Archive Result

Sound file: 20150507GRJHNLBWL02

Speaker: Gelek Rimpoche

Location: Netherlands

Topic: Bodhisattvachayattavara

Transcriber: Steve Kelly

Date Finished: 9.6.20

Saved as: ODT

Highlighted areas had heavy edit to clear up meaning

Sangha opens with prayers:

Rimpoche: So now we will try to talk a little bit about this chapter 6. Chapter 6 is as you all know learning about the bodhisattvas activity as we saw the day before yesterday. There are two types of bodhisattva activity. One activity to develop yourself six perfections, the other activity is to help other’s four paramitas. They will not say paramitas, they will say duehohmushi, the four activities of helping, serving others. So but out of that to develop the bodhisattva’s activity of developing themselves generosity is number one. Generosity, that of generosity of Dharma and spiritual information. The generosity of food clothing et cetera and fear protection protecting from the fear. So three generosities. Similarly there’s three moralities. Now I don’t remember three moralities are….. Oh Mehjuh lah….

Patience

So protecting yourself from the downfalls. Morality of protecting from downfalls, accumulation of positive deeds morality of too. Helping beings. So these are three types of moralities. And then next is patience there are three types of patience too. Nur jeh….

So Nur jeh….

Sort of bearing harms and difficulties so the patience of accepting sufferings and understanding of Dharma. So anyway so this is the chapter of patience. How does Shantideva present this chapter? He had pointed out patience is important. Patience is important and how to meditate on patience. Importantness of the patience. the direct opposite of patience is anger, anger. 000434

So how Shantideva presented here is the downfalls problems of anger and benefits of patience. So faults of patience is the first verse here. I think it is number 6 right?(Rimpoche has an aside).

So it is the chapter 6 verse one. Keva puh...

So the bodhisattvas here we are talking about the bodhisattvas. We are already presuming not only we are Dharma practitioners but we are Mahayana practitioners. Not only are we Mahayana practitioners we are with the commitment of the bodhisattvas. So the bodhisattvas are as you normally know it is the person who are not necessarily confirmed but who are moving towards becoming total enlightenment.

In other words individual practitioner of Mahayana practitioner only to committed to becoming fully enlightened Buddha. So this when I say committed to become fully enlightened Buddha, but all Mahayana people are committed because they saw the importantness of becoming Buddha before you develop Bodhimind.

The reasons why you have to develop Bodhimind is because you wanted to…. you have a tremendous amount of compassion. You have a tremendous amount of love to all living beings and so when you have such a commitment of love and compassion you want to do something. Not only you only just wanted to do something you want to do the best you could. The best you could is not just a mere helping of giving food for hunger and medicine to sick and home to shelter but ultimately helping them sort of settled completely for lives.

Even if you know when you’re helping people there are two ways of helping as when I say two ways I thought something else but..

I have to get my mind away from there. Is John here today? (Rimpoche has an aside)

I forgot this is Netherlands, so you say Barbara from Karo, it is not my job.

So it is interesting anyway okay so forget about that and what did I say two (Rimpoche has an aside)

Oh that’s right. it’s my thoughts going that way. Two ways of helping, one you really want to go and help and you know sort of expression of settle it. And that very few people very little will do. But sort of a temporary help people do very often a lot and they think it’s great bodhisattva activities and helping.

That is very good but here the bodhisattva’s way of helping is not just mere food medicine or sort of a temporary settlement but they really want to help completely.

Even when you look at the refugee problems everywhere and everybody would like to help refugee problem but they are limited. Well there is a refugee problem I can give a certain amount of money and see if that can help.

Then that’s a lot of ways as you know. So just like that the bodhisattvas presuming we are bodhisattvas the bodhisattvas are the way the bodhisattvas really should be helping is not simply just solving a temporary problem.

But things you don’t do. Subtly the person completely in life sort of expression. That the bodhisattvas expected to do that.

As I mentioned the other day it is very interesting if you look in the spiritual practice in the West. It is wonderful. It is really wonderful sort of very very good because people do care. 001151

People wanted to do something. People do a lot but as I mentioned to you earlier the spiritual work what has been doing in the West mostly compassion and love and compassion they do more than wisdom.

