Archive Result

Sound file 19950400GRNLFF(04)

say Speaker Gelek Rimpoche

Location Netherlands

Topic Fear and Fearlessness

Transcriber Vicki Cahill

Date June 12, 2023

GR: (DT) Because of the fear of the people. The dying people have a fear too. (DT) Fear is not so much of dying fear, but fear of unknown. (DT) You have no idea what’s going to go. You know? (DT) But you just has to be hopefully for the best and sit around there and do the best you can. (DT) So, give the support. (DT) Because you don’t. You know. You are who are near dying person should not freak out yourself. (DT) So, you left provided spacious. (DT) And be there. (DT) These are the, few of the things I could remember. You can support on our ordinary level. (DT) Most important. Try to bring the focus of the individual in the positive manner. (DT) And it’s not necessarily to introduce Buddhism to them. (DT) True. Because a lot of people. There are a lot of people I came across. And they would like to take Buddha picture there and try to show the dying person Buddha picture and make sure that the Buddha is great and savior and blah blah blah. And I’m not even sure whether that is going to be helpful because the person who have no idea about this Buddha. And all of the sudden at the time of the dying, there’s somebody trying to impose you on that Buddha view. Which probably create more trouble than help. Though Buddha was giving each and every enlightened beings giving a quality just be seeing it itself liberates and blah, blah, blah. But still, I don’t think it’s the right thing to do. (DT)

0:03:06.4 But if the person has knowledge about Buddha. And if they like the Buddha and all this sort of thing, of course. Why not? (DT) And as a matter of fact, one advantage. (DT) And then there’s some people who are angry with Buddha. Or for that matter, with any other god. There are people. (DT) Or in religion in general. (DT) Angry within religion in general. (DT) There are a lot of them in the west. (DT) And for them to reminding religion is another crime we’re committing. (DT) Because that will make the person angry. More. (DT) And last minute of dying you don’t want irritate them by making them angry. What’s going to help? Nothing (DT) On the contrary it’s going to be very bad for the person dying. (DT) So, it is mean act. (DT) So, one shouldn’t do that. (DT) So, that means, what we’re trying to tell you here is; try to create a positive atmosphere and. And commonly acceptable, like love compassion. Or if you know the person, then great. If you don’t know the person, try to create love compassion atmosphere. At least a space where you give understanding. Be there. (DT) And that’s what you try to do, the other person when you die, they’re dying. (DT) And that was. That what you do for the other person means when you die, when you’re dying, you try to do that to yourself too. (DT) Well, if you have Buddhist background there’s a million different things to do then. (DT) There is no shortage on this. (DT) Tremendous amount of things. (DT)

0:06:02.6 Briefly speaking, there is sutra. One sutra which gives you, to be able to hold eleven point. (DT) And then there’s eight point. (DT) Then six point. (DT) Then five powers (DT) And then of course there is transformation. (DT) And there is, of course, this thing called the phowa which is What do you call it? Ejection of consciousness. (DT) And then very great people, virtually you cheat death. And you provide. You confine them in extraordinary stage. (DT) All of them there. (DT) So, out of which, I would like to share with you something like easiest way will be. Reasonable easiest way will be like five powers. (DT) Oh yeah. (DT) Ok. So, I think we’ve got to break here for.

Audience: fifteen minutes.

GR: Fifteen, twenty minutes break. And then we talk about the five powers. Yeah. (DT) Just don’t forget. Remind me of the five powers. Ok? (laughs) (DT)

GR: So, what we are talking earlier is the phowa. Or the, the transferring the consciousness. And. (DT)

0:09:12.6 Which is very important. And it really works. (DT) And. And I must tell you slightly here, otherwise, it’s not right. Those of you who are saying the sadhana every day of any yidam, particularly those of you. Yeah. Who are saying the sadhana every day (DT) A very important practice in that sadhana. Actually, you do. As you do the Lam Rim practice dealing with life. The sadhana practice, dealing with death and bardo and rebirth. (DT) And those of you do the sadhana practice, you do have that total dying stage. (DT) Visualizing every day. (DT) And visualizing here means, actually training yourself to be able to handle it (DT) The stages what you experience and how you feel about it. (DT) So, like normally we talk about eight different stages. (DT) And I don’t think I’m going to go and talk to you what all these eight different stages are. Because I’ve talked a number of times here, really truly. And I think you got the papers available too. (DT) Anyway how does happen is. As we, last week we did this Tara healing business.

