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19940511GRJHNLLR07

[0:00:26] Anyway, so all of them we see and they are there. There’s supposed to be...what is it? 177 ? in this world today. According to the Carter Administration...uh, Carter Institute. One hundred and seventy-seven countries are here in the world. So, that’s there. In addition to that, there is tremendous economic sufferings. That is happening in China, India, and Tibet. And we see the Indian coolies in Calcutta or something. They are in tremendous problem, it is not a joke. Now the funny thing is they enjoy (laughs). Yeah. I did not mention it the other day? [Audience response] Sunday I mentioned, so I am not going to talk again. Anyway, they are there.

[0:02:25] So, when we have this tremendous, uh, like a war (unclear) and they are killing each other, so all other problems you don’t see them. You see mostly the killings. And when that is a little relaxed, then you see the hunger and economic hardships. When that it is a little relaxed, it is not there in the West, then you have the opportunity to experience your emotional problems. And that’s how it was. So, what’s happening is when there’s um...there’s layers and layers and layers of different sufferings we have.

[0:03:22] They’re all man-made problem. Alright, um.... I’m getting mixed up now. I’m getting mixed up. I’m sorry, I’m not supposed to talk to you the human sufferings here. Anyway, sufferings in the lower realms and in order to avoid taking rebirth in that, we take refuge. So, after taking refuge and when we follow the proper advice, follow properly, it somehow protects you [from] falling into the lower realms because you are reducing the causes of falling into the lower realms and you are increasing the cause of taking rebirth in the higher realms.

[0:04:35] After here, we are taking completed talking about common with the lower level. So, one of them is basically divided into three: common with the lower, common with the medium, and the Mahayana path. So those up to here will have completed common with the lower. So, people who are practicing this path who are meditating, who have not developed realization on the subject we have mentioned, are in the category of common with the lower level. Whether you are a senior guru, a junior guru, or new guru, or old guru, or whatever you may be.

[0:05:55] Whatever you may be, you are practicing that level is common with the lower level. So, when we have a proper realization, each one of those points we have mentioned earlier, they are also a sign of development of that point. And that sign of development of each point is also mentioned clearly in the Liberation In The Palm Of Your Hand. So, pick up those things and find out whether you have that within you automatically coming, or you have to fix it and try to pretend you have it. When you having that automatically coming, effortlessly, ideas coming up sitting it with you. You have the sign of development of that. So then move to the next.

[0:07:19] Otherwise you can have sort of a superficial read and the meditate, but you are not...you still just not be transformed. Alright, now the next – we will do the common with the medium level. Okay, Tsong Khapa here says, [0:07:45-0:8:16 Tibetan]. This one has a particular extra line for the purifications. That is this one (to translator). Translator: “Should you not find a suitable rebirth; it will not be possible to progress along the path. Cultivate the causes of a perfect rebirth. Appreciate the importance of purifying the three doors from stains of evil.

[0:08:55] Cherish the power of the four opponent forces. I, a yogi, did that myself. You, oh liberation seeker, should do likewise.” Rimpoche: So, as I mentioned to you during the teaching you see - “I the yogi did this, you are who are seeking the liberation” - during your prayer, or signing, reading together, or doing this... the guru master have done that way, I who seek the liberation would like to follow that way. That’s how you change. Okay, now the main idea here is: in order to continue the spiritual development without interruption, without disturbance is continuing, is important.

[0:09:52] So that’s why it is especially emphasized to have human life as rebirth. Because out of all the six realms, out of all the six realms, it is the only...the human realm can deliver the goods. No other realm can. Actually, free movement within samsara there is like 52 or something you can go about. 52 places where you can go. (Rimpoche talking to audience). Some of them are picnic spots. And some of them are hot pit. Some are cold pit. So, out of all this 52 or 53 or wherever, this human life is so important. So, without reach [the human realm], no matter whatever effort you put, you cannot reach that far. So that’s why Tsong Khapa emphasized the particular verse here:

[0:12:31-12:36 Tibetan]. In order to reach that, in order have that, the obstacle are negative...are negative. Therefore, Tsong Khapa emphasized to purify negativities. So, he says, “try to have this four-power indication almost...” do you see that here? Huh? Can you read that particular line? Translator: “Cherish the power of the four opponent forces.” Rimpoche: That’s right. The four opponent forces we talked yesterday. See, if you know the Lam Rim everything will become available, it comes wherever you go. And that’s what it means...it’s organized.

