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2110Sound file Tale : 19950101GRAR8FP02

Speaker: Gelek Rimpoche

Location: Ann Arbor

Topic: Experience of the Buddha Shakyamuni

Transcriber: Steve Kelly

Date Finished August 12, 2017

Saved as RTF

Rimpoche: Thank you for lighting the candles and also I realize I’m in the center so can talk to you better okay.000009

Truth of suffering

So far what we talked about is this truth of suffering again that one is suffering. So if you want to meditate on the first noble truth of the Buddha’s message, sometimes people misunderstand and think when you meditate about suffering you have to be thinking of suffering or thinking about suffering.

Actually it’s not, the purpose of the meditation on the suffering is to acknowledge. Remove the denials that you have about suffering by meditating. I’m not sure, the moment I said meditation you may get one single pointed concentration message.

Acknowledge that you suffer and that you want to get rid of it

However the Buddha’s….. the tradition which I follow the teachings of the great Tibetan master called Tsongkhapa emphasizes inner sort of analyzing the problems and the analytical meditation is considered very important meditation. 000140

Even before one does the concentrated meditation. I’m not sure whether it is familiar to you or maybe I just confused you but in basically analytical meditation you analyze the problems that you have. If you are not acknowledging it, properly acknowledge, recognize, acknowledge, acknowledge that is the problem and then develop a mind which seeks freedom from that problem.

So these are basically the analytical meditation that you do on the truth of suffering. The purpose of having the suffering meditation is not to increase the suffering not to associate with the suffering but to acknowledge it is there and also acknowledge this is something you have to get rid of. You have to seek freedom from it not to increase it.

People misunderstand that very often. They say well I am meditating on suffering so they think about suffering they try to feel the suffering. The suffering has to be felt true. But you’re already feeling it so I don’t think there is a problem with us being out of touch with suffering you know?

We have a problem of being out of touch with compassion. But we don’t have a problem of being out of touch with suffering. We are very much in touch with suffering. But suffering meditation is normally analyzing acknowledging and acknowledge that it is something that you seek freedom from it. In other words you don’t want it and that is something that you really have to be free of.

That is what you want to separate your self and the bad pain. That is something you seek to disassociate from. That is what you really do for the meditation on the suffering.

I’m not going to talk about how to meditate here because you are all very familiar with that too. And also I don’t think in this session we are going to do any meditations because I was told the meditations will be followed thereafter.

So the usual meditations here for half an hour after the talk is over. So those of you who sit continuously meditate you can meditate whatever the Buddhist teachings are the conversations of Buddha’s message is actually providing you with the material for meditation.

This is a little strange to the American tradition. In the American spiritual tradition the moment you say meditation you sort of blank and wait for the answer and things like that they do. Buddha also has do the same thing as well as do these thing.

These things are basically why we are doing it - just to change habitual patterns. Habitual patterns – I was talking with a gentleman during the tea break or coffee break. The gentlemen were telling me that the Tibetan Buddhist tradition tells you it is a way of living rather than a religion in the sense which you understand religion the West. Which is absolutely true!

Deal with the cause not the symptoms

The total Buddha’s message is actually to get ourselves free from those sufferings. So how does he go about it is the 2nd path the cause of suffering. So the Buddha’s suggestion is to deal with the cause of suffering rather than physical symptoms or mental symptoms. 000442

So when you talk about the cause of suffering then it shows you it is a way of living. How? Because Buddha says where are these sufferings coming from? Is it that some old Monty or somebody handed it to us or is it just somebody imposed it on us? Or is it some kind of curse that somebody put on us or where is this coming from?

So the Buddha’s answer after a lot of meditation after a lot of contemplation after a lot of purification Buddha’s answer for that is that it is not a 2nd or 3rd person has created and made and put on us - the sufferings that’s with the Buddha’s finding is.

Each individual causes his or her own suffering as well as joy

So then the question becomes who caused both the sufferings or pleasure? And Buddha’s answer is - I am the one - each individual. Not Buddha but each and every individual, each and every one of us is the creator of our suffering.

That word that I used “creator” is the wrong usage, I realize that, I’m sorry but what it meant is each and every one of us are responsible to our own self. I should’ve said that right from the beginning (Rimpoche laughs)

But that is the responsibility and each and every experience that we have in life, the suffering, the joy we didn’t talk much about life. Life also has a tremendous amount of joy too. It has suffering, it has pleasure. It is wonderful too. It has a lot of joy within the life and each one of those good things happen and bad things are happening whatever is self responsibility. It is our own responsibility. So one of the biggest things that Buddha recovered from his experience is finding that each and every individual is totally responsible for whatever they may go through.