0:12:02.0 And we did the healings on the basis of five elements. (DT) And it is also. I didn’t talk much about the dying state during the Tara thing. The reason why we don’t do is, when you try to heal and longevity, you don’t want to talk about dying. That’s what it is. (DT) Because otherwise, where and how you heal it. And that is how you where and how you go about it. (DT) Actually dying is nothing than that of separation of consciousness and its base. (DT) And I call our body, normally, a rented apartment. And that apartment when there is heat, water running, everything’s functioning in the apartment ok. (DT) And you can use it and live in. Live in there. (DT) When the apartment is no longer working. There’s heat broke .Water broke. The roof is leaking. The whole thing’s gone. (DT) Then what do we do? We’re not going to. I mean, we’re fixed to the extent we could. When you cannot fix, what do you do? (DT) You go. (DT) Same thing. The consciousness is renting apartment of the body. (DT) Or house of the body. Alright. (DT) As long as it is able to serve to be the base of consciousness remaining. And to be identified the individual as “who am I” With the label that we have. I am John Moran or whatever it is. You know? The label which you carry as long as it been able to work with this will remain together. (DT)

0:15:05.5 The when does John Moran or Joe Blow. Whoever it is, inside. And when that’s organs are totally fails (DT) You cannot live there. (DT) So, you got to go (DT) So, they say you can’t take your body with you this time. (DT) That is then called separation of body and mind. (DT) I mean, technically what I am saying is wrong, but. (DT) Forget about the technicality. (DT) The person who is inside and the body connection is lost and been disconnected. So, that is. What we call death. (DT) Right? So, no longer. Your identity will no longer work. (DT) The person we always identify, so and so, by looking at the face or the body or the sound, is no longer there. No longer functioning. (DT) When I say no longer functioning. I don’t mean the body’s not functioning. The identification is not working. (DT) So, when it’s not working, it is disconnected. (DT) So, you cannot identify by that anymore. (DT) And so. So, in this society, you’re dead. (DT) And for yourself, what happening is, your consciousness. All this gross consciousness. All the perceiving, hearing, seeing, feeling, tasting, all of those gross consciousness is no longer functioning. (DT) For example. You know, like we wear glasses. The glasses is nothing but that of the signal of decaying the earth element. (DT)

0:18:11.8 Your earth element becomes weak. So, you don’t see as you should be seeing. (DT) So, the modern scientist comes out with a solution called glasses. (DT) For a spiritual person, this is a signal of earth element quitting. (DT) And then the feelings in the 0:18:42.5 (??). (DT) Is another one. (DT) The elements are not working. The earth element is not working as should be working. (DT) So, finally it becomes worse. And you know, these are the beginnings. But then finally it becomes worse. (DT) And then doesn’t work at all. (DT) Of course we have to drive the old car as long as it moves, you know? As long you can fit. As long as it can function, by changing a little bit here and doing this and that you go on. You know? (DT) After a little while it cannot go at all. So, you 0:19:36.8 junk (?). (DT) So. So, that is how the earth element goes off. (DT) So, does the water (DT) The fluid in the body doesn’t function properly. (DT) And there’s a problem all the time. Certain area don’t move. You get into trouble. (DT) When you don’t circulate, doesn’t clean it. So, it becomes dirty. It becomes a tumor. You know. All sorts of things. (laughs) (DT) I’m sorry. (DT) And then circulation is the air problem. (DT) Doesn’t circulate properly. (DT) Specially diabetics. They don’t. They lose their toes. (laughs) (DT) Circulation has gone wrong. (DT) So, that is a. That is a small little thing, losing toe. But finally, the whole circulation will stop. (DT) So, air element goes off. (DT)

