Archive Result

Soundfile: 19921229GRWRLR6

Duration: 56:08 (56m 08s)

Speaker: Gelek Rimpoche

Location: Unknown

Transcriber: Kimba Levitt

Topic: determination to be free, mahayana level, 5 paths of wisdom, entry into vajrayana

Once you really build up this — you know, the meditation. Meditation. Whether you sit down and whether you close your mouth, or close your eyes, or close your asshole, whatever you do, but the main point comes to this. Really. The main point comes to is — the main point comes to this is to develop the disliking to the samsara and develop interest to the nirvana. And that is the interest for freedom. And when you gain that, that is the really a determination to make yourself free is you gain. You have to gain that by doing whatever needs to be done and meditate it. And, and get back by you. Nobody can put that in your mouth. Nobody can put that anywhere. No doctors will operate and input there in like pacemakers; nor the buddhas can transform — transferred their spiritual development to us. The buddhas even cannot transfer their American Express cards, so how can they transfer the — how can they transfer the spiritual development? It's not possible. So it has to be done by you.

So way and how you do is seeing the fault this side; seeing the benefit of there. And you see it clearly. And then you have to leave up to you to make the choice. And when you make that choice and that is becomes good choice. And if you don't make the choice, the choice is made for you by somebody, and you just with half understanding, with not half understanding, or with no understanding for whatsoever, just try to follow it, you may have fallbacks after a little while.

Things you do understand, when you get experience, go halfway through and halfway learning, halfway experiencing, that is one way of going. No doubt. But that also still have the problem. After some time you may try to fall back. Whatever it is, they're there. But, point is, when you make the choice by you and when you see this, you don't want to repeat. You know, somebody who knows how painful it is, and they will say, "I know what that is. I don't want to go to that direction." That's what we need. That sort of determination will freeing ourself.

That is the really seeking of liberation. I mean, the traditionally it's called renunciation, right? But then if you say the renunciation, people immediately think, "oh I have to renounce my life, family, and um, what? My hair, my earrings, or nose rings." Whatever it is. So al this. And says ba, ba, ba, ba, ba. So, so that is the — that is the really wrong information you get it. But what you really need is you have to make a strong mind to choose to determine to make yourself free. A free person. That is the real renunciation is. You don't renounce your family. You don't renounce your life. You embrace life. You don't reject. You embrace life because it benefits. Go through within that, you renounce samsara. You renounce suffering. It's not the family you renounce. It's not the home you renounce. You renounce the suffering. You embrace the life. You don't have to embrace the forest. You don't have to embrace Himalayan Mountains, but you embrace the life and you embrace dharma.

0:04:37

So that's why Buddha's teaching of Four Noble Truths is perfect. I mean, it's really a faultless. When you sort of look more and more, what is our situation today? It is totally the first noble truth. And where it's comes from? It is not created by anybody. For that matter, the samsara is not created. The samsaric is whatever we have these problems we have over here, problem full of life, whether it's human, animal, or hell realm, or hungry ghost, whatever it might be, it is created by our own collective karma. And that's what it is. It is somehow we have to experience within that so it is there. Nobody else created. Nobody else created.

If somebody else created, we have to ask that creator to remove it. But that's, that's not. There is no such a thing. So it is all our collective karma. We have that. So way what we do is we work way out. We work way out. That way out is not some kind of physically going out from one place to another. No. It is within ourself. Within our mind. From there you work. That's what it is. Because sufferings there. Where there is suffering, there is a way out. The way out is looking through the what causes that. What causes that. Right?

One thing you have to know here. When the people experience suffering, pain, or joy, and like three people together experiencing pain, or suffering, or joy together, each one of those three will have different pain, different level of joy, different level of pain, different level of experience we have. And that tells you, that tells you it doesn't work in blanket way. Can't you see it? It doesn't work blanket way. No matter whatever you do. Whatever you do. You put three different people in floating tank and lock it up for a while. Yeah, yeah. Or whatever you do. Or, or you put three different people a very luxurious, joy, whatever, holiday resort, whatever it is, put them together on there and — or you put three different people in one gas chamber. Look at all three will have different experience. It is not uniform experience. You don't have it. You don't get it at all. It tells you there is individual karma. There is individual reality which works. It is not uniformity.

