Archive Result

19870100GRRTOMLOVCOM_05

Speaker Gelek Rimpoche/Robert Thurman

Location Omega Institute

Topic Love and Compassion

Transcriber Jill Neuwirth

Date 11/15/2023

RT:… innumerable tathagatas of the ten directions such as the tathagata Shakyamuni, Amitabha, Akshobhya, Ratnashri, Ratnachandra (Lists more tathagatas) [0:00:08.9] and so forth. And when they come, they teach the door of dharma called the secrets of the tathagatas, that’s the tantra, that’s what that means, making mandalas and things. The five Buddhas are there, you know? And then depart. That is the seven strange and wonderful things. Furthermore, Reverend Sariputra, all the splendors of the abodes of the gods and all the splendors of the fields of the buddhas, lands of the buddhas, shine forth in this house, and that is the eight strange and wonderful things. So here, I just wanted to bring this up, and I’m stopping now, in that we should, we’re trying to- you see each day is supposed to be a room, you see, and my idea in that you can take back the content from Rimpoche’s teaching, because all of the things that are here are quintessentialized in what Rimpoche’s teaching. There’s so many different things- in the sutra, what is there it’s all around and gets confusing so you can’t get a hold of it all. But in a way Tsongkhapa and Manjushri and Tsongkhapa quintessentialize that you could keep the whole of it one by one, how to proceed. But yet, we have to live somewhere. So we might think, well when we go meditate, we are doing practice then, and another time we’re not. But I want everyone to have a house to transform their own house, to have a special house, a visualized house, a house that had all kinds of strange and wonderful things. We’ll come back to those eight things. Today we are in the zero room. You know there has to be a room in the house where you can go and just forget about it, everything. Transcendence house. And how I do that now is what we come to in a second session. So, that’s about the eight strange and wonderful things, those are the eight different things we are now, we should therefore consider ourselves to be present in the zero room for the rest of the time that we listen to these teachings.

[0:01:54.6] In Vimalakirti’s house. Okay? Rimpoche: Fine. RT: (Laughs, discusses with Rimpoche in Tibetan) So we’ll have a few minutes concentrated. (Audio cuts and resumes) Rimpoche: Welcome back for that, whatever it is, second session, whatever you call it, of today. And you have built a beautiful house this morning, called a zero room. And let us remember we’re in the zero room. And within the zero room, we have talked about renunciation this morning of detailing, but now let me get to the point how does- what is necessary of a renunciation. Before we go, what is renunciation, and how to obtain? But let us get what is the necessary. Now, according to this little text that we have given to you, yesterday we talked about the reverence to the holy gurus. Very briefly I did mention to you yesterday the qualities of the masters. The importantness of it. Let me remind you once again for this, the importantness of the spiritual guide is so important. They have given the previous masters have given example. Like if you want to utilize the sunrise to catch a fire on dry grass, you do need a magnifying glass in between. Otherwise, unless it’s the last period, otherwise the sun rays will not be able to catch fire on the dry grass. Though, the sun has all the power, the rays have all the power, the dry grass have all the quality to ready to catch the fire. However, you need a magnifying glass in order to work. So similarly, the spiritual friendship is important. That was the example. Another thing, if none of my business, however, I notice you know, a lot of people in the West, particularly in the West. First, wherever they see something, wherever they (Inaudible) [0:05:12.3 they run away with, without looking, checking whether it is Hindu, Siamese, or Tibetan lamas, or the American scholars, whatever it is. They really run everywhere and get every possible teaching- this, this, that, that, everything. And then the second whatever they do is, oh yes, I found this fault, that fault in the- you know, started looking all the faults. That is not- it’s just wonderful to be a very inquisitive mind. It is wonderful to check, it is wonderful to raise doubts, questions, but it is not wonderful for one individual’s benefit to criticize the person after taking a whatever lengthy things like this- I consider this is dharma discussion. I don’t consider this as dharma teaching, okay. That’s fine, wonderful. You can do that. But then somebody totally goes to certain lamas, or certain swamis (Inaudible) [0:06:25.1] totally, you know, become a devotee for a while, and after some time whether the swami is dead, or whether the lama passed away, or whatever happens, and then you know whole long thing comes up, and this thing, that thing, that thing, also the things. Unless it is a dream for a purpose with an instruction from the person, different matter altogether.

[0:06:49.1] Otherwise, it may not be very good for one individual to develop because you don’t get anything. I mean, nobody will come and catch you, nobody will pinch you. However, if you try to work for your development you get no progress. That has been blocked. That is the danger there. So you have to realize that, too. And- you didn’t get what I’m talking about it? Okay. Many of them are shaking their head, they didn’t get it. Maybe you’re not familiar. I’m also not very much familiar, but there are- I do meet a lot of people who saying I’ve been a student of so-and-so disciple, follower of swami this and that, and this that Rimpoche, and blah, blah, blah for a number of years, but I found here this fault, that fault, this fault, that fault, so I sort of left it and now I’m looking for new something and this and that. Okay, leaving, it’s okay. You can leave, no- I don’t have to stuck there, for sure, you can leave. But you should not say bad things about that. You know, I don’t mean bad things about it. Or he or she is not honest, if he bungles (?) money, or sex scandals, or god knows whatever. You know? You can have a whole big list of everything to justify your leaving. You don’t have to justify, you can leave. You can ask person and if they say, unless she says something otherwise, that’s different. And if I have a friend, somebody who said, I would like to leave, I’ll say you’re most welcome. Go ahead and wish you all the best. And if you come back, wanted to come back anytime you’re welcome. That’s what I normally do. That’s what it is. So you don’t have to justify. I mean, there are no people, you cannot find people without fault. If you look from the fault point of view, everybody can find fault for everybody. The Buddha has been found faulty, Jesus Christ has been found faulty by so many. As we all know. Okay, if you look from the quality point of view, you’ll find a lot of qualities. Every individual, every human being has a beautiful quality, leaving aside of the spiritual qualities. But every individual has a lot of beautiful quality. If you look from the quality point of view, you’ll find the qualities. If you looking from the fault point of view, find faults on everybody.

