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Gelek Rimpoche Transcription 2 of 3

[0:00:00 – 0:00:30 Tibetan] Rimpoche: The line is like that of bungling in the water or something. Translator: Shall I read it? Rimpoche: Yeah. In that uh Tsong Khapa’s Lam Rim is still at the same level [0:01:23 – 0:01:29 Tibetan] The last word is difficult to find easy to destroy like that of lightening in the sky. So now we did...oh yeah! We did actually that and Diane impermanence workshop. So maybe I can skip that...maybe. Except very briefly. The life, whatever we face today, it is really worth and wonderful and fantastic and difficult to find it. However, this is not ever lasting. It is natural impermanent. It is changing. And decaying actually - every day, every minute, every hour.

[0:03:16] Our bodies, what we have today, is of course a wonderful home for us. But it is [a] rented apartment. And we will live in this as long as it is serviceable. Even if it is become uncomfortable, we will still continue to live in it. Until it becomes unbearable or unserviceable. So, since it is a natural process - it is getting older and sick, and difficulties - this one day apartment will become unserviceable. The water doesn’t run. The electricity doesn’t work properly. And the roof will collapse. Then we have to go. So that is definite. For all of us. Nothing can stop that. Spiritual power has not stopped [it]. You name it – any great spiritual beings from Buddha, Jesus Christ, onwards [to] anybody today – and so and so, and so and so,

[0:05:16] “oh yeah, that person has came in this and that period to that and that period.” [They] always have under their pictures or under their monuments or memorial things, under their name – and um, It has some very interesting date you could say – a dash to something, you know? [0:05:53-0:05:57 Tibetan] So in our ? (0:05:59) and they will have some additional thing is a late so and so. And also the date underneath that will have a closing thing (laughs) The date goes and then closes, you know? It doesn’t remain there all the time, see? So, let’s say it’s a 1910 or something, let’s say. And the 1910 doesn’t remain there all the time, there will be 1960 or 70 or 90 or 80 or something there. I think that is unavoidable to all of us. No spiritual power will stop [it]. No military power will stop [it]. No economic power will stop [it]. [0:07:05] No strength will stop [it]. No health will stop [it]. Nothing can stop [it]. If the strength can stop [it], the lions and elephants will be living forever. But they also go. So, we have the ivory items. Ivory bangles and ivory jewelry and ivory earrings and all this. In one way, even the powerful elephant goes. Right? The tigers too. You can see the skins and hats everywhere. Where they’ll proudly show in the hunting clubs or in somebody’s home or something. And we go all the way to Africa and bring tiger skin hat back, or whatever. We proudly show to our friends. And [it’s] actually [a] sign that tiger is gone. One of the Dalai Lama’s said [0:08:36-0:08:44 Tibetan] Not only that we are definitely going, but ever since we are born we are getting closer to that conclusion. The moment we are born, we are running towards that conclusion like a galloping horse.

[0:09:13] When we call it ourselves a living being, but we are runners, running towards death. These are the true facts in our lives, reality. And the time of the death is uncertainty. If there is a certain time, then we can do something there and then we can earmark certain year like the Western star. We can organize and then mark and make deadlines and do all this. Since time is very uncertain, no matter how well you organize it, but it becomes irrelevant. You can be better organized than the Germans (laughs), even then it is meaningless. Because the basic calculation point is not there. Right? Basic division is not there. If basic division is there, we can do. And what we did this time in Ann Harbor when His Holiness is coming, we calculate 60 days.

[0:11:13] So, we said, we looked in and said, “what do we need to do?” We spent a week or ten days looking what we need to do. Took all the list, so then we divided in order to materialize this. What we must finish for by words, two months by words. So then comes “you know, you must finish this on this week, this on this week” then deadlines set up in [a] big chart! (laughs). So once we build up this one we go back that way, right? So we always give second chance too. That is because we can do it. But in life we can do that. Because the deadlines not that - the point is missing. So even you make it, it is not relevant. It will go in-between. You may extend it your deadline. Or you may get sick. Or you may get old. Or you may not be interested. Who knows? Anything is possible.

[0:12:54] So, it is uncertainty. Uncertainty is the actually, the main point of overcoming the laziness. Then the next question comes, “what do you do when you go?” Will the body help? Will the mind help? Will the writing help? Will the life insurance will help? What about health insurance? What about social security? All of them, it becomes meaningless. Even the friends, the family, your own bank balance, your own investment, all of them will let you down. Not only that, our own body, which is born with us and we take care of so much. We always are worried if we are too cold, too hot, all this and that will also let us down. We sleep with this, we get up with this, we walk with this, we are together with our body all the time. We’re worried we are getting too fat, too thin, or too decayed.

