Archive Result

Soundfile 20130525GRGRTB04

Speaker Gelek Rimpoche

Location Garrison N.Y.

Topic Tibetan Buddhism

Section 03

Transcriber Helen Breault

Date June 15, 2013

[Prayers to 07:09]

Welcome to our evening session. I think it's going to be more question and answer. Looks like a number of questions there, with Marc, right? Go ahead Marc.

Audience: We use the words "motivation" and "intention" at the beginning of practice. Is there any difference?

Rimpoche: I don't know, I don't know English, honestly. Is there? You people are the expert. I'm the illiterate one here, honestly. What is it? You can tell me?

Marc: Motivation and intention. So my intention is, I'm going to buy a lottery ticket. The motivation is, so I can take the day off after I win. There is a little bit of a distinction, but they're interconnected. It's hard to have an intention without a motivation. Okay? These are all definitions, so.

Is there a distinction between equality and equanimity?

Rimpoche: This shows how good an English I speak. To me, I'm guessing mostly. People use equal, equality, equanimity. The meaning, what I mean, as I told you, you have to treat everything equal, everybody equal. Not so much roughness. Particularly, between the --this is going to be tough-- between the enemy and the dearest. That's ultimately to get to it. But at the beginning, you, me, my, yours, and so and forth, and gradually your mind is such… Your mind is tremendously capable. Something you can never even think of dreaming, even dream about it, but mind is capable, is dreaming, and handle it and making it actualized and realized. So that's why when you say "equal, equanimity" there is really the huge distinction between me and you, yours and my, my side and your side, my enemy and my friend. And a huge difference. So try to equalize in them. Equalizing them from their point of view. Equalizing them, the situation that they're in. Equalizing them, and they're all human beings. They're all fellow citizens. Fellow human beings. And all that way, sort of really the distinction between me and you is a huge distinction, try to reduce that. Try to give everybody equal right. And so that's the goal and that's the purpose. And I don't really know what is "equanimity" really means, English words.

Anybody wants any more comments on that? Maybe whoever raised that question, maybe had something else in mind. If you do so, you have the floor. If your question, that'll also be fine. Don't have to. Okay, go ahead.

Audience: I raised in my group, but it was different from Marc's group. My thought was that equanimity has something to do more with feeling, and equality has more to do with quantity. Equal quantity, equal amount, maybe. But I don't know. The reason that came up was because it was quite moving to me that you went from caring down, and then equanimity was very important from love. So it would seem to me that it would have to come from a feeling place. And that somehow, it would be looking at people equally. I wanted you to comment. I mean these are my thoughts.

Rimpoche: [Laughs]. You might be right. One is more feeling. And I'm not sure I raised the more quantity or not. But one is more feeling. As I said earlier, the purpose of here is really smoothening our mind, not so much roughness. We do have this roughness, particularly when you're angry with somebody. Question of something to do with me, then there's a lot of those roughness and all these are there. So try to see it has no really point. No really value. Because in about a couple of years it's all forgotten, forgiven, maybe. Hopefully. [Laughs] And that's my answer. Thank you.

Audience: Is there a distinction between prayer and meditation?

Rimpoche: Oh that's very interesting. My understanding of prayer is wishing and asking help to materialize whatever you're wishing. Am I wrong? Meditation, the word "meditation" is more focusing. It's mind activity. Not simply wishing and praying, but mentally you're doing something. Somehow try to deal with the very wild and crazy and delicate and powerful within yourself. You're literally directly dealing with it. Praying is more or less wishing, normal sense of prayer. But in the sense of Sadhana or that type of prayer, it is slightly different than normal prayer. Normal prayer is simply wishing and asking the higher help, help from the higher power. And sort of asking that power to make it materialize. Sort of begging. And meditation is you try to deal by yourself, dealing with this delicate, crazy, elephant within ourself. So if it's nicely dealt, then it becomes very helpful. Like an elephant is one of the most helpful, powerful help, carrying load, transporting and all of those where there are no motorable road, and before the motor activities. Perhaps one of the most powerful. And also, if it's gone wrong, it can easily wipe you off. Elephants don't need, just throw the thing and you're wiped out. Or catch and take it up and bang you down. So that's the sensitive, powerful, useful animal within you. So you try to deal with it. That's what I see different.

Audience: You mentioned there was a different kind of prayer in the from of Sadhana, can you explain what that is?

Rimpoche: That is different. Sadhana and all that type of thing is totally both the word as well as meditation, both combined together. Even praise alone, any one of those, praise is a prayer. And even the prayer itself, every sadhana had some kind of prayer concluding the synopsis of sadhana itself mostly. So there are prayers, but it is very much one of the deepest meditation. Whether you're focused or not, you don't focused you go "blah blah blah" and doesn't even know where you went and suddenly you said the word that you realize, "Oh, how did I get here?" That's what we do that, very often too. And that's what it is about. I guess it is both prayer as well as meditation together. And perhaps even more deeper meditation than normal what we call "meditation."

