Archive Result

20010831GRAASRGLGD 13

Duration - 112:32

Prayers: 0:26:12.8 0:26:39.4

R - Welcome and good morning, good noon whatever. We have basically covered almost important points how does one build a good life. One thing I did not do here is how to make money (laughter), and somebody else has to do that part. Otherwise, basically how does one train your own mind, it all depends if you want it, if you like it, that type of life, which is life itself is functioning in principle of a compassion and love, and if you want not only you yourself would like to function in that way, but you also influence people with you, people round you, your circle, and so this is the way how we do. 0:28:27.4 Again to make everything is short and easy, it falls on three most important points, which we normally call Three Principles of the Path aspects. As many of you are familiar with the The Three Principle Paths, by Tsongkapa in the letter form, which we did a number of teachings here, and there, everywhere, it will be really essence you know, there is a huge Lamrim over here. Before Lamrim there is extremely detailed practice teaching that you debate, some people call it 13 great treatises. 0:29:32.7 And some will put down into 7, Tsongkapa's tradition, or almost all the Gelupa schools, there have it into 5. Five famous important subjects, meaning 1. Prajana, that is actually a wisdom, the root text that they use is Meitriya's Abisamaya Alangkara. Abisamaya Alangkara is the Sanskrit word in Tibetan Buddha Greek anyway ??0:30:21.2 So, it is not very big, it is the root text, probably a couple of, may be 10 pages or something, but the commentary runs into volumes and volumes, and volumes and volumes and volumes. And then it is also so detailed, that particular text has two messages, direct message and hidden message, or message or meaning or presentation or whatever you call it. In other words, what they're trying to tell you is that there is a direct message and indirect. They said direct is emptiness, and indirect is the stage of development. But if you look at it, it is looks opposite direction anyway. Look the other way round. 0:31:40.4 You call this ....Tibetan 0:31:46.9 .. is the direct teaching on the wisdom, and 0:31:56.9 .... stage of development. And the hiding stage of development is based on the 8 points; 3 knowledge, 4 actions, 7 points. So that is how they taught. They all again shortened and made it easy into practice in this Tsongkapa's letter, big Lamrin which is based on there again, before Tsongkapa's great famous Indian teacher who came to Tibet called Atisha. Atisha's Path of ….. Lamp of the Path of (inaudible audience......)0:33:24.6 it's called Lamrim in other words, it is flash light on the road. (Laughter..) I don't know why the translator has to go in this way, Light on the Path or Lamp on the Path 0:33:50.0 whatever it is anyway, based on that Tsongkhapa made it a little detail, that huge Lamrin Chenmo now at least the first part is available in English. I'm not sure whether it is readable in English or not, readable, but even you read it, these are the difficult points. 0:34:13.7

There will probably be 3 or 4 different messages, 0:34:17.9 every word, so it is coded, so there is the direct message and indirect message, and there is a hidden message. And all this, so when you just read it through, probably doesn't mean much. Does mean a lot but what we think the words are telling you maybe not. So anyway, there’s where the Lamrims came out, and then the essence of the Lamrin goes down shorter, and Tsongkapa's line of experience Foundation of the Perfection, and all of those, and all of them rooted to the again, Three Principles of the Path. 0:35:05.0 which is presented by the letter written by Tsongkhapa to one of his benefactors. Which is actually closest to what Manjushri directly taught Tsongkhapa which is sort of closest. It is interesting in the traditional teachings when you look at it, what Manjushri had taught Tsongkhapa, is when you talk about that, it is good enough and it is perfect that's ok. But then, in the West and people like to talk about transmission, again they think it is something else, which is wrong. Teachings like this are the most important transmission. It is not, 0:36:16.5