[0:14:49] All of those. But still that day we live. The body will let you down, that’s what that is. Not only the body will let you down, the body will change. It is no longer precious. They change the name. They will call [it] corpse, right? People will be afraid. People will keep [their] distance. Don’t come nearby. Yeah, all of them. So...that is the same thing on our body, that is what is going to happen. And what do you go with this? At that time, what do you have? What is your position? What is in your possession? Nothing. Nothing, but the karmic imprint, right? Karmic imprint. Up to hear we can tell we know because we see it. After we go what do we carry business, we don’t see it. So it is difficult to convince ourselves. So sometimes we do need a little faith. And the faith in Buddhadharma and their words, their information are a little necessary. And we still are not demanding a blind faith. We are demanding intelligence, understanding.

[0:17:13]. Intelligent understanding here is if you think logically. And then it will give you systematically some understanding here. And that understanding and that logical reason[ing] should be strong enough to convince us. And intelligent faith is absolutely necessary, actually. [0:17:51-0:17:55 Tibetan]. Even the Buddha said, there’s a Sutra called [0:17:58-0:18:27 Tibetan] and is says faith has to go like a mother. If there’s no mother, there can be no child. It is true how great father may be, there will be no child at all. Right? (laughs) Anyhow, no matter how strong great father – what you call it? Banking guys? And never produce a child. So [0:19:38] likewise, their wisdom interlocks intelligence must be so great, it doesn’t matter. If you don’t have some kind of intelligent faith, no result will be produced. Similarly, they give another example that is, another example that is...ok [0:20:10-0:20:17 Tibetan] Those who doesn’t have any faith at all, no good quality will grow with them. Example is, if the seed of the grain which you are going to sow has been burnt - if it has been burnt, no green will grow. No glean will get it. Likewise, those who doesn’t have any faith at all nothing will grow. So that is why this intelligent faith is need. But how to develop that intelligent faith? Not because Buddha said so. Buddha himself has said, “don’t accept because I said so.” You heard that number of times, I’m not repeat.

[0:21:24] Anyway, just remind you [0:21:25 -21:31 Tibetan] so you...if you are buying gold, even 2,500 years ago, you want to make sure this gold you are paying for it. So you, you buy the gold, you take the gold, cut it, rub it, burn it, and when you’re convinced, you pay. So what reason do you use? How you develop the intelligent faith? You [do] not use Buddha as a reason, “this must be true because Buddha said so.” That is the wrong way. And that becomes blind faith. The other way, “Buddha must be good because what he says is right and true, so using Buddhism is right.” “Buddhism makes sense.” “Buddhism makes a difference in my life.” Not only Buddhism in general, but whatever particular point is effective to you.

[0:23:08- 0:23:17Tibetan] So, what happened is the teacher, the protector, and the tathagata or well gone or whatever. So, they point to each other both forward and backwards. Do you understand? Because the teaching makes the difference to my life, so you’re my protector. That part gives me peace and harmony and joy. So it is good part. This part cuts the violence and delusions, so it is good part. When it is cutting the delusions, it brings them peace, harmony. And when bringing peace and harmony I can develop myself. And when I develop, I can overcome obstacles and delusions. And when I can overcome obstacles and delusions, I can develop. And when I can develop, I can help others to develop. So this [is] the reason backwards and forwards and you see and convince yourself. This simply giving you the example. But if you really wanted to know that, it’s not prajñâpâramitâ but pramânavârttika –

[0:25:39] will give you all this. The logical texts will give you that. And therefore who will study [0:25:47-0:25:49 ?] and all this will be able to learn that gradually. So that’s what it is. So that helps to bring intelligent faith. Then you have a mother. Then you can give birth. So anyway, the intelligent faith will tell you that the words of the Buddha is not wrong. So because we cannot go beyond this level, we cannot go black and white. So according to the Buddha... so the only word we can carry is the negative and positive karmic imprint. Not even karma itself – imprint. So that karmic imprint connects with the conditions. If it is connected with the human condition, then you can get human rebirth. If it is connected with the animal condition, then you get rebirth as animal. If it connected with the heroine (?) condition, then you become heroine (?) person.

