Archive Result

Soundfile 19960830GRSR3P04

Speaker Gelek Rimpoche

Location 1996 Summer Retreat

Topic Three Principles of the Path

Transcriber Xinyan

Date 03/02/2021

‘……..’ (Rimpoche said something in Tibetan) [0:00:00.5 to 0:00:04.9] Called the Root of Three Principles Aspects of the Path by Je Tsongkhapa. So last couple of nights we’ve been talking about the aspects of the Three Principles of the Path. I forgot. (I was looking down. James not there. Where did he go? Oh you’re here, fine. I forgot you moved, I was looking down there I can’t see James. What happened to him?) Ha Ha Ha Ha. Okay. And then somebody we talked bout that and we talked Three Principles, three Principles. The principle word means most important. Most important. So somebody asked me what are the Three Principles? I thought I made absolutely clear here, one after another. Repeatedly probably at least 3, 4 times every time.

So to make sure it is understood properly, so I would like to once again repeat the principle number one which you refer as Buddhist 101 is – actually knowing our own situation, knowing our reality, knowing our difficulties, acknowledging the sufferings that we have. Mental, physical, emotional. Acknowledging it. Don’t deny, acknowledge. You know denial is the shelter for negativity, like swamp for mosquitoes. Denial is the shelter for neurosis. Don’t deny, acknowledge. Shelter. Okay. Swamp for mosquitoes. Denial for neurosis. So don’t deny. [0:03:07.0]

Few years ago, Allen was giving a poetry workshop. Remember? In the University of Michigan somewhere. So whatever you thought you supposed to say. So he said, “What you think?” So I said, “Well, I wanna make sure I don’t fall in the shoes of Jim?? Huh? Is it an open centre? Jimmy and ?? I don’t want fall in those shoes. (kindly recheck this whole sentence. Rimpoche made a reference to a particular moment with his students which is unclear in the audio) [0:03:32.6 to 0:03:43.6] So Allen said, “The way you do is be absolutely open.” Remember that? [0:03:52.8]

So I thought that. Long time. It is absolutely even in teachings, traditions confirms that. You cannot deny. Denial is not good. Whatever it may be. Acknowledge. Even you make mistake, acknowledge. Get angry? Acknowledge. Don’t say, ‘I’m not angry but bla bla bla bla. So so and so says this and this and that said that.’ And all these things are absolutely useless. The power of those negativities are so strong, you don’t have to give anymore support for them. It is very strong. We as individual is so weak. The neuroses are so powerful, you don’t need to give them any extra support. So do not deny. If you don’t deny and if you acknowledge, the power of acknowledgement is such a strong but whatever the neurosis you get, that reduce their power by 50% just because you acknowledge.

Buddha’s one of the best advise is – use 2 mental faculties. Mental faculty that what do we call it, shame as well as embarrassment. These 2 are best tools Buddha recommended to cut down the neuroses. Shame in the sense, you don’t have to feel in the western sense of shame - ‘I cannot face it bla bla bla’, its not that. The shame here is - if I do this, how can I face myself? Hesitation is - if I do this, how can I face others? These are the 2 mental faculties you use. [0:06:31.4]

Audience: That’s embarrassment.

Rimpoche: Ah I’m sorry. Embarrassment. Thank you. Embarrassment. So they are one of the best tools. So the denial is shelter for neurosis to grow. So do not deny. Acknowledge. One should acknowledge you have problem, one should acknowledge we are under the control of our neuroses.

(Kent, would you close that door please? Behind you. Thank you.) What are we talking?

Audience: (someone said something but audio unclear) [0:07:39.6 to 0:07:44.1]

Rimpoche: Neurosis? Ya, its number 1. Once we acknowledge that we are under the control of neuroses, not only the neurosis powers been reduced, but we give opportunity for ourself to work with it. As long as you keep on denying, you don’t have opportunity. So with that understanding, and the seeking freedom from those neuroses and from the negative elements or whatever you call it - negative effect, negative karma. Seeking freedom is the Buddhist 101, principle number one. Okay? [0:08:40.2]