maybe not exactly right, this is more or less focus on the lecture rather than teaching form but the group presentation and things like this is most important transmission, and people always think there is something called transmission separate one, that's not right. There's again misunderstanding, it's a lot in the West; and many people came talk to me and saying well I had the teachings but I don't have transmission. There is something called oral transmission 0:37:01.2 which is different, you just simply read the word and then you get it. You heard the sound, that's called oral transmission which is not really transmission. I mean it is transmission but oral transmission. Maybe it is because of English language, it sounds different, but otherwise they are more or less the same. So the closest to the Manjushri's teaching to Tsongkhapa is the Three Principles of the Path. Even Manjushri joked to Tsongkhapa and said when he wrote this big Lamrim Chenmo, when he composed the big Lamrim Chenmo. Manjushri told Tsongkhapa what I told you is not enough, so you have to make huge volume, right? So Tsongkhapa said, no. I kept your teaching, the Three Principles of the Path as the backbone of this and so blah, blah, blah, 0:38:08.8. So, it is the closest to Manjushri shared with Tsongkhapa is the Three Principles aspects. Again the Three Principles, traditionally they call it as Renunciation, and bodhi mind and the wisdom. But then again, the moment you use the word renunciation, it actually if you, remember of the translation terms translated earlier, he even used the term turn off on life or something, 0:38:54.9 he used the word “turned off”. It just sound horrible, but ….. 0:39:07.9 actually if you made a word-to-word translation, when they call it (Tibetan) yingjong?? 0:39:15.2 it is turn off rather than renunciation. The turn off business is, people started translating as renouncing. Renounce sounds a little gentle. And then, the moment you talk about renouncing or turn off or all these, people get an idea immediately get an idea that you walk away from life and things like that. I don't… Also if you really look in there, what is really 0:39:57.7 Tibetan ?? nyerungjowa, nyerungjowa, turn off. Turn off the attachment through the …. Turn off attachment through the whatever we are sort of attached, whether it is fame, or luxury’s comfort, it depends on the object, individual person. Individual person, you're asked what is your ideal dream of a life's achievement? And then people will change; you say, all variety of different things, right? all variety of different things, some will be totally focussed on the financial part, some will be totally focussed for comfort, whatever, the comfort you may call it. 0:41:28.7 Some people will be totally focussed on reasonable good living, and people who have a spiritual path in mind will have a sort of simple yet comfortable, you know, all that type of things, 0:41:55.1

so the attachment to that goal, that's what actually they are asking to renounce. So the opposite of that when you are freeing from that, when you free from those attachments, what you get is freedom; freedom from the sufferings that we go through. We go through and if you look in our life, normally, everyday if you look in our life, we have all sorts of different pains, sufferings. 0:42:39.3 Mental, physical, emotional sufferings and pains. And also along with that, not necessarily on top of it, but along with that, we have our own created suffering pain, that is we try to work things that doesn't work, you try to force yourself and give too many tasks and try to complete so many things at the same time, and your own personal available time, energy and capability may or may not be catch with 0:43:27.2??? that and force yourself to do this and that and that' 0:43:30.5

And then this crisis come in life, so these are sort of man-made, self-made, self-created, additional torturing. On top of that natural processes, torture remain all of those, and all of them are coming out of those attachment. So, turn off those attachment, or renounce those attachments. It is automatically give you a laser?? 0:44:06.6 opportunity and freedom, So, we call the first principle seeking freedom. Because bottom line you get. Then the second is, actually first principle freedom is providing condition to the individual. Then the second principle, bodhimind, or love compassion, unconditioned, unlimited, ultimate love and compassion, is what you're going to use in this wonderful condition that you made available for yourself, which you put yourself in and what is good for you to use, is love and compassion.0:45:01.9