Simultaneously Buddha also found everything whatever we experience good or bad all of them, are not necessarily caused by one single thing it is the multiple complex deeds that we put on tremendously all of them together it’s not simple little like I killed so-and-so and so-and-so killed me. That simple little thing.000718

It doesn’t work that way. It is very complex collective thing which results. The way and how we become responsible is very collective multiple causal combination makes that happen. So the Buddha goes furthermore so what is the real cause of all this? It is very simple straightforward..

There is a sort of Buddhist sort of “theological in-between” which tells us that karma is responsible blah blah blah. Karma yes.

It is some kind of theological point go through with this but the true reality when you really boil it down, they say what is karma and all this and that, the bottom line will come is again responsibility.

If I did good work I get good results, if I do bad work I do get bad results. That is karma - no mystery about it. The bottom line is that is karma. So you use very romantic Sanskrit language in here called karma and then you interpret it and then you have different interpretations people goes on to do that and those who enjoy that that’s fine. They can enjoy that.

And if you go that way it is very very complex. There is a tremendous amount of philosophical work and theological and all these are there but what really makes a difference to our life, our self is simple kind and gentle nice human being’s life. 000854

That is really the message that karma gives us. It is the word karma gives us good works gives you good results bad works give you bad results and who ever did that that one gets it no one else gets it.

You can go on and tell long stories and examples and all this. As a matter fact some of the examples are not really bad too. One just came up in my head just now.

Fruit tree and Jalapenos

The Buddha gives a very interesting example. Somebody says well I did some bad works over there and I do some good here will I be squared off? Then the answer for that Buddha says hey I’m trying to grow a sweet fruit tree over here I don’t really want that to be very sweet so I will grow some jalapeno peppers around it and will that make a difference to the taste of the fruit? That is his answer.

So the Buddha says no, no matter whatever I do, the jalapeno peppers are going to be hot and the fruits going to be sweet it’s not going to have an effect. So I’m going to get both. So the answer to that is you don’t get squared up.

Whatever you did you get the same result to yourself. That is the really what karma is. People talk a lot about karma. There is a (?) over karma how karma functions, karma’s own root, all the little laws that they have. People always refer to natural law and all this 001014

You can do all of them it’s there. But the bottom line is I am responsible for my deeds and that is karma. You don’t have to go the philosophical way to understand karma. So what does that mean? That means basically whenever we have negative actions it is bound to give negative karma.

Whenever we have positive action it gives the positive karma - positive results. So Buddha found that and that is key to how to get freedom from the suffering. Since the sufferings has been caused by negative actions so get out of it.

Get out of negative action

That is the simple answer get out of negative action. You get a positive result. Is it easy? No. It is extremely difficult, no question it is extremely difficult. Why? Because it is our usual habit. It is our usual habit. Not only a habit but we picked it up for the last 40, 50, 60 years and it is a habit that we picked up in the last hundreds of eons.

Remember I’m talking about the reincarnation background you have to excuse me to talk about reincarnation. The simple reason is if you don’t I’ll lose my job. (Audience laughs) I’m supposed to be a reincarnated Lama of Tibet. If there is no reincarnation, how can I be reincarnated Lama?

I lose not only my job, I lose my title too (Rimpoche laughs) I lose my name as well so you have to excuse me so I have to talk on that background.

Habitual patterns

So that is the habit that we have. The habitual patterns we set up for a long time. If people like to call it addiction that’s fine. It’s the same thing our habitual patterns are really basically our addictions, our addictions to anger, to attachment, to hatred, to jealousy. This is our biggest problem. All of our problems particularly the emotional problems and the problems that make us suffer, feel the pain, make us miserable is a result of those.

Nothing more. Nothing less. These really are the causes.

And hatred, jealousy, attachment and above all ignorance, total ignorance. I’m sorry it’s not a problem for me to stand here and say among the well educated people, there is ignorance. While I’ve never been to school even so it’s not right but the ignorance what I’m talking about is not the ignorance of not knowing but the ignorance of wrong knowing.

