Title: Fear and Fearlessness
Teaching Date: 1995-03-31
Teacher Name: Gelek Rimpoche
Teaching Type: NL Spring Retreat
File Key: 19950400GRNL/19950400GRNLFF (08).mp3
Location: Netherlands
Level 2: Intermediate
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19950400GRNLFF 08
On this recording there is a Dutch translator. Every translation is marked with a DT and a time stamp.
Rimpoche: It functions that way anyway. DT 0:00:02.8 In the case of mind, it is adapatability and spaciousness, openness and all of them are the space energy in the case of the mind. DT 0:00:33.0 [inaudible question from audience] It is. It is. I don't know whether misconcept or not misconcept, philosophical definition of spacious is nothing block. You know, free of touch and of block, it's called space, right? {speaks Tibetan} So [nunca?] means there's nothing touch and nothing block and the free of it is called space. That it is. But I think it also corresponds in the mind. Since we don't talk the physical catch or block, so the ability to accept. We would talk about spacious. Gracious. Spacious. Openness. [inaudible audience comment] Just not that alone you know? The principle of the space corresponds with the mind. And that very space, I think we do have within ourself because, even between the organs and the inside and outside, we do need this space, without which I don't think we can function. But then you can't move. The worst thing been in jail. Listen to Buddha in jail, they will block it in the room and then you can't move. But it doesn't no space. You can't move, you even can't breathe. You can't do anything, right? DT 0:02:30.7
[Robert, an audience member asks inaudible question.] I think it's a very good question. It depends on where and how you look, what really spirituality is. To some people, I mean here you go and say, longevity and healthy might not be as spiritual, maybe you're right. But on the other hand, there are number of other people, I know, I'm not Robert, who thinks brown rice, eating brown rice is spiritual. And drinking wheat juice and eating right, right answer? Robert [inaudible] thinks eating brown rice is spiritual and drinking grass juice, wheat grass juice is spiritual. So, the spiritual is another work. It is almost become buzzword. DT 0:05:41.2 [Audience laughter.}
DT: I understood you said "weed juice," weed, you know where they make hashish from. {laughter} Rimpoche: Not that weed.
Rimpoche: You know these days people drink a lot of those wheat grass juice. Not with grass what you smoke. I did not see here yet, but in America nowdays, if you go those health food stores, or something, and you see all these wheat grass growing on the counters. [They continue making juice 0:07:09.0, unintelligble.] Do they do it here too? {Audience response.} I'm sure. Huh? It'll come, yeah. So they think that's spiritual too. They think that's spiritual. DT 0:07:26.4 So it is very big language here and of course, we all take refuge under that and make use of this word. Like I say, compassion is also very much the spiritual of that way. Depends. You know, what you really mean by spiritual. If you're looking for spiritual equal to dharma or spiritual equals to what? It is a buzzword. Really a buzzword. DT 0:08:06.0 And spiritual equal to dharma and whatever you try to help others try to heal it, um, it is dharma work, but can you give dharma with the healing? DT 0:08:35.9 I think it depends on the person. I don't think there's a blanket answer. DT 0:08:45.7 {Audience comment.} Person who's giving the healing. The healer. DT 0:09:03.5 If you are, if you have a highly developed Vajrayana level, you may have capability of do something. DT 0:09:16.3 People even have the capability of just being present. Just be at the present. DT 0:09:32.7
The Tibetan protectors, like the state oracle and all this, used to refer to Dalai Lama and not as Dalai Lama they used to called the [?]. [?0:10:02.8] Meaning even just seeing it, just be at the present, is become worthwhile for their dharmic development. DT 0:10:19.0 There are a lot of masters have functioned in that manner, lIke late His Holiness Gyalwa Karmapa. One of his methods is just be there, that is all. DT 0:10:50.1 Those of you who have seen Gyalwa Karmapa, Gyalwa Karmapa really doesn't teach much. DT 0:11:05.6 He just sit down on throne. DT 0:11:12.2 And sometimes with the black hat in hand, and holds it. DT 0:11:17.9 So, that's giving a spiritual. DT 0:11:25.4 So I think it very much depends on the person. DT 0:11:30.9 And if the person is developed a technique comes along with this. I don't think there's some kind of technique which you can taught, like meditative technique. DT 0:11:41.5 However, if you have bodhimind within you, then no matter whatever you do, you're giving a dharmic development, maybe not development, but benefit to the others. DT 0:12:10.2 If you look in the Bodhisattvacharyavatara, may be the last word, isn't it? The last two words {speaks Tibetan}. It must be the two last words of the Bodhisattvacharyavatara. Even you harm, even you connected by through harming, even then you give you a benefit of joy. And so this is the I bow to the source of joy or something like that. I think that might be the last word. Is it last word in Bodhisattvacharyavatara? Does any body have Bodhisattvacharyavatara here? I think it must be. Yeah, if you look in the last word. Probably it is, or maybe the last word of the benefit chapter or the last word. DT 0:13:13.4