[0:09:31.3] That is true. And then the reason is- I’m not trying to cover it up or anything, but what I’m trying to say is, if you want the benefit, why you have to look from the faults of others? If you see from the quality point of view, you get benefit. If you see from the fault point of view, you get disadvantage. And nobody wants disadvantage for self. But some people do not develop love and compassion on our self. That’s why the self, they don’t feel pity on self, so you start looking faults of others. But if you really want benefit for self, you don’t look faults of others. Okay? I mean if they have fault, let them have it. What does bothers you? Why does his fault, let him pay his consequences. Why I have to share his problems? Right? Okay, good. So that is important point, so, I thought I’d raise that up. Because that will block a lot of spiritual developments. Unfortunately it sort of happens to be the root, that’s why it’s called root. So that’s why it is very important to check person whoever you wants go and take teachings and be devoted. You have to check the person very carefully. Even it is a- you know, even dogs check the food, whether that’s allowed- it is sort of (Inaudible) [0:11:13.4] allowed to take it or not. They smell it. Right? We go to the shoppings, and put on the clothes, whether it suits you or not, fits you or not, we do that so careful. But- or if you buy a car, or it’s a secondhand car we drive it, and you go and ask ten different people their opinions, right? If the engine is right, the body is right, or insides is right, or wrong, everything. You check ten different things from ten different people. So what? If it’s wrong, it’s wrong couple of months or years, so you may have a little trouble, that’s all. You’re not going to lose anything. But if you have spiritual friend or guide is wrong, you are wrong, totally. Throughout, totally, up to the end of the total enlightenment, and life after lifes, if it’s gone wrong. So it is important to check. Be a little better than box. Okay? (Laughs) If not, at least be equal. (Laughs) So that is important. So that’s about it. And I’m going to jump the next two verses because this is talking about three principles, and so I’m going to jump it. And then the next comes, ka li cha (Speaks in Tibetan) [0:12:50.7] In English I have a problem. (Speaks to RT in Tibetan, reads verse)

[0:13:25.7] So I will jump all this too, and then the leisure and opportunity are hard to get. Let’s go on that, okay? Now, before that there was reason given, why the renunciation is necessary. (Reads verse in Tibetan) [0:13:43.0] RT: Addiction- it’s just the orders are confusing. Lust for existence chains all coiled beings. Addiction to the pleasures of the life cycle is only cured by transcendent renunciation. So seek transcendence first of all. Rimpoche: That’s right. Okay, thank you. Because this translations, they have to do upside down, so it becomes a problem for me. (Quotes in Tibetan) [0:14:16.9] You know, we are, in the what the Buddha had called, as I told you in the beginning… As this morning Professor was talking the Buddha renounced, went into the- this morning or yesterday? This morning right? Went into the forest, and sit for six years, or whatever. And after that, little Buddha often- oh yeah, he went up to the extent of fighting with Mara and all this, under the bodhi tree. And then after obtaining enlightenment, what first Buddha did, Buddha obtained enlightenment for all living beings, all living sentient beings. And what you expect him to do? To share his experience, right? I mean, that’s what it is, right? What do you expect, I mean, he couldn’t do anything miracle much, it is limited for very fortunate people. But you may think the miracle had been possible during the Buddha’s period, and why not possible now? It is possible now, even. It is possible then, and it’s possible now. It’s not really miracle instantaneously happened. The person individual whoever was, was really void (?) [0:16:03.8] whole procedure has been already done. It is the happens to be the last minute procedure. Do you understand what I mean? It is the last minute procedure, it happens there. So, therefore it works that way. You got me? Okay. So during the Buddha’s period, so many fortunate people are available around that time, so this is working. And thereafter also it works. It even works today, to certain extent. So anyway, without preliminary, and prearrangement, pre-work, pre-preparations, it cannot be really happen like this except becoming monks and things like that are different matter altogether. So otherwise, in spiritual development is really, there is no instant development. There is no such really instant thing happens. But you make think instantly happened, because something happened suddenly to you and you realize that had happened. That was not instant, you may think it is instant, but you had the pre-preparations already done, so it happens to be time that hits you. You know what I mean? Okay. That is how it works. So, what Buddha was expected to do is to show his experience and guidance. So instead of that, Buddha chose to remain silent. (Quotes in Tibetan) [0:17:42.9] He said, I found- what is it? RT: Profound. Rimpoche: Profound, peaceful, deep, unfabricated, like that of- RT: Elixir. Rimpoche: Elixir, okay. (Laughs) Such a dharma, I found. If I try to talk to anybody, nobody will be able to understand. Therefore, I chose to remain silent. That’s why he kept silent. He did not come out and say, look, I found this- blah, blah, blah, blah- Hey! Come on, listen, I found that! He didn’t say that. He said, I found such a fantastic thing, however, if I try to talk, nobody will understand, so I remain silent. So he kept silent.

[0:18:41.7] So now, I’ll go to this story. You know, then everybody’s sort of you know, saying, what is that sort of, you know, fantastic, what you say- elixir? Okay, elixir. (Laughs) What is that? So everybody sort of conscious, and even they’re now with in Hindu mythology, Indra, Brahma comes and gives this wheel and chakra and all this, forget about it. So then they requested Buddha to give the teachings. The first, foremost, the nature what the Buddha throw, the moment he opened his mouth, what did he throw? The nectar. It’s the nothing wonderful. What is it? The first noble truth. The truth of suffering, that what he give. First, the Buddha’s nectar is suffering. Okay? (Laughs) That sounds bad but it is true. Why? It is in our nature. We have a tremendous suffering and pain. I’m going to- the (Inaudible) [0:16:03.8] of my talking style is different, I’m sorry. Because this is, you know, I’m trying to really, excuse me, but you know, be in touch with the dharma you know? (Laughs) Yeah. So you know, I’m not going to talk the beautiful part of it, I’m going to talk the ugly part of it, okay? So, tremendous pain and misery with us. It is our nature. I always say, I mean it is it’s always the same thing you’ll hear it. But it is the same nature, that’s why you hear the same thing. The problem is, we have tremendous problem, we have tremendous suffering, we have tremendous pain with us. And our deeper pains, our deeper suffering, our deeper problems are covered up by, what I call it, manmade problems. We have a lot of manmade problems. Whatever you and I experience on this earth just now, physical pains, mental tortures, and letting- sort of falling parts of some great security you build in, all these are manmade problems. It is the cover up problem. Our deeper problem is much deeper than that. We just don’t feel it, because we feel it our ordinary manmade problems. And that is the self, the manmade problem itself are good enough to torture us, to give a lot of uncomfortable and misery. These are our true nature. We have a naturally born, we automatically develop these, nobody has to teach us how to develop those pains and problems, we do it ourselves, up to the neck. We created, we are in there. Right? So that is our nature. One, because what Buddha called it because it is samsara. They use the word samsara, the Sanskrit word, circle of existence. Circle of existence. There are people, spiritual masters who teach you how to be in the circle. But I choose to be how to get out of the circle, okay? (Laughs) That’s what Buddha told, how to get out of the circle. Because as long as you remain in the circle, in this particular circle, I’m not talking about circle around people together, I’m not talking about that. The life circle, the death followed by birth, birth followed by death. I’m sure it may not be stranger for a lot of people, that word, however to few, it may be a strange thing. But, I tell you the life after death is definite. Don’t ever doubt. But even you doubt it, it’s fine. You cannot rule out, saying there is none. You have to at least give benefit of doubts. You must be giving it. Because there are too many evidences in this. Too many. Say, twenty years ago, if I come here, and say, hey, the death is not the end, you will come back. Probably the majority of the Americans will say rubbish. Today, none of you can say rubbish. Even the well-known scientist cannot say rubbish. They’re thinking. They’re trying to find what it is. They may not be finding what is the answer for that.