Likewise, if that is so, that shows you individually you can take care of. Individually, you can do it.

[PAUSE 0:08:51 - 0:08:58]

Getting the picture? That's what it is. Individually. So individually you can, when you look, when you look the individual freedom too.

[PAUSE 0:09:12 - 0:09:23]

That's why practice is private. It is individualized. Getting out of samsara is also an individual.

[SIDE CONVERSATION 0:09:41 - 0:09:53]

Getting out of the samsara is also individualized. Individually you get. You don't get collectively. I don't — it's very difficult for me to say (what is it? What happened?) Rapture.

AUDIENCE: [INAUDIBLE]

RIMPOCHE: Yeah. What is rapture?

AUDIENCE: [INAUDIBLE]

AUDIENCE: transcending yourself.

RIMPOCHE: No. There's supposed to be some, somebody comes and pick a group of people.

[SIDE CONVERSATIO 0:10:36 - 0:10:40]

RIMPOCHE: OK. That's called rapture, right?

AUDIENCE: [INAUDIBLE]

RIMPOCHE: Take it up physically, collectively together en masse. That is another very difficult. It's — I don't think it's ever been before and I don't think it will ever be again. So I think it is — because getting out of samsara and I think it is really individualized. Individually.

Same thing. Even the world — ending of the world is also the whole world is not going to fall down, boom, one day together. No way. No way. It is gradually, slowly, pass by, pass by, it will go. It's not going to be whole world will go and boom, one day. You know? The whole question of the earth may go boom one day. That's possible. We've seen it's been done in Florida this time, right? Yeah, you had this hurricane Andrew or whatever that is. Did that come to Georgia? No. You're lucky. Huh?

AUDIENCE: [INAUDIBLE]

RIMPOCHE: OK. So anyway.

0:12:15

So, so there are collective things happens like that. And so certain portion will go gradually. The end of the world is definitely there, but when it comes the end of the world, I don't believe it's just going to go everywhere one day boom. So I doubt it. It'll got very slowly here and there. So I've been watching a couple of months ago some Korean thing happened, right? yeah. So I was sort of thinking, wait a minute. Twenty-nine is a little bit too soon. [LAUGHS] So that's what happens. It's possible problems will come throughout the world. It's bound to be. But it comes slowly, parts by piece, piece by. That's how it come to go. That's my opinion, anyway. There is a fire, there is air. The elements will destroy for sure. I mean, if you look about it, those fires that you get in California, acres and hundreds of acres and thousands of acres you get burned every year. Yeah, but then. Anyway. So that is the different problem.

These are the generals sufferings you have. Individual sufferings you have. When you liberate yourself, I think it is individualized liberation, rather than collectivized liberation.

Then you may say, what is the sangha for? The sangha is collectively to help each other. And even the Milarepa says, you know like,

[TIBETAN 0:14:00 - 0:14:05]

Milarepa said, "It has great omens. That person who's meditating up in the mountains and the benefitter who is working in the field and in the city down there who is feeding him will have good omens to develop, to become buddha together." But he didn't say, "there is guarantee will become buddha together collectively." Good omens. That's what. Those words have meaning behind it. So, anyway. That's — that is the samsara and nirvana.

When you look at the nirvana, nirvana is definitely a problem free. At least the problem that we acknowledge as a problem. We acknowledge as a problem, that problem free. That is the suffering of suffering, changing, and pervasive suffering. It is free. Nirvana does not produce any negativity karma at all. Negative karma at all. So therefore, there is no negativity result. So every result, whatever the experience, it is the result of positive karma, therefore there is no pain. I don't think they get bored with the joys either. So, so that is the nirvana. So at least you can see the difference between. So your interest should be looking to liberation.

