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20070901GRAAWSW3

Long life prayer and others are recited. Rimpoche speaks in English at tape count 002100

The guru being pleased is not the point

Rimpoche: well thank you for coming back here (Rimpoche laughs) so I thought you people got so bored and nobody will show up now the next verse what we read and Susan made it clear to me I didn’t explain (kahn dela chey jah) and that particular verse can you read it again no I think Anne’s time to read it (Rimpoche laughs) I am sorry she got some sweet in the mouth could be a cough drop

Anne: when my gurus remained displeased no matter what I do it is the weapon of evil karma turning upon me for acting duplicitously towards the sublime Dharma from now on I will be less duplicitous with respect to the Dharma

Rimpoche: so what it need to explain here is because whether the guru pleased or not pleased it’s not so important am I too loud I think so isn’t it and that is my fault I sort of intend to started shouting and I’m getting throat trouble too you know why because in the morning it is very low so I started shouting that’s what happened002236

now I don’t have to shout but still shouting so whether the guru pleased or not pleased doesn’t matter its not the point but why they made a big deal here because guru devotional practice is the root of all development so that’s why that’s why this is very specifically even mentioned here (Kahn dela chey)

individuals try to make the master happy and whatever you try to do it is not necessary that master was very happy and then instead of that you know when that happens when that happens actually it is important obstacle because of guru devotional practice is the root of development if you have not choosing the individual person as a guru and then if he doesn’t like it then I mean basically as a bodhisattva any living beings who doesn’t like it it is a big problem it is not to hell with you it doesn’t work for bodhisattvas so it is always a problem but especially and especially in the Dharma practitioners guru devotional practice is the root of all development and that is why and that is why this is important what happens is no matter whatever you try the person doesn’t bother so then you say you get fed up say no matter whatever happens this one doesn’t ever listen or doesn’t pleases me so therefore it’s not my fault and it is the fault of his or her something so when that happens it is a huge obstacle to Dharma practice as I don’t think I have time to talk to you here but it is not a secret to you it is everywhere when you read the guru devotional practice any Lam rim anywhere including the Lam rim Chenmo now available in English along with this medium Lam rim available in English Pabonka’s liberation in Palm of your hand is available in English and as well as second Dalai Lama’s refined gold is available in English and there are so many Lam rim’s available in English so when you read those and they will tell you how important it is it is especially it is not it doesn’t really matter to the individual person but it is especially in Vajrayana and then it is (neen yah loe muh)002623

so you know and the broken commitment and vow with the guru connection is the number one downfall in the Vajrayana so it is even much more difficult than in the Sutrayana so that is why they very specifically mentioned here and these are the specific things which is very effective to the individuals mentioned so when Susan reminded me I have to explain so slightly and that is important point so I like to slightly because even in the Lam rim when I reviewed earlier I didn’t talk about guru devotional aspects at all so (neen yah loe muh)

now I don’t even remember (neen yah loe muh)

if you are having broken commitment with the guru and then no matter how much practice you do nothing achieves (doo jah don bah)

is Buddha Vajradara himself has said it and giving the example if you squeeze the sand no matter how much you squeeze sand you don’t get oil maybe they don’t know the oil comes out of sand (Rimpoche laughs) (chema zilla mah meh jez)

anyway so that’s it that is why it is important point and then when that happens (tan deh chulah)

so what this telling is it is the negative karma the wheel of the sharp weapons of (negative) karma that one has created specifically (tan deh chulah)

Duplicitous or two faced

English verse what is it and the Dharma is not straightforward what is it

audience: behaving duplicitously towards the sublime Dharma duplicitously deceitfully?

Rimpoche: can you say the duplicitous again

Audience: duplicitous

Rimpoche:(?) Double work duplicating work two word

audience: two-faced

Rimpoche: two-faced yes right right right you are right two face one face you try to be oh nice and wonderful and holy carrying mala here and doing all this and then other part is to hell with you (audience laughs) so doesn’t matter whatever that is what this duplicitous that is what this one is talking about it and that say that creating a negative karma and that is coming (there?) which we all do you know I mean even for yourself we do I mean if we come our teachers or somebody comes we have to be you know I’m quite sure you might have noticed that I behave differently when (Lo Zhong?) Rimpoche is here

Audience: Yes!(audience laughs loudly)

Rimpoche: so that is the example (audience laughs) and that is an example here it exactly what it is so and that is coming back to you and so this is what it is so whatever you do and that you know that’s how it is and now I had better go and then what should we do (pani cholah mo loh)

so we don’t have a double standard of Dharma practice double standard the double standard here sometimes means somebody else something and somebody else something they’re not talking about this when somebody’s watching when somebody is watching somebody sees something you try to be more holy when nobody’s watching you try to be a little more care less you know could not care less that is double standard we are talking about it when somebody’s watching you have to be holy person you have to say your Sadhana you have to meditate even you don’t meditate sit straight and all that type of thing to impress people that is double standard that is what they are talking about it003144.

You are okay okay I’m sorry because I removed your sound make sure I thought you were this side or something huh okay so probably you know there is some difficulties there so that’s what it is other than that I don’t like people switching chairs around once you sit down you know so anyway so now anyway now what else that is what we do because we want to impress people so that’s what we do try to act holy but you know that is and that is not good and now the next verse is equally important and that is (kay woh yong kay) Anne?003311

Anne: When everyone challenges what I say it is the weapon of evil karma turning upon me for disregarding shame in my conscious from now on I will refrain from troubling behavior