[0:24:33.6] I mean, he can tell you better than I do, who is in what, and who says what. But that’s what’s happening. So you cannot rule out, at least have to give the benefit of the doubt. So take it for a while, but Buddha has told us, this is happening two thousand five hundred years before, not in 1970s, and 60’s, and 50’s, but in two thousand five hundred years before. Right? So, so what’s happening is, you know we circle it, the death follows. I mean, you die, but you don’t die, okay? (Laughs) you continue. Death doesn’t mean you totally disappeared. Not like (Quotes in Tibetan) [0:25:35.1] When you die, it’s not like a candle blowing out. When you blow the candle, it’s finished, right? It’s not like that. But the consciousness continues. The consciousness- Buddhists call it consciousness, Christians call it soul. Whatever you may call it. Doesn’t matter. It’s a terminology. After all, it’s borrowed language. Really. So, whatever may be, the so-called person- so-called you or so-called me will continue. We’re simply changing our body. We change the body. That is the only the changing process we call that as death. Because we identify people, you identify yourself by look, by shape, by name. All this identity has going to be changed and so we don’t see that particular identity anymore, so we call it death. But the person continues. Person definitely continues. We live in this body, as far as I’m concerned, we live in this body like a rented apartment. Rented apartment, you try to stick in that apartment as long as we can. But moment you see it can no longer give you a shelter. Whatever the reason may be. The roofs fall off, the walls crack down. Or the landlord evicted you. Whatever the reason may be. So when that body has become unserviceable to the soul, or the individual person, or the consciousness, whatever. Then you get it out. But you don’t disappear, we continue. We definitely continue, we take the next life. The next life can be anything. I’ve seen around here people, I mean not in here this group, but lot of people says, hey, my consciousness is a human consciousness, it’s a higher consciousness, I’m going higher and higher. That’s rubbish. Yeah. As long as you’re a human being, your consciousness is a human consciousness. It is no doubt, a higher consciousness. But the moment you cease to be human being, the moment you leave the body, or identify as a human being, the moment you cease to be human being, your consciousness is no longer human consciousness. It is become the natural ordinary general consciousness. It doesn’t mean general, one big general, okay? But it goes in there, general category, consciousness. So it can go anywhere. So I don’t want to go into detail much.

[0:28:46.4] So when you are continuing, so the continuation is the nature of our life. That is how we’re really living on it, okay? That’s why. Sometimes you will come across with a certain people said, hey, you know you might have read a lot of things where they say, well, I was so-and-so I’m this and that, all these psychic people will tell you here this and that, and all these sort of thing, too much you hear nowadays, too much you read. Don’t we? So where does all this come from? Because there is a past, present, and future life. That’s why this is happening. And not only that, I must clarify here once, lot of psychics here, will tell you, I met so-and-so, she and he is living there and here there, I put a big question on that. I really put a big question on that. It is, unless that individual person who died is born as a ghost. It is very hard for the psychic people to see it’s there and there. But they are, these people are not lying either, they definitely meet somebody. Every human being had the (Speaks in Tibetan) [0:30:12.0] I call this simultaneously born, but you use something else? RT: Sort of a coordinated spirits that are born with them. Rimpoche: There are a lot spirit with each one of us, every one of us here, we have a lot of- coordinated you call it, right? Coordinated spirit goes around with us, lives around us. I mean, it’s like our body, our body alter, okay? You know what I mean? Audience: (Inaudible) [0:30:50] RT: Something like angels, yeah. Rimpoche: Something like it, okay. But there are, always accompany us wherever we go, whatever we do. And your biggest secret that you hide from everybody will be known to them. Okay? I have that, you have that. And these spirits do not die when we die. They leave and they take our identity because they’ve been (Inaudible) [0:31:22.7] under our shadows. So they take our identity, they will come and talk to you. Says, hey, this has happened, that has happened, this has happened. So this is what these psychic people see it. You can get information for sure, of past. Not of the present. The present, that individual most probably unless this person is born as ghost. Mostly out. Okay, that is, by the way, talk. By the way talk. So, the naturally, or what I really wanted is, so this life. So, when I’m talking about life to you, is I’m not talking about one life now, from the birth to death. I’m talking about life that continues, one after another. You have to think a very broad-minded, okay? So but, now, within those framework of life, we have big, strong hold. Every individual person here, those of us in the spiritual field claims to be at least, we also have very strong hold, holding on betterment. You know what I mean, betterment? Enjoyable. Better life, better quality. Either materially or spiritually. That’s why you’re here. There’s no other reason why you’re here. If you deny, you say, oh, I’m not selfish person, I’m here for others, okay. You may like to say, some of you, but that’s a lie. (Laughs) I’m sorry. Yeah, you are here because you wanted to be better. That’s why you are looking for a method to be yourself better- the method could be anything, any method you may be looking for. But, you are looking for betterment. Why you are looking for betterment, because you have attachment. You have a hold on it. You wanted a hold to it, you have attachment for name, for power, for anything, whatever may be, not merely material, you know. In America, I told yesterday, and Asians, when you’re for money, and maybe for wealth and this and that, because they’re poorer. Here they’re not be so much for money and wealth, but for name, probably or, by the technique, so that you’ll be known better. Or, really enlightenment. Even then, that is desire. Or something better, that’s why you are here. Or maybe better future life. So all of them are indicated we have hold on, we have attachment, we’re holding for something, right? Okay.