0:21:03.0 So, you don’t breathe anymore. (DT) Right? And you don’t. I missed one in between. You do not digest the food. Huh? You don’t digest the food. (DT) Yeah. Because it is a problem for you. (DT) There’s not enough heat power. (DT) In this old talk with the old man. Earlier I mentioned to you, what did he say? He said, when you try to eat, everything limited. And it is not that they What is it? 0:21:51.1 (??) So, the reason why the limited eating of food is because you don’t want to foul up by not being able to digest everything. (DT) So this. That is how people die. That’s be about. In the dying people they always have. All these signals you get yourself. (DT) And the purpose is try to recognize. (DT) And once you recognize and you will be able to concentrate on whatever you want to concentrate. (DT) And there’s one danger I notice in the west, very strongly. (DT) And what will happen is, when people die, you read books. You read a lot of books. The westerners read tremendous amount of books. (DT) compared with the Tibetans. Tremendous (DT) And then you read them literally. You take them literally. (DT) And the capacity to be able to use discriminating wisdom is somehow limited. (DT) Good or bad, if it is printed. And you will take literally guaranteed. Don’t we? (DT) Whether it’s the newspaper, magazine, book, whatever, if it’s printed in black and white, you will take it literally.

0:24:06.7 Most of the people do. (DT) Another thing is, you believe in radio/television. If they say it, “Oh yeah. It must be true. It’s television said so.” (DT) Or radio said so. (DT) So, people take literally. So, when you read those books. And those books going to tell you, the emptiness is the best method to meditate on it. (DT) And then, whether you have understanding or whether you have no understanding, you try to meditate on emptiness. (DT) Or somebody else will try to tell you to meditate on emptiness. (DT) You know, there’s a book called, Tibetan Book of . No. Tibetan Book of dying or Death or something earlier. Huh?

Audience: (indistinguishable)

GR: Not Living and Dying. No.

Audience: Tibetan book of the Dead

GR: Tibetan book of death. And it has been re-translated by Thurman and published by the. This year. I mean this is. This is now the heart book again. New York Times bestselling list again. Just like the Sogyal Rimpoche’s Living and Dying. Tibetan book of. Retranslation of Tibetan Book of Dead. And number of people called me and saying, “Oh yeah. I found that book. And so and so my friend died. And I went over there and read the book.” People do that. Literally they do it. (DT) And they take the book and literally read it. (DT) And in the book says, “You read this and people get liberated.” (DT) And people do it. (DT) So, the problem now is in the. In many books, they will tell you, meditate on emptiness is best. So, everybody will try to do meditate on emptiness. (DT)

0:27:04.3 And many people may have no idea of what emptiness is all about it. (DT) What is empty? Empty of what? I mean, you have no idea what you talking about it. True tell it. Truly speaking. (DT) So, when you have no idea, you try to meditate and all this. And then go through the process of death. It’s not going to help you that much at all. (DT) So, it is important to remember and it is important to tell people. And it’s important to remind people that you do what you can do. You bite what you can chew. (DT) Is it other way around? (laughs) (DT) Chew what you can bite, or bite what you can chew (DT) So, if you try to bite something, that you have no idea. It could break your teeth. (DT) So, if you have an idea of emptiness. Great. (DT) If you don’t, there’s something called love and compassion. You have some idea about it. (DT) There is something called refuge. (DT) And if you are Buddhist background, you can even concentrate on Buddha. (DT) And something what you can really chew and that’s what you should really bite. It’s not try to bite because it’s the best. You can’t chew it, you get nowhere. (DT) It is as simple as. I can tell you, go and transform your negativities. Transform your ordinary death into extraordinary dharmakaya. I can tell you that. (DT) And you cannot experiment that when you’re dying because you die only once. (DT) Huh? You may die a number of times if you think with reincarnation but with the opportunity and understanding you die only once. (DT)

0:30:07.6 So, it is so important. As long as your mind is not influenced by negativity. As long as your mind is something linked with positiveness, I think it is ok. (DT) And it is so important to have a positive feeling. Because a negative brings negative. (DT) Positive brings positive (DT) And this is true to our daily life. (DT) The difficult is switching from negative to positive. (DT) And once you’ll be able to switch you’ll be able to continue a little bit better. All the time, we know that. (DT) So, it is making sure that your mind, mental state is not a negative state. (DT) Buddha recommends people to be able to purify all the negativities before. And if you have even a big heavy negative. That you have a huge one. (DT) But Buddha recommends at the time of death you look them as a something small thing. Nothing effective. Very small thing. (DT) And even a tiny little virtuous work, you have maybe very tiny little thing. But look them as giant. (DT) These are the Buddha’s recommendations. (DT) And I’ve been telling you earlier for five powers. I remember now. Nobody reminded me even. So, while talking to this. So, one of the recommendations is to have a. To not to have attachment. (DT)