[0:013:52] From the beginning of the preliminary to the end, everything will become available. That is how we begin to know about Lam Rim. Not an expert, not a master, not a Tara. But somehow begin to know about it. Okay, so here I want to talk a little bit about karma as well. Because of this Foundation of Perfection text on karma here. So, basically karma is...the word karma I’m sure everybody knows, right? Is there anybody who doesn’t know karma? Do we know karma? So, everybody knows karma, right? Do you know karma, Phil? You do, oh ok (laughs). Karma has the four most important characteristics:

[0:16:03] 1) Karma is definite. Let me just kind of... then we can explain it later. 2) Karma is fast growing. What is the third? He started talking with hands(Audience)(laughs). What is the third? Audience: Karma is aspirin. Rimpoche: very funny. Karma is aspirin, alright. (laughs) What is the third, beside aspirin? Audience: (hard to hear). Rimpoche: (unclear) Translator: 3) If you have not created the cause for something, you will not meet the result. Rimpoche: And 4) if you have created [the cause], you are bound to meet [the result]. So those are the four basic characteristics of karma, right? So now the karma is definite, what does that mean? What does that mean? Audience: It cannot be changed if it’s there?

[0:18:52] Rimpoche: Really? (unclear) Audience: (unclear). Rimpoche: I mean I’m trying to find out, what does [the] karma [is] definite means? So, you mean to say if you created it definitely will be there. Okay, you sure? You sure? He don’t sure...He’s not sure. (laughs) He’s the guy that know the karma (laughs). Wrong! (hard to hear) So say something. Audience (hard to hear). Rimpoche: (laughs). Alright, so he said it does not show, but he says it show.

[020:10] So, what does karma is definite mean? Give me some meaning. Audience: (hard to hear). Rimpoche: If you kill someone, okay. Audience: (hard to hear). Rimpoche: So, which means if you kill me and I die I have to kill you back, is that wrong? (laughs). Audience: (hard to hear). Rimpoche: Killing or dying? Audience: Dying. Rimpoche: Dying, good.

[0:22:13] Okay, if that is true how does these purification work? Danny, how does the purification work? Audience: So, exactly how it works I don’t know but I think if you see what you have done wrong and you regret it you will never do it again. Maybe you don’t have (hard to understand). Maybe if you develop yourself you... Rimpoche: Okay, if you notice you did wrong, you regret you go two powers only. You also have antidote action and you have the base power. For application of the four powers, all negativities purified, right? Right? Okay, so then if karma is definite how can we purify? It’s not a contradiction. Maybe I should ask that to the class?

[0:23:55] Audience: (Hard to hear) I guess definite means it will produce a result unless you do something I guess, unless you purify it. Rimpoche: I’m sorry, what did you say? Audience: Definite means that it will produce a result unless you do something against it, unless you purify it. Rimpoche: Then you don’t have to say [it’s] definite. Audience: (hard to hear). Rimpoche: There you go, Clair say it more. Say it loud. Clair: Karma is not permanent. Rimpoche: That’s right. Karma is not permanent. Karma is impermanent. So, it is changeable. So how can you say it’s permanent? There you go. So, I can go around with you (laughs). Yup.

[0:25:18] Audience: I’m sorry. I think there is a terminology problem, at least with me. Rimpoche: Terminology problem? Audience: The term ‘definite’ doesn’t mean once and for all. Doesn’t mean a certain category um...(different language) Translator: There is some confusion about the word ‘definite.’ Because it’s often used in the sense of ‘for once and for all’, but here it’s used more in a qualitive sense. Rimpoche: Qualitive sense? Translator: Qualitive sense. Rimpoche: Rather than once and for all. What does the dictionary say for ‘definite’? I don’t know, the English language is not only a second but a third language for me. And I don’t even know.

[0:26:44] But my feeling will be here: is I think it’s a figure based on the quality rather than once and for all. But anyway, now I think we are spending a lot of time for unnecessary although we don’t have it. So let us conclude it here. What we mean here, is uh...unless it is corrected by purification or even otherwise, like in the positive karmas can be destroyed by negative action. So, unless it is destroyed by another action it’s bound to deliver the result, A. B, if the result started giving, if the result begins to start giving, even if purified, [it] cannot be corrected.

