Archive Result

Soundfile 20070504GRJHNL4M9

Speaker Gelek Rimpoche

Location Netherlands

Topic Four Mindfulnesses

Transcriber Jill Neuwirth

Date 12/13/2020

Okay now do kindly generate pure motivation as normally described in the, in the, in the, in the traditional Lam Rim teachings and especially yesterday we dealed with the mindfulness of compassion. And with that, do kindly listen the teaching what you’re going to listen is the Manjushri’s teaching to Tsong Khapa and which later comes out in the form of poetry by the seventh Dalai Lama known as Four Mindfulness. (Translation) [0:00:45.5] What we have done already so far the mindfulness of guru for which we try to identify who is guru, what is it, and how we see them as pure, what is the mental projection, and all this. We did quite a lot. (Translation) [0:01:39.5]

[0:01:55.9] Conclusion is kan de (Quotes in Tibetan) [0:02:01.1] Conclusion is by the kindness of the you, the great guru, for me to be able to achieve the great enlightenment within the matter of second. And therefore jewel-like great master I bow, I touch the lowest part of your body that’s your feet, by the highest part of my body, the forehead, the crown. So that is the conclusion of guru. (Translation) [0:02:50.0] And so, as we mentioned yesterday the projected guru and, and, and actual living master, there may be slightly differ to the mind of the individual but the thing is, the projected guru and perceiving guru has to be looking into the inseparable point and, and, and also, and also, you know, the, the normal struggles that we go through, normal struggles that we go through, and that is the, and that is the projection. And so idea real(?) [0:04:19.4] thing that one individual has it and you try to put on the other person, that might not be working. I think Alfred mentioned yesterday, so quite clearly, so, so I think the true guru that what you have is projected and perceived guru, and which is not separation than that of living guru but at the same time, you know this, this it- experience will tell you. (Translation) [0:05:01.8]

Okay. [0:05:55.9] Yeah in one hand, and on the other hand, if we, if we not consider anybody from whom we have received teaching as guru, and then theirs is it Sakyapandita or somebody who said che je (Quotes in Tibetan) [0:06:13.6] So in one hand, you know, if one who received any great spiritual teaching, even a single word, one should consider as guru. There all this complicated things are there, but the final point for the individual is really projected and perceived guru who is also linked up and who is inseparable. I think that is the bottom line. (Translation) [0:06:53.4] And such a guru should always be remembered and never, never goes away. Always remembered and visualized or meditate. Ten pa (Quotes in Tibetan) [0:07:41.4] That such a great kind, kind guru maybe meditated in the in the palm of your hand, or in the center of your heart, or, or on the crown of your head, or in front of you, anywhere, whatever the time and situation needed. (Translation) [0:08:12.8]

[0:08:33.0] Or your, all, all after dissolving guru to you, every activities that you’re doing and you may be thinking of guru’s doing it. (Translation) [0:08:44.6] Whether guru’s doing it or not doing it, but within the guru yoga framework completing all our positive deeds are the one of the whispering message that Manjushri shared through Jamgon Tsong Khapa and that’s the, that is how normally work. (Translation) [0:09:21.2] The next is mindfulness of compassion, right? Mindfulness of compassion. (Translation) [0:09:46.7] The, the ultimate, unlimited, unconditioned, compassion, and love is bodhimind. (Translation) [0:09:59.8] And all of those, every, every one of, I think almost all of their spiritual developments including bodhimind, ultimate compassion, and all of them are a result of, result of some kind of exhaustion of our addiction. (Translation) [0:10:41.7]

[0:10:53.9] Taking the compassion, love is the, is the, the point what you gain, somehow I couldn’t say that clearly in English. My capacity of the, my little vocabulary that I have couldn’t project it. But what I meant is the, the development of compassion and love bodhimind is the result of the exhaustion of addiction to self-cherishing. (Translation) [0:11:39.5] In one way, we talk about having compassion to self, which is absolutely important and must. Without having compassion to self, you can never have compassion for others. (Translation) [0:12:16.2] On the other hand, the obstacles to developing compassion and love is the self-cherishing. (Translation) [0:12:38.9] Self-cherishing is the addiction we have. (Translation) [0:12:55.5]

[0:12:58.8] Unless and until we exhaust that addiction completely, I don’t think we develop ultimate, unlimited, unconditioned bodhimind. Love and compassion, the bodhimind. (Translation) [0:13:16.4] So the training of the mind over here, either you’re following seven stage or exchange stage, whatever you’re following, but it said very strong emphasize of how close we have been. Me and all living beings, how important they have been in my life, how kind and caring and compassionate they have been to me, and it is my turn. It is my turn to repay their kindness. And developing compassion, developing love, developing compassion, and the taking special responsibility, and the developing bodhimind is the seven stage way of developing bodhimind. (Translation) [0:14:39.3]

[0:15:46.3] Or on the other hand, you are looking everyone, every living being and they, they always, they’re- we’re all equal. Equal to seeking desire to have joy, equal to seeking desire not to have a suffering. (Translation) [0:16:12.6] As well as the my mind which is self-cherishing and what right do I have projecting my desire over the desire of others? (Translation) [0:16:40.4] Didn’t we have enough trouble by dealing with the self-cherishing? (Translation) [0:17:02.6] All our pains and sufferings and miseries, small domestic affairs to big between the nations, all of them are caused by self-cherishing. (Translation) [0:17:28.3] The true enemy of me, true enemy of our self is the self-cherishing. The chronic disease within our self and catching that and removing is the our goal. (Translation) [0:18:01.3] On the other hand, cherishing, respecting, honoring the others is the gateway to bring joy and pleasure to all of us. Many times repeatedly proven and even today we can see it with our own experience and how stupid I have been couldn’t even wake up with all this clearly, clear picture in front of us. (Translation) [0:18:54.0]

[0:19:17.0] If we look at the past role models, if we look at the buddhas have give up self-cherishing and gained the respect and honoring others, at the result they all become a buddha. Me, the self-cherishing person, did throughout my lives cherishing my desire, imposing my wants are over the desire of others the consequences is I’m still here. So looking at this very clearly may I be able to choose the right decision to cherishing respecting the others. (Translation) [0:20:11.0] In conclusion, me and all living beings, we are equal. We have equal, we, we have equal rights. We’re equal. We’re equal that we all seek joy and happiness, we’re equal we do not want misery and sufferings. (Translation) [0:21:12.7]