Attempt to deal with that wild, crazy animal and making some kind of sense and discipline and try to utilize them in a better way. That is the meditation. And that becomes almost the same as mantra. Mantra is protection of mind. The word "mantra" means man mind, ara protected. Protection of mind. So it is as good as, as powerful as, as strong as meditation. And it is meditation. Good question. I don't know whether I answered or not. I sort of shared my thoughts.

[23:03]

Audience: One of the difference between prayer and meditation. Prayer is an active supplication, it's verbal, it's requesting, wish. It's also, just not asking for something it's also thanking for something. Which is very conscious. As opposed to meditation it is probably not at conscious at some point. Not unconscious but subconscious, subliminal and more passive than active, which is a prayer which is very active.

Rimpoche: I don't know about that. Meditation is at subconscious level only, maybe not. Those who are getting perfect or perfection or quite good at the meditation and that might not be remaining at the subconscious level. It may be remaining very much conscious level. As well as not only a conscious level, but becoming very sometimes even becomes very physical, very literal exist. So I do agree with you about the supplication and prayer. But the meditation can be both, subconscious as well as conscious and even physical. So that's what I think. Are you with the Indian background?

Audience: Yes, I'm from India but this is my first Buddhist conference. I don't know anything about Buddhism.

Rimpoche: Because the way you put the question, so I thought so. But thank you. Really appreciate. Wonderful thinking, actually. You made it very clear to me that prayer, that supplication or submission all are fine. Right? Yes.

Audience: Rimpoche, can you explain the difference between causal and result Buddhahood?

Rimpoche: Causal Buddha, I'm referring to our stage of whatever stage we are until we become total, fully enlightened. And it is causal Buddha. And when you become fully enlightened, when the fruit is achieved then it becomes result Buddha. But when you talk about the causal and result refuge, I think it is slightly different from the causal Buddha and result Buddha level. In the Vajrayana they have this interesting system of try to function yourself. Although you are pre-causal level, even then you try to function yourself as very much within the result. And that is why it's even called "result yana" and "diamond yana," "indestructible" and all those things are because of this. So the result level oriented refuge is, although very much causal and pre-causal, but try to utilize them as though result happening. Like you pray to Buddha and Buddha melts into light, dissolves to you, you radiate light, generate light from your body, reach to the all impure, whether it's inhabitants or environments. And just by the touch of your light transforming them and becoming pure. All of those are result activity. When you really become truly result level you can do that. So at the causal level try to function as a result. And that's what I was talking.

I'm glad you raised that question because it needs a double-triple explanation. I hope it's clear. Maybe not. Perhaps this is your last question.

Audience: What are all the factors included in right or perfect action and how do we apply skillful means to our actions?

Rimpoche: I think there's motivation, causal, and there's action and there's completion. At least three. To be able to have a perfect karma of anything, it does need proper motivation, proper action, proper conclusion. If it's improper motivation, let's say I want to talk the other way around. Let's say it's killing karma. Perfect killing karma needs perfect motivation of really wanted to kill, desire to kill. And also even that motivation also have a causal and actual motivation. Causal of killing to be perfect is really perfect will be the hatred. And actual causal motivation during the committing the crime and very perfect anger. Anger, hatred, meanness, and fully satisfaction of what you did. So that are the factors to make it perfect, good killing karma. Which is bad karma. I tried to confuse you. [Laughs]

So vice versa. So, if you want a perfect good karma of prayer, which needs motivation, certain amount of faith, certain amount of trust, and certain amount of dedication and satisfaction. Action itself and satisfaction. So when you have that, these are the factors that are involved. Sort of motivation, action, and conclusion. Let's say three. Even the motivation itself is two: causal level of motivation and direct motivation. Direct, meaning during the action you're engaging, that motivation. Your motivation is whether your mind is occupied with what. That mind occupied with anger or hatred is very strong. So that's how it works.

So let's say three, and causal divided into two makes four different factors at least. And each one of these factors is missing or weak, and that much karma good or bad becomes weak. That's why we make the motivation so important to make good karma. That's why we think this kindness and compassion and we make so important because it matters and it makes a difference.

[37:19]

Although doesn't look like it, but it makes a helluva difference. Huge difference because of these factors. Even the satisfaction of good or bad makes a difference. Instead of satisfied, if you regret it and that much karma becomes weaker. So that's why one of the powers of purification is the power of regret. The regret for negative actions does have a power. Even normally we say these people have remorse and people's attitude becomes softer if you see remorse. And when you don't see remorse, people get more angry with you, more upset if you did something wrong. So all these factors does matter.

Audience: There's the second part to that: And how do we apply skillful means to our actions?