[0:27:41] So it is your karma and meeting with the correct conditions. So the life counts. Life counts. And spiritual help counts. So because that will can help to connect with the right condition. That’s why praying can help. There is room for miracle. All of them will work because karma depends on the condition. Basic original karma and condition. If you can avoid the condition, you can even avoid the karma. Right? If I have a karma to get my stomach-ache or diarrhea, if I don’t eat anything raw, I cannot get diarrhea (laughs). Doesn’t matter, because the condition is not right. Can you avoid completely? I don’t know. But you can avoid to [a] certain extent. So that is how karma works. So that is why the luck is important, spiritual help is important – especially when you are making the transition. So it is the also is the most important is our habit.

[0:30:09] So if we have a habit of contacting positive virtues in our life, all the time, then 90% of we are possible – maybe 99% - we have possibility of connecting with positive conditions. And if we have a habit of contacting negative, 99.9% we are likely to connect with the negative. Because our habitual patterns normally govern our lives. If we are go against our habit pattern, it is difficult. It is swimming against the current. You get me, right? It is hard. Even a small little habit is so difficult to change. Let’s say if you moved in this town; a new one. So, three months

[0:31:46] ago. And you start a certain pattern to which road you are going to drive to your office. And that back. And particularly in the morning when you have to rush to the work. So, you have it setup [a] certain way to go. Ok, another friend or colleague of yours who are living on the next street will request you, “Will you pick me up tomorrow morning on the way?” What do you think? You’re in a suit. You have to say yes as well as [?] But you going to go wedding. “Ah, I’m going to be late.” “Maybe I’m going to miss my parking.” You name it. If you do it, it is not difficulty. But the thought of doing it suddenly gives you inner problem. And that is the smell of the habit that you build only in two and a half months. To go against that is difficult.

[0:33:16] Think of cigarette. And how many people around to cut the cigarette smoking. How many times you may attempt to cut it. And how many times you start it again. So this will tell you how difficult to cut the habitual pattern. And stands (?) on how powerful the addiction is. I’m not only suddenly against the nicotine added addiction. But all the addictions are like this. So even the nicotine addictions we have at most, how many we have? thirty years of addiction? What else? So, but the addiction to the anger, addiction to the hatred, addiction to the jealous[y], addiction to the attachment, are not thirty years. It is a hundreds and hundreds and hundreds of thousands and thousands of years addiction. So, it is difficult. When we put the sand bottle upside-down, it always goes down. Right? The gravity pull them down. Likewise, our addictions pull us down. The addictions work as gravity.

[0:35:10] So, that is our life story. It is the daily drama [?] of our lives. As the days goes – I told you that um, what was it? that soap opera (laughs) – as the days go by our lives. That’s true. Right? So now, the time is...bottom here means correct. The correct means to put bottle upside-down without using gravity. So, probably you have to go to space or something where there is no gravity. That is just joke (laughs). Meaningless, useless, blah blah. Totally (laughs). The reality is we have to work against the habit addictions. So as much as positive habit that we can build in life. And that much possibility that our karma will contact with good condition. Because it’s our habit. Because it’s our wish. Strong wish. Because our mind at that time is [037:04] extremely subtle. Now it’s gross. We can think. We can change. We can act. We can perform. We can do right. We can do wrong. Routinely (?). But at the subtle level we can do nothing. We are fragile. we are subtle. Even today, when we are sick or we are emotionally wounded, when we become fragile, you have to hide behind caller (?). You can’t do anything. Don’t you see that? And that is – even gross level. That is still a gross level. We do have a body. Our mind is full grown. Fully matured. We have control – even though we lose control. But at that time, we don’t have control. Extremely fragile. So we’re totally dependent moment.

[0:38:41] So, that the moment will be set. The motion – we’re in the motion. The motion will be set by our habit[s], addictions, and our wish and motivations. So that is important at that time. And then remember, there’s a plus room for play. So, it’s all in motion; it’s looking for the conditions. That’s why some religions will also tell you not leading the rebirth take place in the human is negative. Some religions will tell you that taking rebirth as a human is negative. That is the reason. But it is not negative to the individual, in my opinion. Even from the Buddha’s point of view. It is not negative to the individual. It may be negative for the collective, that’s a different issue. Collectivity, but that is different issue. Anyway, I’m not going to get into this complicated conditions.