Sheila?? (please recheck the name Rimpoche mentioned here) [0:08:43.8] asked me, “Don’t you use word renunciation last night?” Is that last night or this morning? (audience: last night) Last night, ya. I said, “No.” Simply renunciation can give you different message. The moment I say renunciation, people will think - I have to give my family, give it up, I have to shave my hair, change clothes, change the name, simply become monks or nun. That’s she say when I was there I had opportunity to have one on one talk. So not encouraging that. If you can, great! Wonderful! I admire you. And really great. I appreciate you, rejoice you. You become a nun, I get benefit. And I’m doing that. *Audience laugh*

But I’m not saying everybody has to do that. We can all rejoice, we can get if not equal but half the benefit we’ll get it. So anyway, but my point is – we have to seek freedom from the neuroses yet we have to learn how to live with the family, with everything together yet obtain the liberation. ‘Kan Shi Chyi……’ (Rimpoche said a phrase in Tib) [0:10:25.9 to 0:10:31.7] The Marpa Lotsawa, the founder of Kagyü tradition and even great many other sages and teachers, scholars, they have obtained total enlightenment in the level of lay person in the family. In another words, we can definitely obtain total enlightenment whilst sitting, riding?? downtown (unsure of work before DOWNTOWN) [0:11:08.4] Manhattan. Really true. And this is the method we have to learn, we have to practice. And that's Buddhist 101. [0:11:23.1]

And Buddhist 101 will also tell you, you have to become or you have to be free and this and that. And then once you really convinced you that you are in that, you do have these difficulties, you look around the people that you care will also have the same difficulties. This morning we talked in the meditation, remember? And when you see that, the last night we mentioned that at the Bodhimind level, the condition of the people, these 4 rivers and they are tied in cages, and hands are tied and darkness all these.

So all of them condition and in addition to that I forgot one thing last night. I did mention to you the 4 currents which are the causal currents, but the result current we are also experiencing together - that is the birth, death, ageing, illnesses. The 4 other current. The 2 sides of river - the causal side of river, the result currents all together, actually 8 different rivers been pushing us together. That are the 4 causal, 4 result.

So when we begin to see that condition in myself and in others that we care, so instead of saying, "What can I do for me? What can I do for me?" Change your focus for the others and see - 'How can I help them? How can I help them?’ The moment you be able to do that, you begin to join in that beautiful thing called love and compassion oriented mind. Once you're getting that, you're in the transition from the Buddhist 101 to Buddhist 102. I mean in spiritual development level. I don't mean class point of view, I don't mean learning point of view.

Actually person is shifting from that level to this level. You are in the transition. While you're in the transition generating love, compassion and practicing that making it perfect while you reach to the ultimate uncondition, unlimited love and compassion level. Then that's called technically Bodhimind. [0:14:10.7]

Uncondition, unlimited. We are all condition right now. While I should certainly help her because she's my friend or I'm not sure whether I should help her or not. Well, I'm not that concern. What's in there for me? It's conditioning. And now I can do for number of people, I cannot do for lot of people. Limited. So uncondition, unlimited love and compassion is called greater compassion. That will automatically throw you in the Bodhisattva path - Bodhicitta. So you develop Buddhist 102 or the principle 2. Okay?

So if you become a Bodhisattva, so you generate Bodhimind - I would like to seek Buddha level, I would like to become a Buddha for benefit of all beings and sincerely without making sort of naturally if your mind change in that level, and you really become a Bodhisattva. Whether you go a ceremony or not ceremony. Bodhimind developed with you, whether it is action-oriented Bodhimind or aspiration-oriented Bodhimind, whatever may be. 

Most of you are attending Tuesday night teachings so since we're talking the Bodhicharyavatara, you are quite familiar in that. You're in that. So it is okay. Those of you are not around, the New Yorkers we share the tapes so its okay. But others if you do want the tapes of the Bodhicharyavatara, you can get it from Jewel Heart. Jeff is the person. Where’s Jeff? Jeff's over there to be contacted. As well as Jeff's told me today, you also have the tapes, teaching tapes, audio tapes available of this retreat. If you want them, you can also get through Jeff. So he told me better tell in between. So I just remembered and mentioned. So that is the Bodhimind. [0:17:00.1]]

If you developed the Bodhimind, if you become a bodhisattva, will that be enough? No. Bodhisattva must be active. The action of the Bodhisattva what does Bodhisattva should do? They recommend 6 of them - generosity, morality, patience, enthusiasm, concentration and wisdom. The wisdom is the most important. 'Nu Lu Mi......'  (Rimpoche said a phrase in Tibetan) [0:17:37.8 to 0:17:49.3 ] So the wisdom is like eye, all the rest are like blind. All other activities don't have eyesight, like blind. The wisdom is the providing the sight, you can see it. That is the wisdom. Generosity also needs wisdom, morality needs wisdom, patience needs wisdom, enthusiasm needs wisdom, concentration also needs to wisdom. Wisdom is wisdom, too. Okay?