{speaks Tibetan.} Is it last word? No. Then I don't know. Then show me, because I don't read anything. [Audience reads something.] Oh yeah, no, no, this is prayer. Before the prayer. At the last chapter, tenth chapter, end of the tenth chapter or the end of the first chapter. Somewhere around there. Anyway, there's a word in the Bodhisattvacharyavatara. Even just touch and connect it has been worthwhile. So that's why bodhisattva, bodhimind have that benefit, so maybe think about that. And there might be Vajrayana things too. DT 0:14:58.5 OK, now.
[Audience question, inaudible.] DT 0:16:35.8 Is it clear to you? DT 0:16:38.5 {laughter} Wait a minute. You said. DT: Perhaps we could have the question in Dutch first. Rimpoche: OK, good idea. DT 0:16:57.9 {laughter} [Audience comment, inaudible] Yeah, guilt is grasping, isn't it? DT 0:18:38.9
No, it's grasping. Impermanence. Wait a minute. Guilty itself is grasping. And, you give the example of in death, you accept the principle of the death, but you don't accept uncertainty of the time. Could be the next moment. Likewise you say, you do accept in principle since it is impermanent. How does that work with guilt then? DT 0:19:40.4 {Audience comment, inaudible.} So I am the guilty one. You mean to say that way. {Audience comment: I mean not gross, but subtle.} I think it's not only subtle. I think a lot of people accept that as very gross. Everybody will think I am guilty. I think if you look at the people, they will, are you guilty without saying anything, everybody will say, "I am." Some, some or another, whatever it might be, you know? {Audience comment, inaudible.} It's true. I mean, it's true. It's easy for me to say I don't believe in guilt and I can go around and really thinking I don't have guilt. DT 0:21:11.4
But you still think you know, whether I did is wrong or if I have not done that. Will that be prevented not happening and that sort of haunting thoughts will definitely be there. DT 0:21:57.8 So everybody will have that problem for sure. DT 0:22:12.2 And then question of the guilt is also another point that raised last night was, is not necessarily of feeling stuck. DT 0:22:34.9 Right? Feeling of simple mistakes. DT 0:22:50.7 Example of what we use is like if the parents want you to be near you all the time and you can't be and so then, you feel guilty. But at the same time you want to do something, but you just can't do it. So feeling guilty about that is not necessarily stuck. That was the point but at the same time, it is also stuck there too. You just want to do it, you can't do it. You're stuck. DT 0:23:29.8 Maybe the subject of guilt itself is a very big point. It plays a very, very heavy role in the lives in western people. Really played a very, very heavy role. I don't know whether it's important or not, but it is a very heavy role. DT 0:24:23.1 In Tibet when I was growing up kid, when we don't do the right thing, they used to beat us. DT 0:24:50.5 And they would lash you. DT 0:25:04.0 Or spank you. DT 0:25:08.7 When they pinch you, it is a joke. It's playing. Pinching is really playing. Though they would pinch you so hard you would have bruises. But still it is nothing, it is play. DT 0:25:25.6 So they used that method and bringing sort of afraid "I'm going to get hit" you know to push you in the right direction. DT 0:25:46.3 So, the west is an advanced society compared with sort of primitive Tibetan culture. DT 0:26:09.0 So you can't beat people right? DT 0:26:18.3 If you started beating, everybody will scream. DT 0:26:24.4 So maybe they used this as a method of playing with the people to bring them to the right direction. DT 0:26:36.0 Particularly religions or meditations maybe. DT 0:26:46.6 On the time goes by, the time goes 100 years, 200 years, 300 years, 1000 years. Time goes by and then the method doesn't work anymore. DT 0:27:00.7 So it is instead of becoming, instead of becoming helpful, it may become a heavy staff. DT 0:27:16.5 Yet you can't escape. DT 0:27:22.8 So it must be one of the methods, you know? DT 0:27:29.9 But beside that, beside that I'm not the right person to talk about it because I don't know myself what guilt is. DT 0:27:38.6 If you have guilt, go ahead and speak. DT 0:27:54.5 If you're guilty. DT 0:27:55.7 {Audience comment.} DT 0:29:39.4 {Audience comment.} DT 0:31:16.6