[0:21:24.7] My mind perceived idea that I am superior, I am more important than others, I have to fulfill my desire and all these are wrong perceptions I have. (Translation) [0:21:49.4] Wrong because we have equal right. Everything’s equal. If I have to honor my desire, I have to honor desire of others as well. (Translation) [0:22:19.0] So that is why we have to establish point of equalness of me and others. (Translation) [0:22:38.1] Mind of self-cherishing, fulfilling my wishes, my desire can be changed to a ultimate love and compassion. (Translation) [0:23:01.4] Not only can be changed, I can change. (Translation) [0:23:16.5] Not only I can change, but I should change. (Translation) [0:23:27.1] Because self-cherishing is the gateway of suffering. (Translation) [0:23:36.5]

[0:23:40.9] Cherishing others are the gateway of joy. (Translation) [0:23:46.6] Example what we see all role model what buddhas have done is exchange these two and became buddha. (Translation) [0:24:03.0] So since I’m going to follow the footstep of the Buddha I must exchange, I may be blessed to be able to exchange, on the basis of give and take ride of mind riding on the horses of the air that we breathe through nostril. (Translation) [0:24:34.7] Such a mental physical exercise may develop my compassion, my love, and my bodhimind. (Translation) [0:25:08.2] And this is the great path through which all the buddhas have obtained the buddhahood. (Translation) [0:25:27.1] I may be able to obtain this- may I be able to obtain that, and not only I obtain that, I may lead all my mother living beings through this path. (Translation) [0:25:52.8] With this if we keep as a principle in our life, nothing can go wrong our everyday activities. (Translation) [0:26:12.1]

[0:26:25.8] Okay that is the, the mindfulness of compassion. (Translation) [0:26:34.3] And the sec- the third one is mindfulness of the pure being. (Translation) [0:26:44.7] Each and every one of us have a buddha nature within us. (Translation) [0:26:56.2] And each and every one of us have seed of compassion with us. (Translation) [0:27:06.7] Each and every one of us have the wisdom, seed of wisdom within us. (Translation) [0:27:19.1] And purity of the individual human beings is no doubt we have. (Translation) [0:27:33.9] However, we could not share the pure part with the no one, not even myself, because of our obstacles. (Translation) [0:27:49.9] The obstacle is that untruth, not truth, but false obstacles. That is false perception. (Translation) [0:28:11.2] Not only a false perception, but a false appearance which I perceived as truly existent, which I appears as true being. (Translation) [0:28:36.2]

[0:28:45.1] And this is my problem. (Translation) [0:28:48.9] Honestly speaking, purity is within the me. (Translation) [0:28:56.1] Pure environment is within the me. (Translation) [0:29:03.4] Pure mandala is within my environment. (Translation) [0:29:10.4] As matter of fact, pure mandala is not another place, not in another dimension but the dimension where we are, where I am. (Translation) [0:29:28.6] So my perception has impure and I accepted that impure perception and that has been the problem. (Translation) [0:29:49.3] As Tilopa advised Naropa, appearance does not, does not hold you down, but acceptance of appearance holds you down. (Translation) [0:30:10.3] So my perception is so extreme, so I must use method of so extreme projection of a pure land, pure mandala, pure body, and that also with the pride and clarity. (Translation) [0:30:40.0]

[0:30:58.0] And that’s why I may be able to forcefully block the obstacle of ordinary perceptions and the conceptualizations. (Translation) [0:31:09.5] Pure environment, pure inhabitants may or may not be true right now, but hopefully, hopefully, and when our negativities goes down the nature of the environment, the nature of the, the, the inhabitants will changed into the pure inhabitants and the pure environment. Thus I’ll establish my future pure land, pure mansion, and pure retinues, and pure beings. (Translation) [0:31:58.1] Okay that should be the briefly about the, the now what you call it? Mindfulness of compassion, yeah. Today the fourth mindfulness. (Translation) [0:32:46.0]

[0:32:55.4] Nang zhing si pa she ja yi kyil khor na, cho nyi don dam, cho nyi don dam o sel gyi nam khe kyab, jo drel don gyi ne lu shi de na da, lob sha pang ne tong sang gi ngo wo tob. This is tough. (Translation) [0:33:17.3] So when you’re looking here what does this one say? At the junction of, junction of what? Manifest, right? Translator: Yes. Rimpoche: Objects and the six consciousness. Translator: That is the fifth verse you’re now reading. The one before that. Rimpoche: Oh there’s one there? Translator: Yes. Rimpoche: In the mandala of knowledgeable things, appearing and, how do you read this? Translator: Evolving. Rimpoche: Evolving. The sky of clear light ultimate reality. Everywhere pervades seeing everything in this indescribable light of reality. Not holding the intellectual falsification, look at immaculate emptiness. Not letting negative thoughts arise, turn to the face of emptiness. Generate unforgetting mindfulness and hold in the realm of emptiness.

[0:35:09.3] And the other one says, but what did he say? Translator: Throughout. Rimpoche: That’s right. Throughout the circle of appearance, appearing, appearing and occurring object of knowledge. Okay knowledge. Okay now, nang zhings si pa she ja kyil khor nas. She ja is the word in the- let me do it go the first. Nang zhing si pa. Nang zhing si pa. Nang wa is the appearance actually, and, and appearing and occurring nang zhing si pa. She ja yi khil, she ja yi khil khor na. They made she ja into the knowledge, both of them. Knowledge, she ja yi khil khor. In other words, anything to be known, anything can be appeared, anything can be perceived, anything to be known, not can be known. Anything to be known, anything to be perceived and, and it is the style of the poetry too, they make it mandala. Mandala, and here they call it- didn’t they call it mandala here? Circle. They call it circle. Circle, and circle, or the- circle doesn’t give you a full idea of fullness because circle gives you idea of middle of something, somewhere but it is the khil khor if you take the khil khor as mandala, it is the fullness you give, idea anything appears, anything can be known and that’s the, whatever’s knowing things is sort of mandala living in there. (Translation) [0:37:26.1]

[0:38:05.2] So you may you may see anything. You may perceive anything, everything, whatever you may see or perceive, but if you look it in there, what is the real thing in there the pervasiveness the nature is space-like, space-like emptiness. (Translation) [0:38:31.3] And this Hopkins says, provides, pervades the space of clear light which is reality, the ultimate. And the other guy Glen Mullin says, you know he has interesting thing. In the mandala of knowledgeable things, appearing and evolving the sky of clear light, ultimate reality everywhere pervades. I don’t know which is better, I don’t- I’m not English speaker but to me it looks like Glen Mullin is smoother. (Laughter) (Translation) [0:39:34.0] Hopkins really knows the subject. but he had that thing here, you know. (Translation) [0:39:51.5] So continuously seeing everything in this indescribable light of reality, right? (Translation) [0:40:10.0] So the what they’re talking, if you look in the Tibetan chon yi don dam o sel gyi nam khe kyab. And wherever you go, wherever you look whatever, that’s called she ja khil khor, right? Anything to be known, see, perceive, whatever. That is the mandala of knowledge. Mandala of knowing. Wherever you look, you may see anything, everything. But in the essence you have the reality of sky-like clear light, nature of reality, emptiness. (Translation) [0:40:55.7]