Rimpoche: Well, knowing those factors and if it's a negative one try to damage those factors. Even at least instead of rejoicing, satisfied, get remorse, regret. And even you can't help it, even then, try not to be so much angry. What makes your anger power soften and loosen? Is understanding. Understanding will make it softer and loosen. And if you have no understanding whatsoever, anger will become more stronger, more powerful, more mean. So if you have some understanding, at least thinking, "as much as I suffer, he or she suffers same thing," and that much though alone will loosen such a strong grip of anger. It will loosen. So these are part of skillful means that we can easily apply. When if you're looking at some mystical, mysterious power, mystical power of skillful means I have no idea. If you're looking at it straightforward, all these factors you can damage. You can make the motivation softer. You can make the action gentler. You can change the conclusion of satisfaction into regret. The question is even you're late, better late than never. So the regret will do big difference.

[42:24]

Audience: We talked about being free from suffering. In modern times suffering can be avoided by possession of wealth. For example, you have better access to better health care. You can do more charity work. You can help more people with more financial needs. But in order to possess wealth we might engage in activities that cause suffering. For example, you might need to work in a very stressful environment. You might need to practice business activities that are cutthroat or not very ethical. So how do we resolve the dilemma here? How do you think about it?

Rimpoche: Honesty is absolute, very cold principle of individual. You can have cutting throat business but with honesty. True, wealth can buy health sometimes. But wealth cannot buy health forever. That's true. Money helps, so you have to make money. And making money is nothing wrong. Some people may think making money is a desire, I shouldn't have a desire. We do have a desire anyway. Even you're seeking enlightenment it's a desire. Desire to become virtuous, desire to become pure, desire to become enlightened. Yes, yes, you can make money. You can make the money with honesty. You can have a cutthroat business with honesty. I don't think there's anything wrong with that. I mean the word "cutthroat" is somehow a little bit…, you know. But still, if you apply the honesty it's truly okay. And the moment you lose the honesty, then even you make a little bit of money here and there, but overall it becomes harmful for the individual rather than helpful. Even you build money, even then it's more harmful than helpful. I'm sort of simply, making simple straightforward thing here. Honesty I think is the answer. Am I wrong? Jonathan will tell you.

Jonathan: Motivation.

Rimpoche: Even if motivation is good and you don't have the honesty, then it's not that great. That's my simple thought.

Ann: I was just thinking that earlier you mentioned karmic causes for wealth as being generosity and that might perhaps be something to keep in mind as well.

Rimpoche: Can you explain a little more? Maybe my brain is not working any more now anyway.

Ann: Isn't it said that the karmic cause for having wealth has been having been generous in the past.

Rimpoche: So?

Ann: So, someone who was wanting to gain wealth in order to help others, would also be generous at present.

Rimpoche: True. But I think she is practically thinking if you try to be a little greedy you can make more money. If you don't try to be greedy, you try to be honest and make less money. She says I'm right. So that's why I'm saying that. Honesty and then motivation, Jonathan says. It's true.

And there, there's what you say is very general. The generally the cause for wealth is generosity. And a cause for beauty and handsome is patience. [Laughs] If your patience stops hitting the ceiling you'll be more beautiful and handsome. If your patience keeps on hitting the ceiling, then the beauty and handsome will go away. [Laughs]. So make sure don't lose temper if you want to look beautiful. If you're losing temper, try not to. [Laughs]

I think I mentioned a story in my "Good Life, Good Death" "A Monkey's Backward." It's really true.

Audience: A few Sundays ago you said it's not necessarily good to be too straightforward and now you're saying be honest. What's the line between being honest and too straightforward?

Rimpoche: Did I say too straightforward?

Audience: I think so. Talking about being compassionate situation and not being straightforward and blunt.

Rimpoche: Oh, I was talking something else. I recall this. I did not say "too straightforward." I mean pretending to be straightforwardness and using the harshest possible language to hurt the others.

Audience: So it's back to intention?

Rimpoche: No, it's harsh language. It's not the straightforward is wrong. Claim to be straightforward and no respect for anybody else or anything else. Blowing your horn. That's what I'm talking about. Honesty is a basic principle. You really have to be honest. If you're not honest, no one can trust you, no one can believe you. So that is very important. Thank you. That's what we call "quoting out of context." [Laughs]

I guess that's it and thank you and have a very good night's sleep. This is the last part of the Vesak and again, if you can say some more prayers and more quiet thoughts within you, try to enjoy this whatever the last part of this particular Vesak day. Because it is stated a double-triple amount of virtues and negativities, equally fired up. So try to be better and even try to have the sleep into the virtuous matter. Because sleep is one of these mental faculties which is neither virtue nor non-virtue. And it is changeable. There's four of them, right? Four of them. Sleep is one of this. And since it's changeable, it is for us to change. Change from negative into neutral and neutral into the virtuous. The key is motivation. The thought immediate before falling asleep which is really this whole sleep. The moment you fall asleep until you wake up, it becomes the expansion of this last thought and so that's the key. Learning it to be utilized every day. And particularly very important occasions such as today. These are part of Tibetan Buddhist practice. Practitioners are expected to do that.

With this I would like to say thank you and goodnight.

[56:30 ending prayers]