Rimpoche: [Inaudible 0:31:20.8 ?, right?] {Audience comments about "doomed feeling."} DT: It's even that bad in some of the Protestant churches I know that they say that you are doomed from birth. So that even it even does not depend on what you do in your life, but that it's from birth. In some churches, it's even as bad as that. It's true. DT 0:32:58.4 {Audience comment: In nature man is evil.} DT 0:33:00.6 {Audience comments.}
Rimpoche: Well as personally I have no knowledge of Judeo-Christian background, I cannot discuss that. But I don't believe the Catholics have less guilt than that of Protestants or anybody else. You found it? But doubtful one. {murmuring} No, I don't think so. This is chapter one, end of chapter two, right? What is the chapter? Where's the dedication? End of the chapter 10. End of the chapter. {murmuring} What about chapter nine? Is this the one? And by having the manner of not referring to the [inaudible 0:34:33.6]
The Bodhisattvacharyavatara is the what I was referring to the, the end of the chapter one it says I bow down to the body of him in whom the secret, precious mind is born. I seek refuge in that source of joy who brings to happinesses even those who harm him. So, that is the word I'm looking at it and Pete found in Dutch. So, meaning any connection, even the connection of harming is also bringing joy. Which means the bodhisattvas have a special way of doing it, of functioning. So, so if you're a healer, if you're a healer, is bodhisattva, then it makes a hell of a difference. That's what it is. Try to say that. Thank you. Anyway, Judeo-Christian background for me is a zero. So better not involved much discussion, and because I don't want to say anything without knowing what it is. But as far as guilt is concerned, it is emotion. Karl raised the point of saying maybe it is the different, because we believe in reincarnation. [inaudible 0:36:10.9] changing the hell to heaven and heaven to the hell. So go back and forth. The other one says you're doomed and you're stuck. So maybe it is the different, because that has influence on that. But guilt itself is an emotion. It is not created by religion. Religion might have contributed, religion might have used it, not only religion. Why blame religion? We all do. The husbands do to the wives; wives to the husband. The parents to the children, children to the parents. Everybody plays guilt trip to anybody whoever they can just to get little advantage to yourself. You only use it you know? Even kids will say, "Mom, mom, you are good mother aren't you? So give me this and that." {laughter} And that in itself is a little playing a guilt trip by child. So I think people use that and it is kind of emotion and how heavy that emotion is going to stuck with individual depends on the individual. How good understanding you have. DT 0:37:27.4
{Audience question: Rimpoche, how would you feel? How would you approach from your point of view, for instance, you are drunk, you're driving a car and you run over a child. We call that guilt an unbearable feeling of guilt. How would you approach that? DT 0:39:11.9
Rimpoche: Well if I'm drunk, if I'm drunk, drive a car, hit a kid, yeah. Yeah, I know. {laughter} Otherwise if it's real, I won't be here. I'll be behind bars. DT 0:39:42.8 I'll be extremely sorry for the kids. I wish I've not drunk. I wish I've not driving, but would do I feel? DT 0:40:00.3 There's no question I will have tremendous regret. DT 0:40:10.6 At the same time I may have some understandings. Just now I'm visualizing. So if I drive a car, hit a kid and run over and you pull aside, try to save the kid. Try to do whatever then you realize it's too late, it's too bad. What will go in your mind? Two things. DT 0:40:45.2 A., tremendous regret. DT 0:41:09.9 B., fear of police try to catch you. DT 0:41:15.5 And C., the coming consequences. DT 0:41:21.9 So these are the three major things, concepts on my head when you visualize that way. So what you going to do? DT 0:41:31.0 OK, now what can you do about the regret? DT 0:41:39.9 The regret is there. But you cannot bring the child back. DT 0:41:49.3 So, if you're not applying dharma things, if you're simply sitting there, only time can heal. DT 0:42:04.2 And if you apply dharma things, you try to help the [dead or that? 0:42:18.8] person through doing lots of different things. The number one, you dedicate your positive karmics to that person. Number two, you perform some rituals. Number three, you also do a lot of generosity and other activities. Even building a temple. Building a [inaudible 0:42:42.5] all these type of things you do. So from the dharma point of view, there's something else you can do. DT 0:42:50.7