[0:28:26] One has to go through with this. I ‘m not willing to entertain the languages, the meaning of the language. But uh, what we mean here is, ‘definite’ means: A) If not taken care of, it’s bound to give the result and even if taken care of, if it is started to give the result already it is too late to correct. So that is why it is ‘definite’. It is called ‘definite’ but ‘definite’ maybe is the wrong terminology. I am not willing to entertain that. But I am sure it is confusing. But the point is the terminology what we use as ‘definite’ is borrowing. So, I’m trying to explain what [0:29:56] the real meaning is. It is borrowed terminology whether it is fit or not fit. But it says in Tibetan “lang niwa” (?) [0:30:07] (not sure what the Tibetan term is) “lang niwa” (?) meaning it is certain. It is certain, the karma is certain or definite. Whatever, you know? Translator: (translating audience question) “It is difficult, if not impossible, to see when karma has started to give off its result. If you cannot see that, how do you know if a certain karma has already started to give off a certain result? So, how do you know if you can purify it or not?” Rimpoche: What kind? This is not within our scope. That is one of our big problem[s].

[0:31:47] So hopefully we haven’t met the result. Either that already have the result or has not started to begin yet. And that’s why they emphasized doing the purification much. Even Tsong Khapa said, “[0:31:14 Tibetan]” always. That’s what. And Atisha, it’s also...it is said that Atisha always taught to purify all the time. Sometimes he started in Tibet on horseback all of a sudden, they stopped everybody because he has to get off the horse and purify something (laughs). Alfred. Audience: As I remember is that uh, actually the point of it is that karma is definite in a sense that (hard to hear) any particular result and that means that chili pepper cannot come from a (unclear) Rimpoche: That is there too. That is definitely there too. But basically, it’s both, right?

[0:32:34] Once you have created karma, it will definitely give the answer. And the karma can also cannot change...some here you do something good and then you did something bad, let us square it up – you can’t do that. That is what the chili pepper business [is about]. (difficult to hear) We call it whole grain, sweet sour fruit chili. So that’s it, point 4. (unclear). So now let’s move to the point number 2: fast growing. What you call that? Some name for it...some English word for that? Audience: mountain? multiply? fast growing? increasing? Rimpoche: [0:34:52] Yeah... Anyway, okay I don’t remember the word. So anyways it is multiplying, increasing, all of them (unclear). So, what happens is if the karma is not corrected, good or bad, [if] it is not corrected it keeps on multiplying. Nagarjuna has given a very interesting word here, “Tibetan [0:35:19]” Nagarjuna says, “the intelligent persons, the negativity – even if it is heavy, it becomes light. But the less intelligent peoples, the negativity - even if it is light it becomes heavy.” Let me give an example. Example is the amount of the metal. If the metal, let’s say

[0:35:55] whatever the word of the metal might be, if it is made of flat like an iron sheet or something. And the throw in the river or the lake, it will stand up [(i.e., float)]. If it is smaller than that and made in a ball and thrown in the water, it will go *boom* down. But that was the given example. So, the reasons why they give the intelligent and less intelligent meaning here– one who knows how to purify and one who does not know how to purify. I don’t think he is talking about stupid or blind. So, that is the second point, right?

[0:37:31] And then the third point is, one does not meet with the result if you have not created [it]. Number of incidents. The group of people goes together and the plane crashes [and] somebody survives. Even there is highly developed, uh...some kind of Bhikshuni or king or something who become an Arya or something with 500 retinues are caught in the house fire, but one of the attendants who not lived in highest deeds has escaped through the toilet or something. Or [0:0:38:42-50 unclear] some kind of horseback or something. So, all of these are common usual stories you’ll see in the Lam Rim everywhere. Every Lam Rim book will carry those. So even you have a highly developed level of that sort of Arya, 500 queens or

[039:14] something, right? Oh no, one queen and 500 retinue. And they are developed, but the house garden fire and they started flying in the air. And then they suddenly realized they can’t go very far. Somehow some ?(unclear) there. So that the principal queen or she sort of meditated and found it is the karmic result they have to experience. So then therefore, what is it? Then therefore they have to experience. So, then she said, “If you do not honor your own karma, who else will?” So, then they all jumped back into the fire.