Then comes the 3rd principle, that is the wisdom part. So what we did is, for the last whatever days, so we did, we brought to this level, through a meditative position, and what I did not do yesterday is we did not go to each one of those paramitas we went together, but if you have time you can go by yourself in each and every of those paramitas, generosity, all that; and that bring us to the level of concentration, I talked to you briefly yesterday, about it concentration, and the concentration samatha, samadhi, all of them are actually set0:46:14.3 and people like to give different names and different things, and the bottom line for this is actually building a focus. You know somehow you work with your mind, look this your mind as sort of a wild elephant, that never trained, and wild elephant if never trained and also it is in the mating season. Laughter... It will be very wild, very wild, and I don't know whether it is true or not, the elephants have a different character than that of most of the animals. Most of the animals, they don't mind 0:47:32.3 they mating, engaging in the roadside or whatever, the elephants really they want to go where nobody else is around and nobody else is, much better than more (what do you call it) more polite, thank you. Much more polite than even human beings. And if you happen to be on the way, they will not hesitate and deal with you, because that's on their way, you know, so mostly the human beings the elephant smashed them under them, though we think they pick up with trunk and throw, they do sometimes. But the first thing, most easiest for them to do is smash them. No matter human being or tiger or whatever, so our mind might be at that level of elephant travelling for mating, very specific reasons so anything whatever on the way, and we do whatever you know so. So, this shamatha, shamadhi, all of them what they really try to do is try to give training to that wild elephant. So if you look in there, I don't know how they train modern days, I have no idea. I only know what the teachings brought in, that is the tradition, the tradition is very, very old, a thousand year old Indian custom of training the elephant, somehow the elephant trainer caught hold of the elephant whatever the reason is, brought the attention and then they have a hook and the metal hook and the hammer, once they get on, they hit the hook under the root of the ear where it is most painful. Hit at that level, and bring the elephant in your terms, and also later hit the hammer on the head; so the hammer and the hook is the instrument what the elephant trainers use to train the elephant. So we 0:50:42.9 as the human beings when you want to train the wild elephant like our mind, what do we use? The tools like hammer and hook we use mindfulness, and alertness. These are the two mental faculties. That's why I briefly mention to you yesterday, so.. I'm sort of debating myself within me, the meditation is something everybody knows and I need not have to spend time much talking about this. A lot of people do. But then, on the other hand, you know but you don't. So, this is sort of debating, debate between me, I wonder how much we mention the meditation on the Odessey to Freedom? Maybe not much because it's one week's teaching, right? So the later part of it, so maybe not much. Well I mentioned the Principles here, what these two do, is the elephant makes crazy and do the thing is the attraction??0:52:32.5 and attachment, are the two things. So just like that for us too, the attachment-oriented drawing your attention, taking you away from your focussing, is the wondering mind. Mind wanders. Who knows, you may be sitting up here, try to focus on what we are talking, but you may be thinking what a good time you had last night. Good way. Bad way what a terrible mad mind, you know. These are the attachment-orientated drawing your attention away from the focus is wandering. And then sinking. Sinking is, we talked about yesterday, we did talk yesterday. Gross and subtle; subtle is not issue for us right now; right now, gross is the issue.0:53:56.5

The moment you focus a little bit, either you lose the concentration or fall asleep and these are the 2 obstacles taking over turn by turn or whichever is stronger it takes over. And that's what it is. So this awareness and blurredness or mindfulness are the 2 main faculties you apply to overcome those. The teachings will tell you put all your mind in focus and watch it subtle little mind, as though it is so simple for us, but it is not. So, we learn that by alternating, watching, focusing, watching focussing, focussing and then watching whether you're focussing or not. That's what it means watching. 0:54:54.3 So the time pieces are useful, anything you want to. Any sensation that you have embody, using that as a reminder normally in the West they tell you the sensations to focussing point, but the sensations remind you if you use them for reminding yourself whether you are focussing or not, the sensations will come very often here and there, particularly breathing and sensation they normally teach you to focus here, because you breathe in and out. That type of thing you use to watch yourself whether you're focused or not. There is no set rule for it. Even if there is rule, you can break it, the rules are meant to break anyway. So you break it and use it the other way round. So, the most important thing is both of them, focussing and making sure you’re focussing.0:56:08.6

even if you catch it, it is gone, far away and try to catch it, it is, even then it is work? 0:56:18.5 So now I tell you what not to do. For example, if you're focussing, if you want to focus on say, white colour sitting Tara, then if you begin to see yellow, if you decided to focus on White Tara, let's say you’ve decided, then you sit down and you begin to see red, yellow or something like that, the mind will take you there. Do not let it go, use the hook, use the hammer, so do not let it go. 0:57:08.1 I believe there are people who teach you sit there, let your mind take it let it go wherever, go all the way into space or whatever, all these. This is the wrong meditation, as far as I know. They are not going to catch you, focal point ???0:57:33.8 you can sit for hours, going on there, travelling anywhere, you know, mind takes you, and that is not meditation recommended by Buddha. As a matter of fact, Buddha very strongly objected this. You can go and sit and go, till the cows come home, you're not going to get anything done with that. On the contrary, you begin to lose many years of doing this, will begin to lose your alertness and the sharpness. Not so bad as sinking, but still it does that. Sinking meditation, if you just sit there, and sinking, and that will really take your intelligence here. Very strongly, Read Pabongka's Liberation in the Palm of your hand. It mentions very clearly that he had seen people, mad people who are extremely intelligent and wonderful person, and later came to the position is almost going to figure out whether it is something to attack ego throughout, to that level, I'm sure it's there. Or did it translate or did not translate or something. It's there, right? Anybody read it? It's there, Anne? Laughter... I think so. 0:59:32.7