Rimpoche: somehow I lost my (?oh) because I didn’t read this that’s right (on kay woh)

so when you try to do very sincerely wonderfully anything you think the best right and when you do it but people don’t like it people don’t like it they started saying they show their displeasure they started saying bad things and not only that people start saying something behind you so then you know what this happens to us very often especially when you deal with a number of people happens all the time so then what we normally do say I tried my best they don’t like it they don’t deserve it and so I go my way and that is the one way of doing it it is better than I told them they don’t listen so I have to teach them lesson that is the worst way to do this is exactly what is this name Tom Delay said on the Matthew Chris Matthews show exactly he is saying that Karl Rove has to get out of the White House because we told Hillary is not electable to those Democrats repeated we told they don’t listen so now Karl has to show them she is not electable (Rimpoche laughs) so that’s why she has to leave she should have left a month ago a year ago or something so that is how he said so that is exactly the bad way of doing it a good way of doing it is all right I tried my best they don’t like it I do my way and that is okay but bodhisattva is other way around bodhisattvas will look why this is happening why this is happening why this is happening this is happening to me because I have ignored a lot of norms rules a lot of rules I disrespectfully functioned disrespectful for others in my previous lives or any time especially disrespectful to the according to this commentary and it says in our previous lives especially been disrespectful to my friends to my Masters to my colleagues and shamelessly and never thought about it if I act this I’ll be embarrassed if people came to know so all of them I totally ignored and created all kinds of negativities that is the result now I’m experiencing so by knowing this I should change my attitude I shouldn’t do something like that disrespectful to people ignoring people dismissing people cutting the lines and you know all of those are counts in this line in this category you cut the line all of those are in counts in this this is very small point cutting the lines and all this type of disrespectful to the other people ignoring other so that is the result of this even I do did everything best with good motivation everything right even then people have express displeasure it is the my negative karma which somehow where ever I created of that category this is a great opportunity for me to purify this very negativities and also correct me to functioning so this is what this particular verses says (Tani mi suebala)

from now on I shouldn’t do the wrong things such as this and now the next verse is equally important (cor nahm doomah) okay English

Maintain good character

audience: when disputes arise as soon as my companions gather it is the weapon of evil karma turning upon me for peddling my destructive evil character in all directions from now on I will maintain good character wherever I am0040.05

Rimpoche: thank you so here what is really saying is you know (cor nahm doomah)

either your retinue or your friend or your companion or something the moment you get together and then you go off off again separated on and off and that’s my joking but you know why getting off all the time off all the time (doo mah dah ten)

the moment they get together and they go away the friends go together friend will disappear why because (so sih doe shing) so what in English what they say what did you do

audience: peddling my destructive evil character in all directions

Rimpoche: well that is peddling what

audience: my destructive evil character

Rimpoche: destructive evil evil character that is how the English translation but actually what was really saying is your bad character your bad character being moody or dislike it or you know showing a long face all the time or yabbing all the time and non-stop you know screaming or (Rimpoche laughs) nonstop telephone ringing in ten directions all time telephone ring going together that’s a joke anyway so but that type of type of roughness of our character (Doo shing yem pah)

you know the word in Tibetan is sort of a little strong a little too strong (do shee) rather than bad behavior but he says (do shee) your horrible way of living you are selling to everybody that is the result of that that is exactly word to word your horrible way of living that is you know you ready to fight with anything whoever said something it will ready to spark004243

it is almost like a firecracker you know get a little fire crack tah tah tah tah tah.it’ll go so and also you know just like it oh yes well that person didn’t call me why should I call that person well I thought you know we were friends is no longer friend I don’t need any friend I don’t want this I don’t want that sort of showing our own bad character to somebody else and then everybody will run away from you naturally who would like to listen to your nonsense obvious if your friend if you have a friend who always like to nag nag nag nag nag or cry cry cry cry cry or have a long face long face long face or complain complain complain complain and who is going to listen to that all time it is invitation and that you get the same thing back so (dook sheng yem bah)

so so that is why if you have a friend companion retinue student anything the moment you know you run away so now what you do (pah nee kun lung)

from now on I will show the good human character (mee shee) is Mee she gah rather than me shee not knowing mee she gah the human character good human character I will show that is loving and kindness respectful and that is good human character so I will show that that is what it says {pah nee kah lung) the next verse is almost the same thing (nee eh seh)

When those close to you rise up as enemies

audience: when all who are close to me rise up as enemies it is the weapon of evil karma turning upon me for harboring harmful evil intentions within from now on I will diminish deceit and guile.

Rimpoche: that is it (nee eh seh tom jeh) somebody who become closer to you and then it becomes your enemy all the time one time yes could be really true something they did wrong but every time when they say repeating as a pattern then it is a clear indication to the individual why this is happening so (nee eh seh tom jeh)

so everybody is becoming your enemy anybody that you know you’re close everybody somehow look like don’t like you it is almost behaving like an enemy why because I have bad intentions this you know this (sam bah nyeh) sort of bad attention here is manipulating people manipulation of the people and you always wanted to harm them always wanted to take advantage for your favor but what you apply is the manipulation you manipulate people you try to you know I mean everything anybody can manipulate anybody if people had love or care for you then you try to so show all kinds of things I mean I have a very good example for me manipulation one time I was in Amsterdam traveling in train and I have some money that time in my bag as a matter of fact I have good money at that time in my bag and I’m carrying cash in the bag and I wasn’t sure it’s dark and evening I was coming from Belgium what is the capital of Belgium? Brussels yes I’m coming from Brussels to Amsterdam so I wasn’t sure whether I reached Amsterdam I think the station before I reached Amsterdam004820

so there are some people who are going up and down and all this I have my bag with me and then suddenly I saw near the window some guy is choking you know Ahhh and he is going like choking himself it’s almost going to fall and I am sort of started looking what is happening through the window and say this guy is going to fall and kind of choking himself going and all even the bubbles are coming out of the mouth and so when I looked suddenly my bag is gone (Rimpoche laughs) suddenly my bag is gone so my attention was taken I have been manipulated by showing that and suddenly my attention is gone and then at the same time my bag is gone so I mean whatever I had I lost everything there including my passport air ticket credit card and everything else and everything is gone at that time and that is manipulation of the guy who is choking nobody is choking but pretend to be so when you look carefully and the bag is gone so I can see my bag is following my bag is moving people are not moving the bag is moving but I couldn’t catch because I couldn’t reach and next day when I went to complain the police as well as the American Embassy they said you okay? I said yes I’m okay so I said but I can see the bag is going he said you are lucky because some another American couple the bag is going and that guy reach the bag and they had a knife and cut across from the face here to there he said still in the hospital and the embassy is looking after them this is what they said but you are lucky you didn’t get there (Rimpoche laughs)