[0:40:29] Also some incident that taken place in Tibet. Is a group of the lower tantric college people. They go from different place to different place. And all of them coming...and this is a little earlier in 16th century or something...late 16th early 17th [century]. So, when they’re going through and they’re crossing the river on a boat. And the boat goes upside down. And a number of them have a number of the senior tantric monks, they have their little cushion they put on the river and sit and cross and coming over the river. Seven or eight of them. And one of my father’s earlier incarnations happens to be the disciplinary officer at that time... for that particular monastery at that time.

[0:41:54] So, what he did is he raised hands like this from the other side of the river. When you leave, you’re out. So, you’re not supposed to be doing that. So, then each one of them jumped (?)in the water one by one and died. And so, these are the karmic things. So, that’s what it is. So, the karmic thing is something that you cannot escape. [0:42:39-42 Tibetan] Um...due to certain karma, some of the bodhisattvas – even bodhisattvas sometimes they take rebirth. Even (unclear) in the animal realms [0:42:55-59 Tibetan]. Every bodhisattva does not have the immune systemfor the lower realm[s]. So, there are two types of bodhisattvas, or rather, three types of bodhisattvas.

[0:43:26] The bodhisattvas who have not entered the path. And the bodhisattva who entered the path, but on [the] ordinary level. And the bodhisattva who is on extraordinary level – that is Arya bodhisattvas. So now three levels, right? Of course, the bodhisattva who has not entered the path will definitely have no immune system whatsoever. Bodhisattva who is in the path and the path of accumulation of merit, and even in the path of action - at the heat level or peak level - can also have the...they do not develop [the] immune system for that. Certainly the (unclear).

[0:44:48] The bodhisattva who is on the patience level of the path of action will never fall back. Then if only then, unless they want to come with the prayer and the compassion and action - In compassionate action they can take rebirth in the suffering, otherwise by karma they will not fall down. Okay, now this is the Abhidharmakoœa [0:45:32 Tibetan] So, once you have opened the patience level, you will not fall back. This is what immune system developed to them.

So, that’s why (unclear) karma is fantastic. Even the bodhisattvas fall in [the] lower

[0:45:48] realm. And not worry that this is good Ra Lotsawa. I better not tell that...Okay, so you heard this story before so.... how many have heard? Not so many people. Ra Lotsawa is such a powerful earlier Tibetan master who brought the Yamantaka teaching traditions into Tibet from India. It is very early period. It almost the same period as Marpa and Milarepa and that period. Ra Lotsawa is a ([0:47:25] recording breaks here) very proud person. Um, very show off. And wears a very nice [and] beautiful quality cloth. Travels with a lot of retinue[s] and all this.

[0:48:00] So, anybody sort of challenges Ra Lotsawa or questions him, he will threaten them. And that is Ra Lotsawa. Ra Lotsawa is a funny person. Um, he wore sort of monk’s robe and then he has different affairs with different women here and there. And at the same time, he also give samyasa vow to the others as well.

[0:48:42] So one day, one of the Kadampa Geshe – it is very famous Geshe, Geshe Chekawa - who happens to be pass[ing] through with Ra Lotsawa somewhere. And Kadampa Geshe is very sort of very quiet and bow down on the ground business. And Ra Lotsawa going in a big way. Somehow, Geshe Chekawa approached Ra Lotsawa and saying that, “for the sake of Buddhism please don’t give the...at least the? vows because you yourself don’t have it.”

[0:49:38] And so, Ra Lotsawa got so annoyed and immediately said, “Either you’re right or I’m right. We will know in seven days.” And he says, “If I do not destroy you in the seven days, don’t even call me ‘Ra Lotsawa’, Ra Lotsawa is not my name”. So, Geshe Chekawa got a little worried. And all his friends, the Kadampa Geshes, quite a number of them got together. And then they started saying Heart Sutras and trying to protect themselves. And even they brought these collected works of the Buddha, in the printed books, and they put the bookshelves around Geshe Chekawa’s bed.