So it is extremely important each one of them are interlinked. I leave the generosity, maybe tomorrow if I have time I'll talk to you tomorrow. Because generosity everybody knows so its okay. If I have time I'll talk to you tomorrow. If I don’t, I don’t.

Let's talk the morality. Morality. What do you get? Usual Judaic-Christian tradition morality? I don't think we're talking bout that. Does morality really mean honoring your own commitments? Any vows that you took, whatever it might be. Self-liberation vow, Bodhisattva vow or Vajrayana vow – the vows that you took. Honoring that, to be true to yourself, to be true to yourself is the basic morality. Believe it or not. Here we’re not talking about sexual orientations. I don’t care if whether you are homosexual or what you call that other one? What is it? *Audience laugh* What’s the other one? Huh? (Audience: heterosexual) Heterosexual. Doesn’t matter. Whatever your sexual preference may be, we’re not talking about that. We’re talking here the morality, is the morality of to be true to yourself. Even at the Buddhist 101, we try to tell you – be open. Don’t deny. That is the morality – to be true to yourself. Don’t have much time, I’m gonna cut short. To be true to yourself, to honor your own commitment, whatever the vows that you may took. Whether it’s self-liberation vows or refuge vow or Bodhisattva vow or Vajrayana vow. Whatever it is. To honor your own commitments, to be true to yourself is the fundamental principle of the morality. [0:21:25.1]

Patience I don’t have to talk to you. You know how to be patience. *Audience and Rimpoche laugh* Don’t you? Ha Ha Ha Ha! Really! Incidentally, ‘Se Ba Ko…….’ (Rimpoche said a phrase in Tibetan) [0:21:40.4 to 0:21:42.2], is one of the most, most difficult positive work. Its more difficult than anything else – to be patience. Its really difficult, specially if you have to wait for somebody. *Audience laugh* ???? never goes, right? (didn’t get the word before NEVER) [0:22:02.0] So that is simple example. But if you really have to be patience, its very difficult. So that’s why Buddha said its one of the most difficult positive karma to generate. Most difficult. Anger is….Patience is the antidote of anger. Sorry I almost put the other way round. *Audience laugh* Ya.

There’s no such powerful negativity than that of anger or hatred. ‘Kang Ju Jes…….’ (Rimpoche said a phrase in Tibetan) [0:22:41.7 to 0:23:08.1] Now I forgot. Sorry. Anyway, if you are angry to a Bodhisattva or something, you destroy a hundred years of positive karma in one second. It is extremely expensive. Extremely expensive. Really. It is extremely expensive. Most expensive negativity ever known to the enlightened beings are the anger combined with hatred. Temporarily losing temper here and there might not be that bad or hatred what we’re talking about - the real, deep, anger that shakes your body. You know that sort of real hatred, anger that is very very expensive. It’s really cost you lot in karmic wise. It is more than, I mean you cannot measure with anything else. A second will burn the positive karma that you have created eons, can burn that. That’s so expensive. That’s why patience is so difficult. [0:24:37.2]

Then enthusiasm. With wisdom way should be enthusiastic, and way should not be?? (unsure of this sentence) [0:24:45.7 to 0:24:50.8] because laziness is such a thing, it will manifested in the form of busyness. In reality, it is laziness but it will become very busy to you for you. So you need the wisdom to be able to differentiate what enthusiasm should be and what should not be. So that’s the wisdom. And the concentration too.

So basically I like to cover that much. Even just become Bodhisattva is not enough, you have to indulge all these activities of generosity, morality, patience, enthusiasm, concentration and wisdom. The wisdom is extremely important everywhere, even compassion needs wisdom. If you don’t have wisdom, what happens? We always talk. Idiot compassion. Okay? Idiot compassion. We’ve been talking very often. So to make your compassion not an idiot compassion, you should have wisdom. That’s bout it. I’m not going to go more than that because I don’t really have that much time. Okay.

Rimpoche: Where are we now?