So there is and also, purification of yourself. DT 0:43:19.6 So the combination of the dharma, the karmic consequences and regret works together. DT 0:43:29.8 So probably that's how you're going to take care of it. DT 0:43:40.6 And then second is the legality point of view and that will take its own course. DT 0:43:50.8 We need not discuss that, we know that. DT 0:44:00.6 So therefore, therefore I don't think, again, the feeling of stuck there is not there because it was very heavily substituted by other activities. And try to take care of calming balancing. It's not the point of bringing the person back, but the karma which you have created will be purified and balanced. DT 0:44:34.9 And do whatever you could do and after little while you feel well, yeah, ok, I have done the best. I have done it. You get satisfaction of it. DT 0:45:02.6 You feel fully satisfied you did everything. DT 0:45:13.0
Recording is degraded. Devolves into a Mickey Mouse unintelligible mess.
Rimpoche: That's not really true. There's a lot of competition in the east too. If you look today, the Singaporeans and Hong Kong and all these, Taiwan, Chinese is much more competition than that of the west. Look at the businesspeople. They work 24 hours a day. {Audience comment.} DT 0:47:50.3
Rimpoche: That is reality, but that doesn't make much difference to the guilt.
{Audience comment: Yes, but out of this competition, guilt is basic in our society. It comes pretty much out of the competition. It's already in the families very strong and it's combined with shame with us, not just guilt. Shame is combined and then makes a tremendous, [inaudible 0:48:16.9]. And yes it's true, where you see in eastern countries, this western society competition comes in, there the shame and the guilt comes in as well. DT 0:48:29.0 For me, it's still [inaudible 0:48:37.4]}
Rimpoche: Shame is something which we use in the east a lot, not only in the west. It's a lot in the east, even Buddhism uses shame. They use two kinds of shame. One shame is you'll be shamed and embarassed using others. How can I face, show my face to the others if I do this? Another shame is using yourself, embarassing yourself within yourself. Even nobody knows what you did, but you be embarassed with yourself. So they use this, both in Buddhism very strongly. But the shame is shame. We use this more as a preventive measure rather than actually making the people shamed. You use the family as an example. A member of family does something wrong. The family feels bad and they share the shame a little bit, but at the same time, the individual's much more important than that of the whole family as such. Very often you'll see the parents disown certain child, certain kids, because they never listen. They will go with the big voice. "They're no longer our children," or something like that. However, they will always have the feeling and connection and something and it is definitely shame is used in both. Perhaps more stronger in the east, a hundred years ago, or 200 years ago. DT 0:51:17.7
So basically we're not going to solve the problem of guilt here by half an hour discussion or half a day discussion. We're not going to solve the problem of guilt here. However, guilt itself is neither negative nor positive. And that, I"m sure of it. It is emotion. It influences mind, but it is neither, neither, guilt itself is neither positive nor not negative. It has no positive consequences. I don't think it has some negative consequences by itself. Or maybe they have some positive consequences, I don't know. Consequence point of view. But emotion itself is neither negative nor positive. DT 0:53:33.1 But what did it help us by spending time talking on the guilt here? DT 0:53:55.9 What it help is, it helps for you to look in another view. DT 0:54:11.1 Another view is not some crazy person's thoughts. But a person like Buddha who carried this attitude for a 1000 years. DT 0:54:28.9 So it is another window. DT 0:54:42.4 And karmic consequences is whether you're eastern or western, it is the same thing. I don't think eastern have different karmic consequences and western doesn't have different karmic consequences. Whether you're a Judeo-Christian follower, you don't have different karmic consequences. Whether you're a Catholic or Protestant or what else there? DT 0:55:06.5
OK, so we better end here because I didn't realize how the time was going. So, better that end that discussion here. DT 0:55:22.5 There's people from Dunbos (?) has not come. Did anybody tell you they're not coming or something? {Audience: Who?} Denbos people. {Denbos?} You're here. They're coming this afternoon. I was making sure that they're ok, that's what I'm thinking. What happened?