So, what Buddha here says the inform — sent a message here. He said, "that's very nice to get free of samsara and remain in ordinary nirvana is good. But," he said, "that's not great. That may be you free yourself and that may be a little bit good here and there, but it's not really that great. But then it's better to go and obtain the ultimate liberation. Become a buddha is better rather than."

It's like you try to cross the river twice. Instead of crossing it twice. Even after you become arhat, you will be asked to move and you will be requested to move and you pushed away. Anyway, you have to become a buddha one day. Until that, you've not completed your journey. Certain teachings, certain paths might not have presented the ultimate goal, but ultimately you have to go there. You have to do all this. So why go twice? Why cross a river, one river, twice? Might as well cut through once. Because obstacles are normally same thing. Whether you're going to cut really deep down and deeper way, or whether you're going to cut superficially through, and that is the choice. So if you want to cut superficially through and then you — oh, sort of you're free of all pains and problems and but you sort of remain — uh, I don't want to give you the wrong picture but I can't help it. But sort of remain a tranquility state frozen. I mean, it's sort of, you remain in the state of tranquility, a frzoen. Does it make sense? Well, you don't function. You don't function. You're there. It is tranquility state. You're not functioning. You're frozen. You're not acting. So, but that's not the great thing to be remain there as a — so, so even the theravadin liberations, if you look very carefully, they say,

[TIBETAN 0:18:33 - 0:18:36]

So once you destroy the body on which you obtain the liberation, the — arhat level, and then the end of it. Because you're frozen. You're there, but you're not functioning at all. So that is not great thing to do. So the Buddha recommends, the mahayana recommends, that immediately instead of cutting through the samsara alone, why don't we cut through the imprints of delusions altogether. And instead of looking for nirvana alone, why don't we look for ultimate enlightenment where you're not frozen. You are functioning. You are functioning. You're there.

So, and also, and also it is selfish interest. Individual alone. Getting out of pains and nirvana, walking it away by yourself alone.

[SIDE CONVERSATION AND PAUSES 0:19:53 - 0:21:00]

AUDIENCE: I have a question about the state of nirvana.

RIMPOCHE: Louder.

AUDIENCE: State of nirvana, arhat level. I have read in several different dharma texts concerning that it, it's not you're at the level nirvana person isn't functioning or is in just some kind of a tranquilized bliss state. That in fact, there is, it is not an ultimate level, but there is a very powerful level of functioning. The person acts out of compassion and can manifest multiple emanations. And I'm trying — I don't know what you think about that. But that doesn't seem to correspond to what you're describing as the nirvana.

RIMPOCHE: It is true. The arhat is not really — I mean, I sort of went to extreme way to give the picture and idea. But the arhats are not really frozen. But, but according to the, according to the — the sutra of hinayana sutra,

[TIBETAN 0:22:20 - 0:22:26]

As long as you're arhat level, within the body through which you have obtained enlightenment, the arhat level, you are functioning. But once you,

[TIBETAN 0:22:38 - 0:22:39]

They give you the example like you blow the candlelight. When the candlelight is blown, there is no more. It's blown out. So like that, it's some kind of frozen state. It is! I mean, it is a frozen state. They may be manifesting somewhere but the individual really — it's sort of frozen state it is. But the, but the buddhas doesn't function that way at all. And ultimately they even wake up from that sleeping, frozen state. They will wake up and they will wake up and ultimately they have to join in the mahayana path.

Actually, theoretically speaking, here the buddhist theories really differes. Like the theravadin will say — like the two different schools will say ultimately three yanas. So each one of pratyeksha yana, sarvaka yana, and buddha yana, all those three yanas are the — they are ultimate. They have within themself they have different higher and lower level, but it is ultimate that wherever you reach, you will remain there. So then the question really comes, what happened after the body disappeared. Then they say like the candlelight blowed. And that's it. End of it. But those who say, say like the mahayana will say it ultimate yana is only the buddha yana. The others are ordinary nirvana but not a perfect nirvana. It is the ultimate yana is one yana. So if that's so, those frozen arhats has to wake up and join at the level of the third path of the mahayana and ultimately become buddha. That is a very acadamic, theoretical point. But actually what really happens is ultimate enlightenment is buddha state of enlightenment. Ultimate union, buddha state of enlightenment.