[0:41:13.7] So that is inexpressible mode of being of object is there that’s what Hopkins says. (Translation) [0:41:29.1] Seeing everything in this indescribable light of reality says he, right? (Translation) [0:41:49.3] So the means a(?) [0:42:00.7] and the jo de (Quotes in Tibetan) [0:42:03.0] The, the, the, you know like a ma sem (Quotes in Tibetan) [0:42:09.7] The idea is, a ma sam je (Quotes in Tibetan) [0:42:17.1] The prajnaparamita is even you want to say it, but you cannot express. And it is the, the nature of like a space-like, so, so yet it is discriminating wisdom, and it is the only can be perceived by the wisdom beings only. Wisdom beings here referring to aryas and above. (Translation) [0:42:51.1]

[0:43:08.7] And then that is the, that is the reality of emptiness. (Translation) [0:43:17.7] Which is the mother of all buddhas. (Translation) [0:43:27.0] So in other words, emptiness is everywhere. (Translation) [0:43:36.9] Everything is empty, emptiness. (Translation) [0:43:46.1] Yet we don’t see. (Translation) [0:43:51.3] This is what we call it our obstacle, our delusion, delusion because we don’t see it and we have a certain, not only certain, lot of difficulties. (Translation) [0:44:07.8] By not seeing the emptiness, law of physics appear to us. (Translation) [0:44:25.6] If we see emptiness, the law of physics will not apply to us. (Translation) [0:44:37.9] Okay now to look at the emptiness, or the nature of reality. There’s a tremendous amount of methods been giving. (Translation) [0:45:01.0] Almost every, every, every tradition not only Buddhist, but even the non-Buddhist shravakas and pratshekas, no sorry, shravakayana pratshekas and they are the Buddhist, but non-Buddhist schools and all, non-Buddhist schools earlier, as well as even every single spiritual path, wherever they are, whatever they may be, they all have method to apply. (Translation) [0:45:47.3] Some traditions and schools have a very sophisticated logical reasons to apply. (Translation) [0:46:25.0] Some schools have not so sophisticated logical reasons but, but sort of simply looking at it. (Translation) [0:46:47.0]

[0:46:55.0] And that looking and they at what they say it is transmitted looking. (Translation) [0:47:07.1] Some neither transmitted nor logical simple experience will gain in. (Translation) [0:47:28.2] So, so whatever way you look like the first Panchen Lama said, Panchen Lama said there so many methods apply like the middle path like the Dzogchen like koma(?) [0:48:00.3] like, you know there’s so many of them. But nyam yu (Quotes in Tibetan) [0:48:05.6] Experienced yogis, when you look at it, all will pointed in one direc- one point. And that is appearing, presenting, or perceiving the reality of what it is. (Translation) [0:48:31.8] And it is true, but in the case of Tibetan tradition they all, all of them, them claims to be the true idea of Nagarjuna and his disciple both Phags pa lha and Aryadeva, as well as Chandrakirti. And Buddhapalita. (Translation) [0:49:37.7]

[0:49:54.6] And all boil down to, all boil down to and is it necessary, yes. It is necessary. Because as long as we have the delusions, negative emotions, as long as we have strong or weak or even non-noticeable negative emotions in the seed form or whatever, as long as we have, we do have a problem. Problem continues. (Translation) [0:50:38.9] Because the root of a problems are not solved. (Translation) [0:51:11.0] Temporarily, problem seems to be gone. (Translation) [0:51:24.5] Remember in the, in this anti-Buddhist tradition such as call it shravakas and all of those have a huge samadhi. Samadhi is what we just dismiss as concentrated meditation. But samadhi cannot be dismissed as just a concentrated meditation. Samadhi is a such it appears it pops up, it, it requires a lot of efforts but with all the efforts samadhi appears to the individual. (Translation) [0:52:21.4]

[0:52:50.4] Samadhi will give you tremendous amount of calmness and quietness. (Translation) [0:52:58.5] And it also give you clarity. (Translation) [0:53:09.2] And each one of those calm quietness and clarity combined together almost observed individual, individual, let’s call it meditator, that’s I’m just labeling, or individual observer or the meditator that calmness and quietness can almost consume in it. (Translation) [0:53:38.4] Within that calmness and quietness there’s a tremendous joy and beauty. Joy is also not necessary sex like sexual, not sexual joy, but it is tremendous joy. (Translation) [0:54:16.0] And this joyness is coming, coming, you know it’s coming in because of the calm quiet. (Translation) [0:54:47.7] And relax and peace. (Translation) [0:54:52.7] And quiet environment and conditions. (Translation) [0:55:07.7] Even with no efforts when we look at it a beautiful place with the wonderful atmosphere with no disturbance you can perceive certain amount of pleasure, certain amount of beautyness. (Translation) [0:55:41.9]

[0:55:59.1] And this is a glimpse. Translator: I’m sorry? Rimpoche: This is just glimpse. (Translation) [0:56:05.8] And this glimpse of whatever you have can be intensified and can be lasting by applying the method of calm quiet sitting. May or may not label as shamatha or samadhi but going in that direction will make it last longer and intensify it more clarity. (Translation) [0:56:47.2] And quite blissful. (Translation) [0:57:13.0] I’m not sure whether we call it bliss or joy, whatever it is, but quite blissful. (Translation) [0:57:20.7] And that may became path, or may not become path, it’s depends on the negation of object of ego. (Translation) [0:57:48.4] According to Chandrakirti, the broad bringing the essence of Nagarjuna’s root text from Madyamika 18th chapter. (Translation) [0:58:13.7]

[0:58:21.3] So in one verse within the Madyamika text says ngo mo (Quotes in Tibetan) [0:58:31.1] Such a yoga- yogi who sees this clear, calm, quiet, and wonderful prevailing thing. (Translation) [0:58:52.6] What interrupts the joy, or the beauty, or the clarity, what the individual is perceiving. (Translation) [0:59:18.3] And it’s negative emotions. (Translation) [0:59:29.9] That negative emotions comes out of jig ta and I rather go for this ultimate Buddhapalit- not Buddha- Prasangika viewpoint rather than going through different points. (Translation) [0:59:48.8] And so the jig ta who gives the birth to all, all delusions or the negative emotions. (Translation) [1:00:22.7] Did I forget? No did I forget. Yes I did. Da ne (Quotes in Tibetan) [1:00:37.0] So the target shifted. Target of the yogi now shifts from, you know, it’s now shifted. Shifted from the negative emotions to the source of negative emotions. (Translation) [1:01:04.7]