*********
So now let's do our job. What are we supposed to do? DT 0:56:00.9 You know I have a teacher in Drepung Monastery, a teacher called [? 0:56:14.5]. DT 0:56:17.9 And [?] was invited to my house to give a teaching on a certain particular subject. DT 0:56:33.3 He was going to talk on that subject for ten days. DT 0:56:43.7 So for three days from morning 'til evening it was like you know, I don't know, the whole class of Loseling. They probably brought 40 or 50 people and we got together and talked politics, talked gossip. DT 0:57:03.2 It's more gossip than politics. DT 0:57:14.5 Then I have an attendant. DT 0:57:20.4 Attendant who usually beats me all the time. DT 0:57:26.9 And you know, carry my clothes around on the shoulder or seeing the Rimpoches dress. And they will give you, put you the robe on the shoulder, like this outside the hall, of the medium hall and when if it looks like very respect for you, give you like this you know. But underneath that he will pinch you. "Behave yourself." DT 0:57:57.4 His concern is to make sure that I turn out to be good one. DT 0:58:13.0 It is no bad abuse, but it is that good intention. DT 0:58:21.3 However, when it's the third day or fourth day when he's talking then he begin to look through the door, you know. He begin to poke his head through the door. DT 0:58:34.7 Because he can hearing outside what we're talking inside. DT 0:58:44.0 So then guess now Gompa says, "Well, let's do some work." Because, otherwise [inaudible] he's going to beat all of us. DT 0:58:55.5 So if we don't do our work, the time is going to beat us all. DT 0:59:05.1
What page number? Oh yellow book, ok. Ok, {laughter} Ok. So like yesterday, we go through up to the mantra. Don't say it mantra. Oh yeah, you can say the mantra now because you do have visualization which we give yesterday. So we can go up to page about, yeah maybe we can do that. {DT: In Dutch or English?} Whatever. {Audience: English.} OK. DT 0:59:46.3 Maybe I should give a little guided visualization, otherwise it might not be. So the first one is taking refuge. Oh first, visualizing space before you. The wonderful white Tara. In reality, it is Buddha, it is Dharma, it is Sangha, it is your own spritual master in physical form. Beautiful. Wonderful. Youthful. White Tara. DT 1:00:27.6 Again, Buddha, Dharma and Sangha is also not just historical Buddha, Dharma and Sangha. Not [stupid, stoop ?1:00:51.3] to the Buddhist Buddha, Dharma and Sangha, but is all the enlightened beings, their spiritual developments, and their way of contemplating. All together in one physical form. DT 1:01:10.8 And building connection between the me and my future Tara within me. My pure being to be able to become a Tara and the Tara already established building connection. DT 1:01:43.3 And not only we take refuge, we all other, all our activities day after will be totally dedicated for benefit of others and for myself, meaning yourself, each person to be able obtain ultimate state of the Buddha Tara. DT 1:02:18.1 And where you meditate this, when I'm saying this, when you're getting the message, when you understand that, so either you read the message as reading by your mind eye and convince yourself or you think, this is what it is, I'm going to do it. And