0:25:00

So when you become fully enlightened — I think each and every individual is eligible to be fully enlightened, will be fully enlightened one time or another. That's what it is. So therefore, the mahayana teachings will not recommend to divert your path from there and try to consolidate, to concentrate when building a proper love-compassion-oriented and working with all sentient beings, rather than working by yourself, for yourself.

Up to here, it is necessary. If you don't do it, you'll be neglecting yourself. And if you neglect yourself, you'll only be doing a superficial service to others. That's why it is necessary. So it is called common with lower level, common with medium level because the medium and lower level there is, that's the ultimate aim of it. We will share with that. It is common. But we go beyond that. Beyond that, look for the enlightenment.

The reason why we need, to have interest to become a buddha is because we have love-compassion. We have a commitment to help all others. Because they are connected. Now the idea is become much more open. It is where you're switching from the yuppie to … S___?

AUDIENCE: [INAUDIBLE]

RIMPOCHE: The grunt.

AUDIENCE: [INAUDIBLE]

RIMPOCHE: This is where we're switching now. Actually, actually individualized into something you need it to build up. From here we go, switch over to more concerned, more sort of universally connected with every being. Every sentient beings. So when you — you cannot leave anybody out. When you started looking around, everybody had something or another connection with you. Everybody you find something or another concerned with us. Connected. Being a friend, or being near, being dear. Or at some time we depend total life to this individual. They have taken care of. You cannot leave anybody out. Everywhere with everybody some time or another some connection you have.

So that's why it begins to open it up. From the self-interest you build up to here. Then you go and begin share that with others. And if you don't build up self-reliance, something in it, what you going to share? You're going to share your delusions or what? What do you want to share? Your emotions? Probably not right. So here now whatever you build up within you, your own build up, and you begin to share that with others. You cannot cut anybody out. Some time or another they have connection with you. They're connected. They're concerned. Your life is dependent on that, whether it is mother business, or father business, or whatever the business it mnight be. It has been somehow connected with you. You cannot leave anybody out. Everybody had done something great to you. You owe it to them.

0:29:14

And we would like to love everybody. We need to love everybody. We have to love everybody. You cannot leave somebody out. That somebody is a being.

So here, when you share it, when you open it up, you have to open nicely with something within you to share beside our emotional problems. And that's what how you do.

0:29:50

Share the understanding of the life, understanding of the pain, understanding of the quality of nirvana. And care builds up. And then builds up compassion. Then you really desire to help. Really want to remove their suffering, if possible by hand. Go out that way.

[PAUSE 0:30:23 - 0:30:33]

Develop the mind of helping them. Build a desire to make them happy. That's what love is. Share that with all. If you've been able to share without exception of anybody, calling the right — red eye is — oh. Can't work that in English. In Tibetan there's two language: honorific language and non-honorific language. So you can't use one honorific and non-honorific for the left eye. You don't get that picture at all, do you?

AUDIENCE: [INAUDIBLE]

RIMPOCHE: What do I do? We have a saying, you cannot call it [TIBETAN 0:31:23] The right side you call it great, important, right eye, you know, with big name. And this one, eye. You can't make distinct between. You can't make a big distinction between your right eyeball and left eyeball. Both are your eyeballs. One is not superior than the other one for me. It's equally important. So when you be able to do that to all sentient beings, then that is great compassion. The moment there's a difference between the right eye and left eye on the — to your caring, than that is — there is no compassion. There is no great compassion at all.