0:33:04.0 No attachment to yourself. (DT) To others (DT) To articles. (DT) To bank balance. (DT) Not to your car. (DT) Not to your house. (DT) Not to your bicycle. (DT) All this. It’s important. (DT) If you have attachment, it will hold you back. (DT) Attachment is known as glue for samsara. (DT) Attachment is sticky. Attachment sticks them together. (DT) So, that is a big problem. (DT) And when I say, you don’t have attachment, I don’t mean you leave all your family and run away. (DT) On the contrary, you don’t do that. (DT) On the contrary, you appreciate. (DT) What life you have been able to have with them. (DT) You appreciate the person. (DT) You appreciate the time, the quality of time that you have spent together. (DT) You appreciate the compassion and the goodness of the person. (DT) That goes for the family. That goes for the companion. That goes for the children. That goes for the parents. That goes for everybody. Teachers. Students. Colleagues. Sangha members. Everybody. (DT) So, appreciation is one thing. Attachment is another thing. (DT) So, not to have attachment is important. But don’t lose appreciation. (DT) You know the steps between the attachment to pure love is the bridge, should say. Between the attachment to the pure love is appreciation. (DT) So, does that. Like anger. Similarly to anger. (DT) Similarly to hatred, jealousy, so and forth. All this. (DT)

0:36:00.9 So. So, the still number one what we have to prevent is: no negativity. Which will be done through purification as well as. Through purification as well as looking them as small as possible. (DT) And then number two will be some create some positive karma. (DT) And no matter how small it might be and accept them as giant. (DT) Huh? So, how many got you counted? Out of five you got two, only? Right? Huh? Two. So, I don’t remember anything beyond that now. (laughs) (DT) Ah. Now what? Do you remember Marion von horst? Hmm.

Translator: You mentioned three.

GR: Did I? Thank you.

Translator: No negativities.

GR: But I don’t have two anyway, so my mind doesn’t work today.

Translator: No attachment.

GR: I think that is part of no negativity, anyway. So. So, I don’t remember the two others. If I remember tomorrow, I will tell you. If I don’t, forgive me. That’s what it is. (DT) That’s funny. Maybe it is old age, signal of senile.

Translator: Do I have to translate that?

GR: Sure. Why not? (DT) Or whatever it is. (laughs) (DT) Oh, she’s looking that. Alright. Where are you looking Marion?

Marion: 0:38:50.6 (indistinguishable)

GR: huh?

Marion: Five powers

GR: Five powers of what?

Marion: Five powers at dying.

GR: Did I say somewhere five powers of dying?

0:39:09.4 Marion: you said before the break. (indistinguishable)

GR: Yeah. So, what I’m looking is. No. No. No. Do you have a Lama Chopa book here? Lama Chopa commentary book.

Marion: Commentary book, I don’t

GR: If you have at home tonight, you can look up and tell me tomorrow. At the end of the. End of the. At the end of the six paramitas. Then they say, in case, if you don’t get connected to the path and if you die, by application of the five powers.

Marion: Power of the white seed

GR: Power of the white seed

Marion: Prayer

GR: Power of prayer

Marion: Renunciation

GR: Huh?

Marion: Renunciation.

GR: Renunciation.

Marion: Motivation

GR: Wait a minute. Oh. See. I told you. So, is it there.

Marion: Habituality

GR: Habituality. Habituality. There you go. So, I remember in November. Now I don’t remember. So, that’s the. Huh?