[1:01:14.0] It is almost like to that yogi dealing with the negative emotions individually becomes too much work and too little result. (Translation) [1:01:26.1] So that ego look like, ego type ego thing within us and it’s becomes a new target. (Translation) [1:01:44.3] So in, in order to refute that, the yogis begin to look what is this one is focusing on. What is the main focal point of this very, let’s call it ego, is? (Translation) [1:02:13.5] So when you see that, then this, then they begin to realize and see the focal point of this focus is, is a nothing but self. (Translation) [1:02:51.1] Not self-cherishing, just self. (Translation) [1:03:01.8] How does the mind identify self? (Translation) [1:03:10.8] The mind identifies self dealing with the five skandhas combined- combination individually or collectively dealing with the skandhas. (Translation) [1:03:31.6]

[1:03:42.6] Five skandhas means we’re talking about form, sound, smell, taste, et cetera. Those five. (Translation) [1:03:51.2] And each consciousness of perceiving each one of them becomes the, somewhere around here I think is, thought I saw somewhere. Yeah Nang wa na tsog tsog dru gi zhi do na. The second verse it says, says all kinds of appearance of six, I don’t know whatever that is here. At the crossroad of variety of appearance and six consciousness. That six consciousness here is connected with the, with the skandhas. (Translation) [1:04:42.1] Not only the focal point, not only the connected dependent of six senses on the skandhas. (Translation) [1:05:08.8] But self-grasping is what is really grasping the identity of self as given on the basis of the skandhas. (Translation) [1:05:28.8] These skandhas are the perishable in nature. (Translation) [1:05:41.0] And mind which is perceiving, or holding, or hanging on, therefore called jig ta. Jig is perishable, destroyable, impermanent and ta is look and perceive and view so therefore, for the mind which really hanging on perceiving using focal point of five skandhas into a identification of self which this mind is grasping. (Translation) [1:06:24.1]

[1:07:02.9] Audience: (Inaudible) Translator: Yeah? Rimpoche is it the point that jig ta sees the aggregates as perishable or not? Rimpoche: No jig ta is perceive- Translator: They’re wrong. Rimpoche: Yeah it’s wrong of course, but that’s what they’re grasping. Translator: Is it correct of I say the point is that they grasp at something which is perishable but they still hold on? While they’re perishable. Rimpoche: Right. Right. That’s why it’s called jig ta because it’s perishable one, is focal point they’re holding. Translator: Okay. (Translation) [1:07:37.2] Rimpoche: So in the Prasangika system, jig ta is considered, jig ta has been accepted as identification of, what do you call it, ignorance. Tradition will now try to call it ego whatever. The identification is in the Prasangika system jig ta itself is the thing. (Translation) [1:08:24.7] So thus our object of negation becomes a jig ta. (Translation) [1:08:42.2]

[1:08:50.6] And jig ta is a mind, a part, a part, or parcel, a mind. A mind in the category of form, mind, and nothing, so it’s mind. (Translation) [1:09:06.8] Mind or mental faculties are actually in reality, it’s oneness. They have a different works other than that it’s oneness. (Translation) [1:09:29.4] So you do not destroy the mind itself. (Translation) [1:09:40.4] It’s not like performing lobotomy or whatever you call it. Take it outside the part of brain, it’s not. (Translation) [1:09:55.1] So what is, then what they do is proved to the individual whatever is that jig ta perceiving is wrong. (Translation) [1:10:12.0] So the jig ta, so we begin to look at the jig ta and the jig ta is looking at the skandhas and yet what they’re perceiving holding is grasping is the self. (Translation) [1:10:39.2] So now the idea is this one pers- one part of me think that me existing self, strong, solid and, and my job is try to prove to my mind that it’s wrong. (Translation) [1:11:11.9]

[1:11:26.6] And that is, that is called the yogis, yogi refute the ego. (Translation) [1:11:38.4] So refuting here is really not part of mind throwing out but proving this is wrong. (Translation) [1:11:55.4] So that is called refuting, refutation of self which is the self-grasping’s projection of self rather than self as individual. (Translation) [1:12:17.3] So we call this, what do we call it? Selflessness. It’s not that, so we call that, that, that object of negation, sorry. (Translation) [1:12:46.3] So object of negation I under-, if I understand correctly, the object of negation, without recognizing the object of negation, one cannot negate. (Translation) [1:13:10.6] Without negating the object of negation, that, that selflessness does not become the emptiness on person. May become selfless, self couldn’t stand, or something, but true emptiness on person. (Translation) [1:13:45.7] So therefore, focus first put on, put on to recognized object of negation. (Translation) [1:14:09.5]

[1:14:18.5] Which was also called, which I was also told most difficult aspects of it. (Translation) [1:14:25.6] Once one recognized object of refutation, refutation without any doubt then negation itself is not that difficult. (Translation) [1:14:45.7] So the major efforts, major difficulty is recognition that. Recognizing that. (Translation) [1:15:08.1] Until you recognize that, if you don’t recognize, no matter whatever arrow you may shoot, you’re shooting the arrow in the dark forest. (Translation) [1:15:30.3] You’re not going to get the deer. (Translation) [1:15:41.2] Okay. Translator: I have an object I can no longer negate. I can’t negate my object now. (Audience laughing) Rimpoche: What does he say? Translator: I have to go. Rimpoche: Oh! (Laughter) Yeah, yeah. I’m sorry. Sure, sure. Maybe we take few minutes break here. (Audience recites mandala offering)

[1:16:28.0] (Audience recites mandala offering) If you read the Madyamika text, then it’s almost indicates you the, the, the object of negation or the refutation has to be the, a common theme for even for the Buddhists and non-Buddhists, all of them. It’s almost becoming that common theme. (Translation) [1:17:18.2] Then, then they go on and furthermore sa po tang (Quotes in Tibetan) [1:17:38.3] So the, so the recognition of that object of negation what we call it the eater(?) the gowa(?) [1:17:57.9] the sitting person, all this and, and performer, and what to perform, and on that level then the different schools came and separated completely, non-Buddhist as well as Buddhist. (Translation) [1:18:18.9] Then the confusion is begins to looking at the self, self that is the basis of functioning, basis on which the karma functions, basis on which everything functions, and that self and self that has to be, has to be refuted and then get the confusions begin here actually. (Translation) [1:19:07.8]