Does anybody have Liberation? Can you see anywhere, Sinking, subtle sinking, if you find it and you raise your hand, I'm not going to wait for you to find it. So, what you really have to worry is you want to bring stable and focal point but without losing your intelligence. Do??/1:00:11.6 or intelligence, and then it becomes a disservice for you. That's why Grace told me Buddha said that if white would like to become yellow, Stop. Or red, green whatever, they wanted change, stop. Sitting, would like to get up and walk, stop. Standing would like to sit down, Stop. So, whatever you choose, whatever you decide, whatever you choose, first shift figure, colour, posture, and then you have to make up your mind, cannot go on changing, if you go on changing, it creates confusion. If you ask, right? 1:01:10.1

Right now I'm going through, what are the consequences of changing names, so that's why. So, you found it? What page? What edition is that?

Audience - page 69??? 1:01:41.3 the wisdom edition

R - second or third edition?

Audience - it's the revised edition, paperback edition 1997.

R - It might be the second,

Audience - it says revised 1993. It's one volume.

R - Wisdom is all one volume.

A - This one says it is difficult to tell the difference between single-pointed concentration and subtle dullness. ??1:02:36.3 Air may even have stopped throwing through your nostrils and you might remain stable for a whole day but you merely built up subtle dullness, many of the early Tibetan scholars mistook this state and praise it as deepest relaxation and deepest meditation. They had not understood this key point in meditation, if you mistake subtle dullness for meditation, your meditations will not even act as causes for rebirth in the fore-most realms 1:03:01.7 ?? and even in this life, you will be more absent minded. Because your wisdom becomes unclear, the practices no better than doing say a great deal of meditation and sadhana where you visualise yourself as an animal. 1:03:20.5

R - What? alright. I think there is more than that, but that may be a little too a strong translation anyway. Tibetan language is such they have a “you can say so many things gentle way, but that sounds really strong to me”. So, that is the point. And also a lot of people will... Pabongka's point here, what he says you may sit the whole day and you not even created cause to take the form and formlessness, it is very hard to say but most of the meditation done in the west, sitting, like in space like and watching and empty nothing else, no sort of acknowledgement, no awareness and they are not negative; they're good; but the direct result of this you're not individuals never liberated from the samsara instead of they cause them to take rebirth in the formless realm. Formless realm, there is 4 of them; space-like formlessness (Nagataya ??), conscious-like formless (Namshaytaya1:05:11.5), nothing exist, 1:05:20.8?? Tibetan, Tip of the samsara, these are the 4 formless levels. Formless is no physical form, no body at all, no body at all, but there is a being without body, is different than the spirit actually nothing, 1:05:40.1 So when you reach to this tip of the samsara level, you have only 2 awareness, awareness now I'm taking rebirth, and another awareness, now, I'm going away. And then zillions of years in between, no awareness for whatsoever, the Tibetans nick name them as long-life god. 1:06:10.5