Audience: That’s next year

Audience: That’s a November thing

GR: That’s a November thing. Yeah. The five in November. The five in November thing. Huh? So. Anyway. These are the white seed. White seed means any positive action, that whatever you have will be the white seed. Then. (DT) Power of pray. The praying also works. (DT) It is. (DT) It is not question of believing. (DT) It is question of honesty. (DT) Honesty. And relying on. On a reliable; reliable person. (DT) That in itself is a big question. But anyway, sort of constantly if you sort of pray or say it. So, by the. Or either dedicating. Whatever the good works that I have done, I may be able to have such a powerful smooth transiting from the transition. (DT)

0:42:16.5 Very good. Sounds good. Ok. It’s good. Thank you. And then there’s next is the renouncing. Renouncing ego. Renouncing self-cherishing. Renouncing negativities. Renouncing is a very heavy word. But at the same time. Time. Making a confirmed decision. Looking at the ego-grasping as a total enemy. We begin our talk from there, actually. (DT) What else?

Audience: Motivation

GR: Motivation. That’s right. Motivating wherever would you like to go. Whatever your future rebirth. If you want to go to the pure land. Or if you want to become like another good human being. Or whatever. Have a strong motivation and a strong conviction, actually. Saying, “I am going to do that.” (DT) Thank you (DT) Even you think. Even you been saying, I’ve been forgetting. Habituality. Meaning, habitually you train yourself towards achieving your goal every day. That’s why I said earlier, people who are saying the sadhana. They have that exercise every day. You don’t do it. Just simply saying, OM SVABHAVA SHUDDAH SARVA DHARMA SVABHAVA SHUDDOH HAM. All is empty. And then goes. Then that’s different issue. But if you spend time and think. Then, that’s there. Every day. (DT) And so habitually you build in that.

0:45:02.2 Because it is, if you want to do the last minute by yourself. It is become very difficult. Ninety percent of the time you will not be successful. (DT) You have to have training yourself. You have to train yourself. (DT) And the best training is the becoming habitual. (DT) Right? Even those of us who has to do the household chores. And if you get used to it. And if you do everything every day the same thing. It’s not difficult. You do it every day. The same thing repeated again. It’s easy. (DT) Right? You don’t miss it. And so, you get used to it. So, similarly here, the habitually. That is very important in principle in every, in life, in principle. Not particularly here. In life, every day. Changing the habitual patterns. (DT) Our usual habitual will tell you, “Get angry.” (DT) If you don’t get angry, people will treat you badly. (DT) Or they will drive you over your head, or whatever. (DT) And all this .So, people have to defend by getting angry. (DT) And people do that all the time, don’t they? (DT) So, you said. You said, “If I don’t do this way, I will be misused. I will be treated as the. What do you call those little carpet near the door. The mat. The foot mat. You’ll. I’ll be treated like foot mat. This and that. It is our usual habit. Somehow, we think we have to defend ourselves by fighting and getting angry. (DT) It may be true there are one or two people who do that too. (DT)

0:48:00.3 But even they do that. You’re not going to become foot mat anyway. (DT) Nor you’re going to lose anything. What? Not yet. Nor you’re going to lose anything. (DT) So, the best thing is, instead of getting angry, have compassion. (DT) Have compassion to the people who try to misuse you. (DT) Have compassion to everything. (DT) And replace the anger by compassion. (DT) So, these are the habitual patterns we have to change. (DT) And particularly here, the habitual pattern of, you know, holding on. Hanging on. And I don’t want to die. I don’t want to die. Blah, blah, blah. People do that all the time. You know? And so, when the time comes, no matter even you hold the pillar, you will die while holding the pillar, you know. So, that’s what it is. So, therefore you have to have understanding and letting it go. (DT) So, when you do that. (DT) When you do that. When you do that, then that is the. That is the. You have to try now. Those change of the habitual patterns. Try now. Don’t wait till you die. (DT) If you do, it will be too late. (DT) So, I think thanks to the Marion. So, I think you’ve got the five there now. You get it? And so, you know, Buddha recommends things like that. There’s like eleven point. There’s five. I’m not going to count it because when I count from this five, I’m not going to be able to count eleven points. Nor the six points. I’m not going to be able to point it.

Audience: It’s all available

GR: Huh

Audience: It’s all available.

GR: It’s all available. Oh. I see. Ok. Thanks. It’s all available here. (DT) It’s all available. What, what book is that?