so, sort of totally putting all towards that. That's is what it meant to meditate really. DT 1:03:08.9 I said this sometimes people don't understand the message. Sometimes people do understand the message, but what it means to put in the meditative state. DT 1:03:39.3 So meditative state here really means either you get the message and you agree with it or you put out thoughts and put your all consciousness behind that. You didn't get it, ok. You get the message. You agree with this or you disagree, whatever it is. Disagree probably will become analytical meditation. But you get the message and you take the essence of the message and put your thoughts behind that. DT 1:04:28.5 And that's what meditation is all about, right? DT 1:04:43.0 Right? I think that's what you do. So meditate means, right? DT 1:04:51.8 Right? Um hmm. So we give the subject. Put your thoughts behind and put towards that. DT 1:05:04.6 Then we say, {Audience joins in.} I take refuge in Buddha, Dharma and Sangha until enlightenment. By practicing generosity and other positive actions, may I obtain enlightenment for the benefit of all beings. I take refuge in Buddha, Dharma and Sangha until enlightenment. By practicing generosity and other positive actions, may I obtain enlightenment for the benefit of all beings. I take refuge in Buddha, Dharma and Sangha until enlightenment. By practicing generosity and other positive actions, may I obtain enlightenment for the benefit of all beings.
So actually taking refuge and generating positive bodhimind. DT 1:06:03.2 With this, the object of refuge maybe dissolve to you. DT 1:06:15.1 And light emanates from your body. DT 1:06:25.7 Or reach to all the people. DT 1:06:31.3 Free them from their suffering and cause of sufferings. DT 1:06:39.4 Just by the touch of the light. DT 1:06:45.2 Etc., whatever understanding of compassion you have apply on that. DT 1:06:55.2 Particularly for us on the lower realms. DT 1:07:05.5 Acknowledge their sufferings. DT 1:07:11.2 Feel it. DT 1:07:15.6 Feel it hard. DT 1:07:18.6 Strong. DT 1:07:21.6 And see how you can take it. DT 1:07:25.8 If you're in that situation. DT 1:07:31.1 So, but fortunately, this is my imagining. I'm not in there yet. DT 1:07:40.8 So I'm free. I'm free of those sufferings. DT 1:07:58.6 I'm maybe able to do something. DT 1:08:03.6 I may be helped by the enlightened beings to be able to do something. DT 1:08:11.9 I commit myself to be able to help them. DT 1:08:20.6 Sort of give a message on top of another, make it stronger commitment. DT 1:08:29.7 Then light emanates from your body, freeing the people. DT 1:08:40.4 Then we say, {Audience joins in.} "May all beings have happiness and the causes of happiness. May all beings be free from suffering and the causes of suffering. May all beings never be parted from joy. May all beings experience equanimity. May all beings have happiness and the causes of happiness. May all beings be free from suffering and the causes of suffering. May all beings never be parted from joy. May all beings experience equanimity. May all beings have happiness and the causes of happiness. May all beings be free from suffering and the causes of suffering. May all beings never be parted from joy. May all beings experience equanimity."