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sort of nickname but use this ???1:06:16.9 long-life god. So yes, yes they said. These are the clear cause, of taking direct rebirth, so stable definiteness??? 1:06:35.5 but must have awareness, to be true Shamata, even awareness, we would like to build stable, but we don't want to lose awareness. Try to keep them together at the beginning, is harder job than just simply sitting and relax, open your eyes, look in the air, or close your eyes, look. It's sort of a dull state you can say, it's much easier than focused and alert, it's much, much easier. But you do it a disservice to you, at least according to Tsongkhapa, important to do this, do this; according to the lineage masters who have experience and according to the Buddha. So the interpretation makes the difference. that's what it is. 1:07:37.5 So even shamata level, and so yes, you need it, relax, you need to sit, you need to focus, but focus with awareness. Not without awareness. And that brings the result of joyness within the mind, within the body itself. There's a beautiful drawing by Kyabje Trijang Rinpoche on this. But before that I should have said this, if you really do a good shamata meditation, and then .... Tibetan1:08:34.1 there is 5 faults you have to negate, or you have to be throw it away, and there are 8 awarenesses you can bring it in and there are 9 stages we developed and there are like 6 joinings, and things like that, they are all quite detailed in Lamrims and it also shows it available in Liberation in the Palms of your hand, so read those and bring them into a workable manual for yourself and then do it, rather than just simply sitting here and sitting there and all these, and we do this, you know, just like a 3 hour sitting and day-long sitting and week-long sitting and month-long sitting and all this we do, all are excellent, but sit with awareness, with alertness, and ultimately what makes a difference between the sinking subtle mind and the true shamata is whether there is the alertness- tightness is there or not. Some individuals bring 1:10:21.4 so much tightness in there and even physical they go like this and that's not good. That is overdone. that's overdone, not only in meditation, even in your daily life, even your job, you want to convince the other person you go all out and physically you know you're doing everything all things together, all hands, even shaking and all these, and you see those and that is over-done. 1:11:11.8

Audience --- inaudible

R - over-exertion and even when you try to bring the over-exertion in meditation then you really have a problem you know. Tremendous problem. It's always, always the middle path we talk about it, even His Holiness talks about Tibetan cause, and he is always looking for middle path, So the middle path is everywhere, And that is very important. Never go any extreme. either right or left, and the middle path. Liberal or conservative, whatever, follow the middle path. That's some civil 1:12:15.9 to make some joke, but doesn't work well. That's because I'm not Clinton. Laughter.... You can bring to the centre1:12:29.9. Even in the spiritual practice, meditation, everywhere you have to see, not an extreme. Alertness should not be extreme, extreme alertness will not let you sit long on the focus when you try to hold and hold it and you're going to throw off. Definitely, you're going to throw off, definitely, you're going to probably have a third problem, not a problem of wandering, or sinking, but overzealous, over-exertion problem, maybe it is a new one in the West. So, you probably need another method how to relax this over-exertion. 1:13:40.7 Actually, in general, if you can let it go, let it go, is the idea. You need to do, yes, need to do, make them, work yourself, make others to help you, and need to done 1:14:06.4 ??? And it also doesn't matter who does, it's not “I” have to do it, and that's quite difficult for a number of people. Who really does, doesn't matter, it got to be done. And when you do this, of course there is always trans territorial issue, so then that's because we have territorial issue. Of yes, of course, it also brings curiosity, that also true, that also true, and that takes additional energy to settle down and time which we don't have. 1:14:59.5 They're all true, absolutely, but the principle what we really is, if need to be done, it need to be done, should do it, who did, doesn't matter. Who does it, doesn't matter. Somebody who knows what to do, it has to, otherwise you don't know what you're doing. So, who does it doesn't matter. At the same time, at this point I'm raising, you don't have to prove you're right. If you have to prove you're right, and then it is very difficult, it takes a tremendous amount of energy, focus and concentration, and all for nothing. Just simply prove that I was right. And everybody is intelligent, 1:16:02.1 person, maybe they don't notice one or two occasions, but if it keeps going on, people will know it. They're much more, we always underestimate people. So, we don't have to tell people “I DID IT”. But they know it, who did it. So don't have to prove. You don't have to say I'm right. People know it, you're right. I don't know how we don't get that. 1:16:37.8 You really have to say “I DID IT”, you see, I prove to be right, how wonderful it is. Me! Laughter.....1:16:44.9 I don't know why, these are the points of over-exertion brought in by this. These are the causes, direct cause we see, let it go. Doesn't matter. So, on that I may be telling you, maybe I'm teaching you a little bit of bad, not to be responsible for your job, or something, I don't know, I hope not. But I think that is one of the key to make yourself happy, and relax more. 1:17:56.3 And meditation and if you bring over-exertion in meditation, then it is really trouble, really trouble. When you sit and meditate whatever you decide to sit and meditate on, put your focus on that. Don't let it go, that was the important thing I wanted to share with you. If it is sitting, focal point, once you get up, you have to stop your meditation. If white becomes pink, and then change into red, and yellow, forget it. 1:18:41.9 And it is important to stop and from the beginning, otherwise you sit there in trouble, you know. Going into the space, and do whatever you know, way out there, and if you have done years of those, and you have to see what did you get. Did that improve? Your negative emotions? Did that reduce your negative emotions? Did that make you more kinder person? Did that make you a better person, so you have to watch that. And when you begin to see, where really, well they will do something, a little bit, because of the amount of time and energy you put in, is it that much worth for you, you have to see. Otherwise, you sit there the whole life and then when the end of the life comes, and that's about it. So, might not be used, maybe one of the way that you waste your life. Although you think you are doing positive for your future, but it may turn out 1:20:08.7 to be waste your life. So that's important to watch and make sure you don't fall in that hub. You don't have to tell others, that's not your job. Your job is to make sure that you don't have the problem. You don't have to tell others, that's not your job. Because you're responsible for yourself, what is going to be your future is; it is your job. Why it is called your job, because consequences or benefit, whatever you get out of that, it is only you and you alone going to have it. No one else have it; even though you have a hundred people sitting together doing the same thing; but you are going to experience your own consequences or good result. You're going to have your own. That's why it matters for me and it is my concern, only for me, it's not that, you have to tell others. When you do this sort of presentation or teaching or whatever, then if you keep on avoiding saying some important points, like that, maybe I'm doing disservice. Rather than service that's why it becomes necessary to mention but one to one basis, individual basis, nobody's business. So with that I'm going to stop over here for the concentration part. The wisdom part goes to the 1:22:25.0