So they thought it’s the same group but that is how they manipulate so this is example I say but then we do it we manipulate other people to do the things that we wanted to do everything we manipulate you know politically economically and everything and even try to catch the care and love of an individual so you cry do bang whatever and you know creating a scene is a manipulation that is called a manipulation so (sah bah yeng bon)

and that is in reality you have some bad intention within your own mind so you really don’t think but you making the other people to do this by what ever and you may say life and death do this do that all kinds of things and people do that all the time people misuse people spouses do to each other between children and parents they do that between friends they do that and all kinds of things people take opportunity and take advantage of other people’s kindness anywhere wherever they’re doing this and this is what it is referring to (sah bah yeng bon)

because of you have that bad motivation keeping it deep inside you and you know it doesn’t have to be huge bad things huge bad things huge bad very bad people will do and small bad things even nice people will do that too so small bad things you know so that’s one should not be doing it and if you do this (Lang eh chohn jah ral a )

so the horrible result wheel of sharp weapon hit yourself so everyone who is the moment get in touch with you it becomes your enemy it happens one after another continuously that is the consequences we receive and that now in order to afford this (Tah ney moo gyoh)

you have to read (moo gyo) so it is nothing more than manipulation so don’t use manipulation for anywhere for anybody for any purposes good or bad whatever you know some people said yes I did but I have a very strong important reasons people do that too that is not good means end never justify means this very important point ends never justify means we try to do this I mean this is exactly what we are doing in Iraq we now what Bush tried to do is end justifies means say oh democracy in the middle of (Rimpoche laughs) middle of Arab I don’t know whether it is the motivation is the democracy or the motivation is underneath the ground whatever it may be but the way you try to justify because saying how wonderful democracy in the middle of all this dictators and how wonderful example it will be so to try to justify the means for the end no matter even you have to kill people even you have to drug people005533

even whatever you have to do but it is for them for their democracy for their happiness for their this thing that thing it is justifying the end for any means same thing with the Guantanamo Bay we have to torture otherwise we don’t get the information as the result of torturing and we get information and that make us safer right that is also justifying the means for the end so if you do justifying the ends means for end and that is negativity this is particularly this one tells you (sah bah yeng bon)

always that’s a bad bad thing within you in your heart of hearts there is bad thing and then you justifying it all kinds of way and so that is what this one is referring to okay now (Pah jon dahn dong) so

Ulcers and Edema

audience: when I am sick with a chronic ulcer or edema is the weapon of the evil karma turning upon me for wrongfully and with no conscience using others’ possessions from now on I’ll renounce acts such as plundering others’ possessions

Rimpoche: such as what

audience: plundering stealing

Rimpoche: okay.... when we have those chronic disease and well okay maybe I don’t want to go so detailed here anyway so all of this thing is the result of our previous karma of misusing the misusing well then the offerings of others misuse especially misusing the offerings meant to be Sangha it meant to be for the Sangha Sangha’s offering or the guru’s offering, Sangha’s offering Buddha’s offering Dharma offering all these if you misuse this and then that’s what it is supposed results of that and which is I don’t think in English it is clarified much but in Tibetan it is interesting here when you look at it (tim mick quarl lah)

Using others possessions

it is sort of a double negative here it has a maybe it’s difficult to express in English..... the example given here (tim meh) somebody who is using you have no right to use at all so when you’re using that that is example given so let’s say if you are a monk and you used to be monk and then they give the gift for monks and you instead take it take it even though you’re not a monk it is meant for monk so you are still take it without any hesitation without any hesitation it becomes (tellmay?) shameless and someone who take it that but with a hesitation is (pah mey) not awareness so this is a double negative is a difference so this is what we call it (quar rr rr) (quar rr rr) is something very different than normal income the incomes are income that you worked you earned it is yours that is no question but (quar rr rr) is the gift the gift that comes in particularly on spiritual reasons spiritual reasons like you know you the Sangha members giving pledges to the jewel heart and each and every one of those are (quar rr rr) not just income it is (quar rr rr) because it is you know it is voluntary with the sincere mind with the hope of a benefitting self and others and the family altogether given sincerely by the individual with or without a difficult of giving so that particular gift for the person who is giving you have the generosity and virtue of giving however the person who received in our case the organization who receive this it becomes (quar rr rr) it is (quar rr rr) which means not just income it is more than it is very heavy very heavy because if misuse it the negativities are such a (serious?) so this is becoming this what does the word they use in English Timay and Pahmey

audience: no conscience wrongfully and with no conscience

Rimpoche: wrongfully and no conscience they misuse call it or what

audience: yes using others’ possessions

Rimpoche: using others’ possession but the (quar rr rr) particularly (quar rr rr) might not be others’ possession but using it without conscience without conscience so that is without conscience that is this particular word is talking about this (quar rr rr) and that applies not only this Sangha community and its wealth and even someone gives you money please pray for me so something they’re seeking of more than direct level some spiritual level with the trust that you can do something better than I did it or I do it with that mind seeking and that individual giving it is great generosity for the individual no doubt but for this side it becomes (quar rr rr) (quar rr rr) and so (quar rr rr) is so that is the thing I mean traditional teachings will tell you it is burning charcoal fire so if you want to chew the burning charcoal fire we need iron teeth that is normal traditional teachings will tell you that’s what it is so that is how it worked is it time to break? Is it already? No I don’t want to change schedule but it is your turn it is job to impose it and signal me and it is my job to follow but a few minutes here and there may go so this is the this is thing this is exactly how and that includes all the teacher offerings and all that type of things are included in that but then the people who work for the organization receiving your salary is not in not in that part of it because you people may be thinking what it is that’s not that’s because you worked you earned it and so so it is different but what that’s there is something in the spiritual path receiving gift and giving gift and all of them have that010522

so specifically gift for monks if a non-Monk use it you get the same thing same downfall even though non-Monk worked for Monk and if the Monk pays for the non-Monk working for then it is different again so it is all it is very complicated I don’t want to go so much detail but give you an idea why this particular verse is here okay time for break...... (they take a break)

So I did not know where did I stop oh I don’t have to do this I have my own reading glasses I forgot that holding it...... okay now (nyee zha tom tah jaro) I think that’s over (new bue rue wan) Anne? 010745

Breaking solemn pledges

Anne: when my body is struck suddenly by contagious disease it is the weapon of evil karma turning upon me for committing acts that undermine my solemn pledges from now on I will renounce non-virtue.