[0:40:32] So, what we really have at that time is the Dharma. The Dharma is the correction that we made. The correction of addictions. And the making getting used to it to a positiveness. Right? So, if you’re used to it, you feel good. Right? We have a saying in Tibetan [0:41:06 – 0:41:11 Tibetan] So, when you are used to it, even if it is bad condition, you feel happy with it. The dogs will think the doggy house is palace. And the pigs will think the slime is palace. Because they used to it. That’s their habit. Right? Some people are very happy with the tidy room that’s clean. Some people are very uncomfortable with that and like to be in the mess. That we know. That’s our habit. That makes us comfortable. So likewise (?), wherever you are comfortable you are bound to go in that direction. And that’s why Dharma means correction. Correcting the negative addictions to a positive addictions. Alright? So, in other words, you are [0:42:40] correcting negative addictions and go on (laughs). Forget it. Anyway. So that’s the reason why Dharma can help. I mean, nothing but Dharma can help. Alright, now what happens? What happens thereafter? Ok, now we move one subject up. Another point. So then here it goes [0:43:51-0:44:08 Tibetan] Can you read that question? This is it. Translator: There is no certainty that after death lower rebirth does not await you. But there is certainty that the Three Jewels have power to protect you from it. Therefore, base yourself upon refuge and let not the refuge precepts degenerate. Also consider the working of black and white actions. Practicing correctly is your own responsibility. I, a yogi, did that myself. You, oh liberation seeker, should do likewise.

[0:45:08] Rimpoche: Ok, so now this particular point is not directly mentioned in the Foundation of Perfection. In the Foundation of Perfection this particular point is not in the direct words, but you have to fit it in. [0:45:33-0:45:38 Tibetan]. So the word if you look at Tsong Khapa’s word, he says we don’t have certainty that we are not going to go to lower realms. Right? That’s what he said, certainty no certainty, right? When they say there’s no certainty, we don’t uncertainty, it means somebody else have certainty actually. There are people who do have certainty. So, we’ll call them Arya’s. It is extraordinary person. It’s true. So, what does that mean? [0:46:32-0:46:38 Tibetan]. So why you call them Arya’s? Because they are free from the, the, those four mountains running across. Do you remember the four mountains running across? The other day we mentioned. So, free from that. So therefore, they don’t have any sufferings. You get it?

[0:47:11 – 0:47:14 recording cuts off Rimpoche briefly] So, when we don’t have certainty, what do we do? We rely on our habit and we take refuge. So that we have the protector who will protect. We have a room for medical to play. And We have a subtle habitual pattern that possibly go to positive. So, that is our packing a bag...packing of suitcase. So how do we take refuge? Who, why, how, and what they after? So, Buddha, Dharma, and Sangha. Buddhists recommend, because it is Buddhism, so it is recommended Buddha, Dharma, and Sangha. Why Buddha? Because Buddha himself is free...him or herself – because Tara is Buddha too, there [0:48:43] are a lot of female Buddhas – so him or herself is free from all the pains. They are also great – they have a great method to lead others on that path. And they do have a Great Compassion to all beings. Okay? [0:49:14-:0:49:23 Tibetan] So, whether it is hell being or whether it did anything to you or not, they will work for you. Even if you get paid or not paid, they will work for it (laughs). So, they are good volunteers. So, these are the four reasons. You know the four, right? You yourself is free[?], you know the method to help others to be helped, compassion to all, good volunteer.

[0:50:12] So while they’re free themselves, there are the qualities of the body, mind, speech – and Buddha has eight qualities, Dharma has eight qualities, Sangha has eight qualities – and all of them, and I’m quite sure in the Liberation in the Palm of your Hand, the translator should have mentioned in detail. Should be, should be. (0:50:37-0:51:07 Rimpoche asking the audience about the source text and joking with them). So anyway, the Buddha’s qualities are pointed out from the knowledge point of view. Dharma’s qualities are pointed out from the activity point of view. Sangha’s qualities are pointed out from the harmony point of view. And in case it is not in there, we will find them in a book called Uttaratantra. In case it is not there. It is basically mentioned in Uttaratantra, most of them, okay? Um, anyway so that’s the reason why they are fit to be. Right?