6:17 pm

There's two things, wisdom and that, which one shall I go first? 1:22:40.6

Audience --- mike problem??? 1:23:40.0

Basically, whatever we have built up to now, is everything is part of wisdom, really. The wisdom is a mind that clears the unknown and the wrong knowings, unknown and wrong knowings, that's wisdom, right? Wise way, clearing the wrong knowing and unknown is cleared and then you become the right thing anyway, so it is interesting if you look at the Tibetan Buddhism, it looks like it always focused on negative. It always talks to you negative part of it, once you clear the negative part of it, the positive part is automatic. So even when you look at the 10 virtuous and non-virtuous, and if you read any book they talk about 10 non-virtuous rather than 10 virtuous, and at the end they will be one sentence, the opposite of that is the 10 virtuous. That's it. 1:25:03.5 and that is one example. And also you talk about the negative emotions. We talk about attachment, we talk about ignorance, we talk about anger, we talk about all this, and when you are free of it, then you have accomplished your job. So, there you don't really have to talk too much. You know, for us, the practice is really, is not something we try to get at, although we are, we try to get Buddhahood and all this, but the major focus is what we have is clearing the obstructions and that is because we are loaded with these, so we need to clear it. And that's why it's like that. So when we are talking about part itself1:26:04.1 ??when we are talking about from the beginning of embracing, I better say it clearly, because many people heard it, “embarrassing”..1:26:21.6. Embracing human life, from that onwards, from that onwards till now, what we really did is the negative points brought out clearly, and then the positive points are overcoming1:26:45.5 That's what it is. So even during all this period, what we did is we build a wisdom within you, that is more or less, more or less what not to do. more or less. Not to do is clear, if the “not” is clear, that is wisdom, doesn't matter. In one place, in one room, 1:27:22.7 I'll go the traditional way, ok? In one room there is an elephant, there is a pig, and there is a horse. Now you are looking for snake, or sheep or goat, one of them. Goat, you're looking for goat, and this is not goat, right? What is this? This is elephant, pig and horse; now you're looking for goat. So when you look for goat, oh ya, I need goat. This is elephant, this is goat. OK? These two things. Laughter.. So I'm looking there, I look in that room and I pick up this first, What is this?

Audience - Pig.

So I saw a pig, right, so now, I leave the pig out, then I pick up the horse, so I realise this is a horse. So, I took it out, right? And then I take the big one here, the elephant. I know this is elephant, there's tusk, trunk and all this, then I'm left only with is the goat; that's how you pick up. So what you're discarding is what's not, what's not, what's not, is discarded. And when discarded, what is left, 1:29:31.4 is the “IS”. Laughter... It depends on ....Laughter..1:29:47.1 What happened, why you shaking head?