[0:34:37.4] So as long as you have that, we have a problem. Okay. When I say renounce, professor made clear from the Vimalakirti’s talk. The moment you hear- I told you yesterday or day before. That when you hear the word renunciation, you may be scared, scared of word. But you don’t have to. If you can become a monk, renounce whole thing, become orange or red guy and pick up the begging bowl and go around, if you can, wonderful. Congratulations. But if you can’t, it does not mean you cannot renounce. The renunciation does not really mean you leave everything and go. No. Not at all. Not at all. I find few of my friends, particularly they like to go to India, or Himalayas, or some forest, middle of some mountain somewhere, for a certain period of time for renunciation. Some particularly when you can’t pay your bills, you would like to run away under the protection of the renunciation. Okay, what happens, take once, think for a minute. What happens if you do that? You will find no- whatever you’re looking for you’re not going to find in the Himalayan mountains. You’re not going to find it is in the forest. And particularly you’re not going to find it is somewhere in Asia. But it can be found- okay. If you’re looking right, it is with you. It is within you. It is not a need for you to go anywhere if you look yourself carefully check, it’s all within you. It is nothing outside, okay? If you go outside and do all this, look for a year somewhere, okay go. And a year or two or three, even. Go somewhere in the Himalayan mountains and leave all your bills here and run. And when you come back, you have to come there, you can’t stay there all the time. You cannot. You have to come back. Even the Indians, India will not let you stay there. They will cancel your visa. (Laughs) They will send you out. So you can’t, and you have to come back. When you get back here, you will face the same old problem, same thing, and you have more problem. The practical problem. The manmade problems, you have much more. Okay. So the renunciation is not that way at all.

[0:37:56.3] Not that way at all. If you do this, there is a word, a kan che (Speaks in Tibetan) [0:38:07.3] RT: Mole, yes. Rimpoche: These moles goes and remains under the ground for six months. Six months. And they come back, and they become- it’s the same old mole. Nothing has changed. So, that’s what happens if you go and sit in the long time, in a somewhere, and that’s what happens. If you sit too long in the forest, you’ll become jangli (?) You know what a jangli (?) [0:38:52.1] is? You don’t know jangli, could you give a little explanation on jangli? (Discusses with RT in Tibetan) [0:39:03.2] RT: Idiots. Rimpoche: Become an idiot forest chap. RT: Jangli meaning kind of like a, weirdo, you know, living in the jungle. Rimpoche: That’s what happens. So (Quotes in Tibetan) [0:39:21.1] If you know how to handle it, that you can obtain the whole liberation within the household lives. Pak pu (Quotes in Tibetan) [0:39:32.1] The great Marpa Lotsawa, is the founder of Kagyu, the sect, you know, great Marpa Lotsawa. A remaining household and obtain the liberation. It’s not only the one fellow, but there are hundreds and thousands of them beginning from Vimalakirti onwards. We have here Vimalakirti onwards. You can do that. Okay? You can do that. But it’s not necessary to go and run at all, to do every single respectable thing within the society life. You know, if dharma practitioners, if spiritual seekers, if they turn away from the normal society, it is very bad. Really bad. You have to adjust. If you do not handle it, if you know how to handle the spiritual path, you have no problem to handle the material path. If you have a problem to handle material path, forget about spiritual path. It’s more difficult to handle it. Okay? It’s more difficult to handle it. So, if you are good, and know how to handle spiritual path, material will not have much problem. A little bit- you can’t be mean person. I mean, you have to be a little but different, but not much. Okay, you’ll be respectable in the society, that’s how you have to live it. Now, I don’t want to go too long. If you read this line here, it says, leisure and opportunities are hard to get, and there is no time to life, keep thinking on this. Right? (Discusses with RT in Tibetan) [0:41:17.0] These two lines will show you how to renounce the attachment and holding on this life. That means, benefits, samsaric joys up to the death. So we hold on, as I told you earlier. We hold on three things: the name, the comfort that is food, and clothes, and all this, whatever. The mostly important, people can give up the food, people can give up the clothes, but they are very hard to give up the name. The name means fame. Okay? I call it ear, it’s very hard to give the ear, okay? It is big. (Laughs)

[0:42:14.1] Give, hard to give. Now the technique here, how to do that. I mean, if you say, well, I’m not going to be attached for my benefits, I’m not going to attach for my money, I’m not going to attach for my security, I’m not going to attach for this and that. By saying that, it won’t help you. You may say a hundred times, you may try to force yourself to do that, it won’t do any good to you. So all these spiritual way has to be developed to you automatically. How to develop that automatically to you, is way of thinking will change now. Way of thinking is, the first thing is than go (Quotes in Tibetan) [0:43:00.7] Leisure and opportunity are hard to get, but you have it. That’s it. It is hard to get. Yes, I’ll tell you why it’s hard to get it, but you have it. Do you realize? You don’t. You don’t- (Audio cuts and continues) You don’t realize. You may say you do, but you don’t. I tell you why you don’t. Because you don’t think the right way. You think, yes, I have time, because I don’t have to work that much. (Laughs) That way you may think no, no, not that way at all. Okay, you may work eight hours a day, or you may even work sixteen hours a day, you still have time. You don’t realize how, but, anyway so this, what Tsongkhapa tried to emphasize here, the leisure. You must think the other lifes, not the- you know, in order to understand the value of your life, you have to see the problems of the others. When you don’t see the problems of the others, you don’t see how good you are. I always tell here, Americans do not realize how good they are, because you are not being outside. You have not seen the sufferings and miseries and problem that have to go by the Asians countries, third world nations, and leave aside of refugee like us. Stateless. Leave aside, but even those small little third world poor countries, how difficult they are. You don’t realize how lucky, how important you people are, you don’t. Very few Americans appreciated what they are. Because you have not seen it outside. So you still dissatisfied you still criticize everybody, including your own President, and so and forth. (Rimpoche and Audience laugh) That is freedom, it’s great. You have it. But others cannot. Cannot. If they try to criticize their own President, somewhere- take it Burma. probably they cut their mouth. They do something, take it- go to China. You cannot criticize Mao Zedong. Yeah, really, you cannot. Even to the India, it is hard. You cannot criticize Gandhi family, you be throw it away, like a professor that, what his name, he’s in Chicago. Barth. Dr. Barth. And he was very devoted Indian friend and worked with Gandhiji and all this, he criticized Nehru in one little article, and after thirty years he is out of India, that’s it, I mean… So like that. Any country you cannot do that. Here you can do it, nobody going to do anything to you. You can say whatever you want to say.