Ignorance of wrong knowing

And that’s really what it is. It is the ignorance. Basically I get a lot of arguments and disagreements from a lot of people they will accept. Many of them say anger yes it is bad I accept but it has a lot of good qualities. It helps me to release my pain it helps me to achieve social justice or it makes me feel strong and big macho person or something. So all this and I do get a lot of arguments on that. It is absolutely true. However one thing I do not buy…. of course it will make you macho you feel macho, but it might not make you macho at all. But one thing I don’t buy is it helps to correct social injustice. 001413

That is true to a certain extent but not really all the way through. I don’t know much about this part of the world people talk about Dr. Martin Luther King and all this but what I do know is Gandhi. The Indian Gandhi, not the Indian Gandhi but Gandhi Ji they call him.

Mahatma Gandhi

The way and how Gandhi fought yes with the British colonial power, British colonial power I’m sure you people know better than I do they used to say the sun never set on the crown of England.. That is the biggest country at that time in the world. The way Gandhi fought with the British colonial power for India is principle of nonviolence.001508

Nonviolence they call it Sadakara. They call it nonviolence. Talking about ignorance I just sort of came up with some funny thing on my head. What I learned very recently, a couple years ago is a very funny thing. Gandhi called nonviolence Sadakara that is the Indian language or Sanskrit language.

And Gandhi I was told Gandhi wrote a letter to the Tibetans at that time in the early 1940s in Tibet.

He wrote a letter saying that he is this and that and he is working with the Sadakara principles blah blah blah and Tibet is a neighbor with India and a source of spiritual strength and all this.

He wrote a very nice letter I was told. So in English he used the word Sadakara and there was a very limited number who knows English in Tibet, like 4 or 5. These people had done like less than high school like maybe 8th level only.

So they could not understand the word Sadakara and they went through all the dictionaries and could not find it so I was told they wrote back to India saying that this word Sadakara is not in the dictionary (Rimpoche laughs)

Isn’t that funny? Ignorance that’s what I’m talking about. So Gandhi’s fight against the social injustice over India is based on nonviolence. It is not based on anger. And I presume that Dr. Martin Luther King did the same thing.

Malcolm X might not have been the same thing I don’t know much about him so I had better not say much because I don’t know.

But Martin Luther King probably had done on that same principle. Because if you based your struggle on the basis of anger you are not going to achieve it. You’re not going to get success at all.

If you base it on less than truth if you base it on some kind of thing you know makes people emotionally moving based on either anger or hatred or jealousy or pride or something it never works. It will never succeed. To a certain extent yes but then it doesn’t. Hitler is an example. He used the hatred and the pride - both. So it never works.

So Gandhi succeeded because it is based on nonviolence. So anything based which is not really truth, we will not really get very far away at all. You may get to a certain extent a little bit of limited whatever but you don’t succeed. And it brings a tremendous amount of suffering and hatred among the people and yourself too.

So anything caused by anger hatred jealousy all of them are a cause of suffering. 002007

Reverse on the causal level

That’s what Buddha taught. And Buddha says that the way we can reverse what’s happening with everybody is reversing at the causal level not at the result level.

So the way and how he found a way out is to work with the cause not at the symptom level. So the way and how Buddha handled this is don’t work with anger - work against anger. Don’t work with hatred - work against hatred. Don’t work with attachment - work against attachment and if you do so that is the automatic reverse of the result that is the cause of suffering.

That’s how you get out of it. So basically when you want to work against that as I said it is very hard because our usual way and how we function is we use these strong negative emotions extremely well and we use them constantly.

Practice to form the new habit

We don’t have to learn how to get angry. We don’t have to learn how to be jealous. We don’t. But we have to learn how not to get angry, we have to learn how not to get jealous. We not only have to learn but we have to practice to keep on - just learning is not enough (Craig’s principles).

I mean it’s true among the people if you look at how many people really know that anger is bad? Very few. Maybe in this room, within this group or this center people probably they know it. But if you look at the majority of the people there will be very few people who will say anger is bad. The population of the world, if you take them at large, very few people will tell you that anger is bad. They don’t even know it.

So we have to learn even that anger is bad. We still have a question whether we are really going to accept that or not. Because we said that anger has a good part of it. Even in some therapies and therapeutical treatments or techniques they will use anger and you find sometimes it’s a little something you know you get a little result also that’s there.