Rimpoche: in that break time Wong showed me the old translation in Dharmasala of the word of English

Audience: What version

Rimpoche: Alex version and (Shaba?) Rimpoche right that group and again it is a different version okay so anyway so now (lo boh roe wan eh) so (lo boh roe wan eh)

all those are suddenly those I think are referring to sudden very painful sudden attacks and that is contagions disease with carrying certain painful attacks it is the result of a broken commitment that’s what it is what is the words they use it is some little more self (?) than straightforward

Anne: committing acts that undermined my solemn pledges

Rimpoche: solemn pledges solemn pledges is a commitment that’s what it is so the broken commitment it is the result of a broken commitment I meant don’t ask me to prove it because then I have to catch (Dar mah Rash shee dah)

another whatever about a thousand years back or something but anyway these are the (Lama dah mah ra chittas) his teachings to his disciples so it is something rather unusual saying this is the result of that this is the result of that that is the result of that this is what (Lama dah mah ra chittas) does (dah nay lang ah) I mean the commitment here is I mean the normally they say commitment doesn’t have to be somebody who had to carry the Vajra on your crown and drink the Vajra nectar and that is even more sort of made clear and powerful but a simple vows and commitments are the broken commitment a result is that (tan deh me gila) Can you read it?

Anne: when my intellect becomes ignorant of all fields of knowledge it is the weapon of evil karma turning upon me for persisting in activities that must be cast aside from now on I will cultivate the insights of learning and so on.

Rimpoche: (Shay jah goh lah)

no matter how much you try to learn don’t learn it put a lot of efforts you don’t learn it and that’s what it is and that’s why because we made our priority wrongly in the previous lives wrong priority spiritual practice was left to the last because no one there is no bill collectors chasing you that is the reason why nowadays we try to learn learn learn but you don’t get it now (Tan deh too so shiro)

now what we do learning meditating wisdom is our priority (cher lah cher zing nee)

Anne: when I am overwhelmed by sloth while practicing Dharma it is the weapon of evil karma turning upon me for amassing obscurations to the sublime Dharma011321

Rimpoche: when I what

Anne: for amassing obscurations to this a sublime Dharma

Rimpoche:Ohhh (audience laughs) that is too complicated language what does other one say Wong you have to scream no don’t get up just read it loud

Juan: when sleep overwhelms us while practicing virtue this is the wheel of sharp weapons returning to (?) upon us from wrongs that we have done.

Rimpoche: that is it that is exactly what the Tibetan says when you’re thinking of Dharma you fall asleep just sleep overwhelms you because you’re falling asleep and that is a rather complicated word I don’t know why Todenja? Rimpoche use that word just for simple sleep

Anne: it says sloth I read the wrong line

Rimpoche: oh you read the wrong line okay what is right line say

Anne: overwhelmed by sloth is what he says

Rimpoche: sloth laziness well alright anyway so that happens to us when you try to practice and learn we fall asleep and that is exactly what that is talking about it (Cher leh je zing)

Using Dharma for business purposes

you know there is something called chudeep chudeep a negative karma created by Dharma through Dharma it is considered very harmful that is there are a lot of those in that category but a particularly using the Dharma material as a business purposes making money and disrespectful sitting on Dharma material jumping over the Dharma material putting your foot on the Dharma material either in the form of just walk over or climb over or put your foot and you want to lift your foot up nothing else left there put the Dharma books to lift up your foot and all this type of thing and even in the Tibet you know the Tibetans don’t wear suit and pants very rare men and women both wear robes so even the robe sort of moved over any Dharma books is considered creating a negativity through Dharma so these are the result they are talking about it anytime whenever you have to practice you have to do no one time yes when you are very tired and all this that happens but then sometimes even you’re not tired or nothing happened but when you try to do practice or try to read Dharma material to understand you fall asleep faster or try to listen whatever this is direct result of having a Dharma negativities and that’s why I always say please don’t have (a nesting round?) and particularly Dharma books if you leave it there the second and third person who has to get up will by virtue of leaving on the floor they will jump over when they have to jump over they create a negativities so why we provide that (tah nee chue che)

now I mean take a little efforts for the sake of Dharma so not only but doesn’t matter (nih moh lah gah)

Anne: when I delight in afflictions and am greatly distracted it is the weapon of evil karma turning upon me for not contemplating impermanence and the defects of cyclic existence from now on I will increase my dissatisfaction with cyclic existence.

Rimpoche: so (nurmo lah gah)

Afflictive emotions

it’s okay (nurmo lah gah) so you have to pull at that a little bit okay (nurmo lah gah) meaning what was the word he used one likes the afflictive emotions or what

Anne: delight in afflictions

Rimpoche: delight in afflictions in other words one likes the attachment one like hatred lets take an example when you say somebody who had a lot of wealth got a lot of wealth when somebody has a lot of wealth and when you see it then then you say oh that person is lucky why not me why I didn’t get it and when somebody get something good you say why not me why not me and these are the or I wish I get that one too you know that one too we do get that very often when something which you really like it somebody’s wearing he says oh I wish I get that and that is attachment and you like that this is attachment signal and sometimes even you like it when you are angry sometimes oh anger is good it gives me it empty my chest or I show my temper that makes me relief and all those and you are more (lagah?) that’s what it is one who likes the afflictive emotions and you have a desire for afflictive emotions you are more (lagah?) (nami che beh tsey)

the busy-ness is so much there is no time for you to read Dharma material there’s no time for you to think about Dharma meanings there’s no time for you to practice Dharma but you have to be busy talking selling buying whatever talking selling buying convincing or campaigning whatever012141

whatever you have to do and that is what means (nem ih yee lah gah) so one who is having one who likes one who have a delight to the negative and then what

Anne: and greatly a distracted

Rimpoche: I didn’t hear

Anne: when I delight in afflictions and am greatly distracted

Rimpoche: and am greatly distracted 012211

Rimpoche: when you know you have no time to you know we have a saying in Tibetan you keep your self so busy so if you do so there may be time that you don’t know when you died so you are too busy you don’t know you may not realize you died that happens (Rimpoche laughs) by the time when you realize you’re dying you’re dead long ago you know so (nami che veh seh)

and this is the problem it’s a fault because you don’t remember the impermanent and you don’t remember the downfalls and the shortcomings of the samsara one never meditating and that’s why that’s why you let yourself go and so that is the that real of sharp weapons returning to you wheel of sharp weapons returning to you that’s what it is.