[0:50:57] Chekawa moved in temple or something. And then they keep on a little bit of sitting down with him saying the Heart Sutra and mantras and all this. On the second night, [a] little tiger – this much – came flying with the fire and cut across and Geshe Chekawa got killed that night; in the accident. That’s what Ra Lotsawa is. And Ra Lotsawa also had a big competition between the Marpa. And Marpa’s son called Tarmadote. And Tarmadote had extraordinary, some kind of extraordinary Powa. Powa is ejaculation of the consciousness (laughs). So, what he does is, what he does is – normal Powa is transfer the people’s consciousness and if you

[0:52:16] really transferred [it], that’s it. That’s the end of it. What Tarmadote had is transfer consciousness put in someone else, somebody else can get into somebody else’s body, and they have this funny little thing going on. So, Ra Lotsawa decided to cut that completely out. So, in order to cut that he has to destroy Tarmadote, otherwise he cannot cut. But Tarmadote’s father is Marpa, and attendant is Milarepa, and it’s very difficult. At the meantime, Marpa knew what’s going to happen. So suddenly, he decided to put Tarmadote in a meditation. And [he] told Mila he cannot move anywhere, he has to sit near the door. He cannot go anywhere.

[0:53:40] Any of the other masters are not going to go. But finally, Tarmadote when somewhere to watch some kind of fair or something. And went riding a horse and Milarepa is taking the horse, holding the horse’s mouth or something. So something happened and horse jumped and Tarmadote was thrown off and Mila is holding the horse and Tarmadote died. And Tarmadote could not transfer his soul anywhere. At that time, his mother offered. His mother [0:54:31] offered and saying that, “now you are at high meditation stage of Hevajra, so I’m here to offer my life and you take...transfer my consciousness and use my body.” And he refused.

Ra Lotsawa blessed somehow, within a certain range, they could not find a single dead body except a pigeon. So, similar Tarmadote has to transfer his consciousness into the pigeon’s dead body. So, he remembered the rest of [his] life as a pigeon. And there’s a lot of book, there’s this sort of big volume of book, how the pigeon been talking later in it. It sounds like spiritual, but I believe it’s reality. So that is how Ra Lotsawa cut off that changing the body (laughs). So, what Ra Lotsawa used to say

[0:56:10-17 Tibetan]. So, he says, “Including Tarmadote, I have destroyed 13 Arya Bodhisattvas and I will not go to hell. This is my special quality.” He always says that. But Funny thing is Ra Lotsawa himself was later killed by another person called Ngo Lotsawa. [0:56:55-00 Tibetan] (laughs). What happened now Ngo Lotsawa cheated Ra Lotsawa. They [were] having a magical competition. And all of a sudden, he’s been a very clever guy – Ngo Lotsawa. So suddenly, and his institution wrote a request for praying and that says,

[0:57:26] “Ngo Lotsawa has been passed away in such and such a day in such and such a way so please pray (unclear) and do all this” and Ra Lotsawa thought he died (laughs). So, Ngo Lotsawa prayed, and a sudden magical power and Ra Lotsawa got killed. The moment Ra Lotsawa passed away – so he realized what had happened, so he arised himself in meditated Yamantaka form, and his horn beat Ngo Lotsawa up. So anyway, the question is: did Ra Lotsawa really go to the hell realm, or what? So, the answers given by the great masters says yes, he did. But unfortunately, or fortunately it is very short period. So short that like you know, if you hit the [0:59:07] ball on the ground, the ball will hit the ground and pop up. Like that, Ra Lotsawa hit on the hell realm, and popped up. So, karma is definite - even Ra Lotsawa hit on the hell realm but popped up immediately. So, what else now. What did I talk Ra Lotsawa’s story here? Translator: Third connect...I think it was the third correct.... Rimpoche: Third connection, one, two, three... or the third quality. If you have created karma, no matter whatever it may be, you will meet with the result. And we say this...okay, did you raise hand or what? Audience:

[1:00:12-44 untranslated] Translator: She thinks it’s a classical question. Um, karma is definite so that may give rise to a feeling of being defeated or being passive. For instance, your house is burning. You think, “well, this is my karma. It has started to give its result; I can’t do anything about it, so I don’t have to call the fireman.” Would you please say something about that? Rimpoche: I already said earlier, there’s 500 queens and they’re trying to fly, they can’t fly. But the, but the... ? male servant jumped through the toilet and ran away...so even you don’t call the fireman, make sure you get out of the toilet or something (laughs). If you decide not to call the fireman, get yourself out through the sewer system (laughs).