[1:19:24.7] And so anyway, and the and then the identification of the refutation, the self that to be refuted. And all different schools have different thoughts comes up. (Translation) [1:19:38.3] Somehow, whenever we have a good time, somehow we have to at least briefly go through with this. But even then you look at it many of the transcripts they will be a quite clear on number of transcripts some may be in the Three Principle in the profound viewpoint and many of them are available. I don’t think even you got that transcripts yet, and that is the, the, the, the (?) chen mo [1:20:27.5] aspects of the Lam Rim teaching, the wisdom teaching, which I don’t, I don’t think you even got the transcripts yet. (Speaks to audience about transcripts) [1:20:35.2] (Translation) [1:21:04.6] (Discusses transcripts on website) (Translation) [1:21:41.6] So hopefully that’s gives you- but I’m going to go to the point of the last viewpoint because you know, yeah. (Translation) [1:22:07.9]

[1:22:13.5] And that is dependent arise. Interdependent nature of existent. (Translation) [1:22:20.7] And so you always see, even we emphasize at the Three Principle level and said ten che (Quotes in Tibetan) [1:22:34.9] instead of saying try to understand emptiness, it says try to understand interdependentness. (Translation) [1:22:44.1] So in other words, the essence of interdependentness is essence of emptiness. (Translation) [1:23:03.6] And, and in this Prasangika viewpoints is a sort of, virtually there is nothing can be- there’s a not truly nothing to be labeled as self. (Translation) [1:23:28.3] And it is only dependent arise. (Translation) [1:23:41.4] That’s why actual presentation of the emptiness Nagarjuna says he we sa me (Quotes in Tibetan) [1:23:51.8] So the actual presentation of the emptiness Nagarjuna says the person is neither the earth, nor the water, nor the fire, nor the air, nor the space and then where is the person? (Translation) [1:24:16.2]

[1:24:34.4] In reality, in reality, oh yeah we have to read this. Nang wan a tsog tsog dru gi zhi do na, zhi tsa drel wai nyi cho kyi sa si thong, lu tri gyu mai ta mo zhi de na da, den no ma nyam tong nyi kyi ngo wo tob. Here it says at the crossroad of the varieties of appearance and the six consciousness eases seen [1:25:07.6] confusion of baseless phenomena of the duality. The illusory, or what is it? Spectacles of deceiving magician are there. Nothing they are true, not thing they are true, look to the entity of emptiness, not letting your mind stray, place it with appearance and emptiness. Making your attention unforgettable, maintaining it with appearance and emptiness. And the other one says at the junction of the manifest object of six consciousness the (?) of duality a baseless fabrication is seen. See the dharma, the illusion, the magical creation, magical creation not thinking it is to be real, look to the face of emptiness, not letting negative thoughts arise, turn to appearance and emptiness. Generate unforgetting mindfulness and hold it realm of appearance and emptiness. (Translation) [1:26:47.0]

[1:27:08.7] So when we don’t see the, the, when we don’t see the actual reality, we perceive all kinds of things. (Translation) [1:27:21.2] And I’m saying these are all illusions, so don’t believe it. (Translation) [1:27:39.8] Because the root and the basis is not existing, and therefore it is all kinds of cheat and, and magical show of magician. (Translation) [1:28:02.0] Do not consider this is true. (Translation) [1:28:15.7] Recognize the emptiness in nature. (Translation) [1:28:21.8] So, and that’s quite clear, that’s that. However, we cannot say everything is not true. And if we do say this, we go to the too extreme nihil- this is are for the yogis who are at that level they do. (Translation) [1:28:46.2] So there- one of the union, when you call it ultimate enlightenment is union, we talk about method and wisdom. We talk about method as activities and wisdom as emptiness and this and that, however, however, however, however, there’s a the union is also the union of absolute and relative truth. Union of two truth. (Translation) [1:29:35.5]

[1:29:48.6] One truth overpowering the other is either falling into the nihilistic or existentialistic point. (Translation) [1:30:00.0] So je (Quotes in Tibetan) [1:30:13.1] So they said the Buddha had shown the two truth, two noble truth, not four noble truth but two noble truth. That is truth of absolute and truth of relative. (Translation) [1:30:34.7] And they said du pa (Quotes in Tibetan) [1:30:43.1] the third truth it never ever exist. (Translation) [1:30:47.0] So the two truth has to be accepted. (Translation) [1:30:56.4] And, and you know what happens is when the individual is actually really focused and completely absorbed without non-dual perception of a, of a reality, let’s call it non-dual perception of reality. (Translation) [1:31:22.7] When the individual is in that position at that level, nothing really external, nothing out of that do not exist at all. (Translation) [1:31:45.8]

[1:31:54.3] A totally absorbed in it. (Translation) [1:31:58.0] They give the example of water in the water and the milk in the milk, but not milk in the water or water in the milk. (Translation) [1:32:11.5] And oneness. (Translation) [1:32:20.6] Spaciousness. (Translation) [1:32:24.6] Chi nang cho nam gyu ma mee lam dhang, dhang wei tso nang dha zuk ji zhin dhu, nang yang dhen par mey pei tsul tok nay, gyu mei ting dzin dzok par jin gyi lops. At the end of the Lama Chopa, chi nang cho nam gyu ma mee lam dhang, dhang wei tso- at the wisdom paramitas level, chi nang cho nam gyu ma mee lam dhang, dhang wei tso nang dha zuk ji zhin dhu, nang yang dhen par mey pei tsul tok nay, gyu mei ting dzin dzok par jin gyi lops. I don’t know. You have that verse there? Chi nang cho nam. Translator: Chi nang cho nam. Rimpoche: What they say in English? Translator: Inspire me to see the- to perceive everyday life as an illusion, I can’t I have- (Speaks in Dutch) [1:33:40.8] Verse 73. Rimpoche: Verse number. Verse 73. Oh page 73. Translator: No verse 73, page 26 (Discusses with audience) [1:33:55.0] In this one, in the blue book is 72. Inspire me to complete the perfection of illusion-like aftermath. Rimpoche: Go slow, say it. Translator: Inspire me to complete the perfection of illusion-like aftermath. Realizing that inner and outer phenomena lack true existence, yet still appear like an illusion, a dream, or the reflection of a moon on a clear lake. Rimpoche: Okay. So this is quite clear. (Audience laughs) What is not clear? Because you know, reflection of the moon in the water. (Translation) [1:35:01.7]

[1:35:15.2] Marianne (?) is raising hand. Audience: I have a problem, when you get a glimpse of a, of a, being (Asks question in Dutch) (Translation) [1:35:53.4] Translator: She says to me as I understand it (Speaks in Dutch) [1:36:01.1] If you get a glimpse of an experience of that union, you experience a kind of union, then still you can get a kind of feeling that there is a center which perceives that experience of union. Is that perceiving of a center also an illusion or what is it? Rimpoche: Very good, very good question. Very good question. What would you say Alfred? (Audience laughs) Alfred: I would say that this is not yet the (Inaudible) [1:36:41.2] experience. Rimpoche: Good. Okay what would Hartmut? Hartmut: As long as there is a center and watching something else it’s not non-dual (Inaudible) [1:36:51.5] Rimpoche: Marianne? Marianne? Marianne: I think I go along with it. And will be differences in how strong or how weak it is? You know, which one is stronger? In doing the experience or really feeling something like this?

