in New York. That’s why we are not doing much in October except 16th. 16h, they’re talking Tibet House. Right?

Audience: Co-sponsor.

GR: Co-sponsored with Tibet House. Ok?

Jonathan: Rimpoche, meditate NYC starts October 21st.

GR: What is NYC?

Audience: Use a microphone.

GR: Right. Thank you. Microphone is right behind you.

Mark: Are we participating in Meditate NYC this year, which starts October 21st with an open house with the facilitators and coordinators or anything?

Audience: No.

Mark: No?

GR: You people know. I don’t even know what it is. You know. So, you people have to decide yourself. (end of schedule discussion)

0:55:55.2 Audience: Is it too late to ask a question about, about the teaching?

GR: No. Not at all.

Audience: Kay. I have a question of. It seems to me that in shame and in embarrassment there is no guilt mentioned. And that’s very refreshing. I wonder if Rimpoche could comment on that. That shame isn’t. When we think about shame we usually associate guilt with shame in the West.

GR: Yeah. But for me, you know, if I understand the definition of guilt correctly. It’s something, you’re helpless, hopeless. You can do nothing. I’m stuck and doomed. Which is not possible for me. No. Because Buddhism. In Buddha. One thing. What Buddha does is, Buddha says is, everything is impermanent. Remember? As long as it is created. Four. Four Buddhist logos.

0:57:03.1 (Tibetan: … duche tam chay me tab ha) Everything what is created is impermanent. Everything contaminated, which is suffering. Every existence is nature of emptiness. And nirvana is peace. It is the four Buddhist logos. So, everything is created. Either by you or somebody else or anybody else. It is impermanent. Impermanent nature is changing. It changes. So, changing. Not only changes, but changes every second, every minute. And it gets away. It becomes something else. So, done deal. Cannot do anything else. Doomed. Down. Doesn’t exist because it is impermanent. It changes. So. So, you can’t play guilt trip on me. I mean, reality, it’s true, you know. Terrible things happens in the world. In our life too. Even in our self. And what we do? We purify. We purify. Keep on constantly purify. But then remove all. We just can’t stay there and stuck there and say, “I’m helpless. I’m hopeless. Woo woo woo.” Won’t do any good. (coughs) Sorry. Understanding on this particular issue. But I never. You know, you can never get away with regret. If you don’t have regret, things goes wrong or you did wrong. Regret is a must there. Must. And not only just regret. Strong regret. That makes, give us opportunity. Incredible opportunity to purify. And if you don’t have the regret, so what.

1:00:02.2 I killed one last year, why not two this year? That’s how it goes when you don’t have the regret. The regret will prevent you and give you opportunity to be able to purify. Regret is a must. I don’t know about guilt. So, there’s nothing permanent anyway. Even regret is impermanent. Even emptiness is impermanent. That’s not correct. Philosophically you have to say emptiness is permanent. But still, it is not. Ok. Anything else. You want more or something. Anything more? Ok. Then I’ll say thank you so much. And we’ll probably see you couple of more times. On the sixteenth. I hope you all enjoy His Holiness’s teaching, which is great all the time. Now we get every year in New York. That’s great. Then, afterwards on the sixteenth we have talk in Tibet House. Please join. Don’t leave me alone there. And then come and have some potluck in. Potluck, right?

Audience: No.

GR: Ok. It’s not potluck. It’s a restaurant. Ok. Alright. In summer. And what else? That’s it. Then we’ll see you November 1st or what? Because of His Holiness’s schedule. Isn’t that right reason? Or no. Retreat. That’s right. Retreat. Garrison retreat. And then His Holiness’s schedule. That’s is. Huh? Public talk. Thank you. So, thank you so much for everybody. Thank you. And those who are there, please do attend those courses. And honestly. I mean, Sally was saying, “Rimpoche is encouraging.” I say, “Yup.” But honestly it will be very helpful to yourself. It sort of basic homework. And our own work, you know. Thank you.

Audience: (dedication, migtsema, )