My understanding is earlier those people who are interested in the spiritual path their choice is either compassion work or wisdom so not both to many people. Many people try to combine them together but it is difficult. So compassion always done either or. So which is sort tent took place in the West and most of the people will adopt. People will opt for compassion activity which has been the nature of spiritual or you call it contemplative work or whatever spiritual work contemplative work has been mostly compassion work.

Compassion work and that is somehow I notice in the Western tradition too not only we are talking about late sort of movement of the compassion or contemplative work but also early the Judaeo-Christian tradition has a tremendous amount of that compassion oriented service. Giving tremendous amount of food clothing shelter medicine and education.

It has been a major work of missionaries for years although they may have a motive of spiriting or doing the Lord’s work or whatever. But what they really did is tremendous compassion oriented service particularly those of underdeveloped countries. I’ve been through that so I know I know.

And also so their work is such that you can rely on them. I was made a principal of a Tibetan school in1962 near Dharmsala. So 62 is the problem the Chinese communist walked in certain territories which Chinese claim to be to be Chinese territory, Indians claim to be Indian territory in Northeast Indian frontier area 001627

And because the Chinese march through, the Indians run away and the local people many of them run away together with the Indians many stayed. And the Tibetan refugees in those areas just crossed the border and remain there in 1959 that’s like three years before just settled. They all started running and they all got into Dharmsala. So the school has been established for those children from babies to teenagers.

So I have something like a thousand kids sometimes the number goes up and sometimes number goes down. So a thousand kids so try to give them some education teach them how to look after and cleansing taking care of their health problems. All of those are my responsibility then. And then I noticed that I cannot rely on anyone honestly except the missionaries schools and the missionary hospitals.

So you can totally rely on them and they will help you completely as though it is their own responsibilities. And that sort of great service is even in the Western culture so because their spiritual work is service is more chosen than wisdom.

I don’t blame people because service is something that you can do it, act and the result you can see it there and with the satisfaction. They are good karma they are virtuous no doubt about it,

Wisdom and negative emotions

But without wisdom application you are not going to challenge your negative emotions. And particularly you are not going to challenge your ignorance. So the combination is absolutely necessary. That is not either or but both. The person has no choice honestly and this is the information that somehow spiritual people in the West knew it.

And I think it might be a little bit of contribution by the Mahayana Buddhist sources to the Western life. However a lot of people have difficulty of adapting that. It’s always still with the mind of either or and compassion is more compassion service is more easy to go. So the major focus goes on that. So it’s almost like yesterday I told you Drum Rimpoche told one of those Kadampa Geshes… Per jum bah…...

Somebody anyway so he said I have been meditating on something something. So that’s great but I wish you do it good Dharma and that message is really important. Without wisdom simultaneously with that doesn’t challenge your negative emotions. Sometimes even compassion alone not only not challenge the negative emotions sometimes it even in encourages. Maybe not encourage directly but individual people take that as causes of having jealousy, competition as well as they’re doing great, why not me? 002238

All these are normal Western people’s nature so when you apply that in your contemplative work and then instead of becoming virtue it becomes negative.

This sort of thing you normally don’t hear from people because people won’t tell you but it is a part of this Dharma teachings we have to say it because Dharma teaching is the pointing out of the faults.

So don’t get upset don’t misunderstand but when that happens instead of challenging the negativities but it encourages negativities. So does anger very much person who’s supposed to do this this and that has not done so the service to the other has been tampered and then you get upset with that people.

You entertain anger you entertain anger and you have to take some sort of drastic action all these are instead of helping it’s been getting harmed. So the Bodhisattvachayattavara gives you a lot of wisdom inside. The wisdom the way and how they give it to you is patience is important. We all know patience is good I don’t know how much important it is perhaps a lot of people know perhaps not so much.

Opponent to patience is anger

In order to know patience, it is important to know what the opponent of patience is. The direct opponent of patience is anger. So when the individual is meditating on the importantness of the patience you have to notice the faults of anger.

For which the first verse says…. for eons that we have accumulated good work generosity or even making offerings to Buddha et cetera, good works that you have done, all of them a second of anger can destroy it forever!