Audience ---

R - because the traditional teaching says that way. If they say a band watch ...1:30:08.0 ... I would have done that, didn't you hear I said I do the traditional way. So... laughter... pig will eat the apple1:30:22.6, goat carry the banner and run away and the horse carry the banner and run away and the elephant ate all the aspirins1:30:37.7??? Then goat is still holding the watch, laughter... So this is the funny way I did it, from many angle you'll see the funny way. So the message what I'm trying to get you is when you clear what not, then you are left with what is. 1:31:08.5 So, when you know, when you have attachment with us, then you probably introduce attachment and you know that's not the right thing. Likewise, anger, all these negative emotions. And all our usual way of dealing all of them, when you see it is not the faultless one, then you discard them. You know it is very simple, when you throw it away, hatred completely out. You may not get the compassion and love there, but much softer, much gentler, much kinder, than hatred in force, and attitude. And it's the attitude is because of our mind, influences, and if we act according to them, mental direction, so what people perceive is attitude. The attitude changes, if the mental direction changes. So what the mental direction come, the direction comes, the directing things come with the influence of anger, then the reaction over here is anger, hot. When the director directs, with attachment comes influences, then all our attitude, way to doing it is attachment orientated, we start clinging on. When the director directs, when the director is confused, and then they give you a confused direction. ..laughter... then all our actions will be confused. 1:33:43.4 action. So we call them so many cooks spoiled the food or whatever. So the real director is our mind, our mind whether it is influenced all these, so what we are really looking for, free of all these influences. Which people confused and think. True mind encounter is emptiness, and this and that1:34:18.9 it's not. Because you really encounter mind is not influenced by anger, attachment and hatred which we always do at the time of death. 1:34:32.6 we always do. But whether that's going to embrace you or reject you is different issue. So now 1:35:01.7 the wisdom what we are going to talk is the ultimate nature of reality. Ultimate nature of reality, what really it is, what is tipping there, what is it? 1:35:20.3 It is normal thing we say, get to the bottom of it, So we are told we are confused, so what are confused about it? We ask them, what am I confused? 1:36:05.4 I'm confused because I thought I am very much exist, am I really confused? on that, I don't think so. This is going to be a very strange way you're going to hear it, I don't think so. I'm here. Though the Buddha goes on that saying there is no nose, no tongue, no no ... 1:36:56.8 goes on saying it, but it is not true; I'm here I have a body, I have a good body, I have bad body, I have a healthy body, I have a sick body, I have a long nose, I have a flat nose, and I have a big nose, and I have a small nose, So what am I confused? I'm confused in my perception how I am perceiving that I'm here, that me, that I; I think we are not confused on seeing, working, living, functioning, but we are confused on our perception. That also 2 types of perceptions, ordinary - when I say ordinary, I don't necessarily mean extraordinary and ordinary, I mean everybody, every level, everywhere, when I see you, I see you, seeing you with your physical identity is the appearance, then I acknowledge, hey, that is Sandy, Sandy Finkle, ya, whatever, whoever, and that is the, I think I mean it is the acceptance and the perception of me. So, when I see Sandy, Sandy Fingle, with the Sandy Fingle's nose, and everything, and then I perceive this is Sandy Fingle. That's not wrong, that is so important to make it out, a lot of people will tell you that is not Sandy Fingle, that's Sandy's nose, that's Sandy's hair, that's Sandy's leg, that's Sandy’s hand, that's Sandy this, that's Sandy's that, and all these, but the perceiving Sandy as a Sandy is not a wrong perception. If you make that wrong perception 1:40:25.6 you become crazy, that's really true. That's Sandy, every direct reliable mind will confirm that is Sandy. Say, if I look in Diana, and say that is Sandy, then every direct mind in here, everybody, say, No, Rinpoche, No, no, you're wrong, that's Diana, that's not Sandy. So, when it is directly contradicted by a reliable mind, of people, then I cannot, even when I try to put a label called Sandy, or Diana no matter how much I try, it won't work because a reliable mind will reject. So, the reliable mind accept, and not reject ?? reality 1:41:45.3 Right? We call this Tamby's clerk??1:41:53.6 Audience - laughter, ---1:42:08.3 So everybody will say it not goat, laughter... not god, it maybe god 1:42:20.6 Audience - inaudible...