[0:46:27.7] So it’s freedom you have. Not only that, protections. Okay, I’m not going to talk the American thing, forget about it. As a human being, okay, let me talk to you. As a human being, you may think you’re useless. Somebody may tell you you’re useless, you are helpless, you are terrible, you’re this, and you’re that. But I’m here to tell you you’re wonderful, you’re great, you’re valuable. Various reasons I tell you. You are wonderful. You’re great. You have tremendous opportunity. Nobody else have that. Say if we are not human beings. If we are born as animal, take it, we are born as dog, which is possible, why not? Dog in the street, outside have no opportunity to understand. We have no opportunity to express our sorrows, difficulties, dissatisfactions, leave aside of criticizing the President. Okay? No. We have no opportunity to find a method to develop ourself to get a permanent, I’m talking about permanent please underline the word, permanent pleasure happiness, permanent solution for our permanent almost semi-permanent problem. We don’t. You see the dogs outside, they don’t. They can at most, they can say, ow, ow, ow, ow if they are sort of uncomfortable, that’s all. We don’t understand what they’re talking about. Nobody can help it. Right? But as a human being, we are totally different. Totally different. We have all these things we can do. We have tremendous amount of the spiritual teachings available. Available on this Earth at this moment. We have the good, we have the bad, we have the suffering, if you do not have the suffering, there’s no way you can understand the pain. There is no way you can renounce the pain. Right? It is like very simple. If the person in the jail, the prison, if you think the prison is wonderful, free food, free clothes, free medical treatment, right? If you think that way, the prison is a paradise. So the person will never want to get out of jail. Because you cannot see, he or she, cannot see the problem of the prison, or jail. So there’s no way he or she can develop mind of getting out of that. You know what I mean? Somehow you like it there, you enjoy it. Similarly, when you don’t see the problem, and sufferings and pains and miseries, you do not develop desire to getting rid of that. Because you don’t know about it. Even you heard about it, you don’t feel it, you don’t experience, you don’t witness. You know what I mean? So here we have opportunity we see the pain, not only we see, we see very close friends having it, not only very close friends having it, we are having it, I am having it. So therefore, I can experience bad. I also have method of the good. Method how to get any choice, you Americans are lucky. As I told you, the earlier people go out for almost as life, half the life they spend to look for the method. Here you have them organized way, it almost comes in newspaper every day, in front of your face. You can select. Still, you may call it, I don’t have, we don’t have opportunity. We don’t have much choice. Yes. The more the good more the perfect it’s lesser choice there are, definitely. But still you have a lot of choice.

[0:50:55.5] So that’s why leisure and opportunity, it is hard to come. You may call it, I’m so busy, I have no time. You have tremendous amount of time, you have time to read a newspaper, you have time to gossip, you have time to sleep, you have time to go to swimming, you have time to do exercise, you have time for everything. And you reach everywhere, every path of the world, you see it. If you don’t have time, where does that come from? Yes, you do have time. It’s only a matter of how you’re managing your time. How matter of what your priorities are. That’s why you seemed there is no time. You are making your permanent solution for your problems are the lesser important because it is not involved with financial matters. Or, thing what you call it considered to be a sort of socially security type of matter. So you treat that as lesser important. That’s why you don’t find the time. Otherwise, there is the time. If you don’t have time now, you will not have time later. For sure. If you become a dog tomorrow, how you have time? You won’t have time then. You may have time, all the time to sit there, but you cannot utilize them, that’s what it is. Leisure and opportunity are hard to get. It’s hard to get. You may think, okay, if I died today, okay, this life, the human being, beside that, the human life here, what we have, it is some kind of very special form, here with the vajrayana tantric techniques work tremendously. If you are born a samsaric god even, they don’t have that opportunity. The Sariputra, what this morning the Vimalakirti have been talking, Sariputra had a friend who very close friend and disciple. Young boy. Sariputra keep on teaching to him, and he is totally devoted to Sariputra. And wherever he sees Sariputra, he jumps and runs to him and does give the, you know, Sariputra helps him. And he died suddenly, so Sariputra followed him during his death period, and try to help him whatever he can. So this fellow was born as samsaric god. So Sariputra thought, well, now he have all the time and I can go there and help him. So Sariputra went up there and tried to help him. And tried to talk to him. And he won’t come to him, he is riding elephant and he does raise his finger like this, says to pay respect to Sariputra. They recognize each other because the samsaric gods are known as three timers, they can see their past, they can see their present, and they can see their future, so three timers. So they see their past. So he recognize Sariputra, he raise his hand and run away. Because he will not be able to practice dharma because there is no pain and suffering experiencing. He will not look in the previous life of pains and all this. He just simply recognized him and that’s all. So Sariputra went a number of times and to go two times and finally went to Buddha and complained to Buddha, said look, I did this and that, I helped him, and pushed him, and now I can’t do anything more. So Buddha said, you are a fool.

[0:54:49.4] He said by throwing samsaric, what is that, god’s realm up there, and they said there is no opportunity for that by nature, by virtue of being a samsaric god you don’t have opportunity there. That’s what Buddha told him. That’s how it works. So we do have it. And, we may think if we die, we can come back here. That’s mistake either. That’s also mistake. It’s very hard for you to come back here. Very hard for you to come back here. It is very hard for you to make sure that you can come back here next year. Even in our body and soul together with our own willpowers. Even then, it’s hard, right? Difficult. No certainty. There may be, You can say maybe. Right? But when you die, you come back here is almost next to impossible. Next to impossible. Unless you have control in your own hand. There are people who had control in your own hand. There are people who have control. Yes. Yes, you do. There are. Don’t doubt, there are. You may raise question, how? It is not a difficulty. How you have come here. Nobody has sent you here. Nobody has pushed you here, you have come. All the causes of becoming such a human being with the opportunity and leisure, all these qualities, are nobody’s gift to you, it is your own earned. You have created your own karma to be here. And that karma you produced, nobody else. I did not produce your karma, no third person has produced. It is you the individual who had produced that result. If you are good looking here, that’s your own deed. If you are ugly looking here, that’s your own deed. And if you’re long living here, that’s your own deed. If you are short living here, that’s your own deed. That’s what it is. So similarly, your future will be your own deed. Nobody else can do it. If third person can do it, they would have done long ago. But they didn’t. So you have to do it. It depends on totally an individual. Nobody can push the individual around. It is the individual most important. So in order to come back here, as a human being, as of today shape, level, opportunity, and time, and all this, you need tremendous amount of good work. Tremendous amount of basic morality. Basic help of generosity, help of morality, help of patience. Help of what is it? Efforts. Concentration, wisdom, all these are needed. And how much good morality you have, I have, is known to me. I look for myself, and I know how much morality I have. And so has each one of you. You may think, oh, I’ve not been immoral. I’ve been honest, I’ve been so faithful, blah, blah, blah. That’s not morality I’m talking about it. I’m talking about morality of a commitments you’re keeping, the virtues you’re honoring. Non-virtues you’re avoiding.