0:32:08

Once you have that great compassion, sort of urgency of need to help because they're suffering, there's pain, you really have to go. Like when we see the journalists, you know, they comes and project on television the pains and problems going through and saying thirty people are dying in the village, forty people are dying this village, and blah, blah, blah in Somalia, peoples' hearts started pumping up the urgency of needing the whatever, army or food, or whatever is need to go and to save. Right? Like that, every sentient beings that you're connected with us one time or another, we love, we care, has been suffering more than that. Not only the physical suffering, they're suffering emotionally, mentally. The need to help them is more urgency than that of Somalia's need for food.

When you get that message within you, when that moves in your heart, then you're waking up your compassion. Great compassion. Then you needed to do whatever needs to do, right? Whatever you have to do, you really have to take it. Right? Even it's meant for transferring the army over there, even it meant losing a little bit of even American life, even then it is worth to go. People draw the conclusion that way, don't they? So that's what it is. Even though it needs a whatever the needs you can have it, whatever way to help it, you need it. And then the best method is enlightened state. Effortlessly to be able to do, at the enlightened state the method is there. That's what you need it.

Actually, the necessary of to become a buddha begin to rise within the individual practitioner's mind at this level. Before that, you're told you have to become buddha quickly. It's only you're told. You don't get it. You get it here when you think about it, why do I have to become a buddha? So when you have to help all others, you really needed go and do it now, do it a lot. And then you're helpless. When you're put in the helpless condition, then you have to — you can't stuck there. You have to go beyond that. When you're going beyond that, then it is the best to become a buddha. The need of to become a buddha — the Tibetan buddhism from the beginning they tell you it is necessary to become a buddha, blah, blah, blah. But actually the affect of the need of the buddha will really rise here.

0:35:22

So then bodhimind makes sense. Then you say, hey, I really need it state of the buddha just to serve those people. So then two-pronged mind comes in. Seeking enlightenment for the benefit of all is a two-pronged mind. Then comes in. That's call it buddha mind, or bodhicitta. Whether it's developed through a seven-stage, or exchange-stage, or eleven-stage, whatever you do, doesn't matter. The choice is there between three. Don't do something else. You may not need it there. Choose between three of them and then follow it. You get there. Then you become bodhisattva. Until then, you're not. When that mind goes within you, the moment that precious mind develops with you. In other words, you knonw, you are really become responsible then.

You are a reponsible being in the — let me put in — in the terms. OK, until then, this company. This company, whatever that company is, is a service-oriented company. This is the company it's totally dedicated for all sentient beings. Until the person who has this mind developed with them, they're fooling around within the company. They're doing here and there, but they're fooling around. They're doing something, but they're fooling around. But the moment they have this mind they developed, and that person become responsible, committed to the goals of the company. It becomes responsible. So naturally, they are, they become — they're qualified to become the executive people. Get the idea? And that is how bodhimind works. So why the bodhisattva's so great, they are responsible. They're respond — they become responsible being. Responsible to all sentient beings. Committing. Committed to the goal of helping all sentient beings. That's why it's so great. We call it bodhisattva, or whatever it is. And then you bow down, folded hand, look up. All of them. And it is — if you look into the other side of it, it is becomes responsible corporate executives. Yeah, that's right. And then they have certain privilege goes with that. [LAUGHS] That's they will bow their hand, look up. So that's what it is.

0:38:51

But, even you get that corporate executive appointment, but if you are not responsible, then what will happen?

AUDIENCE: You get fired.

RIMPOCHE: You get fired. [LAUGHS] You get fired. So likewise, and if you have the bodhimind but if you do not continue to working with that, and that bodhimind slips away from you, and you are — you no longer become bodhisattva. You drop.

So you really have to work. And what you have to do, the work, the responsibilities what they give you, is they give you five departments to look after one after another. The first department they will assign to you is the path of accumulation. That is your first office which will be, which will be, which will be again, combined with training together. You are executive, but you have to do training yourself and work together so you accumulate a lot of merit. Accumulation. You will go through the path of accumulation.

0:40:13

And when you — that also you begin with a smaller thing and then go as the medium level, and finally you go to the great accumulation of merit. So this also had three promotions within that department: the smaller, medium level, and high level. That is the path of accumulation.