Rimpoche: Though the individual as myself, I do not have the capability of freeing all this. By the power of enlightened beings, by power of my pure motivation, by the power of the truth and by the power of interdependent relationship as true existence. All the wishes that I have expressed has been fulfilled. DT 1:10:13.1 The beings are freed from the sufferings. DT 1:10:33.0 The beings are remain with joy and happiness. DT 1:10:41.0 Beings experienced equanimity of balance and point. DT 1:10:50.4 I'm happy. DT 1:10:55.2 I'm happy that I could do something. DT 1:11:01.1 I appreciate the opportunity. DT 1:11:06.8 I'm joyful. DT 1:11:11.7 I'm happy. DT 1:11:14.3 I like to remain and concentrate on this joy, happy moment for awhile. DT 1:11:25.2
Now the second step. Providing the basis of creation which is natural of reality the emptiness. DT 1:11:58.8 Like yesterday. Whatever understanding of emptiness you have. Whether you see the emptiness is free of perceiving and projecting or emptiness if you don't have any other understanding of emptiness, just be empty like space. DT 1:12:33.1
{Audience chants.} OM SVABHAVASHUDDHAH SARVADHARMAH SVABHAVA SHUDDHO HAM
Rimpoche: Every single thoughts existing whether it's being or phenomena, whatever it might be, it is in reality, it is nature of emptiness. DT 1:13:27.5 That very emptiness is represented by the big spacious for it. DT 1:13:49.0 So I am within that. DT 1:14:01.6 There is no me. DT 1:14:06.3 There's no my body. DT 1:14:10.1 There's no walls. DT 1:14:13.3 There's no, nothing. DT 1:14:17.6 No. Very open, spacious for it. DT 1:14:27.6 The floating energy is only like that of space. DT 1:14:38.2 There's me. DT 1:14:46.8 There's you. DT 1:14:48.2 That is all existence. DT 1:14:50.8 It is natural. DT 1:14:53.6
Certainly {Audience recites.} within the sphere of emptiness appears a white lotus. Above it is a moon disc and upon that, the love and compassion of the enlightened appear as the seed syllable TAM. Light radiates from the TAM and transforms and purifies the environment and its inhabitants. Light makes offerings to the enlightened, gathers their blessings and dissolves back. The TAM transforms into the Noble Wish-fulfilling Tara-ma. She sits on the lotus moon cushion with a luminous moon halo at her back. Her right hand gestures an invitation to those fortunate ones who seek liberation. Her left hand indicates the three jewels, giving courage and assurance to those who are dominated by fears and entreating them, unburden yourself and rely on me. Tara is resplendent and exquisite beauty. She holds an utpala flower reminding us not to be satisfied with worldly happiness, but to aspire to the perfect joy of liberation. She has the silver OM at her crown, AH at her throat and HUM at her heart. Light radiates from the syllables, inviting the wisdom beings and empowering deities. The wisdom beings unite inseparably with Tara. The empowering deities annoint her, confer initiation and with the overflowing nectar a Buddha of Infinite Life appears on her crown.
Rimpoche: In the visualization, the Buddha of Infinite Life or Light, is in the red color Buddha. DT 1:18:22.3 So actually representing her own guru. DT 1:18:33.1
{Audience recites.} Brilliant light emanates from the syllable TAM within her heart, reaching infinite universes and collecting back the essence of inexhaustible vitality and the powerful blessings of wisdom mind. The energy streams forth from Tara's heart and body and I completely absorb the nectar of light, cleansing and revitalizing my body and mind.
Rimpoche: So like we have mentioned yesterday, light goes out from the Tara's heart level and reach through various enlightened beings and collect their blessings in the form of different light. Or even white. White will do. And white light and liquid dissolve to the body of the Tara. From Tara's body, light and liquid comes to ourself and fills up our body completely with the wonderful cleansing, pure, cooling, effective light nectar fills the body completely and just by the touch and being filling of the light and liquid, purifies all our negativities, obstacles, illnesses, difficulities. Not only that, the nectar overflows out of our mouth, eye, ear, crown, etc. Not only a little bit of overflow. Tremendous amount of overflow. It washes out even external difficulties. [The stain.? 1:21:11.0] Any dirt or any illnesses, any problems that you have, on your skin, inbetween the skin and flesh. The flesh, the bone, everywhere, whatever you have and inside organs, external, all are purified. And ourself will become total excellent, pure, wonderful, luminating light nature being. DT 1:21:46.1
Audience chants: OM TARE TUTTARE TURE SOHA. All sing Tara prayers.
End of 19950400GRNLFF (08)
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- Audio and video teachings
- Unedited verbatim transcripts to read along with many of the teachings
- A word searchable feature for the teachings and transcripts
The transcripts available on this site include some in raw form as transcribed by Jewel Heart transcribers and have not been checked or edited but are made available for the purpose of being helpful to those who are listening to the recorded teachings. Errors will be corrected over time.