Anger burns up the good karma

So which means short minute of anger burns all our virtues. Many great teachers have given the example of anger as a forest fire. Forest fire consumes a lot of wonderful trees completely. A huge fire within a minute consumes hundreds of acres of land as we see all the time on the television.

One good work the television does as we see. likewise short minute of anger burns all these virtues. Therefore the second verse… Sheh dah...

So therefore there is no powerful negativity like that of anger or hatred, anger or hatred. Just like that there is no virtue as difficult to practice like that of patience.

So if you could apply your patience and block or reduce or subdue anger that is great work. It is the most difficult subduing the anger is most difficult.

Some people are so angry, that they even shake their body. They have no control over their anger. Especially sensitive spots when something is said or happens it really hits. It hits badly.

Even for a joke, sensitive spots are hit more than general. So it applies for patience. Patience awareness of such jokes. Or true anger or meanness, try to poke sensitive points of individuals. And that for us we may not even notice.

We may not even notice at all but then it gets hurt the other side of the person either you are aware of it or you’re not aware of it. When it gets hurt they get angry. When they get angry, it brings the hatred. And becomes miserable with the other person - difficult. They are unable to sleep, they get angry. They yell scream or cry all of that happens because people get hurt. 003146

No patience without awareness

So if you can be aware of it. Patience is one thing without awareness is another thing. If you don’t understand people say you don’t get it so-and-so don’t get it. So-and-so don’t get it means there is no awareness. There is no awareness everything is gray so you need awareness. There is no patience without awareness. Patience doesn’t come in the mind of people because there is no awareness of hurting the other person, hurting the other person. 003253

So patience needs awareness and restraining such is the most difficult virtue. The most difficult virtue so because of that reason… Teh reh….

Because of these reasons be very careful about patience and try to meditate on that by various way that you can think of it. That is the verse two.... Verse three says… Sha dah soo...

If you suffer by the hatred the pains of hatred people taking pains personally, getting hurt and all these are the hatred pain. And then if you develop that hatred pain, if you develop that hatred pain and then if you hold it tight it will never give you peace in mind.

Never experience peace because you are always tortured by the hatred. Whatever you do you will not enjoy your life you will not get any joy. Even deprived of sleep also. So that’s why you lose... we say you lose your mind.…Kan dah….

So even someone who has been good to you and been helpful by all kinds of things and then you turn against that person and even you go against threatening even life. That’s what hatred does. That sort of activity will make good friends of yours feel bad. Now I should do this and must… Nah nah tu weh...

That is chapter 6 the fifth verse. In short for conclusion in short there is no such a thing called joy brought by anger or hatred. Never! That is the conclusion…Doh nah tu ah….

Half of that verse tells you that. So that conclusion, there is no such a feeling called joy that is brought by hatred or anger none for whatsoever! Now half of this verse goes benefit of patience…Toh ah dah ee….

So anger hatred always brings the sufferings to self and others making sure other’s life also disturbed and miserable. One would like to do that because the anger or the hatred. Not necessarily jealous of others comfort but even though your anger will want to make sure that person suffers.

So sometimes I do have problem with the punishment that they talk about – legal punishment, capital punishment and all other punishments there are a lot of punishments.

The punishment is actually anger or hatred oriented originated work. Correction is love compassion oriented work. So I do have a problem of seeing prison as punishment center, rather than seeing it as a correction center. 004025.

And of course we all have tremendous problems that all these torture chambers have been created. These are all anger hatred oriented justified by justice! The anger hatred were justified by the word of justice. Even people who will say, I have to punish they are very conservative to their Christian people very conservative Buddhist people.

I will say I have to punish because it’s justice. Some people say you have to punish on behalf of God. All of them are entertaining your own hatred. Entertaining your own anger try to satisfy you.

I mean many times you see the family of some people who get killed and they go the beyond limit. You know killed 12 or 13 years ago and still they say I have no closure and they would like to go to the execution to witness and then get a little satisfaction.

They think they will be satisfied but without knowing these are very very sad things honestly. You watch the TV you’ll see them. Very sad things you simply pray for their well-being. What else can you do?