[0:59:26.6] So see yourself, if you do not know yourself how much good you are, you just watch your one day’s activity from the morning the moment you open your eyes, keep your mindful, just before you go to sleep, count it. How much good you have, how much bad you have. That is the rough idea give you. Based on that, you can give approximate activity of one week. Based on that, you can give one month. Based on that, you can give one year. So see how much good you have, how much bad we have. Every one of us, we have tremendous amount of bad works we have. Because bad things are automatic with us. Good things are hard. Because we are not used to it, so we have to put efforts in it. Every child you have, when you have to teach them something good, you have to put efforts, you have to work hard, you have to push them, you have to make them do things, and it’s very hard. All the bad things, you don’t have to teach them, you try to avoid them seeing it, knowing it, hearing, but they will automatically learn it. Why? They’re used to it. It’s simple, also they used to it. So as we are. We may look at our children and say, hey, he’s doing bad, he’s doing good. But what about you? Every one of us are doing bad things too. Maybe I’m going over time, am I? RT: It’s okay. Rimpoche: Okay, I’m sorry. RT: You’re a little bit over, so just try to stop in five minutes. Rimpoche: Okay, so what’s really happening is we have those bad deeds we have, okay. Every bad deeds, where does we come from, because we have some attachment. Some attachment, attachment to this life. Attachment to this life can only be cut when you realize the opportunity and the leisure, and the value of the life, number one. And these opportunity and leisure is hard to come, number two. Number three, impermanent. Impermanent. That is very, very important. What did people do say, Buddhist try to scare people by talking death. It’s not scare you, it’s not. If we do not talk death, if death doesn’t come to us, let us forget about it. We can all enjoy. But unfortunately, it doesn’t. Unfortunately it doesn’t, it comes. Not only it comes, it comes by surprise. When it’s comes, it’s very hard to handle it. So it is better to think now. And be prepared. We have to think. These are the three methods. Opportunity, value of the life, difficult to find, and impermanent. Three meditations I’ll give you next session. Okay, next whenever I get time. Next time I give you three different meditations, really meditations. These three will cut your hold on the life before the death.

[1:02:45.1] Holding on, that is it. If you read here, leisure and opportunity is hard to get, and there is no time to life. Keep thinking on this. Okay, that’s it. This is the technique to cut the holding on life up to the death. That means renouncing the things before the death, whatever you’re holding on. That is the really renouncing. Whatever we’re holding on. Renouncing as I told you, doesn’t mean you have to shave. Even shaved persons is not necessary to be renounced. I’m not trying to be Vimalakirti, but not necessarily under the yellow and orange and red robes, there are hundreds and thousands of different things you can see it (?) [1:03:35.6] (Rimpoche and RT laugh) Okay, I’ll stop here, whatever it is. (Bell rings, Q & A begins) Yes, Sir? Audience: Rimpoche, I ‘d like to get better understanding of what you were saying about very difficult to come back to this place, you kept saying to come back here, and you said that if you might think that after you die, that then you can come back here, and it’s very difficult to come back here. And you said even as an aside, even within this incarnation this body, it may be difficult to come back here next week. And by here I understood you meant Omega Institute. Rimpoche: Fine. Audience: What were you stressing with the here, though, when you said come back in another life difficult to come back here? Rimpoche: As a human being. As a human being with- every human being does not have the opportunity that you and I have. I mean it, come back as a human being with the quality what we have. Every human being will not have the quality as what we have. Now, for example, it may look strange, but it is true reality. If you look with your colleagues and friends and neighbors, even your roommates. Some of them will have opportunity, some of them will not. Under various pretexts, some will just don’t believe it. Some will just don’t bother about it. Some will just say, yeah, you are in that trip. Okay. In reality, what’s really happening is he or she is losing the opportunity. So to have them really together needs a lot of good work. Lot of efforts, because you know, it is hard path to be able to cut this. You know the result of the enlightenment what we’ve been talking, is fantastic. It is not easy to reach. It is hard. Having an opportunity for a person to work, to solve our problem once for all, itself is very, very hard. You know what I mean? Even every human beings doesn’t have that. Even your equals to you, equal to me, will not have that. Leave the other side, I’m talking about animals, I’m talking about other different realms, okay? But even all the human beings won’t have it. Some, even they desire so much, they cannot do it because of certain pressures. The pressure can be anything, work pressure, the boss’s pressure, the illness’s pressure, anybody’s, anything, anything. The financial pressure. The family pressure. Can be anything. Audience: Are you saying take advantage of the opportunity of the situation that you’re in at the moment because it may not return, this may never pass- we may never pass this way again, type of thing? Rimpoche: Yes. That’s right. That’s right. That’s right. Are you finished or not yet? Audience: I guess so. Yes. It’s more a case of whatever may be my opportunities again may be something different from now. Rimpoche: Yes. Whatever your opportunities. You may or may not get a good opportunity. You may get another opportunity, but may not be as good as this. Or you may get better opportunity, who knows? Yes? Audience: But don’t we determine our own opportunity by our merit? Rimpoche: We did. We did, but we are not determined whether we take advantage of it or not, it’s not determined. Audience: If we continue (Inaudible) [1:08:16.6] If we continue to do merit, won’t we continue to create more opportunity? Rimpoche: Yeah, you can continue to do it, but we have tremendous amount of storage of good and bad karma we have. And where we’re going to hit what, who knows? Okay? That is the question. So that is why- one minute, let me finish David’s thing. Where we’re going to come back, and how we’re going to do it, that’s hard.