Audience: The Third Principle…….

Rimpoche: No. No. We are in the second level. You know what I did talk here cause of the second principle which is love compassion, and also how to generate them I talked this morning as part of meditation. And the actual principle is the Bodhimind, introduced that. After developing that what activity you should have – we just now spoke about that. Now let us move to the third principle. Okay? Third Principle that is – wisdom. [0:27:23.5]

So somewhere I need help here because I can’t read very well and what? Which one is it anyway. Not looking at the wrong page…..Huh? (Audience: we’re on the second page) So we have done that last night, the other one. I think we did four powerful current and all these, right? Ego-grapsing we did that, right? Three types of suffering you don’t have to count, you know it very well. Who said that? You, okay. Do you want me to count three types of suffering? [0:28:16.4]

Audience: Yes

Rimpoche: You do! Oh My God. Raise your hand, who was that? 3 types of suffering. 1,2… 3 types of suffering. Didn’t you know that. Suffering suffering. Who doesn’t have it. Raise your hand. Who doesn’t have suffering of suffering. We all do! Oh you don’t have it? Are you free of suffering of suffering huh? Okay you raising hand. Okay, so. Suffering of suffering we all have. We have physical suffering, mental suffering, emotional suffering – all of them we have. That’s called suffering of suffering. Okay?

Number 2 suffering – changing suffering. Too hot, jump in the air-conditioned building; too cold, put on blankets; too hot, take off blanket. That’s it. Changing due to the condition, looks like it good one, too much will give you trouble. You know what I’m talking bout it? That will be changing suffering. Okay? Ha Ha. Changing suffering. We have that very often, those are the baggages they’re attached with. Friends, companions, everybody is nice to have them around, when you bring your baggage, it’s a problem. That’s changing of suffering. Are you with me? We all know what that mean, right? Does anybody doesn’t know what that means? I don’t see any hands so that’s why we all have it. [0:30:23.5]

Pervasive suffering, pervasive. Whenever, whatever we do, those great samsaric joy that we have, those great samsaric pleasures that we have, those great fantasies and we build and work for, and each one of them by nature creating a pain to the individual. Sometimes its like chasing a rainbow; sometimes you’re bout to get it, you’re bout to get it, you’re bout to get it, you don’t get it. You know how much will push them through, pervasive nature, looks beautiful. Rainbow you’re gonna get it, you run, you’re bout to catch it, bout to catch it, bout to catch…..I have a friend we all know about to become millionaire, any minute for years. Remember Je???? (didn’t get the name of the individual mentioned here [0:31:31.8] About to become to millionaire, maybe next week! *Audience and Rimpoche laugh* so that’s what it is.

So every samsaric pleasure, I’m here I tell you all the time, “samsaric is only suffering, noting else. Bla bla bla” Its not true. Samsara also have lot of joy and lot of pleasure. It has tremendous amount of picnic spots, too. *Audience laugh* So really true. And some people feel if you use that, you feel guilty. That’s bullshit. *Audience laugh* Really true. Really true. You earned it. You had positive karma, it has come to you. You have every right to use it. You don’t have to run away from it. You have to use with wisdom and each one of those picnic spots are have pervasive suffering. They may not have suffering suffering, they may not give you changing suffering but they all have pervasive suffering. Okay? Pervasive. Everywhere that we can reach. Whatever we touch. Even it is pleasure, even it is picnic spot. The slogan or whatever we call it – open a can of worms at your own risk. Its applicable for everything. That is the sign of pervasive suffering. Okay? Are you with me? Go ahead and open can of worms at your own risk. Okay? That tells you its pervasive suffering. [ 0:33:54.5]

So anymore request? Anymore worms you want? Cans you wanted? So that’s what it is. 3 kind of suffering. Who raised that question, anyway? Mike? Well, he very much aware of it, he knows. So anyway Ha Ha Ha Ha Ha. Well if I do not use the traditional teaching here once, I’ll be failure to the tradition. The tradition will tells you – the highest ultimate peak level of samsaric Gods realm or the 32 heaven down through the lowest of hell realm, is full of pervasive suffering – its everywhere. That’s why its pervasive suffering. Okay?