So the hatred and anger keeps the justification and it is called justice. Even mother you don’t blame the mother it is so sad right that her child got killed but then determined that the other person got killed too.

And so when that’s done they take satisfaction when it is not done then there is no justice. So all of those are what the hatred and anger does.

So patience is not only not doing it. Patience just doesn’t mean you can bear it. That does not mean patience. Patience really is blocking anger hatred and get rid of anger hatred and that positive gain by getting rid of anger hatred is real patience.

So Shantideva here giving the reasons, the wisdom, the idea of why there should not be anger. Why they should not be hatred. And what does that hatred do, what does that anger do to you.

So that you can think about it. You can meditate and you will know that is not the best way to spend your time.

And also this conclusion if you look at it. Conclusion there is no such thing called joy for anybody with anger or hatred. So these are you have to think. So if you look at this verse eight. Verse eight…Teh deh dah….

Talking about it. This is actually when you are meditating the causes for anger things that you don’t like and things that you desire to have, have obstacles. So making yourself unhappy. What is that? 004649

That is cause for hatred. Because hatred develops within us because what we don’t want we are getting it and what we want is behind obstacles and we are not getting it.

So that makes us unhappy. So Shantideva called this a food. Why food? Because food if you find this food then your hatred will become powerful, then the hatred will destroy you. So that is why you avoid giving food to hatred.

That’s what they are talking about. So I must destroy my enemy, by depriving their food. The food is unhappiness right?

When we are not watching our mind, when we are not used to it you have no control over whether you want to make yourself happy or not. It will be done by the mind by itself.

It is uncontrolled stream whatever it is stream or river. So that’s because we didn’t have any awareness. So bring in a little awareness and then you begin to have a little bit of supply and demand within your mind.

When you begin to handle that then cut down the supply for hatred. That is being unhappy yourself dissatisfaction sadness.

Unhappy they all give opportunity for not only hatred - all negativities, all negativities. Okay so these are important and next verse, verse nine… Chee lah…..

Happy mind should not be disturbed

So whatever it may be my happiness, my happy mind should not be disturbed. 005009

Happy mind should not be disturbed. Even if you’re not happy it’s not going to change. Not being happy will make you not happy but even your virtues are disturbed your mind of course is disturbed. So under any circumstances do not disturb the peace of your mind. So you have to meditate! Okay, I get disturbed then what happens? Then I lose my happiness, I lose my joyfulness, and I become a little miserable and suffering.

But if I think about the cause of those pains, can it change? That is the most important. Can it change? If it can change of course we must think and try to change. If it’s not possible to change at all, why worry? That’s the next verse… Verse 10 Kan dii tuh….

So if there’s something to be corrected, why should you be unhappy. If there is nothing to be corrected and then what is the use of worrying and being miserable myself? We do that very often as a human nature, we do that. So this patience chapters is telling us don’t entertain such thoughts. I read verse 12… Deh eh jun….

So in short the causes to be happy and have joy is very little and the causes of suffering are always there plenty. But the other verse, half verse, without suffering there is no renunciation. So even suffering has important benefit for us so don’t feel bad about it, take advantage! 005314

The Bodhisattvachayattavara will tell you a lot of things that instead of suffering, take advantage! Like here the suffering comes. It is bad, difficult, you don’t like it however there’s an advantage.

The advantage is if you don’t like suffering you don’t have to suffer you can get rid of the suffering completely once and for all. Why don’t you work for that? Rather than just simply sitting and try to mourn it. So there are many other sort of verses in between and if you look in verse 18… Ter vah nil...

Keep your mind unmoved by your suffering

So all the sufferings and unhappiness will definitely come it doesn’t matter it’s going to come. So when it comes don’t make it suffer yourself. Don’t make it suffer yourself. Sufferings will come whenever it comes try not to have an effect on you. But you may have to experience sufferings but it should not affect you…Ke veh tu...

So what you call intelligent people, not necessarily learned, intelligent people even if you get sufferings they will not make you suffer. So the way and how to not make you suffer is you don’t let them control your mind. So don’t mix up with your mind.

Sufferings are there, notice, experience, let it go.