Falling asleep

Although and this is not a Western culture it is Tibetan culture sometimes refer sleep falling asleep and person who like to sleep a lot more and we say one who has a huge (day mook) (day mook) referring to ego ignorance confusion combined and what the negativities source of negativity what we call it ignorance but but the point really is a person who like to people who like to sleep a lot you know people will fight and argue with you and saying you need eight hours sleep and maybe it’s true maybe it’s true but then you know we have twenty four hours so you give eight hours for sleep and then another eight hours for gossip (audience laughs) and then what you left another eight and that you divided for reading for meditating and for doing your business and paying your bills and driving and all this so when the chunk of time taken by sleep and that really takes you a lot and particularly you know I have been trying to get up at four I was good for a while nowadays no I’m bad and I am late sleeper I sleep late and when I sleep late and by the time when you woke up and take your shower and get your ready and have your breakfast it’s twelve already so then you know that means nothing can be done nothing really it everything is gone but if you get up like six or seven at least and a lot of thing to do a lot of time to do and then it is entirely up to the individual so whether you really going to let yourself sleep or you’re going to get up and move so and if you like to sleep you let people sleep I can’t argue what the doctors say if I argue Doris will be angry with me (Rimpoche laughs) but I don’t know what the doctors say but you know you don’t need you know one third of your total time in to sleep and that is somehow doesn’t really make sense so either you use the time early morning or late in the evening it doesn’t matter and lately I am doing the opposite I am up late at the night and three four even sometimes and because when you don’t get up early morning I don’t say my prayers when I don’t say my prayers evening I have to say my prayers and I love to watch television and I like to fall asleep and watching television falling asleep talking to somebody saying my prayers doing all of them together and it takes a hell of time because it doesn’t go through number one I will repeat and repeat and repeat and suddenly you realize oh I said that already what happened why I am saying it again now and especially I don’t read I have by heart you know I don’t read at all so everything it is a Sadhana or the guru yoga or Lama Chopa or whatever it is I say by heart and so then you know you get mixed up between two Sadhanas because there are so many common you know words ( om saba wa) (audience laughs) and all of a sudden instead of you are rising in the form of a Yamentaka it’s Vajrayogini or Heruka or something all of a suddenly so what happens (audience laughs hysterically) and not only that at the middle of this (Darsamanakaya) and all suddenly you know the Mandalas you look around it’s a different012925

and that happens you know honestly and then where is the Mount Meru where is all of those and all of a suddenly you are in the Heruka Sadhana but there’s no Mount Meru there’s nothing and all of a sudden these things happen then you go and start it all over again and so it becomes four or five thirty sometimes in the morning and then you get up (at?) eight o’clock nine o’clock so what happens so it is not good not good so therefore it is better get up early and in order to get up early you have to go to bed early you have to have a certain amount of sleep whether it is four or five or six or whatever it is what ever (Jemjimchezar?) Rimpoche and Ling Rimpoche both both goes to early bed I know His Holiness I was told goes to bed by seven in the evening and then get up by three or four in the morning and that’s fine so (Jemjimchezar?) Rimpoche and (Ling?) Rimpoche both goes to bed early the dinner is five o’clock one time I went and saw (Jemjimchezar?) Rimpoche (Jemjimchezar?)Rimpoche told me come back here tonight for dinner I said yes sir yes and then I thought dinner will be seven at least in India the dinner is late nine or ten at least seven and so by the time five thirty all this (Jemjimchezar?) Rimpoche attendants are looking all over dharmasala for me everybody is somewhere looking for me because five o’clock is the dinner so by the time when I get there it is already close to six o’clock (Jemjimchezar?) Rimpoche said I told you to come for dinner but I cannot say I thought you were going to have a dinner at seven thirty so you know you have to say sorry but then you know they get up early so that is not possible for us a lot of our activities after nine a lot of our activities are after nine not before nine so at least be able to go to sleep by eleven or something eleven thirty no later than twelve

and then get up earlier twelve one two three four five six or seven you know and then you get up you still have plenty of time to do a lot of things to say your Sadhana and then you know when you say in the morning it goes very fast honestly it goes so fast you don’t realize whoops it’s done so and you feel good and all this are there but then you know when you’re traveling around the world everything changes again and when you set up the timing little bit then you go to Europe and come back all your time is upside down everything or you go to Malaysia or India and come back it’s completely opposite so I guess they call it jet lag or whatever anyway so what did I say that for (audience laughs)

audience: greatly distracted

Rimpoche: oh yeah that is right (oh meh dah ko ay nemo lagah) so now one has to realize the samsara is not a nice place to be samsara is not a nice place to be 013343

Renounce samsara = determination to be free = renounce the ultimate price of samsara which is slavery to uncontrolled and unfortunate cyclic rebirths

You know we hesitate this is interesting when you listen to people and sometimes you have to listen to people people will advise you I remember very clearly when I was beginning to teaching and it is Alex Burson told me Rimpoche please don’t use word “renunciation” because the moment you say renunciation and the people will think they have to renounce everything then you have to say it’s not you have to renounce everything one hundred times even then you will have no effect because you use the wrong word of renunciation may be good advice but when you think about it when you think about it we will say seeking freedom and to substitute all of those but when you carefully think about it it is a renunciation and we are not asking no the Buddha asking us to renounce our life no Buddha is not asking us to shave our head and go to the forest or the Himalayan caves no013508

renounce the samsara it is the renunciation of samsara not the renunciation of self or not the renunciation of life but the renunciation of the samsara and renunciation of the samsara is Buddha’s important message because Buddha said samsara is suffering Nirvana is peace is one of those Buddhist logos remember (tawa kata geh chan deh sheese)

this is a Buddhist slogans (Deh jeh tom jeh may dava) all created phenomena are impermanent all contaminated things are all contaminated are suffering and all phenomena is nature of emptiness Nirvana is peace which means samsara is suffering so the word here is (tah ney koa yee) now one should very strongly renounce the samsara this is in order to you know (nim yoh lah gah)

one likes the negative emotions and one wonders so much it is the consequences of not remembering impermanent not thinking of the faults of samsara and that it is and that’s why we are getting that back of the wheel of sharp weapons we created to ourselves in order to avoid that have a strong renunciation of samsara that is my way of reading it paraphrasing what does that one say do what now

audience: hereafter let us work to renounce this existence

Rimpoche: renounce the existence again huh

Anne: there is another translation as well

Rimpoche: which one is that

Hartmut: that is from Geshe Sopa with Michael (?)