So about that’s enough now. This is principle 101, and we’re supposed to be covered 102 and shifting to 103. Ha Ha Ha. So lets move to, anyway. 101 and 102 have so much link. If I am in that condition, it is ???, (didn’t get word after IS) [0:35:32.1] whatever you do, you touch it, you’re going to get it, you’re going to stick with that. Its ??? (didn’t get word after ITS) [0:35:43.8] It is. So even if its picnic spot, that’s what it is. So I’m in that condition so that’s all my friends I care, I love, I care most. MY children, MY boyfriend, MY girlfriend or whatever, husband, wife or homosexual partner or whatever it is. Doesn’t matter. It is the person you care for. The same condition. That’s provided basis in which we can really generate love, love and compassion you begin to generate on the persons you care the most. That’s you have to train your mind in such a step, step that follows. Okay? Easy to develop. That is the person you care. [0:36:54.0]

So that’s how you generate love, how you generate compassion. That builds up and becomes ultimate love, ultimate compassion and that automatically. Actually there’s something called special mind – which means committing yourself. Remember this morning I went through the 7 steps? Step 1, recognizing every being as one of your best, the nearest, the dearest friend that you ever know. The traditional Buddhism will you look as Mother beings, if you wanted do that, look through the mother’s window, not through the children’s window and don’t look up, look down. You know what I mean? When remembering kindness, repaying the kindness developing love, developing compassion.

‘……..’ (Rimpoche whispered a phrase in Tibetan) [0:38:03.0 to 0:38:07.1] Then, committing yourself to be going out of your way to help them and that commitment will bring you to seek state of Buddha. Tibetan Buddhism right from the beginning they will tell you. “Buddhahood is your goal.” And I always say you people are so kind to accept that Budhhahood is our goal. Sometimes I wonder, I simply tell you, “Buddhahood is our goal.” And you say, “Ohh ohh ohh.” But if you really think, do you have relevance to become a Buddha? We have a friend in New York, black lady called Louise, told me once, “What is difference between Buddha and God?” asked me. I said, “Its almost same.” Then after little while she said, “Rimpoche, if that’s the case, I have no interest to become God at all.” Its absolutely true. You don’t have any reason why, but when the Tibetan Buddhism tells you, ‘Buddhahood is your goal.’ You simply accept it. Its very nice of you. but you need reason why you accept that, the relevance is needed. And when you reach to the Buddhist 102, then there is need. Because when you want help countless number of beings and you have to have that’s the way of dealing, the best knowledge, best tool, the best method. And that lies at Buddha level, and then and only then its becomes relevant. Are you with me? [0:40:14.2]

Okay. You too, sir. Are you with me? Are you alright at the end over there? Huh? Okay. So that’s the point. And when you committing yourself totally, when you committing yourself totally to helping others, then there is need of ultimate tools, then Buddhahood becomes relevant for us. Without which you cannot fulfill our goal. Without it we cannot do our job. Are you with me now? Good. Thank you. so I’m going to cut here, now.

‘……….’ (Rimpoche said something in Tib) [0:41:05.2 to 0:41:34.6] And that is the reasons why you have to generate Bodhimind so Tsongkhapa says, ‘Neng De Deng…….’ (Rimpoche said a phrase in Tibetan) [ 0:41:41.0 to 0:41:45.7] - because of all sentient beings in that condition, we have to generate Bodhimind. (There’s some translation here, I’m sure its here. Which one is it? Okay. Top of page 3. Thank you) Ya, contemplate. That’s right. I’m losing the Tibetan completely today, whats happening. ‘Mi Lu……….’ (Rimpoche said a phrase in Tibetan) [0:42:30.2 to 0:42:37.8] So not ?? ‘Ni Lu to……’ (please recheck this whole sentence, Rimpoche said a phrase in Tibetan) [0:42:41.0 to 0:42:51.5 ] – that’s yet if one has (what is it) arouse the stabilized mind and the Bodhisattva attitude but does not possess wisdom, perceiving the ?? (didn’t catch this word after THE) [0:43:11.6] natural beings, one will not be able to severe the root of samsara. [0:43:19.7]

Hence, apply yourself to the method for understanding relativity. Please underline that. Extremely important. Relativity. DID NOT SAY, DID NOT SAY. Hence, apply yourself to the method for understanding emptiness. Tsongkhapa didn’t say that. Tsongkhapa said, “Try to understand relativity.” Extremely important. Underline 3 times. Really. I tell you why. Now we talk at Buddhist 102 level, we talked Bodhimind, love, compassion, ultimate love compassion, everything we talked. The benefit of developing Bodhind, we don’t have to talk. Read Bodhisattvacharyavatara first chapter is full of benefit. Benefit, benefit for purification, benefit for accumulation of merit – both are extremely important. You get all these benefits. But will that be enough for us to liberate? Will that be enough for us to liberate. By one method – love and compassion alone. Not enough. No. the answer is NO. Why not? Why not?