Audience: 0:50:52.1 (indistinguishable)

GR: Oh, that’s last November’s talk transcribed. It’s available. Ok. So. So, that’s it. So, looking at those things and there’s a big. Big menu. Menu

0:51:06.4 A lot of choice. The Buddha has given a tremendous amount of choice. And at least a simple siddhi. The most simple siddhi point. If you can’t do it. If you just can’t do it. Anything else. Have a very positive feelings. Even that will do. (DT) The positive feeling what I’m saying is not like usual positive-ness. People think it’s going to be alright. I’m not saying that positive-ness. (DT) I’m saying like virtuous positive. Like, such as compassion, love, or kindness, understanding. This type of any positive-ness .(DT) So, basically. Briefly what we have touched today is the basic human sufferings: birth, aging, death, and illness. Illness you don’t need much to talk. We know When you have troubles, ouch. If your back goes off, you know that. (DT) So, the first noble truth is the truth of suffering. (DT) And the purpose of the truth of suffering, is not, you’re going to say life is suffering. No. I had a big problem with that. (DT) But the point is, there’s a lot of pain and sufferings in life. (DT) And acknowledging it. (DT) Understanding it. (DT) And also understand it is not a permanent fixture. (DT) It is impermanent. (DT) It is changing. (DT) It can move. (DT)

0:54:02.0 You’re not doomed at all. (DT) So, you can move. You can change. (DT) So, in other words, first noble truth, to recognize sufferings in life. And worked out. There is a way out. (DT) So, tomorrow, we will work out with the cause of suffering and how to overcome. (DT) And we got to stop here today. So, though it is a little bit. Fifteen minutes earlier, we do have a young couple who would like to remarry. Or get married second time. In Buddhist way. Or Tibetan way. Or in my way. (DT) So. So, it is a little bit of a serious ritual here. (DT) And when I was asked first time in Holland, for the marriage ceremony, we don’t have those things at all. So, what we did is, we have a Lama Chopa Tsoh and offered a scarf to the couple. Remember that? Marian 0:55:43.1 (?) and ?? remember that? Right? We did that. And in Tibetan tradition there is a very elaborate manner of getting marriage. Getting married. Which is extremely elaborate manner. And so simple like, you know, saying Lama Chopa and putting scarf is not recognized by law in the United States. So, we have to compromise in between. So. So, what happens is we had some kind of little different style of getting married. We worked out a little ritual. It is very positive and it is wonderful. So, bear with us for a couple of minutes. (DT)

0:57:33.0 What we are doing is, actually, marriage is another vow. Another commitment. (DT) And it is a committing one after one another. (DT) One to the other. (DT) And using the enlightened beings as a witness. (DT) And sangha as witness. (DT) And performing the ritual. (DT) And that’s what it is. And we wrote the ritual on the basis of White Tara. (DT) So. Here we begin. (DT) (in background. Some indistinguishable) I’ll see you move a little bit. (conversation/laughter) Going to be very simple way today. (conversation) Normally we have a couple of . (???) (DT)

1:00:14.8 Thank you. I hope everybody had nice sleep. (DT) Some strange questions pop up in your head. (DT) Yes, sir.

Audience: (indistinguishable)(DT) (indistinguishable)

GR: Excuse me. May I know your name?

Audience: Robert

GR: Robert.

Audience: Skivers

GR: Skivers. Is that Skivers?

Audience: Skivers

GR: Alright. How about this? S K

Audience: C H

GR: C H. Ok. Ok. Ok, Bob. Robert or Bob. Seven Limb is fine. Perfectly ok. Actually, one of the best prayer is the seven limb. Um. I think it’s the Bodhisattvacharyavatara it says: 1:02:02.0 (Tibetan:) So Buddhas and bodhisattvas, they say, for eons they thought what best way to do. And they draw the conclusion. Seven Limb. So, it is one of the best. If you can manage. It’s one of the best. Even you can’t manage whole seven. I guess you can drop, like, making request to teaching. You cannot drop rejoice. You cannot drop the purification. I guess, you cannot drop the praise and offering, the accumulation of merit. The seven is greatest. But if you have to drop down, maybe you can drop one or two out. And I don’t mean for you as personal.

1:03:00.9 But anybody who are unable to manage even seven. And they probably can do something like that. The essence of it; making offerings, purification, and rejoice. Three of them are extremely important. (DT) Any other questions? Anybody? Yeah. Hi.