[1:08:47.2] But why worry about it, whether we have the chance here, what do- I mean, I don’t mean it follow Buddhism, okay? I mean it, whatever you’re going to do it, do it now. Don’t pass on ‘til tomorrow. And you never know what tomorrow be. That’s what it totally boil down to local American language. Excuse me, sir? Audience: When you began your talk, you indicated that deeper suffering was covered up by manmade problems. And that the manmade problems were generally sufficient to torture us in this life. Could you elaborate on what this deeper suffering- Rimpoche: I have to come back on that. I have to come back to deeper suffering it’s we have the suffering of death, suffering of illnesses, suffering of old age, aging, all of them. Each one of them if you think carefully, it’s big. We tried to make best out of it, but it is really big. Even the suffering of aging is a big problem. Big problem. One lucky thing because it comes gradually. We don’t bother much about it. If it comes all of a sudden, you go crazy. I tell you, you go crazy. And the death is not easy. And then beyond that, this is another layer, a later below that, what will happen thereafter? What are you going to experience? And people may think a lot of things, you know, people may think, okay, when I get hardship, I develop some kind of immune system and little harder than that. Well, maybe little bit, but not much. You really experience tremendous- it is the same person who are here today, cannot wear a hard, rough clothes on the body, the same body will be lying under the- you know, all sorts of funny things, let me not talk it now. It is same body has to experience that. The same person will have to experience that. That is even harder. One minute- before you is another gentleman. Somebody raise hand? Is it you? (Speaks to audience about who is next) [1:11:14.4] Yes? Audience: For instance, there is- what is the (Inaudible) [1:11:22.4] of repentance? To repent, cleansing, in the sense that you realize that you have done wrong and you are very sorrowful. But not every wrong you can undo. It is not possible if you kill someone to put him back to life. What can you do to make chance of opportunity to your life? Rimpoche: A lot of methods, lot. Suppose if you have killed somebody, you cannot put him back to them life, he died, it’s bad. However, you should also feel sorry for it. And from really sorry from the bottom of your heart. Let me call it the bottom of the heart, okay? You have to be really feel sorry about it. If you feel sorry from the bottom of your heart, the repentance will be automatic. You will not do it again. You know what I mean? You will not do it again because you feel sorry from bottom of your heart. Unless you really totally false to it. You totally helpless situation. You may really, really be forced to it, otherwise you won’t do it. That is repentance. However, that is not enough. You have to save life. You may have lost individual life, but you can save others’ life too.

[1:12:56.6] You can save a life. Actually every one of- now Professor has returned here, yeah thank you- of this. Bad and good and bad and all this are here, so Buddhist ten commandment, okay? (Laughs) Anyway, each one of those, even you have committed, there are in addition to that, there are five limitless, there are some of them called limitless non-virtues. Limitless. Even one person- there are five of them. Even one individual who had committed all five, all this time with the all five limitless manner, all five. Even then, that person can purify, he can become a pure. But for purification, you need four powers have to be applied. There’s four power. Power of regret, that is sorry about it, that they have to be developed from the bottom of your heart. Power of repentance, not going to it again. Keep on promising it, you may break it, but keep on promising it, okay? (Laughs) Power of repentance. Then action. You just can’t say, I’m sorry, I’m sorry, I’m sorry, you can’t sit there and say, I’m sorry, I’m sorry, you have to do something. Do something. That is the action you need it. There are recommended actions, for instance, if you have lost- if you did something to lose life, you save a life. You know, if you somehow, you’re forced to it certain situation where you become instrumental to lose some human life, but then you should try to become instrumental to save some human life, too. That is the action what you need it. That’s one example. It is not restricted, okay? Any good action. Then power of base. Okay, the talk of the base is different. Base means base on which you create it. You cannot create good and bad on rocks. You cannot get angry on rocks. Right? You cannot develop love on rocks. Because rock has nothing. So you have to develop good on bad on living beings. How kind, how valuable living beings to us, really. See if they are not there, we cannot develop love, we cannot develop anger. If you have to get angry, you get angry on somebody, you’re not going to get angry on wall. Though you may hit the wall, but you may not get angry on wall. Nobody going to be angry on walls. Right? Nobody can develop love on wall, can we? Nobody can develop compassion on walls, it has to be on living beings. So that is the base. So, so you need- you have to fill the base by meditating love compassion, or by taking refuge. So both combined will fill up the power of base. And here I must tell you one thing. Regret is very important. But you don’t go and tell somebody, I did this, I did that. You don’t have to. You remember. And you promise not to do it by yourself. You don’t go and tell somebody I did this. That’s not good. I get a lot of this, a lot of people- every part of the world that tells me I did this, I did this, you know, I get crazy. And luckily I don’t remember who did what. (Laughs) Luckily. Otherwise, I misuse that. I can blackmail you. Okay? So don’t go and tell anybody, either institution or individual. Or group. Don’t. Remember it. Think. Regret it.

[1:17:24.6] Okay? Repent it. That’s enough. Don’t have to lay out. You get into trouble. Okay? I think that’s enough. If I get a chance, I can come back on that, but that’s good enough. RT: You have to come back on the four powers, definitely. Justas to underscore what- Rimpoche: Thank you. RT: Let me conclude instead of the two o’clock session. Let me conclude and outline this a little bit. Because many of you’ve never heard of this, you think Buddhism is to meditate, or Buddhism is shunyata, or something, and you don’t realize that Buddhism really is an elaborate theory of evolution like, almost like Darwin. Just like Darwin. (Inaudible) [1:18:12.7] the tenfold path has positive and negative evolution. There are three bodies, three speech-four speech, and three mind. And the negative and positive in each one. Not to kill means taking lives of other beings, saving lives. That includes any animal, ant, cockroach, anything, cells, even in the digestion there’s being killed even at any moment in the metabolism. You know. So to not kill is a very drastic kind of thing. Not to steal is defined as not to take what is not given to you. So it’s a very broad definition of to steal. Anything that isn’t given to you and you take it, that’s greatly of this one. Giving gifts is the opposite one. Not to misuse sexuality is defined variously in various cultures, or depending on whether you’re a monk or a nun, or what kind of your role married, unmarried, et cetera. Proper sexuality the opposite of that, that’s a bit more flexible depending upon the cultures. But anyway, those three determine your body. If you have long life, if you have short life, as Rimpoche said when he said that if you have long life, it’s your own deed, remember? I’m making like footnotes on what Rimpoche said, is all that I’m doing, just a couple of minutes. Then we’ll stop. Your own deed. That means if you have short life you kill mother beings too much. In past life. If you are wealthy, you gave a lot of gifts. If you are poor, if you have trouble, or if you somehow get things and then keep losing them, you took what was not given to you in former life. Then in verbal area, which has to do with your intelligence in a way. You created and you have evolved your own intelligence. And negative things you have done, you lied, you slandered means you tell a particular kind of lie, calculated to create dissention among other people, make them hate each other or fight each other, divide them. It’s opposite is therefore to reconcile conflicts between others and make peace between them. If you speak harshly to people, there’s a kind of verbal violence or you speak sweetly or gently to them is the opposite. Chatter meaninglessly and frivolously, how much of that do we do? Speaking meaningfully, something that really brings enlightenment to yourself to others, and so forth, this is the four of speech. And one’s intelligence, knowledge of speech, ability to do that, is not given to us by the dictionary, not given to us by god, not given to us by the President. He didn’t. Given to us by our own proper four paths of speech in previous lives. Again in the mind. Even the mind is part of evolution. When we think how much of our time do we think when we see something, oh, I’d like one of those. Oh I wish I looked like that. Of I wish I could do that. This is not- this is coveting. This is kind of greed, I wanted to be something, even how much of the mind is spent like that. Opposite is to be detached. Be free of desire for this and that. To hate, to bear malice. How many irritations do we have. Opposite is to love, of course.