Rimpoche: what did they say

Hartmut: they say from now on I shall increase my dissatisfaction for cyclic existence

Rimpoche: okay anyway the same message it’s got to be same message right but different word one says renounce cyclic existence one says I renounce what did they?

Hartmut: increase my dissatisfaction for cyclic existence

Rimpoche: dissatisfaction for cyclic and one says renounce one says dissatisfaction dissatisfaction means don’t renounce yet (audience laughs) but you know be not so happy about it sounds like that to me but maybe not correct you know honestly because (?) here very clearly says (Tah nee kuorrrr)

What are you supposed to renounce

now renounce the samsara strongly strongly so the sam... you know it doesn’t say renounce your life doesn’t say renounce your living doesn’t say renounce your spouses but says renounce your samsara what’s wrong with that maybe Alex Burson’s advice is good but at the same time (Rimpoche laughs) same time did you break your back or what did you break your cushion or what it’s okay sometimes when you have a big huge people you may have to think of for them a different place to stay (crowd laughs) so which means when we have Jim Winter and Bill Kershner and Greg is okay he knows how to sit and Anna maria from Holland Anna Maria so probably we have to provide them a different place when you get the new home so we have to look for that maybe John Madison will provide seat for them

John Madison: why me

Rimpoche: See why you I give you the reason why later (audience laughs) I can’t do right now all right so (Jit sue jay dah mon due show)

audience: when I continued to regress despite all my efforts it is the weapon of evil karma turning upon me for defying karma and the law of cause and effect from now on I will strive to accumulate merit

Rimpoche: this is this is a very true to us and I would like to read this commentary here extremely true to us it says (Benna chu cha day)

so this is a very interesting that happens to many of us (chi too chzay) we try our best we try to meditate we try to practice we try to do circumambulation we try to do prostrations we try to learn we try to study we do all that even then nothing get better not only nothing get better getting worse and worse and worse you know what instead of developing better getting worse and worse instead of learning more forgetting more instead of picking more spiritual stuff our habits are changing more become more cynicism rather than kind and a person become more cynicism and that is happening that means it’s not going to be developed upward it’s developing downwards so it is becoming worse and worse instead of getting better and that happens to so many of us so many of us and not only in the spiritual path even in the business014435

in pure material benefit of doing business et cetera. even then you put a lot of efforts your investments are gone wrong you get worse and worse and worse and worse and worse decrease your income down goes so much and what could that be and that is according to this (Ten en yay brah tah gee)

some of our lifetimes we absolutely ignored karmic system of good deeds is bring good results and bad deeds is bring bad result we ignored them completely so we killed we beat up and we sort of take things doesn’t belong to us and that is the result of this and so now what shall we do practice Tong len it says practice Tong len and patience practice Tong len and patience give and take give and take and patience that is meditation on giving your virtues to the others and taking other sufferings to yourself and that helps that’s what it is okay so now the next is I better finish little more (Tah nah soo num sung) huh okay now I have a difficulty here the root text says014639

(Taneh sonam sola) root text says (sonam sah) to create the merit and the commentary said (taneh servah solah) patience so this happens when the text is two hundred or three hundred or six hundred years old and (?) translate it into different language different authors commenting that happens so whether it is patience or accumulation of a merit whatever may be it is the patience even accumulation of merit needs patience and both of them says clearly the give and take Tong len Tong len is necessary Tongleh is the really helpful on this level that’s not only applies to spiritual even materially you work so hard and makes nothing so that is the time we have practice tong len (tana sunam sola)

Anne: when all the religious rituals I perform go amiss is the weapon of evil karma turning upon me for investing hope and expectation in forces of darkness from now on I will turn away from forces of darkness