R - so that is the problem, if I have to tell you that this is goat, and if you all agree, and that is called, we have a saying Tibetan, is orientation. Every finger you pointed out, is become east1:42:46.1 In orientation, they will do this, right? This is this, this is this, this is this, but it is the wrong information and misguided information. And if you follow it, even though direct mind, your own consciousness, your own awareness, your own eye, your own hand, your own knowledge will tell you 1:43:16.1 this is timepiece, this is what? Clock, clock or what? Watch, … laughter… If you accept this, and then you will following blind path, blind faith following, which creates troubles such as Jim Jones, and all of those troubles are because of that, orientation business. Every finger you point is becomes east. Even it is south, it says yes, it is east, and that is the problem. 1:43:59.0 So using a direct mind, eye consciousness, seeing rightly, if it is yellow or red --laughter… even it is seeing rightly, that is called direct mind. 1:44:25.4 And then you don't have direct think, you think about it, think about it doing your conclusion is indirect. Do you know in the court of law they call it circumstantial evidence, right? Is that correct terminology? Circumstantial evidence, so the direct evidence becomes so difficult to refute, or things, but the circumstantial evidence is so difficult to prove. 1:45:02.7 Because it is direct, so when you see it with your own eyes, you know it, it is direct mind. And the direct minds are normally reliable unless you are sick with the jaundice. If you're sick with jaundice, you will see the white shirt will be yellow shirt. Because the jaundice influence, you see. Not only you see the white shirt become yellow, even your white batshape???1:45:37.9 becomes yellow sometimes, that is because of the jaundice. Right? So, the white shirt perceiving as yellow shirt is the wrong perception, is the wrong perception. Even though you are perceiving yellow, but 10 other people in there, direct mind will directly contradict your perception. So, in order to establish pure wisdom, first you have to establish reliability. Reliability. So normally we are using this is direct perception so therefore this is right. But again there are exceptionals, such as the person perceiving is jaundice1:46:51.1 may see white or yellow. Or colour-blind person may see white snow mountain as a blue, because the reflection of the sky and all this and these people perceive as blue. Then that becomes unreliable, even though your direct mind is proving it is reliable, but it is colour blindness. So, the reliability of the thing is becoming weakened. 1:47:45.2 So now the ultimate goal what we are try to establish is selflessness, or the Emptiness or whatever that is. It is quite a difficult one, not that easy, I mean easy to say, self is there. Even great teachers in great tradition, in the Hindu tradition, for example, almost every Shanka Archarya will accept altma, every teaching tradition will accept altma1:48:30.9 It is Nagarjuna the one who said there is NO ALTMA. So it becomes selfless. So, on this important point, even the traditions differ, very much. Even all the Tibetan traditions follow Nagarjuna. 1:48:55.5 They consider it the most superior thing, even Nagarjuna's viewpoints are interpreted in two; one is Pashangika??1:49:12.7the Thanguwa system, the other is Renguba?? 1:49:18.5 And they all differ. Ya, I sort of blame him on that anyway??? 1:49:32.7 They all differ. And even below that, when the point of emptiness comes, even the traditions such as Sakya karma, Nygima, Gelug, differs, though they all claim to be the Nagarjuna's and Pashangika's and all that. But still, differs. That's one of the reasons why the Gelupa tradition does not really accept Tzogchen1:50:25.8 ?? Is because of that - Pashangika points. So they are much more, much deeper philosophical issue, but what we really need to know something is selflessness, I-lessness and all these. We have to find, when we have to say, say emptiNESS, empty of what? You know, particularly, make it very clear, that I'm here, I'm talking, you're listening, I'm watching at you, I see your big nose, I see your flat nose; it's all true, it's there. But then what are you talking about it. Less of what? Maybe we got to go search it. Less of what? Go and search. Let's see if you find object of negation, within our lunch. Laughter… Maybe you’re going to find the tempeh? 1:51:58.0 as object of negation … laughter..or Say thar or Tofu, you know what, it's going to be beef. 1:52:20.5 Prayer