But in absolute reality the anger is not really great at all. Beside that this is not only bringing negative results among the people but if you believe it in the spiritual path according to the Buddha, it is an extremely expensive one. It is very expensive expensive in the spiritual field not money wise but in the spiritual field it’s extremely expensive because it burns a lot of positive karma. Kanda jih…..

So the Buddha goes to the extent of saying that 100 eons of the practice of the generosity, patience, morality and concentration meditation can be burned by a powerful anger within a very short period. So that’s why it is spiritually extremely expensive. The direct result also so Sev en jay….

Patience gives you good looks

I’ve forgot the words exactly but, thank you thank you but the patience is the antidote of anger. What the patience brings is being good-looking, the beauty, handsome, whatever you call it. 003429

It is the direct result of patience. Anger is vice a versa - anger produces ugliness. Is it the cause of ugliness? If you don’t like the way how you look, you have to blame anger - not blame your self or your parents who knows who blamed whom (audience laughs).

Anger makes you ugly

So you have to blame your anger because anger really produces the funny looking things. That reminds me of another funny example that Buddha shared with the people for this karmic point.

During the Buddha’s lifetime I believe there is a lady who had a tremendously beautiful voice, a tremendously beautiful voice. People really totally fall in love with her voice but they cannot stand looking at her. I mean she was terrible looking person at that time she was called the Ningbasan was her name.

So when they had a concert type of thing they had to put up a curtain so she had to sing from behind the curtain not because she is the background singer. It was her own concert but she cannot come out in the open because people somehow couldn’t stand to look at her.

I don’t know how she looked but it must’ve been something very funny. Maybe she had horns or something who knows? Buddha was asked about that. One of the disciples asked why such a wonderful singer had these looks.

In the past she was a he

Buddha simply gave a very strange answer. He said, she was a he in a past lifetime and was extremely angry for building some kind of a huge monument. He was a semi-forced laborer. All during the working time this person was angry all the time and would say nothing except for cursing it.

When it’s finally finished, he second thoughts about the monument and he decided he liked the monument a little bit. So out of his wage, he himself bought a little gold bell and put it on that monument as a decoration. As a result of that experience in that past life, she now looks terrible and sounds wonderful.

Karma does not square up

That sort of thing Buddha shares. Which tells you also karma doesn’t get squared values - like the jalapeno peppers and the fruit tree. This is the same way. This is the second example. This example serves both - anger provides you with terrible looks - whatever the society considered terrible at that time 003831

This is the reality. The wonderful look and the terrible look there is no absolute reality -.it depends how people perceive it at that time at that level. My experience, in my lifetime, when I was a young kid in Tibet the fat, the fatty person is not bad looking. Everybody looks forward to putting on weight and they considered it to be a dignified look.

Maybe it’s prosperity whatever it is but they really look at it as dignified. So I never knew the fat is considered bad until I got to India. So my first 20 years I never knew that fat was bad or not good looking whatever it is.

So I always look to become nice and hefty, I was terribly thin at that time anyway. So when I wanted to be fat I did not have it and that’s a good one but when I came to India it is supposed to be bad one then I got fat0 (audience laughs) That’s true, that’s true, that’s what happens. So another suffering is that you want something and you don’t get it and what you don’t want, you do get it.

Also what you wanted when you wanted it, you do not get it and when you want it when you don’t want it, you do get it! (audience laughs)

Suffering can be when one you don’t want it, you get it, when you do want it, you don’t get it

That is the reality too, that is the reality too. It goes for everything for position, it goes for promotion, it goes for anything. When one you don’t want it, you get it. When you do want it, you don’t get it. That is basically one of the sufferings. So we are talking about anger and attachment. Attachment is another one. Attachment and true love there is a very subtle difference.

If you make it subtle, if you make it big I don’t know but there’s very little difference to tell you the truth. The feeling of the love and the feeling of attachment it is very close, very close.

Love and attachment

Much of our love, the love that we talk about is very strongly influenced by attachment. I’m not even sure how good we are to be truly loving person. In our nature we are kind a person we are loving person. We are definitely kind, definitely loving person no question however the way and how we function we probably don’t.

That is the problem. Basic human nature, basic basic bottom line human nature it is definitely a wonderful nature kindness compassion - we are born with it truly speaking. I’m not trying to butter you up. 004254

You know the buttering business, maybe it is an Indian expression right? I try to butter up means, it means I try to flatter you and make you feel good or whatever. I’m not trying to butter you up, the true reality as a human being is we definitely have that however we don’t show that.