Secondly, then they take you out of that department and put you in a bigger department. It's called department of action. And action. Within that also you can get four level different promotions. Remember? The heat, peak, patience, (what is it?) best dharma. The four levels. So these are the four sort of chairs you can take within the same department of action.

And the third department after that then you can promote aim is the path of seeing. Path of seeing. And in that path, you will be encountering yourself face-to-face with emptiness. With emptiness. Then you really become a true responsible of — you're not one of those small executives anymore. You are a major, I don't know, …

AUDIENCE: [INAUDIBLE]

RIMPOCHE: Major player. Oh, thank you. Major player in this company. You know, becomes. And then when you are — it is difficult; it's very difficult for you to get fired. And it is very difficult for [LAUGHTER] — you not only have tenure, but you have more than tenure. You have a lot of power, a lot of influence, a lot of things to say. A lot. And then that's what it is.

And then thereafter that, then you get into the vice-presidential range of the path of meditative path. The fourth path. And then ultimately you get the chair. That's no more learning. That's how you go through with those.

So, path of action, path of seeing, path of meditating. Path of seeing is also preliminary, actual, and afterwards. And path of meditation is you have nine divisions within that. Exactly what you don't what to hear is nine of this under that. So nine of this. Not only one or two, but nine of them in there.

0:43:33

So ultimately, you reach the — so throughout this, the six paramitas are bounding principles. Throughout this. Not only you have those departments to take responsibility to care of, but your bounding commitment over here you have the six paramitas. You're working with six paramitas. Actually, after some time you have to work with six plus four makes ten paramitas. Six you know normally generosity. What is it now?

AUDIENCE: [INAUDIBLE]

RIMPOCHE: Thank you. Great. Everybody has ready to go, brrrrr. Here you go. So all this six paramitas. And plus these six paramitas for benefit self. And there are four more paramitas for benefit others. That's you be not only be generosity, you use the right word at the right time, be kind and give whatever you can buy, food, or give gift, or whatever. That type there are four of them there, which might not be applicable right for us just now.

So anyway, with bounding of the ten paramitas and then concentrating on the level or try to build up accumulation of merit and build up the wisdom. That's only what you do. That's what you meditate. Whether you meditate separately with allotted time or whether you meditate while you're walking, walking, talking, eating. You can do it, great. Like I said Milarepa's yesterday,

[TIBETAN 0:45:36 - 0:45:48]

Today I remember. "While I'm sleeping, sleeping, sleeping, I also meditate. I have a method of turning the sleep into the clear light. I have it, but others don't. If others have it, how happy I'll be. I'll go and eat, and eat, and eat and every food I'll turn into tsog. I have the method. I have it. Others don't. If others have it, how happy I am. I will be."

[TIBETAN, PAUSE 0:46:20 - 0:46:28]

So there's a lot of those. That's that.

AUDIENCE: [INAUDIBLE]

RIMPOCHE: Huh?

AUDIENCE: [INAUDIBLE]

RIMPOCHE: Fifth path is called no more learning. The chairmanship.

AUDIENCE: [INAUDIBLE]

RIMPOCHE: Heat. Heat. Heat. Yeah, heat.

AUDIENCE: Heat.

RIMPOCHE: What did you say?

AUDIENCE: [INAUDIBLE]

RIMPOCHE: Spell it.

AUDIENCE: H-e-a-t.

RIMPOCHE: Heat. You get from the back. There you go. Or peak. Peak of the mountain.

AUDIENCE: [INAUDIBLE]

RIMPOCHE: Not pig, like that way.

AUDIENCE: No. Peak.

RIMPOCHE: OK.

AUDIENCE: [INAUDIBLE]

RIMPOCHE: Patience.

AUDIENCE: Be patient.

RIMPOCHE: And best dharma.

[SIDE CONVERSATION AND PAUSE 0:47:31 - 0:47:39]

So, that is briefly the mahayana path. And out of those, out of those, that big — that basically you settle down. That's what it is. And then,

[TIBETAN 0:47:58 - 0:48:01]

The Foundation of Perfection will say,

[TIBETAN 0:48:04 - 0:48:16]

When you become at that level, then you have begin to develop the common foundations.