[1:01:59] Catching fire is one karma, getting destroyed yourself in that is another karma. I mean there’s a lot of steps, you know. So, the Ra Lotsawa example here is (unclear) if you created karma, no matter whatever it might be - even for a good cause; even [if] you are a great bodhisattva – whatever the level you might be, I mean if you are total (unclaer), then it’s different, right? Otherwise, whatever the level you may be, you will definitely experience [it]. Okay, so with that we are basically...uh.... done with (?) negative and positive points. Negative karma and positive karma, basic human intuition will tell you what is negative and what is positive.

[1:03:31] But if you think [the] majority of people are thinking what you are doing is wrong, but if you think what you are doing is right, and then you could be wrong. I say that because remember people will say, “I feel this is [the] right thing to do. But others don’t think so. But I feel it. So, I’m going to do it anyway because it is right thing to do.” So, we get that quite a lot, don’t we? So, here in that category, so we have to check. Maybe you have good feeling.

[1:04:32] Others will also have equally good feeling. So, if it’s one against ten or a hundred, and then somebody has to be wrong. The chances are most likely that one is wrong than ten. There’s an interesting story about one chap who was driving the wrong way on the highway [in] India or something. There’s [an] American story. He’s driving in the wrong direction. So, all other cars are going this way, right? (laughs) And then the radio announced, the radio announced - he turned the radio on - the radio says, the title of the radio, ‘Giving Advice on the Buddha’ and there’s that particular highway, be careful there’s someone’s car driving in the wrong direction.

[1:05:51] And he said, “What do you want?! Everyone is driving in the wrong direction!” (laughs) So that is good, you should remember that. Okay, that is...huh? Okay, alright . (Rimpoche talking with audience) So, what time is it? Ten minutes to five. Ok, we covered the karma here and we will stop here today. And we do have a request here [to] continue with the talk (Rimpoche clarifying agenda with audience). So, any questions anybody on karma (unclear)? Audience: (unclear)...karma increases. How does this work? Rimpoche: I don’t [1:07:09] know how. But it says it increases 24-hours. True. Audience: (unclear) Rimpoche: Yeah, I think everything connected with cause and effect. That is basic interdependent relationship between the cause and effect is, I think, is really a true karma. True karma really boils down to the interdependent relationship of the cause and effects. No matter whatever it might be, you know. Any...Audience: I have a question about what you say. The most important thing is having the pedal to build up and the karmic imprints you take with you. Rimpoche: I did not say “most important thing.” But that is most likely to be connected.

[1:08:38] Audience: Okay, sorry I... But, um...you said there was some room to play because prays could help a little, and the luck, and the influence of the teacher and so forth. But, what about the Buddhas? I thought the Buddhas have the most, are the most powerful and the best thing to help connect. So, where are they in that moment of room to play? Rimpoche: They go to picnic. (laughs) Audience: Teddy Bears. Audience: untranslated comment/question. Rimpoche: I feel the Buddhas go to picnic. No.

[1:09:48] Uh, is it true? But then there is limitations. If the Buddhas can help that way, then whenever there’s a transition then all the Buddhas would be bringing (?) everybody up. So, they can’t do that. Because what happened is...just now we’re talking cause and result/effect of the dependent relationship. The truth, the reality. All of them count. Audience: But still, my question states: Why are prayers from us can help and what...? Rimpoche: We do prayers to whom? Audience: The deceased Rimpoche: No, we don’t pray...we pray for the deceased. But to whom we pray? Audience: To the Buddha? Rimpoche: That’s right. That’s the reason that we don’t have the capacity to help.

[1:10:55] But, Buddhas will build a connection so they may be able to do something. That’s what it is. Audience: But Hue’s(?) point is, is out of compassion they will do anything. Rimpoche: No. If there is no connection, how can they help? That’s reality. Audience: But what kind of connection you are talking about? Rimpoche: Any connection. So that’s why during the between period, if somebody who is connected with you – either you have ...um...