[1:21:01.2] To hold false views. We have (Inaudible) what is actually real, what are our notions of what is real. The opposite is to hold right view. Even those states of mind that we have, they are karma, they are causing evolution. Now once you get to have a sense of this tenfold teaching, and we got an easy way now, Professor wrote on blackboard- in famous, isn’t that, Rimpoche? In famous myths, the Buddha in his former life, to get this teaching, he had one teacher who was kind of a tough guy, jangli (?) type of guy, made him write on a piece of his own skin, tearing out one of his own bones, and using his blood as an ink, then he told him these ten, he copies on that. Because this was- it’s considered if one knows this, then one- these are the laws of evolution. It’s not like a moral teaching in Buddhism. It’s not received by them, we can discuss the status of that. It’s perceived as like a view of how you change your life, how you live your life by acting in the ten positive ways to be human being. You get to be animal, go to hell, and so forth, by acting in these ways. If you now add up the amount of time we spend in our life now, how much of our body, speech, and mind is going down this direction, how much is going down this direction. I mean just by force of habit. Even in the mind, how much? Well, if it’s too much going in this direction, we know we can’t get back to this life. This life is made by so many difficult acts of this kind. Tremendous transcending acts that we did. It’s kind of therefore when he says life is precious, hard to get, it means that anyone that has such a life should be very proud of their achievement from former karma. And there’s a famous Tibetan proverb which I didn’t mention, he often does, which is, you don’t need to go to psychic to find out your former life. If you want to know what is your former life, look at your body right now. You can see what you did in your former life by looking at your embodiment at this time. And you also don’t need to go there for future life, look at your mind now, and you will see where it will take you in your future life. Because the vision being that when you die, the coarse reality of the body dissolves from that, and your soul, don’t ever believe buddhas don’t have a soul, they have plenty of soul, it just keeps changing is the problem. But your soul detached, and that means you’re unconscious what the Westerners calls unconscious, your unconscious takes over and then whatever is your unconscious it will determine your next existence, the next (Inaudible) [1:23:29.3] in a coarse body. So there’s a great test I like to say to Westerners, it’s a great test. If you want to figure out whether you are the one Rimpoche said, you know, could control that circumstance of rebirth, who could actually come back say, to Omega, in the next life, that’s where they want to come, there is such a person, but if you want to know, are you such a person, easy test. Just fall asleep. Can you do what you want in your dream? Can you be sure not to have nightmare?

[1:23:57.3] Can you have a pleasant dream? Can you go someplace you want to go and see someone you want to see? Do something you want to do in your dream? Are you capable of that? When your unconscious comes out, does it take you anywhere it wants to go. Or do you do what you want to do in your dream? If you can do what you want in your dream, you can go any place, see anyone, do whatever you’d like, avoid whatever you want, don’t want, then you can be born where you like, more or less. So it’s easy test. (Rimpoche laughs) Very easy. And if we don’t pass that test, we better focus intently upon developing the ability to do so. So I felt that because of the sense that Westerners have, even Christianity, or other world religions that have a notion of the future life, have ideas of hell or heaven, either with salvation or damnation, this kind of idea, you know? Even they sort of act like people just came from the parents. You know, just boom! It’s easy, you know, like some semen, and ovum, and fertile, and blah, blah, blah, then there they go. Some delivery room, and it’s easy, just made like that. Pretty easy, right? But the idea that each one, the biologist actually, I like to call (Inaudible) [1:25:07.4] or sort of materialistic biologist type, scientist type, they sort of think of the human being as sort of atoms and molecules and DNA, and like elaborate like, evolution, pre-Cambrian slime, billions of years in the methane ocean, blah, blah, blah. And then they think it’s like a miracle that you get to elaborate have a brain in the body, and bones and this sort of thing, you know, and you see these things on Carl Sagan about the elbow, and the elbow is a miracle! Right? Right Rimpoche? You know they have these evolution programs- your elbow, it moves all these ways, it’s like, you couldn’t make it in Detroit, you know? (Audience laughs) You know what I mean, like a transmission, you know, never could make elbow, it’s just thousands of little bones. But see, in Buddhist evolution, elbow is like this because in my former lives I gave so many gifts, I just gave- I took money out of my pocket, had so many pockets, maybe I was a gorilla and had weird pouch on the back of leg or something, I gave something, see? Elbow has become evolved in billions of acts of generosity. Hand can move like this because giving something. Otherwise, why have a hand like this? If we’re just going to be vicious, nasty, we’d have a big claw, you know? So some horrible thing wouldn’t have to move around like this, you see. So this is actually like a law of evolution, and when you appreciate that, you need to have this background, that’s why I’m making this footnote at the end of the day. Rimpoche: Thank you.

[1:26:23.2] RT: To appreciate what Rimpoche is saying, what Tsongkhapa and Manjushri and Rimpoche are saying, about what is so difficult and precious about human life. This also explains why in the Buddhist cultures and civilizations, non-violence is fundamental principle very powerful. It’s not just a moral thing, you know? Someone ordered them to be nonviolent, or Buddha or god or anybody. It’s a matter that, specially human life and individuals who took, who created a human life, has worked so hard for so long, hundred billions of billions of aeons, they struggle up from being crocodile and cockroach and all kind of worse, you can’t even imagine-