[SIDE CONVERSATION 0:48:29 - 0:48:32]

Worthy of supreme vehicle. That's what. So now, you're not only you had essence of the hinayana vehicle, you also have the essence of the mahayana vehicle, and now you should have the vessel worthy to become the supreme vehicle which is vajrayana vehicle. So the dividing hinayana, mahayana and vajrayana it is from the point of the individual practitioners it is OK. Technically it's not OK. It doesn't divide that way. From the point of the individual who builds up its own experience, that way you can do that way. Division of the three yanas. So,

[TIBETAN 0:49:22 - 0:49:37]

Which is the path of the fortunate ones. Unless you're a fortunate person, you will not be able to take that. You are not — you're not. You will not be able to take it. Number one, you're not going to even heard about it. Number two, even you heard about it, you will have a lot of misunderstandings and not going to be correct. And once you have some understanding and some correctness and 50% things may be wrong, doesn't matter, but you are become fortunate enough to be able to enter in this path. That is vajrayana path.

The entering of the vajrayana path is the meaning of initiation. Here the long, long initiation is introduction, or introduction. And it is almost orientation in the vajrayana practice and orientation in the mandala and introduction to the head of the environment, which is the mandala is the principal yidam, or deity, in the mandala. There is a hell of difference between the persons who have been introduced to the — to the head of the mandala and who have not introduced to the head of the mandala. Big difference. Wherever you pray, say mantras, do everything, if you don't know the family, it's you're almost you try to shouting. They give you the traditional old style. You know, the traditional in old Tibet, the beggars who are begging food. Even in India you'll see them, right? Those beggars go outside and shout. They shout from outside. "Give me a feast to eat," or something, you know. With very loud voice some people will say "please give." Most of them will, "Give something to eat!" That's what they do. I mean, that's what they shout. And without introduction and whatever you pray as you're doing, you're making appeals through the air. Through the air. And when you have been introduced …

[SIDE CONVERSATION, PAUSE 0:52:24 - 0:52:33]

… if you've been introduced, you can make an appointment and call on and talk about it. OK? You can make appointment, and call on, and talk about it. And that is the advantage. Because you know. You're introduced. You can talk about it. That is the advantage.

And if you work hard within it, keeping commitments and doing things, not only you can, you can call on them, but you also have the — but you also have the — begin to gain the confidence of the head of the mandala. You begin to gain the confidence by the people. So you cannot only you become inner inside people, you'll be working with them, but you'll not be able to do too much of it. But you can do something. I mean, you know the family very well. You're inside there almost. Half in, half out. That state. You can have people come and meet you. You can talk on their behalf. You can may be able to do a little negotiation on their behalf. Little bit here and there. That is the sort of that level of confidence you gain. And ultimately and then you can, you can be head of the house. That's what it is. So that is the state of enlightenment.

0:54:19

I guess I have to stop here. I'm not sure whether we can start tonight or not. If we do not, if you're not be able to start tonight, then I'm going to — there's two choice. The preparation and actual, both can be done within the one day. And um, and I did a couple of times, too. If you're busy, you can do that. Huh?

AUDIENCE: [INAUDIBLE]

RIMPOCHE: Well, that part you're going to miss it. The dreaming part of it. Probably you expelled. You don't get much dream anyway. [LAUGHTER] And so. So, sort of play with air and I think we have to stop here. You people also have a long sitting. And uh, and uh go around before it get too dark let's have a little movement, either inside or outside, whatever you do. And then we eat at about 6:30 and then see how much torma condition is. And whether there's time to preparation and do the preparation both, I doubt it very much. Quite late. Anyway, we go accord. That's why I said from the beginning, don't ask me what time and when and what. So, that's how we go.

[BEGIN PRAYER IN TIBETAN 0:56:05 - AUDIO CUTS OFF AND ENDS 0:56:08]