[1:11:34] either you have a blood relation, or friendship, or physical...or even um...any relationship, financial. Any kind of relationship that sort of builds this connection, um...connection. That’s the reason why the old Buddhist countries whenever there somebody dies, they send something to give money or something to various different levels, temples, lamas, and all this. And it is the building of connection in case it is not there. If there is no connection, it is difficult to do anything. So that’s why whoever has the connection, they can always do better.

[1:12:28] I don’t think they can...they have some kind of...I don’t say it is limitations, but however when there is no connection, they can do nothing. So that is why the prayer works. Prayer...I think the person who says the prayer is probably may or may not have the power, but to whom they pray will have power, so [it] builds the connection. Audience: But still, every Buddha has been a human being as me, so if you follow the reasoning you have through bodhicitta - everyone has been your mother – every Buddha who has become a Buddha has been the mother of the deceased also, so the connection is there. Maybe...

[1:14:58] Rimpoche: Buddha, remember but I think it is a Lam Rim connection. It’s true, true. It’s true. The reason for the praying is definitely connection, that’s for sure. That’s for sure. But um yeah, they do have a Lam Rim connection, but they might not be [an] immediate connection. The near connection, the distant connection I think this make – there the Buddhas do not make distinct nearest from the love/compassion point of view. But the connections they will definitely have it. I get good support from Hitler (laughs).

[1:16:31] Audience: We commence the Lam Rim meditation by embracing life, but before we recognize, before we contemplate on suffering, what will be the force that will drive us to, you know, to embrace life? I mean, what relevance has the precious life have on us? Rimpoche: We have it. We need to recognize it. Audience: But if I’m...I don’t think I’m a dog and all this. Rimpoche: You’re not a dog. Audience: an animal. Rimpoche: You’re not an animal. Audience: Yeah, but then I wouldn’t appreciate not being an animal. Rimpoche: Yeah, but that’s what you learn, right? I didn’t get it.

[1:17:18] Audience: I think she (unclear) to that is the Lam Rim, except for a good (unclear) it starts with embracing human life. That’s the beginning of the calls. Why should you answer the calls if the...why should you start from there on if it is not first seeing the suffering but feeling the need for the... Rimpoche: You can do that. You can do that. It doesn’t matter. Lam Rim does that way, but at the same time you can start with the Four Noble Truths too. It’s not...it’s not necessarily going to stick there. You can go from anywhere you want to. Lam Rim happens to be picking it up here. Remember, when Buddha taught, he started with the Four Noble Truths. It doesn’t matter. It’s not: “this is the only thing you can do; you cannot do other way.” No.

[1:18:09] If it’s relevant to the individual, accordingly you go. Doesn’t matter. The main point is the three levels coming up. Another point is also, and uh there’s a language that’s importation – a lot of people will think, “I can’t do nothing. I’m useless. I’m hopeless. And I’m not good for anything.” A lot of people have that feeling too. A lot of people do know the path but they think, “I’m hopeless and I can’t do nothing.” And a lot of people don’t know the path at all, so

[1:19:32] that is also reason...you know that’s why you have all the choice, you can make it. Milk chocolate (laughs). Milk chocolate. So, yeah. Audience: um, about precious new...difficulty to find, difficult to find: the new life. You said that morality was very important and that it was almost...well, almost certain you come and say certain, but unlikely that you can be born again, it’s such a precious life according to...because of morality from the (unclear) point of view. In the...later on in the paramitas with morality you say, “well, okay morality is important but when you try to strive with [it], that’s also good enough” and that sounds less...uh... strong to me, would you comment on that?

[1:21:05] Rimpoche: Yes. Um...actually, if it’s a training of the mind and when the training of the mind is actually conventional mind on the correct point, it is correct. The morality is important and is difficult. That is correct. Also, if you use that part of the correctness on the point of “not to waste our precious life”, it is very useful to use [it] that way. And little by little bit, when the six paramitas comes, all six paramitas are equally important. Equally important. So that morality might not be that important as they emphasize on there.