Rimpoche: efforts went to what rituals went to what

Anne: they go amiss they don’t work they work the wrong way

Rimpoche: okay can I need the word go a what

Anne: amiss

Rimpoche: amiss okay amiss okay that is interesting question I had recently somebody raises question is a ritual unnecessary in the Buddhist practice I did give the answer already but I don’t know whether the answer reach to the person who has to reach is it? Huh it’s okay so anyway so the my answer is this the Buddhism there are so many ways so many methods I mean my thinking is this I might have given slightly different answers but my thinking is this in Buddhism there are so many ways of approaching on your goal goal and there is a simple straight forward karmic principle way of doing and that is that is very simple do the right thing get the right result if you avoid the doing the wrong thing with that will avoid getting the wrong result it is simple straightforward way of doing it but more than that more than that rituals have its own purposes rituals have a very very important role to play at least in Tibetan Buddhism if you are watching with this very skeptical mind saying hey very skeptical mind saying you’re saying that prayer what is that going to help it is just to satisfy your stupidity hope as some people will think that way and that’s not true absolutely not true not true I can tell you with my own personal experience I am very skeptical person I do know how to perform rituals many of them many different ways but I was very skeptical always I’m still very skeptical of Tibetan medicine I see nothing in there I mean honestly I see nothing but except the doctors will tell you eat the medicine until you die that’s what it is the Tibetan medicine eat this medicine continuously until you die with your hot water and that’s what I see I am very skeptical I’m not convinced they may be coincident here and there a little bit but as far as the rituals concerned rituals concerned I’m very convinced you know when you perform certain rituals for certain success sometimes effortlessly it moves so smooth you surprise yourself why and that is the how the rituals work at least in the material world material world material world something suddenly something else happens somewhere and affected to that individual or whatever that happens and especially in your illnesses and disease and how they affect the individual I did not see disease get rid of it by ritual however I saw day by day day after day disease doesn’t affect individual so much no pain nothing almost nothing happening but if you check your numbers yes your sugar is five hundred or seven hundred or something and it’s been going on for fifteen twenty years and still very very little effect and you know and also certain illnesses with certain people should have tremendous pain the person doesn’t experience pain whatever the excuses might be there’s always different explanation because you have too much fat you did not know what’s happening or whatever it is you can say whatever you want to say but the reality is the individual person doesn’t have a consequences and much easier and things run smoothly things are where you expected to have obstacles runs surprisingly smooth but then when you don’t have a ritual performance things you expected to run smooth get all kinds of tangle around and everything happens so ritual does work ritual affects and ritual has its own value but the ritual also must work together with a straight forward simple karmic effect karmic dharmic affect must work along with a ritual sometimes no matter how ever the rituals you perform doesn’t work so this one particularly particularly considering guaranteed your ritual is working but then sometimes your rituals doesn’t work it also depends who does the ritual and ritual who ever performing the ritual and you need the right person to do not necessarily yourself is the right person not necessarily yourself is the wrong person either so you look around and found best person who does and so sometimes not only it doesn’t work but what we call it amissed goes the other way and it works the other way and not only a ritual it goes to everywhere even eeny meeny miny mo will sometimes give you the wrong message really does015555

Do the right thing

and so when those things happening and the what is that why this is happening so the answer here (Nah goo chola ret too) I mean normal American language you made a deal with the devils you made a deal with the devils that’s what they’re talking about it you rely on the wrong force or whatever you made a deal with the devils the result of that so now what you do do the right thing do the right thing (tah den nah goo) so don’t chose the wrong force 015637 (kun joe som lah) so

Anne: when my prayers to the three jewels are impotent it is the weapon of evil karma turning upon me for not entrusting myself to the Buddha’s way from now on I will rely solely on the three jewels

Rimpoche: and what did you say when you are my prayers what

Anne: have no power

Rimpoche: you did different word

Anne: the word here is impotent which means having no power

Rimpoche: all right (Rimpoche laughs) all right when you are refugee refuge to Buddha Dharma and Sangha becomes impotent why it’s not the lack of power of the Buddha Dharma and the Sangha but the trust and the belief that what we have individual so it is not there so as I told you the faith is necessary is that one of the questions I think so I think so devotion yes not faith but the devotion it is necessary yes it is necessary the devotion is the result of a faith faith is necessary without faith you expect give birth to a child without a mother very efficient father no matter how efficient the father impotent or not impotent may be and can will not be able to give you know there’s advertising for four hours and then go to hospital so even then I’m sorry even then I’m sorry I didn’t see you I forgot sorry even though even that efficiency it will goes you know cannot produce child without a mother without a mother just like that (Tay bong wan doh madra gay bah dee)

it is I think Sutra known as (quon joe dah lah lah) the faith is like a mother who not only give birth to a child but nurture the child and bringing it up nurturing and uplifting and bringing (Tay bong wan doh) they said those who doesn’t have a faith there’s no hope of developing any virtue at all why if you have the grain seed of the grain is burned no matter whatever you do you put them in the manure put water bring heat do whatever you do put all the efforts hope to grow a crop or to grow some greens it will never going to grow because your seed is burned remember and I used to sit in the place where John Madison sitting there now the 508 Cherry Street and those days I had a seed for the lawn because that nice lawn I had the grass seed those grass seeds are left in the garage no grass is going so I do remember I was giving a talk there in the garage on the (top?) before we came here before we went to this (Ann?) street and we were there the garage I remember saying I have all the seeds here but grass is not growing because seed is at the wrong place seed is sitting on the cement floor so not on the right place the right place there’s no seed so nothing is growing except those wild whatever you call that weeds and dandelions and all of those are growing but grass is not growing because there’s no grass seed so when there’s no faith it will be like that when there’s no seed how can you expect to grow this is the Sutra itself says (say ban may ee see)

Burned seed

when the seed is burned then no matter whatever you do pour water pour manure do whatever you do never going to grow because there’s no seeds there so that’s why the faith is necessary faith is the the respect or devotion is the result of faith result of faith so (dah nee goo) what did I get this

Anne: the prayers to the three jewels and not entrusting myself not having faith

Rimpoche: oh that’s what right it is yes right right right (san jay bah lah yee chi) because there’s no trust there’s no faith in Buddha Dharma and Sangha so it is not the stupid faith Buddha never wanted that blind faith never encourage it it intelligence faith that’s what you needed 020318

intelligence devotion it is absolutely necessary otherwise these things happens (nam doh cheb dan)

Anne: when my imagination arises as veils and possessor spirits it is the weapon of evil karma turning upon me for accumulating negative karma against deities and their mantras from now on I will vanquish all negative conceptions

Rimpoche: so what is really talking about it is (nam doh cheb dan) okay I have again difficulty here the root text says what did they say what it becomes

Anne my imagination arises as veils and possessor

Rimpoche:: imagination imagination (nam dok) but the commentary said (nyem deek) it is totally different (nyem deek) means non-virtuous coming by broken commitment commitment so the root text printed here it says what (nam do) right (nam doh cheeb dan) so this is what we’re talking about strokes and heart attacks the strokes you get the strokes the stroke okay and heart attacks many of them are the consequences of consequences of broken vow and commitment (ting gee rang geh)

so broken commitments so (wha dong ah lah) the second word is the same thing broken oh yes yes yes (ha don gala) broken commitments to the Yidams or deities this word we have it in English