The example the one of the great Indian Pandits, Chandrakirti has given example. ‘Kun Zu Din…….’ (Rimpoche said a phrase in Tibetan) [0:45:11.8 to 0:45:59.9] If you want cross ocean, and if you’re a bird, you need 2 wings to fly. Right? You need 2 wings. Rimpoche has 2 wings here, one of them missing. *Audience laugh* 2 wings. One…. Ha Ha Ha Ha! Anyway, if you have single wing, what happens? You suckle, you don’t cut across. So you don’t go. So you need 2 wings, so you need wing of relativity and wing of absolute. Relativity part is the Bodhimind and all these are relativity. [0:46:47.8]

The wisdom is the other wing you need it. Why you need it? When you become Buddha, you have to have Buddha with body and with mind. Did you understand what I’m talking bout it? You don’t want become a Buddha without mind, then you become statue. *Audience laugh* we all have it. Right? So to make it living Buddha, you have to have mind in there. So you need Buddha’s body, body Buddha and you need mind Buddha, both. So the Nargajuna has said, “Kyo Wan De…….” (Rimpoche said a phrase in Tib) [0:47:40.3 to 0:47:46.1] So 2 kayas, 2 collections – the mental and the physical. So physical aspects of it, been produced it by the relativity such as love, compassion and all these.

What are we doing actually? What is Buddhist practice? What does that mean really to you? Buddhist practice really means, we are generating the cause to become a Buddha yourself for the sake of others. So such a Buddha must have body and mind. You don’t want to become a statue. So in order to have the mind Buddha level, you need wisdom. Are you with me? That is the reason why you need both. Relative and absolute.

Okay. What does absolute do? ‘Nyi Lu Tho…….’ (Rimpoche said a phrase in Tibetan) [0:48:53.6 to 0:48:59.8] What is this one say? You cannot cut the root of samsara. Didn’t we just read somewhere? One will not be able to severe the root of samsara, samsara means cyclic, continuation of rebirth, death after birth without any control. That is really. If somebody really ask you what is your samsara, what is your samsara, what answer would you give? What is your samsara? What answer do you give? Angela?

Audience: The total of everything we are experiencing.

Rimpoche: That’s external. Je dong lu? (didn’t get name of this person Rimpoche mentioned) [0:50:04.0]

Audience: No control over my rebirth

Rimpoche: That may be. Mike? ‘Sa Je Nyi…….’ (Rimpoche said a Tibetan phrase) [0:50:15.3 to 0:50:19.6] – meaning the continuation of contaminated identity is the samsara. ‘Sa Je Nyi…..’ (Rimpoche said a Tibetan phrase) [0:50:29.5 to 0:50:32.9], that identity until you’ve been able to cut that, you cannot get. Contaminated identity, whether it is physical form or formless form. Whatever it might be. Are you with me? Kath? Thank you. [ 0:50:54.2]

So in order to cut that, you need wisdom. That is the root of samsara. You need wisdom. Why love compassion cannot cut? ‘Cham So…….’ (Rimpoche said a Tibetan phrase) [0:51:07.1 to 0:51:11.2] Love compassion is not direct opponent of ego-grasping. Therefore, cannot cut the root of samsara. So what you need? Wisdom. The ultimate wisdom, the famous Buddhist emptiness is the third principle. Are you with me now?