[1:21:55] So the purpose of result [of] what you are getting you emphasized. You have to accord [it] with [the] context. And that’s really what it is. Any other questions? Yes, lady Audience: (unclear)...could you tell at the end of the day (unclear) good karma or that there, or is it not as simple as that? Rimpoche: It is as simple as that. What a couple of geshes used to do, they used to keep white and black pebbles on their table. When they are first training their mind, beginning. So, they’re watching their thoughts and uh when they get one bad thought, they put one black pebble. And they get good thought, they put one white pebble. They keep

[1:24:04] on putting pebbles throughout the day and by the evening they weigh them. And that’s what they used do. It doesn’t need to be a day. If you put an incense, until the incense goes down and keep on watching your thoughts and keep on putting a black...the white...um, whatever this is, what do you call this? Translator: Peppermint Rimpoche: Peppermint and the black chocolate and start putting them down, and uh you will know. Even until the incense burns.

[1:25:43] Okay. Well, is there any more questions? Yes. Audience: Um, It seems to me it looks a little bit risky, who decides to pick a white stone or a black stone? I mean, that depends on the mind. If you can do this training. (unclear) On what is it based? a feeling, a this, a that? so... Rimpoche: You have to make the decision. You translate (laughs). You have to make the decision. Who else? otherwise... (laughs). I’m just joking, I’m sorry. Really. Uh, but uh, I mean really these big decisions you yourself has to make. Who else can make [it]? And if you’re not sure, just don’t put it. There’s no (unclear) or anything, right? Audience: It seems to me...uh... (unclear) to be mindful. Not more, not less. Rimpoche: That’s right. That’s why. That’s why. I even said that’s more than that. When they(?) asked the question, I said they used to do that.

[1:27:46] So, okay. Audience: Could you tell a little bit more about the way of karma and the result? (unclear). Karma is one subject to talk about and sometimes (unclear) we talk about the result of karma. (unclear) karma. That kind, to make a distinction. Rimpoche: I don’t know that there’s a distinction or not...I’m sorry. Whether there is a distinction or not, I don’t know. But when we’re talking about karma, really meaning here, we’ve been talking [about] the

[1:29:01] dependent relationship. Rather, [the] interdependent relationship of cause and effect. Both are karma. So, when you’re on the result part of the karma, is you’re also on the karma. When you’re on the causal part of it, is also on the karma. When you’re on the karmic relationship, you’re also on the karma. I’m not sure... I mean, the distinguish/distinction will be creating a causal period and a result period. Besides that, I do not know whether you can relegate(?) something as karma and something as cause karma or something, maybe not. (unclear) result and the causal karma, right?

[1:30:14] Okay? That clear to you? Then, can you clarify your question? Audience: unclear Rimpoche: (unclear) karma and (unclear) karma, yeah. Audience: (speaking in different language) Translator: “Karma means action and also implies the result of action”, he says and often...Rimpoche: Karma means action? Translator: Action. That’s what he says. It’s said very often. Rimpoche: Huh? Translator: That karma means action. That the word karma means action. Rimpoche: Who said that? Translator: You find that in books. Rimpoche: Action is a karma, but I don’t know...Translator: You’ve said it. Rimpoche: Yeah, Action is a karma.

[1:31:38] But uh whether karma means action or not, I’m not sure. Action is karma, but whether karma means action I’m not sure. Anyway, so...Translator: What does it mean then? Rimpoche: What? Translator: The word, the word karma? Rimpoche: The titles say it: the word karma can be the causal karma, result karma, interdependent relationship between the causal and effects – all of them are karma. Cause and effect. You can just wonder cause and effect. Translator: Well, to continue his question, “sometimes the example is given of the wind.

[1:32:19] You cannot see the wind itself, but you can see the effects of the wind. Now the question is, do you think this is a good example of how karma works? That you can see the effects of the karma, but you cannot see karma itself?” Rimpoche: Which is possible. Sometimes you can see the karma itself, sometimes you don’t see [the] karma coming...you know, this subtle part of the karma is to understand the subtle part of the karma is even more difficult than that of to understand emptiness. That is what the Buddha repeated all the time.

[1:33:04] So, so that’s what it is. So, basically what we’re getting is we’re getting a rough idea what really karma is. So, there is a causal, there is a result, there is a relationship - all of them. And um, [the] word karma could be mean: cause and effect. Um, and the actions caused by certain cause could become – that might not be, that doesn’t mean it immediately comes, you know. I think that’s a big difference. That karma itself is something very subtle which you can, which you have to understand very carefully. But it can be tremendous means. I don’t think you can substitute it by one word thinking like, “this is this, this is this.” That way. That’s my feeling.