[0:52:15] If the object to whom you take refuge, if the object itself, or him or herself – the person itself – if it is not free from the suffering, how can they help you to get yourself free? He himself is stuck – he or herself is stuck. Right? Suppose if somebody is sweeping by the current and you also go in the river and you ask that person, “help me, help me”, how can he help? He himself is going. Right? And even that person is free and is a good swimmer, but if he doesn’t know how to help you, he will go. Right? “Well, I tried and I’m sorry”. And normally happens with everybody. So that is why Buddha, Dharma, Sangha is different – they know the method. They even have the words to pull you out. Ok, now... if they don’t have compassion equal to all and then they will have to send it but they don’t have other people. Because you reflect. If you can’t help, you reflect. You need priority. Someone is first, someone is second and

[0:54:30] automatically you do it. So, they don’t do that because of the great compassion to all. There is nothing near and distant. And if they’re not helping everybody, then whoever can pay them then they will do that. And who cannot pay, then look out. So, all royalty people will be liberated and all poor people will be left out (laughs). So that is not the case. So, it is volunteer for everybody. And that is the four reasons why Buddhism recommends Buddha, Dharma, and Sangha as object of refuge. A number of different things are there, but basically these are the most important reasons, I think. Maybe these are one of the most important reasons, anyway.

[0:56:04] And then, what is Buddha? What is Dharma? What is Sangha? That is very important.

The moment we say what is a Buddha, what will our mind have it? Two or three things, actually. Our mind may go to the historical Buddha in India somewhere. Or maybe an image in temple, or center or something. Or maybe somewhere in there or there, in the sky. Anybody has any third feelings or fourth feelings? Audience: I’d say sort of basic um...essence of yourself in your heart. Rimpoche: Are you talking with your rational mind? Or are you talking with your natural instinct? Audience: half/half (laughs) [ 0:57:26 – 0:59:13] Rimpoche and audience joking off topic]

[0:59:13] Rimpoche: So, the historical Buddha represents the (? unclear) enlightened beings. If you can imagine the historical Buddha in front of you living in the air, that’s fine. Nothing wrong with that. If you have to go back to India, then you’re wrong. And further, if you still thinking of the images in the temples or the centers or in your own or sort of go in the picture or the image or the thangkas or the paintings or the pastors (?) or all this, and then it is a mistake. The mental image is much more better than the physical image you have to look. But the physical image does represent. So, it deserves all the respect. So does the Dharma, the moment you say...oh I’m sorry, I’m not finished with that. The mental image of the Buddha represents the historical Buddha, represents all the enlightened beings. You know, those who are already enlightened. As the gentleman here mentioned, so if you’re looking within yourself you are the Buddha potential. Buddha potential. Two kinds of the potential, actually: the static and the growing. It’s called two rigs (sp?). One is (Tibetan) and the other is (Tibetan). The [1:01:41] (Tibetan) is the natural, Buddha nature, which is natural; static. The other is the growing Buddha nature. It is growing. Or they call it ‘potential.’ It grows Buddha, Buddha, better, better, better, and fully matured. So that is my Buddha, within me. So, that is my baby. I have to take care of it. That’s me when I become fully developed. And this is most important Buddha for me. Then the second is the Dharma. Again, two: the representation and the real Dharma. The books, the teachings and so on are the representation Dharma. And just like Buddha image does, they also demand respect.

[1:03:27] So therefore, it is one of the advice of taking refuge: you don’t jump over the religious texts. And the notes. So that don’t put on the bare ground. Give them some sort of um...what is that? Thank you. And particularly don’t jump over. Lot of people ignore that completely – one because they do not really pay attention. Actually, it is going against the Rimpoche advice. You don’t want to sit on the Buddha’s head, right? It looks funny and is disrespectful. And just like that, jumping over the texts and notes and so forth.

[1:04:52] Okay, so the real Dharma now is the spiritual development. The big ones within the historical enlightened beings. And the little ones within ourselves. And that little one within ourselves is our Dharma. When it is fully developed, and it will become the quality of the Dharma. It is (?) sort of the Sangha. The representation of the Sangha is the, in the Sutrayana, the more than four monks...four fully ordained Bhikshus. That’s why in some of the translations, there’s a “I take refuge to the highest assembly.” The word “assembly” comes because it is not one person, it is more than four. So, as I mentioned to you about the Mahayana, Bodhisattvas are Sangha. And in Vajrayana, the Dakas and Dakinis are Sangha. So, the true Sangha here, is the understanding of the nature of reality. The personal persons who understood the nature of reality are become real Sangha. Until then, it is artificial Sangha. Even if you are member of Jewel Heart or whatever. Rimpoche to audience: do you have a membership here? Audience: Well, what do you mean by membership? Rimpoche: There you go. Audience: We come here, and we have a list that says these are our members. Rimpoche:

[1:07:32] You don’t have a card to carry? Audience: no. Rimpoche: Oh, this is not American Express (laughs). This is not American Express. Just joking. [1:07:55- 1:08:28 Rimpoche and audience talking]. So, anyway until then it is artificial Sangha anyway. Either you carry a card or you don’t carry a card (laughs). So, the true Sangha is when you see the true reality. To become an Arya, to become a true Sangha, to have the center of the third path out of the five paths, to be on the first Bhumi, they are all equal. Happens at the same time. Audience: Does this mean that Bhikshus have... Rimpoche: No. Artificial Sangha. So the individual who understand emptiness is equal to reaching to the central point of the path of seeing. In the path of seeing, and out of the five paths, that is basic Buddhist path. Whether it is Mahayana, Hinayana, whatever it is: five paths. Path of accumulation, path of action, path of seeing, path of meditation, and path of no more learning. So, path of seeing is seeing what? Seeing emptiness.

[1:11:01] So that also has preliminary, actual, and uh...whatever you call it. Translator: conclusion. Rimpoche: What? Translator: conclusion. Rimpoche: conclusion or yeah, it is after opting (? 1:11:12) or something, that’s it. Actually, path of accumulation is three: small, medium, and big. Path of action is four: path of heat, path of peak, path of patience, and path of best Dharma. Those are worldly Dharma, actually. You know why, the next is going to be path of seeing, so you’re going to be out of worldly. So, this is preliminary, actual. Okay, actual is directly seeing the emptiness. So, afterwards you get it. Then the reality is different. You really see the true reality. The walls move. Houses fly. you can go cross the wall; walk across the wall. But you do have a little problem of adjusting. So, once adjusted, then you become this. After opting.

[1:13:07] So then next it becomes path of meditation. Nine different paths in that. And then path of no more learning. Path of no more learning in Theravada tradition is equal to arhat. And path in Mahayana is Buddhahood. That’s five paths. And in Mahayana they are divided into ten Bhumis. Bhumi means landlord or whatever, one who owns the soil or something. One who has the stage. And that also has nine of them...ten of them! Eleventh is Buddhahood. [1:14:12] So, ten plus one. So, the first one is equal to the middle point of the path of seeing. That’s why it’s called extraordinary person. These structures are built to sort of the Indian mentality, earlier. So, it is hierarchy structure. But it is not uh, it is not a function administered from Rome (laughs). Anyway, so that is just path. So, the Sangha. The real Sangha is, we are the potential of the real Sangha and the representation. So then, now the next is to whom you take refuge...who is the person taking refuge - that’s ourselves (unintelligible word1:15:27), and why? Two reasons:

[1:15:39-42 Tibetan] So, one: we have the sense of urgency that I may fall in the lower realms. If somebody was telling me last night, I may die tonight and that sort of urgency, “I told you, I told you don’t die last night”, but I don’t see them today here (laughs). Anyway, the sense of urgency in case whenever I do. And when you have a sense of urgency and when we don’t know what to do, we rely on something else. And when we’re in trouble we don’t know, when we get into trouble; when we don’t know what to do, we go the little counselor. Right? We get the advice, the help, and we rely on them. So likewise, first we make sure it is good lawyer. And second, we show that person the help [we get help from that person]. And third, we rely on that. And that is one of the reasons: sense of urgency. Another reason is knowing the quality of the object of refuge and then putting your trust in it. So, then you rely on it. it is refuge. That’s it. Have a good lunch (laughs).

[1:18:47 new recording - post-lunch] I think we have to continue where we stopped earlier. So, which is, I think we stopped at the refuge taking, isn’t it? We’re at the refuge, right? Where did we stop? Finished? Refuge completed. Okay. So, after taking refuge...so what does refuge mean? Refuge really means, “I’m going to rely on you, so please do help me.” That’s what it is.