Yet, Tsongkhapa here says – hence apply yourself, to the methods for understanding relativity. Did not say try to understand empty. Why? Why? Jon? Why? You don’t know. Alright. Why? If you look in zero, what you gonna find? Zero! So you don’t look for emptiness in empty. A lot of people do. Sit with nothing, big open eyes look in the air, hoping something will pop out BOOM jump on your head. But do not misunderstand me, I’m not criticizing Zok ching?? (unsure about this name) [0:52:36.8] but *audience laugh* Ha Ha Ha! No its not denial, no its not. Really. And the truth Zok Ching (unsure about this name) [0:52:55.4]], is the true wisdom. So therefore, I’m not criticizing that. But sitting looking at the air, try hoping to get something or sit there think nothing, is not that great. It give you temporary peace, sure. Will not give you wisdom at all. Okay? [0:53:23.6]

So if you read that, Ha Ha Ha! So what do you do? What time is it? Oh My I’m sorry. Time is going so fast. (audience: don’t stop now. Not right now) Okay. Ha Ha Ha Ha Ha! So Tsongkhapa really has strong reason relativity, look in the relativity. When you look the relativity, what is the relativity - interdependent system. Interdependent in nature. Interdependent. Interdependent, not independent but interdependent! Who is independent? Nobody. We all depend on each other. Interdependent system. If you depend on something, you cannot stand by your own, that’s why you depend on, right? We don’t take walking stick if you can independently walk. We seek help of walking stick because we need to depend on it. Right? So lack of independence, that’s what we’re looking for. Are you with me? There is nothing independent, when there’s nothing independent means there is no inherent existence. Okay? Buddha called.

I should go to the next verse – ‘Ke Shi Kua……’ (Rimpoche said a Tibetan phrase) [0:55:28.5 to 0:55:45.9] Thank you. That is (what is this?) the practitioner perceive the ever ??? (didn’t get this word after EVER) [0:56:07.2] reality of the cause and effect. Nature of all in the samsara and beyond. ‘Kai Shi Kuan…..’ (Rimpoche said a phrase in Tibetan) [0:56:18.0 to 0:56:22.9] – when you see the emptiness, what you should not lose is the cause and effects. Should not lose on anything, on all beings, on all other existence. Whatever it may be, one should not lose cause and effect. [0:56:48.3]

‘Kon Shi Quan…..’ (Rimpoche said a Tibetan phrase) [0:56:48.4 to 0:56:52.1] Yet (what is this?) and has utterly destroyed habit of misapprehension. I don’t know about that translation. ‘Ning Be Tsen…..’ (Rimpoche said a phrase in Tibetan) [0:57:15.1 to 0:57:18.6] That being stand pleasing the Buddhas. So meaning, Buddha has one important logic, its called King of Logic. ‘Nyu Wu……’ (Rimpoche said a phrase in Tibetan) [0:57:34.8 to 0:57:40.3] When the word here, when they said, ‘practitioners who receive the ever unfailing reality of cause and effect” (I don’t get it)

Audience: Cause and effect nature. The practitioner who perceive the ever unfailing reality of cause and effect nature.

Rimpoche: Okay. Let me put this way. Buddha uses all phenomena says on every beings, human beings or whatever existence it might be. There is no true inherent existence. Why? Because there are dependently arise. Okay? ‘Ru Mu Zhu……’ (Rimpoche said a phrase in Tibetan) [0:58:38.0 to 0:58:46.6] First, provided this, ‘Nun De……’ (Rimpoche said a phrase in Tibetan) [0:58:49.4 to 0:58:55.9] That is the reasoning. So because its dependently arise, there is no independent. [0:59:05.7]

Everyone of us – me, you, everything we exist dependently, not independently. If you lose one of the part, we cease to be exist. Let’s call it our life, life. We depend on the combination of body and mind together. Right? Body and mind together. When that combination loses, we lose our life. There’s body there, that’s not enough. Its becomes what you call, corpse. Its become corpse. Its not become your body, its corpse. Why? The one part of the half body, the half other particle called the mind is gone away from there. No longer connected. And that’s why it become corpse. When these combine together, we function. So we depend on the combination.

We also depend on the label. If you have a mind, if you have body, if you don’t have a name, you cannot identify. You can say this one, this one, that one, that one. The level is also important. So, Joe Blow exist because there is Joe Blow’s, I’m not talking about John Madison, I’m talking about Joe Blow. (please recheck names of individual mentioned) [1:01:21.0] *Audience laugh* Alright. Joe Blow. Ha Ha Ha Ha. There a Joe Blow’s mind, there is Joe Blow’s body, there is Joe Blow’s name combined together on the correct thing. That’s why Joe Blow exist. Okay?