Anne: yes to deities and their mantras

Rimpoche: Mantras deities or the Yidams actually Yidams and Mantras so we create a negativities to the Yidams and mantras some Yidams are so you know so because it is the mental commitment Yee dam means mental commitment mental commitment the Yidam that you hold as your extreme object of refuge whether it is Buddha or the Yamentaka or whatever it is wrathful peaceful Tara whatever it is it is the mental commitment the relationship between that particular being and our self is mind mental commitment mental commitment and that is why it’s called a Yidam and when it’s become so like everyday usage so it’s not so not so disrespectful for the Yidams

because that’s what every day you do everyday you say so no big deal whatever it is so sort of taking low or little slightly looking down and disrespectful as well as the mantra wrongly saying improperly saying and also doesn’t believe it doesn’t trust it and all that type of thing are the the thing the (wha gan dala) we create a negativity or not only on the Yidams but also the mantras and the consequences of this are the (cheebda dur Cheeb) is referring to getting strokes as well as and sometimes you know external evil taking physical form becoming external internal evil taking physical form external and having disturbance and people do get that that is nothing unusual people do get occasionally I mean it’s just a nice way in the West we dismiss this as hallucination or whatever good and bad everything will be dismissed as hallucination but on these are the (leh gah tur ger ah)

so it is the wrong thoughts and wrong ideas and all this we have to destroy it okay (tan eng dah)

this probably needs no explanation can you read it020933

Anne: when I’m lost and wander like a powerless man it is the weapon of evil karma turning upon me for driving others such as my guru away from their abodes from now on I will expel no one from their home

Rimpoche:(Sah se lah so menda)

Anne: when calamities such as frost and hailstorms occur is a weapon that evil karma turning upon me for failing to properly observe my pledges and moral precepts from now on I will keep my pledges vows pure

Rimpoche: if you go and tell this in New Orleans what are they going to say (Rimpoche laughs) okay(der vah chay lah) this is a sharp this is a sharp weapon honestly when it is hitting to yourself you don’t want to hear it because it is too sharp (der vah chelan jorbah)

Anne: when I am avaricious yet bereft of wealth it is the weapon of evil karma turning upon me for failing to give charity and make offerings to the three jewels from now on I will strive in giving and offering

Rimpoche: see this is what we do right we always have a huge desire but always you know our hand is longer and our sleeve is shorter so doesn’t match that is a Tibetan expression and those who have a lot doesn’t give because their sleeve is too long and hand is to short (Rimpoche laughs) (der vah chelan jorbah)

so you wanted have huge but you don’t get anything it is the result of not giving been not being generosity and not giving and especially not making offerings021207

And that you know the giving is the generosity is the cause of wealth but we have a total misunderstanding why you giving why you giving why you giving don’t give don’t give don’t give so that is creating a negativity of becoming yourself poor according to Buddha so giving (chim beh long juh) generosity brings you wealth (Ah tim jih day) morality makes you happy joy (ser ven dang beh) the patience makes you beautiful anyway did we (?) that right okay now the next is (kee sung nyen day) okay

Anne: when I’m ugly and am mistreated by my companions it is the weapon of evil karma turning upon me for erecting ugly images while in the turmoil of anger from now on I will be patient when creating images of gods

Rimpoche: not only either you read read (Tah ney hosh ing) or I will build nice images as well as I’ll be nice and patient person or you can read it I will be nice and patient person while I’m building the images either way you can read it so you know this is there was a story in the Buddha’s lifetime I completely forgot that lady (nyem bah sung deh)

Beautiful singer

this is Sutra story there’s a beautiful woman singer songs are so beautiful voice is excellent so every time whenever she sings they have to put a curtain on the stage and she has to sing from behind the curtain because when they look at her physical look she’s a horrible looking so no one would like to see because it’s really terrible looking so then during the Buddha’s lifetime she happens to be there so people love her songs but they can’t see her and those days there’s no recorder no CD so if there is recorder and CD you can make CD’s and get it but you don’t so you have to listen in order to listen she has to sing so people don’t want to see it but they would like to listen021516

so then they have to they decided to put a curtain in between her and they hide her completely and then she sings you can hear the song so then they asked Buddha why this so famous wonderful voice woman so ugly how come so Buddha said she was a laborer during the previous Buddha’s time when previous Buddha was building a huge stupa for that previous Buddha by one of their rulers she happens to be a laborer in there she may not be she he was a laborer at that time so he keep on cursing the people keep on cursing the stupa how horrible making everybody suffering what is this monster they’re building this is a most horrible and cursing cursing cursing, cursing all the time and when the stupa is completely finished and he gave a look and not so bad but I created a lot of negativities by cursing it so out of my salary I’m going to buy a gold bell and offer the gold bell to that stupa so the Buddha said the result of cursing Buddha’s stupa she becomes ugly looking but result of giving that gold bell she had this beautiful voice where everybody wanted to hear so so actually when you’re looking at the images or people and telling other people ugly so it looks like we did something great by insulting somebody saying you ugly fellow and so we looks like we did a great but in reality we have a created tremendous negativity and the result when that wheel of sharp weapons returns and yourself becomes ugly person so (naga sund dah lah rah)

Anne: when attachment and anger erupt no matter what I do it is the weapon of evil karma turning upon me for allowing my untamed evil mind to become rigid from now on I will root out this obstinate heart

Rimpoche: so this is not so difficult to understand but it is always with us (con dera shea jah) whatever you do whatever we do our attachment and hatred becomes very active whatever you do (con dera shea jah) whatever you do try to meditate try to do whatever always what we get is this strong attachment and strong hatred and always every efforts we put sometimes goes in that way why (moru jung ah ) so you never let control your mind you let it do whatever you wanted to do you never try to make your mind going for pushing it to a positive way we never did it the results is this so now (Tah nih nah juh) the how did the translation say

Anne: root out this obstinate heart

Rimpoche: root out? Root out what

Anne: this obstinate heart obstinate stubborn heart stubborn mind

Rimpoche: OK the root text said Nakur self and the commentary said Renkur so the mind never have any flexibility that’s probably a right translation so (renk kur too nee) okay so maybe we should stop here and Hartmut can you mark it clearly and I’ll try to mark here to work on the (mis a mosa tah tawa) so I was hoping we will go some fifty something but I think we on the forty six is it

audience: thirty eight thirty nine

Rimpoche: Okay (?) Well before they tow our car we better get out of it okay so whatever we have learned and heard and kindly put into practice not just in your note but into practice in daily life (tah geh jeng gee)022237

Audience sings a prayer to close and later discuss Jewel Heart business.