Audience: (Dutch)

Translator: the question is, what is in Buddhism the difference between mind and consciousness. But even then it is difficult in translation too. I used both terms in Dutch. And then even to put them in English now, already starts making confusion. So.

GR: You really hitting at the bottom of difficult button. (DT) Actually, there is something called consciousness separate from that of mind. (DT) And this will become a philosophical question. Even in the Buddhist schools, there are different viewpoints and thoughts. Some will accept what we call it, 1:05:25.5 (Tibetan: gu shi) which is basis of all. So, basis of all mental faculties functioning, like 1:05:36.4 (Tibetan: sensa ba), mind only school. And. (DT)

1:06:05.6 And then there are certain schools do not accept that at all. Yet they all accept consciousness as separate from that of the mind, which is most important senses out of six senses. They separately accept that. (DT) Which is supposed to have come from previous life and staying at this life and will go in the future life. (DT) And might be some kind of a very very subtle consciousness. Something similar to that of mind. But maybe even little more subtle than mind and more lucid than mind. And something like that. (DT) You done that? You finished. Ok. Then. Then. Sorry about that. Then there’s another thing called primordial mind. (DT) And all of them are extremely subtle. (DT) Yet very lucid. (DT) Which been referred by the different terminologies such as Sogyal Rimpoche’s organization been named after; rigpa. (DT) Is idiom for. I mean, in one way rigpa is mind.

1:09:01.2 In another way it is idiom for primordial mind. (DT) And. That’s a little complicated. You know? But I’m glad you’re looking at it. And when you look at the really, the subtle consciousness and there’s a big question whether the subtle consciousness equals to dzog chen. Or whether that subtle consciousness is equal to Mahamudra. Whether that equal consciousness is. That subtle consciousness is equal to rigpa or 1:09:52.0 (Tibetan: Ta me ge she ba). In Kagyu tradition they will refer as ta me ge she ba. Which probably means ordinary mind. If you look at it. Direct word translation. But it doesn’t mean it. It’s totally again referring to primordial mind. (DT) ta me ge sheba (DT) ta me gye she ba in the Kagyu tradition. The Kagyu will tell you tam me ge she ba. (DT) Then there’s also another big question what you really have to look very carefully is the uma of Gelugpa’s; Mahamudra from the Kagyupa; Dzog chen from the Nyingmapa. What really differs. (DT) Kagyupa (DT) Yeah. I mean, the presentation, the label differently. But how it really comes out. (DT) The first Panchen Lama had said 1:11:30.1 (Tibetan: nam..) So, you do have these different terminologies, names and labels. But an experienced yogi practitioners, if you really look very carefully it will boil down to one single point. That is the first Panchen Lama said. Lobsang Chokyi. (DT)

1:12:05.6 Then another question comes. I’m sorry. Maybe I shouldn’t ask question myself. Yeah, maybe. Since I said it. Another question comes when you encounter yourself directly, even you have to understand. Understanding, encounter, seeing. All of them has a one word in Tibetan. It’s called Tok pa. Tok pa. (DT) Those people who are studying 1:12:53.2 (??), they know what tok pa really is. (DT) But you never know how, you know. It is very complicated. (DT) What does really tok pa mean? What does really tok me? Me is negative. So, tok pa less. Without tok pa. What does that really mean? (DT) There’s another word tok pa which is a spiritual development. Forget about that. We’re not talking about that tok pa at all. Not talking about tok pa, the carnation of the mind. (DT) What does tok pa really mean? I mean, forget about tok pa. What does really mean understanding, acknowledging? What does all this really mean? Now directly if you look at it. Like say, look over there. You see the green leaves. And you look at them. Somehow your eye consciousness goes over there and feels or sees things, the green-ness of it. And the moment you see the green-ness of it and that message of that green-ness or the green. That sort of transmits immediately to the sixth sense or the principal mind. (DT)