What we show people is what we call the cold shoulder. We show that rather than the wonderful nature. It is because of our addictions because of of our habitual patterns. We are suspicious, very doubtful of the intention of other people. We are not to be blamed because we have been cheated a number of times.

That’s why we become very suspicious of everything. We lost our total life - a number of times. So we become unhappy which is also true you know people do get irritated when they loose something, don’t we?

When you die you lose everything

When we’ve lost something we get very irritated. But when you die you lose everything not something but everything!

Even basic our basic identity what we call the body the physical identification - we lose that too. We lose our name and of course we lose all of our bank balances and savings and insurance and whatever is there - all of that we lose.

But basic identification we also will lose. So we lost that a number of times I’m talking from the viewpoint of reincarnation again. So we basically have the fear of losing something. We don’t know why we are afraid of it but we are always afraid of losing something because we’ve lost so many times.

We do have a right to have that fear really because we’ve lost a number of times. Fear and anger this is funny. The fear makes you be afraid then the attachment makes you cling on to hold on right? Attachment will make you cling on and hold on because you’re afraid of losing it.

One emotion brings another

Then you get angry, then you get jealous. All of these emotions are circling each other together just sit down and think and watch how our emotions are coming up. All these emotions will come up and one brings the other. One bring the other. 004619

Which sort of really is a vicious circle because they come together. Basically the fear of losing is the one of the important causes that brings attachment that makes you angry. Attachment, attachment is what is the attachment?

It is mine and it should belong to me. Or it’s not, not available. Whether I have it then nobody else gets it. You know this sort of thing all of this basically is attachment. Not only that, attachment will also sort of dictate to you, it controls you completely so sometimes I begin to sort of think and wonder and people say I love you.

What does I love you mean?

What are you saying, you want to control me? I want to control you maybe that’s what they’re saying. So that is the attachment that is the attachment. I don’t think it’s love. Basically love and compassion is one mind, one mind and it has 2 different aspects. Basically it’s one mind. I’m not going to talk to you about love and compassion right now.

Maybe we’ll talk to you about that in the afternoon. But I would like to talk to you about the attachment it is very similar basically feeling is the attachment will also have a tremendous amount of attraction. To really appreciate I don’t know whether it is to appreciate or not but it’s really like that.

Attachment

It says it is mine and I should be and the way I want it, it should work that way. Basically a lot of our attachment goes that way. We want our spouses to be shaped as and and how I want it. We want our children to come up as and the way I want it.

Maybe it’s love but it is attachment. It is more or less you really wanted to make the first becoming attachment. I can’t let it go. I cannot give you the freedom the way you really want it to be that’s not in consideration. But the consideration is only the way and how I want you to be.

So that is really strong attachment. Attachment even if it is out of love or whatever it is, it is not necessarily good at all. It is the negative action and that causes trouble that causes people to fight.

Did you know 60%, 70%, maybe 80% of the people in the United States have kids that rebelled against the parents? Why? It’s because of this control issue. The control issue because many of them really don’t look at what the kids really want. I say kids, I mean the teenagers - what they wanted. It’s not in consideration all it. It is the consideration of the way I should think they should do. You impose that on them as long as you have the control over the finances.

You keep on using that and putting people’s thumb on the young that is exactly is the flip side of it. And they don’t like it. As a basic Buddhist, in Tibetan Buddhism love compassion is the major principle. The traditional teachings will tell you hey you have to love everybody as your love to your own mother. And everybody look at me the other way around and tell me that is the worst example you can ever give. (Audience laughs)

It is true in the old culture in the good old culture, the relationship between the family the family relationship is totally different at least in old Tibet. I’m sure even in this country it is different but we somehow destroyed that by imposing our own will without any consideration on, excuse me normally I don’t speak with the American social life much, but you know people do here people do here the parents impose their will on children. 005228

The man imposes the will over the woman and sometimes some woman will say excuse me do I have something to say here? It is to that extent we do impose. As the karma of that we have those family problems all these big family problems that we face in this country today are definitely the negative result of this karma we created.

Love all beings as if you were their mother

So now I have a new method of saying how to love everybody like mother beings. I’ll say if you are a mother, you look from your own experience, how much you really care for your kids, for your own children. So I’ve never been a mother I’ve never had the experience but when you’re watching the mother they really do care for their kids.