[1:37:11.5 ] Rimpoche: I don’t get you. Because you know, this is, the question is this experiencer, person who experience is there. And is this a illusion? So when you say stronger and what do you mean by that? Which two you’re comparing? Marianne: I mean, when you get the kind of feeling that perceive (Inaudible) [1:37:45.4] a kind of one and you still have this little side mind that at same time or maybe immediately after (Inaudible) [1:37:53.6] Rimpoche: Okay. So alright. So looks like they all giving you the same answer. Anybody have any objection? How about you, Inga? Inga: I have no idea. Rimpoche: You have no idea. How about Carl? (Discusses with audience) [1:38:15.3]

[1:38:27.6 ] Audience: I think yesterday you said that there real continuation also when you’re enlightened? So then I thought because I couldn’t find out, and I thought you said mind (Inaudible) [1:38:47.1] It’s difficult. And now you said that relative truth and absolute truth also merge and first I always thought that only minds was going through but now you tell us that the illusion body takes place in body, so then I thought what’s happening because cannot be if it merged, mind cannot become matter, and matter cannot become mind, so what’s happening? Because if it’s merged, if it’s merging it’s something different there so if there states continuation then there states continuation of those both? I think that may- I don’t know but there’s something happening (Inaudible) Rimpoche: Can you answer that? Translator: To me, what she is telling is different problem, different question, about the union. Rimpoche: Why? Translator: Because she’s raising a point on, the there is a reasoning that mind can only because of mind and matter cause of matter and she asks, she raises the question how can the influence both another up to enlightenment. But Marianne’s question was about if you have an experience- Rimpoche: True but can you answer this one? Translator: For her? Rimpoche: Yeah.

[1:40:22.3 ] Translator: I was thinking it is a big problem because- Rimpoche: Why? Translator: If you say that ultimately they go together… Rimpoche: Ultimately what? Translator: There is a- ultimately she is talking about illusion body and clear light to me that’s one bridge too far because I don’t know what it is, but there is the- to me when I listen to her the background of the reasoning is that something of the body gets purer and something of the mind gets purer and somehow they have to fit together. And there is a tricky thing to me, you always say there’s a subtle mind and subtle energy so they continue because they have to because the basic of the reasoning is, mind can only be caused by mind and energy or matter by matter but then and yet you have the problem how can they influence one another? How can they be joined together? That is a big problem and maybe only experience can answer but philosophically, you can’t solve it I think. At least I can’t. That would be my answer but yeah it’s… You’re the master so…

[1:41:31.3 ] Rimpoche: Anybody, anybody would like to comment on it? Yes, Alfred go ahead. Alfred: When Rimpoche said before that we have the two truths and this third one which how did he say? Which says that even those two do eventually not exist. Translator: Yes. Alfred: So if you are in this very deepest experience then also the notion of mind or matter and divisions and these things stop at that moment. So then there is no contradiction because you are beyond the dualistic (Inaudible) [1:42:07.5] Audience: But still something is going to continue. Alfred: Yeah but if you appear again after meditation, after this deep experience. Audience: It’s only an experience, it’s not a state of… Alfred: Conventional truth appears again, but you remember that according to your prior experience things do not really exist as they are and eventually when you conceive both simultaneously together and then there’s no more contradiction. Translator: That’s tricky.

[1:42:38.0 ] Alfred: But before you can bring them together you’ll drop again in the conventional appearance and this other just remains as a memory. So longer is this then there is the contradiction because dualistic remains contradictory. Rimpoche: Hartmut? Hartmut: I just remember when you sometimes talk about the enlightened level that the body and mind are so much merged that there give the example of the Panchen Lama when he was blind he could read with the finger. The visual consciousness which normally not possible. So maybe it is completely (Inaudible) [1:43:23.5] Rimpoche: They’re asking translation I think. And you? Right? Are you asking translation? You are? Yeah. (Translation) [1:43:41.4] (Audience asks question in Dutch) [1:45:59.0] (Translator replies in Dutch) Rimpoche: Don’t tell me you don’t remember. You do remember very well. Translator: Thank you.

[1:46:33.4 ] Rimpoche: Thank you. Just that word says, that Lama Chopa word says nang yang dhen par mey pei tsul tok nay, gyu mei ting dzin dzok par jin gyi lops. Translator: Yes? Rimpoche: My appeared, just. Translator: Yet still appear? Rimpoche: Yeah. Can just read that loudly? Translator: Yet still appear like an illusion- Rimpoche: But yeah and then? Translator: A dream, or the reflection of a moon on a clear lake. And the sentence before that says realizing that inner and outer phenomena lack true existence, yet still appear. Rimpoche: Lack. Translator: Lack true existence yet still appear like Rimpoche: That’s right. Nang yang dhen par mey pei tsul tok nay. I think that answers everything what we’re talking here. And the Naomi’s point is, is her idea is that the body continue body and it’s matter and how it becomes mind. Mind has to be, the, the condition of the mind has to be mind. But the illusion body is real body or not because it is rises within the ordinary body inside and inner rising of the illusion body. So whether that is the real matter outside the body or not it’s different point. And so it’s yet to be known, yet to be observed.