1:15:09.3 Ok. So, the principal mind acknowledges, “Ha. Here is green.” (DT) Right? But how does principal mind knows it is green. That is all very complicated. All of them. (DT) This is not that difficult. Because the principal mind was told, introduced, by a; by a perfect mind. Introduced to the principal mind. Say, “Hi. This is green.” (DT) So, the moment you get that message, the principal mind looks through its computer chip chart within itself. And it tallies with the previously introduced chart which is labelled as green. So, the moment it tallies. Ha, this is green. Sorry. (DT) Ha. This is green. (DT) So, presuming nothing goes wrong. A lot of things can go wrong. You know? Presuming nothing went wrong. (DT) So, you get understanding. This is green. (DT) That’s probably is tok pa. (DT) But this is, we’re talking on external point. (DT) Now if you pointed out internally. (DT) And look at the mind itself. (DT) the mind itself. And when you get cognition of mind to the principal mind. When you get cognition of mind to the principal mind. (DT) You know we’re talking about green. And instead of green you put the mind. (DT)

1:18:02.9 So. Now you’re looking at the mind and you see the mind. (DT) And you get the message. (DT) Then chart comes through. (DT) And then says, “Ah. This is my mind.” (DT) Now here comes a problem. Who is the one who says, “This is my mind.” Which is the one we’re looking at it. How is it? (DT) So, then people talk about, “Oh. There’s a dualistic. There’s no dualistic. It’s one-ness. Like water in water. Milk in the milk.” All this philosophical or whatever. Not only philosophy. You cannot leave it out. You’ve got to experience. So, all of them will come up. (DT) That is another problem. (DT) You’ll have to deal with it. (DT) Let’s say if you deal that problem. Alright. You say, there’s no dualistic or dualistic. Whatever you say. It doesn’t matter. But you’re not supposed to have dualistic anyway. So, dualist. There’s no dualistic. You merge the observer and the observing together. Like milk in the milk. Water in the water. You cannot separate. Not water in the milk. Water in the milk can be separated by thought wise. We cannot separate. Machines will separate. But water in the water. Milk in the milk is very difficult to separate. So. So, that is the example of being not having dualist. (DT) So, then the questions comes, “Is this the liberation?” (DT) Yeah. And there are a great many teachers says, yes. (DT) And they say this is introduction to the mind. (DT) And this is liberation. (DT) And they say, this is Mahamudra. (DT) They say, this is dzog chen. (DT) All of those. But then somebody else will say, “no. This is the relative point. It’s not. You are not liberated.” (DT)

1:21:04.0 So, it is become very complicated. So, you push a terrible button. (DT) Ok. I think that’s enough for this purposes today. At least give you idea. I mean, give everybody an idea what it is. What is difference between Mahamudra, Dzog chen, Uma. Whatever you say. And actual liberation is actually the true liberation. You know, even you call it emptiness, wisdom nature, blah, blah, blah. All this. But what really liberates the individual is the understanding of emptiness on mind. Is the actual liberator. (DT) Then another question comes. What is emptiness? You know. (DT) All of them are very complicated. I spend quite a lot of time, even in Denmark. During my last visit with the Tarab Rimpoche, we spent day and night together trying to find out what is what. (laughs) And get nowhere. (DT) Well he’s really good at it. Extremely good at it. (DT) Extremely good at it. You know. Really. So, when. When we invited him in Jewel Heart, the first thing I said to him, the four pillars. Right? Right.

Audience: (indistinguishable)

GR: Absolute bodhicitta. I mean. Because I thought it is; bodhicitta is something which people like. You know, so, bring emptiness, so we said, absolute bodhicitta where he started the four, four pillars of how to look in the bodhimind. You know. So, it’s really. He’s really good at it. (DT) Ok. Now what else? Oh. Any other questions? Sorry. I’m asking. Yeah?

Audience: (Dutch)

1:24:17.6 Translator: Yesterday, you said that with our consciousness, we.

GR: Hmm?

Translator: uh. Yesterday you explained that with our consciousness, we .

GR: With our what?

Translator: Consciousness.

GR: Consciousness. Ok.

Translator: We perceive reality, but we do not create reality. And now she would like to know more precisely how that works. Because there seems to be a kind of gap in between there.

GR: Absolutely true. (DT) Creation is something else. (DT) Perceiving, acknowledging is another thing. (DT) And there are lot of people who think, whatever you perceive, you have created by your mind. (DT) But another difficult subject. (DT) The question of creation itself is a big issue. (DT) What do you mean by creation? Does it mean establishment? (DT)