And is it the name alone is good enough? No. Its not good enough. You can call the brass gold, the gold brass. You can put the label, is that going to be alright? That’s not going to be alright because brass is brass. Its not gold. So label on which you put the name has to be correct base. So you put gold label on gold, it works. You put brass label on gold and vice versa, it doesn’t work. Then who puts the name? That also has to be by correct person. Every Joe Blow cannot put the name on it. Are you with me? It is interesting. [1:03:00.3]

No audio [1:03:02.2 to 1:03:10.7]

When is election year? Lets use president. President of the United States. The President of the United States is a label. Alright. When American public elects the person who is the real candidate and on that, when they put the label called President by the American public, then it becomes President. If Republican party puts the label on Bob, until the American public puts the label, he doesn’t become the President. Though the party may call it the president, but no one else will acknowledge that, even he himself will not acknowledge. If you call him Mr President, he will look up and down rather than say, “Ya, that’s me.” He won’t say. Right? Are you with me? Because the correct person has to put label. Are you with me or you’re lost? You’re with me. So the label is important but the label has to put by correct person on the correct basis. Right? Your parents cannot put the label on that, on the person and call it President, then he become Prissy or something. The person will become Prissy rather than become president. Are you with me? We call it Princy. That won’t become President because who put the label is not correct person. So it has to be correct. On what you put has to be correct. 3 qualities. It has to accepted by the reliable point, it should not have direct contradiction by another reliable mind and it should not go against the reality. These are the 3 main points. So when you put that on it, then its becomes reality. That combination of the body of the mind of the level becomes the President of the United States. Right? If you miss the one, if you lose the label, you become ex president. Really true. You lost one label. Who cares if its delusion? [1:06:43.6]

Padma: (said something but audio unclear) [1:06:43.7 to 1:06:53.4]

Rimpoche: I’m glad Padma you raised that. There is one very important point we have to make it. A lot of people will say, at the end its all empty doesn’t matter. *Audience laugh* Wait wait let me finish. Lot of people say that, I like to comment on that. It makes difference, it does matter. It makes difference. Because if you exist relatively, it is good enough to be exist. Okay? If you do not exist absolutely, doesn’t matter. That’s the major point. ‘Pun Nyi Thu…….’ (Rimpoche said a phrase in Tibetan) [1:07:58.7 to 1:08:03.7], so one of the Tsongkhapa’s most important point, sorry not Tsongkhapa, Nargajuna’s most important point.

Audience: Relatively…….but you don’t realize??? (unclear) [1:08:11.8 to 1:08:16.8]

Rimpoche: That’s another way of putting it. What you really do, I’m trying to put here, absolutely you do not exist. Because if absolutely you do exist, you don’t depend on the conditions. Since you depend on the conditions, you do not exist absolutely. Since you’re dependent arise, so you’re not absolutely exist. Its simple and easy. Because you depend on it. I’m giving you example of walking stick. If you can walk independently, why the hell you’re carrying the stick for. You don’t. When you depend on that, so you carry it. That shows you cannot independently stand. So that is dependently exist. Its true. [1:09:18.8]

Audience: (someone said something but audio unclear) [1:09:20.9 to 1:09:26.8]

Rimpoche: Not 3 Principles. The criteria for a label. If you don’t have those criteria for the label, then you can label the brass the gold and the gold the brass.

Audience: (audio unclear) [1:09:42.4 to 1:09:44.4]

Rimpoche: Oh ya ya definitely. It always has to be interlinked. That’s right. It always has to be interlinked. The absolute must link with the relativity, relativity must link with the absolute. If you go separately, one of the verse here says, ‘Ma Wa Thun…….’ (Rimpoche said a phrase in Tib) [1:10:03.1 to 1:10:11.2] This is probably the next verse. What did that say? Can you read it for me?

Audience: divine…? (unsure about this phrase) [1:10:16.0 to 1:10:18.3]

Rimpoche: Ya, ya.

Audience: Once we achieve the insight..?? (unsure about this phrase) [1:10:20.1 to 1:10:28.7]

Rimpoche: Ya. One appearing sight, (what is it?) relativity of dependent arising one the emptiness sight and understanding the lack of true existence. So long as these 2 appears to the mind as separate, one still has not achieve insight. That’s what it is. So you cannot separate it, you must combine together. I’m going to quit. *Audience laugh* by the way, I have tomorrow evening, I have the day after tomorrow evening still to talk. So if I talk too much, its not good. So I better keep my mouth shut. Ha Ha Ha. [ 1:11:31.4]