[1:48:24.9 ] Alfred’s point of, you know, while in the, while in the meditation everything disappears and appearance comes in a little later is true view. And because, because at that moment it’s completely off. And then you know this idea I’m- this is my silly way of thinking, may or may not correspond, but the idea of that what you call those some sciences, what you call it? From physicists- Translator: Physicists. Rimpoche: No, no. There’s another one. Quantum, yeah. Quantum physicists and when they following something and they miss something and then they comes out after little while and they say there’s a blankness might correspond- might correspond with what Alfred’s talking about. Translator: Okay. Rimpoche: Might, you never know. He- you can always have to be might, might, might. (Translation) [1:49:34.4]

[1:51:02.8] Translator: What did you say about the quantum physica- the quantum physics? Rimpoche: You know the lose, you know the when they’re tracing it suddenly they lose and the down the word appears. Might correspond. But the difference is between the sci- scientists and spiritualist. Scientist you’re following through the scientific point. They can trace to certain level see the change and then see the disappearing. But the spiritualist people may probably see that’s the nature of the reality and appearing it again. I mean try to put them together maybe. (Translation) [1:51:42.4] The spiritualist have the advantage, the advantage of, of seeing the emptiness. And the scientist doesn’t have advantage of seeing emptiness, therefore they see there’s nothingness. Could be. (Translation) [1:52:20.8] Anyway, that’s what they’re thinking anyway and that’s why they’re searching for. But they search with the, with the machines, you know. (Laughing) (Translation) [1:52:44.1]

[1:52:50.6 ] Anyway so I think it is, it is, a quite a good discussion. It’s very interesting. Somehow in this idea of wisdom the, the, the science somehow seems to be absolutely following Tibetan Buddhism thoughts and ideas. They really following. But this when huge amount of money the millions and millions to try to do the research and, and, I don’t know every grant people are willing to give. I mean it’s just one professor in Wisconsin, David Richard, Richard Davidson unprecedented grant of 25 million for one year found on this. On this project alone. (Laughs) (Translation) [1:53:56.9] That’s for one year. Translator: Interesting. Rimpoche: (Laughing) So I say that because His Holiness is in the Wisconsin yesterday, so, so in the meeting that Davidson, that Richard Davidson was there too, and that’s- and it’s just because, because, because this mind and science, mind and life they’re really taking this so much and meeting everywhere, every places, anyway. (Translation) [1:54:52.8]

[1:55:09.6] So anyway, what I’m saying is I don’t think we expect the final answer will get from the science but lot of spiritual findings are begin to confirm by the scientists which is something very interesting to me. (Translation) [1:55:29.2] You know, for example the altruistic mind is the source of joy. We been told by Buddha we just believed his words and followed that for two thousand six hundred years. (Translation) [1:56:04.3] Now this is the, the, the MIT the Massachusetts Technology science, they say oh yeah, yeah, this is our discovered, their discovery the altruistic mind attitude brings happiness. Yeah. (Translation) [1:56:33.2] So if it’s accepted by all the science, because science, as a science undisputable acceptance takes years and decades and decades you know, because the large number of the scientists will accept but large number will equally object. And when and if, if and when accepted by the, by the, sort of, all scientists as, as, a sort of universal thing and then it is a great confirmation of just Indian man, old Indian man who probably wearing dhoti all the time, walking, whatever said twenty six hundred years ago is now confirming by the scientists in the two thousand years later. It is, it is a great confirmation of what Buddha been saying all along. (Translation) [1:57:55.5]

[1:58:31.7] And, and it also tells us, tells us the ideas that, that has giving it is not just so simple and simplicity, it is very sophisticated. Yet individual person can perceive it through simple means. So it is really sophisticated idea yet simple means of perceiving it, yet it also whatever you perceiving it also the scientifically confirming it. I think it is, it’s tells us a lot of con- gives us a lot of confidence that we’re not misleading people, not, not, not, not misleading our self, not misleading people. (Translation) [1:59:33.9] Training this, you know, I mean anyway, so it is difficulty and it is struggle for us, but it is more and more convincing us the result is bound to gain. You know there’s a, there’s a true result is there. It’s not just blind faith. But it is really true result in there you know. (Translation) [2:00:44.6] And by looking at this we should also see how grateful we are for the Buddha to sharing this path for us. You know, I mean this, this way and that way. (Translation) [2:01:18.6]

[2:01:30.2] And that way how fortunate we are to having this path available for us, you know. (Translation) [2:01:38.5] It is just a handful of people through- I mean compared within the world the large population it’s just handful of people you know having this opportunity so how wonderful, how fortunate we are. (Translation) [2:02:02.4] So we can do whatever we can but we don’t have to do everything. We should do whatever we can. (Translation) [2:02:23.2] And we do this to benefit of every living beings. By doing this so we get benefitted. Each and every individual because we, I mean even the scientists today saying the altruistic and service of the others is the get, bring happiness to the individual. Not only the Buddhist, but scientists saying that too. (Translation) [2:02:57.7]

[2:03:16.2 ] So with this I like to, to take a little opportunity here and thank you to all of you, and every person in Jewel Heart, everybody. Whoever is doing whatever, ever. And right, the right on the top the seniors, the board, the D, D, dharma coordinating term- team that’s DCT right? Translator: Yes. Rimpoche: Dharma coordinating team and the, and the group leaders, teachers, and students, and every member of the mandala whoever, everybody, whatever they’re doing and I’m really thankful and grateful to all of you. And we do this, we dedicate our virtues to benefit all living beings and particularly our self like a Milarepa always says, pu ta wa (Quotes in Tibetan) [2:04:38.2] The person who meditate on the mountaintop and the benefiters who work in the field and I have great omens to obtain all of us enlightenment together. So that is how I always pray and that’s how we should always enjoy. (Translation) [2:05:04.4]

[2:05:48.4] And while working with you know if you look at the Jewel Heart and this is about now some twenty years we have been started from a single woman from Maldon and Helen’s pictures are still here and, and it started from there. And then her personal friends who lives and came together with, used to beginning we used to meet in the small places and also the living room of Marianne and Piet Souters and we used to sit on the dining room. And, and that’s just around dining rooms just, just enough, you know. The dining room’s enough for us to meet, dining table is enough. And we have chairs around and meet and it’s begin there. And, and that’s the where we started. And, and now and we’re meeting in the big house, big room. And even then it’s almost filling up.

[2:07:19.4 ] So if you look it back, we have done very good. I must say it’s very good. And then we don’t, we do everything very small scale. We don’t do anything big scale and we, we’re neither capable of doing big scale or nor we have ambition of doing big scale. And they be very small scale small, almost like the word of the mouth as basis. Where it’s seems to be Jewel Heart everywhere, either this side of the ocean or that side of ocean, it’s all done by through the mouth of you know, word of mouth only. And when you look back for this twenty years of being and we have done very well and we must appreciate that. Alfred spent at the beginning, how many years you stayed here? Alfred: One and a half. Rimpoche: I promised him couple, a couple of years (Laughing) So Alfred spent 18 months here and, I mean spent lot and, and, did a lot of work and, and then Hartmut also put lot of energy and most important all of you put a tremendous amount of energy, and that’s why it is good it is here. That’s why we came here this level. And without putting energy efforts it won’t be there.