So, there is a, “Yeah, I can try to help you, but there is no magic way of helping.” So, the only that you can do is uh..it is very much like going to see doctor and when the doctor knows what is wrong with you, and they tell you, “I give you these medications and you follow.” We have to follow it. And if we don’t follow, you know you’re not going to get help at all. Right? There’s no point of keeping the prescription in the pocket, it is not going to protect anything. So, likewise, [1:21:16] taking refuge to Buddha, Dharma, and Sangha, they will tell you we can guide you only and you have to follow it. Ok, what I’m not going to mention here is the positive and negative advices. So, you have to learn them from the books. There are positive advice there are also negative advice. Get it? So, the most important advice will be the karmic thing. [1:22:16-26 Tibetan]. Ok, so in the Foundation of Perfection I think there is something. [1:22:54-1:23:06 Tibetan] So it has after that, so um like the black and white karma follows like a shadow to a something, something. Translator: And after death, one’s good and evil deeds trail after one like the shadow trails the body. Understanding that this most certainly is true, may I discard every level of wrong and generate and infinite mass of goodness. And power me thus to be continualy aware.

[1:23:47] Rimpoche: Ok, so that’s it. So, after death – or, even before death – it is what really is following is our karma. Ok, what does the good karma do? What does the bad karma do, basically? Basically, the good karma will give you positive life in the future. And the bad karma will give you negative lives or other bad lives. Ok, what is bad life? The sufferings in the world, what we see today/experience today, is this a bad life? Certainly not. We do have a lot of suffering. It’s almost like a hell on earth. However, it is not true – the other negatives are much more. And a lot of people will think, “I like to follow Buddhism because there is no hell.” A lot of people will tell me that, I don’t know if anyone in here or not. They’re mistaken. Unfortunately, the bad news is Buddhism also has a hell. Not only Buddhism has a hell, but there are 18 hell realms. Not one, but 18 of them. There’re eight hot, eight cold, that makes 16. And, plus two – nearby around on the human land and round ?? [1:26:31 unclear].

[1:26:32] So each one of those hell realms, whether it is hot or cold, it is intensified by different levels. Whether it...they have numbers, numbers one to eight. Whether they have been done by ???[1:27:03 unclear] or whatever it might be, but higher numbers are much more intensified suffering than the lower numbers. And then in addition to that, Vajrayana practitioners also have one thing called vajra hell. Yeah, vajra hells are even more intense than that and more difficult than any other hell. And also, there’s a realm called hungry ghost realm. And that also have some divisions, I forgot, whatever. So sort of this cautions of the hungry ghost is what the seventh Dalai Lama had said, [1:28:04-20 Tibetan] Can you translate that? (Tibetan) The stomach is like a big mountain and the limbs are like that of straws. The throat has the knot, so the food can’t go through. And then they don’t know how to operate and put it in (laughs). (Tibetan) The body is completely covered with dust. (Tibetan) So hungry, that fire comes out the mouth. (Tibetan) All these waterfalls and rivers and the lakes, just by seeing them they go dry. Yeah, that’s their karma. It is very funny. Very funny, sometimes karma is so bad.

[1:29:56] Suppose we see here a glass of water here. Whether it is bottled water or tap water with the chemical, or whatever it might be. When we look at it, we will see this as water. We can use this as water. And it is water. But, when the samsaric gods look at this, they will see this as nectar. And they use this as nectar. It serves the purpose of nectar. And it is nectar for them. For the hungry ghost, this is not usable. They will see them as blood or puss or something. And they can’t use it. And if they use it, it becomes that way. So, this is one glass of water, for the three different people, three different persons, perceive three different ways, serves the purpose of three different ways. It is funny, extremely funny. So that’s why Chandrakirti says, “[1:31:38-43 Tibetan].” Chandrakirti’s root text to the Madhyamaka mentioned this absolutely clear. So, that is how karma works. It is so funny. It is not really suffering as suffering, but how the people perceive it as suffering. And that is what happens.

[1:32:17] So...that’s why there’s two hell realms in the nearby, that call it nearby and all this, which means sort of two different hell realms in the human land also. It also must be like that. The intensified suffering because they will experience it that way. There in the text they say you go somewhere else and you see something, something, blah, blah, blah. But, that must be like that. So then also in the animal realm, there is two categories of animal realms. The one, the major animal realms are sort of under the sea or something. The other one is what we see on the human land. We share the same environment and together with us. That including all the animals plus insects and sort of birds and so on and so forth, all of them. And goes in that category. This is... It is just looks just like Western idea: boxes, you put this in boxes. So the six [1:34:05] realms, we put them in different boxes (laughs). Umm, what else left? Human beings, yes. We are human beings. And we have plenty of sufferings. If you look at underdeveloped nations, there’s a tremendous of economic and disease and so forth. We see them on television all the time. CNN and BBC [1:34:47 recording ends]