Even though they impose their will, the mother always cares for the kids. I have seen with my own eyes and feelings. No matter whatever it is when they call you in the middle of night wherever you are 50 miles away or 100 miles away you get up in the middle of the night and go and do whatever needs to be done.

True love versus attachment

That sort of caring of the mother, if you are mother - you know it. So that is the true love not the part of imposing your will but caring is the true love. The true love what you really have is the true love does not have competition. The love between the husband and wife they have sometimes competition they compete with each other. Whatever the reason might be many of them do it. Or they have the control issue who’s controlling whom right? And all these big different issue, issues will bring and then it becomes attachment oriented.

It becomes competition. It brings the anger, it doesn’t really bring the true love at all. The true love is, if you look to the young kids particularly when they’re young they will listen to you everything whatever you say they cannot express anything except crying. At that level how much does the mother really care?

Even the mothers care when you talk about love to all beings like a mother you really have to look from the mother’s view from the mother’s window. Looking from the mother’s window how much do you care for your own kids. If you look that way, you will see. But if you look from the other way around then you get into problems.

Look back from the mother’s point of view

But those of us, not us well I don’t have that problem sorry luckily, but those who have the problem, if they sometimes exchange their view instead of looking from you yourself there... “oh my mother did all this and that and blaming mother instead get yourself into the mother’s costume or the mother’s body and look back separately. Look back you will have a different view in there, it’s really true.

I’ve seen it. I have really experienced that. It is not that all the mothers are that bad. No there are a lot of great things. Even saving your life when you don’t know how to walk and where to walk and how many times they have saved your life? How many times did they prevent you from putting your finger into an electrical socket? Right? So if you look from that window there’s something different to see rather than always oh my mother I don’t like it that way.

So that’s always there. So that is also relativity. We call it relativity. It’s not an absolute, it’s a relativity. 005723

Do you know what I mean? It’s a relativity. The things I’m telling you earlier, when I wanted to be fat I was not fat when I don’t want to be fat I can’t get rid of this. So this is relativity and it’s the truth too. All the truth does not really have to be absolute truth. There is relative truth.

We live mostly on relative truth. We don’t have the capacity to use absolute truth. If we had the capacity to use the absolute truth we will be using the beautiful nature of the human being. The beautiful nature we’ll be seeing that we’ll be sharing that because we are not.

We could not because we are not living with the absolute truth, we are living on the relative truth. So anger attachment that’s what I’m talking about right? So anything created by that action anything created by influenced by that whatever we do it is negative. It gives you negative result.

I have 5 more minutes so before I finish that off, I’m going to cut down the negative that much because I don’t think you have a problem of knowing negative. We all have a lot of negative in there but we do have a problem of acknowledging the negative. This is our problem. Many of the negatives we try to justify by saying whatever you know?

People justify anger even for the right to be angry, they deserve to be whatever. Justification is a problem. Negative needs true acknowledge. True acknowledgment here says not only acknowledge you have that but acknowledged that is a negative.

You know people have that. We do we do have a tremendous amount of jealousy so we talk about other people doing something good. We say why yes that lady is trying to do something good I think so but… Blah blah blah blah blah right we have that.

That is the true indication of jealousy. When I hear people are talking about that, I can see the jealousy behind because my mind is trained in that way to see whatever is beyond that.

So whenever they talk but… Blah blah blah I know they didn’t like it. Whether they have jealousy or hatred or whatever the reason may be but something is not right. We all can see that. So we do have that rather than saying to cover them up acknowledge. I am jealous of that. Not in a good way. Not in a good way where we say I am jealous of your good work or whatever. Not that way but it is really jealous.

Then look at the problem of jealousy and how bad it is, what trouble it brings all the negative that is sort of the solution that Buddha has provided. That doesn’t end there.

All negativity is subject to change

What Buddha’s final message on this was - no matter whatever negativity might be there nothing is permanent. Every negativity we create is totally impermanent. It is impermanent. So it is subject to change. So you can change. You can make the difference. No matter whatever negativity it may be - it is changeable. 010203

It doesn’t mean if you kill somebody, you can bring that person back. I’m not saying that but what I’m saying is that the result of that killing is not permanent. You can change that it is impermanent. One important discovery of the Buddha is impermanence. When there is impermanence, there is room for change. We can change, we can make the difference. When we come back after lunch I will tell you what Buddha had recommended - how to purify. I guess I’ll stop here right? Thank you it’s a little bit earlier sorry. (Audience applause)