[2:09:06.3 ] So again thank you and grateful to all. We should also look forward and backward both. When we look backward from the dining room table to this room and it is quite a achievement. But then you know, and the materials what we can offer is tremendous and really equivalentless. But then you look forward is our job and duty. And number of people have done so much, but then also it was not easy either. Not smooth either. Always we have difficulties. Always difficulties on clarity, and all this are a part of life we went through. (Laughs) (Translation) [2:10:02.1] And we have we have, we, we made lot of changes and we do lot of things, and we have board and who are responsible, but administration and day to day activities, and looking in the affairs. And we also have them rotating because, because, because it’s very hard for person or couple of people to sit there do everything year after year, is extremely difficult for the individual as well as, as everybody else will think oh, they’re the most important big bosses so when you’re rotating and, and you know as I say, Kyabje Ling Rimpoche told me when you get water up to here you begin to understand. So because when you rotate and get in there you begin to understand what’s going on. (Translation) [2:12:37.5]

[2:13:16.0] And, and at this moment you know, Francis is somehow, because of this rotation term and she’s the, turn going out of board, but she works so much I’ll be thanking her not now, but later during the Tsog period. But still, and you know and lot of difficult period she holds lot of things together and really, really been very grateful and all wonderful things. And at this moment because of this rotating business, she’ll be going out of the board for a little while, but whenever she been working everywhere she done great job, thank you. And even she gets out of the board that doesn’t mean she get out of Jewel Heart, and she will be able to contribute much more and will be looking for, but I mean thanking her later, not now. (Laughing) (Translation) [2:14:20.3] Then we have this DCT who’s responsible for study and subject. You know idea is the academic points is not academic but it is spiritual point is the responsibility of DCT. And rotating that as much as rotating the board will have a little difficulties because it is the main core thing and need to be little more stable but it doesn’t mean it doesn’t rotate at all. So this is, and they’re also functioning very well, thank you. (Translation) [2:15:48.0]

[2:16:22.9] And when the Marianne was, the Marianne Souters, we’re working and she not only working as the, the, the dharma teacher, dharma coordinators, but also was representing me during that period so don’t really have to worry much about it and she represents me at that time. And when she would- when she took, what you call it? Leave of absence or whatever, sabbatical. And so, and then we don’t, you know I had the Hartmut as representing me. But Hartmut is not member of DCT either and nor it is chief DCT guy you know? (Laughs) I understood and there was some misunderstanding so the Hartmut is a representing me and linking me with the DCT or board, but not the chief dharma coordinator person. (Laughing) You didn’t pretend to be did you? No you didn’t. (Audience laughs) (Translation) [2:17:45.6] So, in other words, you know he’s linking, you know he tells me what’s happening and what we should we think have any idea that’s what he does the linkage business. (Translation) [2:18:29.0]

[2:18:36.3] And then we have elders. And this is where the Jewel Heart beginned. (Translation) [2:18:44.5] And I don’t know, my idea was elders have two important points, and maybe in two are not working together, maybe do, I don’t know, but one important thing is it is the, it is the, the respect and honor and of the, the person who started and, and been sort of, you know, grateful aspects of it, it is almost like the House of Lord. (Laughs) (Translation) [2:19:31.5] And then also they’re the guidance. They are the advisors. And they are the, you know, really the, the holders of the banner too. And so if anybody’s- if anything going wrong when this banner is falling here and there and they will say hey, this is going too far to the east, you going to fall it or put it straight. Or too it’s going too far to the left, put it up, it’s going to fall. And that’s their job and that’s why they’re there. (Translation) [2:20:26.5]

[2:20:45.4] And you have given me tremendous amount of sort of thing there to be able to say do this and do this and don’t do this and that. They have given me almost like a veto power and, and as long as I’m not there- as soon as I’m not there and that veto power goes to the elders and that’s why they’re important. (Translation) [2:21:09.6] Then we have the most important, the mandala. (Translation) [2:21:29.6] And without mandala, nothing exist. (Translation) [2:21:36.4] From the emptiness it appears mandala and there’s mandala functions as mandala. (Translation) [2:21:46.2] And sometimes the mandala people, not the mandala people, but people have difficulties. Unable to express their wishes and things like that, so we try to make it as transparence as possible. Everything. I mean there is nothing to hide. Everything should be as transparent as possible. Either it’s board, or DCT, or whatever every activity’s planning, everything, there’s nothing to hide. So everything as transparent as possible. (Translation) [2:22:33.8]

[2:22:52.9] And also the, the voice and ideas of the mandala should also, should be able to come up and we do have difficulties right now of, at least I was told, and I’ve been advised by the elders particularly and the ideas from the mandala are unable to come up. (Translation) [2:23:18.5] And that also we have- we had a meeting two days ago and we do have set of certain specific time, date, not going to be you know, September this or that you know, but like every year have some kind of point where there are fixed date when the mandala people meets so that they knew whatever their ideas, objections, and wishes, and suggestions, whatever even then whatever they want to bring it, and it available date is fixed, time is fixed and you can- it’s not just that moment, this are your ideas yes or no, we don’t do that it’s date and fixed time is fixed and everything fixed. If they have difficulties they should voice. (Translation) [2:24:28.0] Each and every member of the DCT, board, everything, everybody is you know if they ask question they will answer it. (Translation) [2:25:06.2]

[2:25:15.7] And that is important. We have to have transparent. (Translation) [2:25:20.3] And they all agreed to do that. (Translation) [2:25:28.0] And I hope that will serve the purpose. (Translation) [2:25:32.9] So if the difficulties and objections, if you raise clearly, yes or no they will have a not only yes or no but why and all this, answers will be available and I hope that will satisfy and helpful to everyone. And when you don’t raise objection and then you know when you go sit down if the rumors follow round it’s rumor then cannot go on entertaining all the rumors either. (Translation) [2:26:10.5] But you know specially when the respected members raise question that means it is very serious as far as I’m concerned. I’m very seriously taking and we try to, to find remedy whatever we could find. (Translation) [2:26:55.9] And I guess that’s all I have to tell you but then we thank you and everything later. (Laughs) (Translation) [2:27:15.6] I’m sorry I almost took a the 45% of your lunchtime for talking and that’s my apologies. And maybe we do in the in the Lama Chopa time the long mandala that time, okay? (Discusses time with audience) [2:27:42.3] (Audience and Rimpoche recite mandala offering) [2:28:21.2] (Discusses scheduling with Audience) [2:28:39.6]