The number 19 is a little shocking surprise. When you’re fighting against negative emotions or afflictive emotions, you get hurt a lot because you’re in a war with the negative emotions. You get hurt. No matter whatever you get hurt by fighting with the negative emotions. No matter whatever you get hurt without hesitation without a second thought without being (Rimpoche has an aside) without being a coward yes that’s what I’m looking for thank you without being a coward no matter what every is getting at you just jump in and fight and then if you conquer the hatred then you are really a hero.

But if you don’t conquer if you don’t conquer hatred and anger you conquer others, it is like you have been fighting with the dead body everybody will have a picture but that is what the anger and hatred is, so this thing.

And there is also quality for suffering… Shey ah dun...

So one of those qualities of suffering is also by recognizing suffering by being a little sad it reduces your pride not only pride of pride but I think it is there is a powerful emotion on this I used the language on this and now today I forgot. Arrogance! Arrogance as well as superiority complex as well as inferiority complex. These are the superiority and inferiority complex and arrogance and all of those. When the Tibetan Buddhism talks about the pride they’re talking about that. They’re not talking about self-esteem. 005942

It is important to notice by the people who talk from the Buddhist ideas that when they’re talking about the Nagyeh. The Nagyeh, pride, they are really talking about superiority complex, inferiority complex and the arrogance not just pride. The pride of being a good human being. The pride doing this, doing that are great. If it’s too much sometimes may not be that good. But other than that, it is good. So quality of…. then I told you Gebje Ling Rimpoche used to say even negative emotion, negative actions, negative karma has one good quality and that is it is able to be purified. If you purify it, you will be able to purify.

Likewise here suffering has one quality it reduces that superiority complex. It reduces arrogance. It also develops compassion for the suffering people. That also contributes to have hesitation to engage in negative activities and helping to build virtues. If you look at verse 23…Koh ah sheh…..

So people don’t have to think I’m getting angry. But the anger will come naturally. Or people don’t think my anger is developing, without that anger automatically comes. Why? All faults within us, all negative actions, the verse 24, all negatives within us they all come because of conditions cause and conditions.

We have no control over them - true. We have no control over this. When the cause is there, condition is right you get angry no doubt about it you do get angry. But Dharma practice, practitioners, the efforts you put in your practice is to try to gain that freedom. Try to gain choice do not let mind be completely out of control if you look in the verse 30…Teh tah rah….

So since you don’t have control within yourself, you are controlled by others. Others are in control of you. So because you are in the control of others, you don’t have control over yourself.

So don’t behave like a snake. Don’t be angry to everything else. This is the important point. If we do not have self-determination then it is determined by others. 010502

So self determination is very important for practitioners.

Earlier Kadampa Lamas even said… Cher vah...

So if you are good practitioners…. you know the old-time Tibetans yaks in the mountains and they hold the yak because you know if you don’t hold the yak the yak will run away.

So we take control over the yak and make a hole in their nose and put some kind piece of wood or something, put in there and have a rope to tie them down so that they can’t go.

So Kadampa lamas said if you want to be good dharma practitioners take that rope of your nose and put it on your horns so that anybody coming nearby, make sure you poke them. so that you don’t lose your self control or self-determination.

Determine what you want to do by your own choice as long you remain under the control of anger and the hatred or the ego or the obsession and then you don’t have freedom. So this is an important point. And each and every verse is important but this one now 34… Pah meh….

Interesting verse... so most important point I think this one is raising is almost everything that we get suffered hurt suffered and we engage ourselves ourself to the second verse is interesting I don’t know what the translation says but actually verse itself… Suh preh mah… 010745

To make a woman happy

So in order to make the woman happy you cut your food and something like that isn’t it? What does this verse say in English?010802

Hartmut: for the sake of obtaining women and the like they become obsessed and deprive themselves of food.

Rimpoche:I don’t know whether that’s suffering or not, I am not sure, some people enjoy doing it. But the whole idea is this if it’s not in your own control but it’s in the control of others many of those sufferings we indulge in that. So I think one very important thing is this 38…Keh dee shey lah...

So normally getting hurt other people pointing and make other people get hurt somehow whatever it is mostly without knowing getting other people get hurt.

When you do that this is nothing to be surprised this is the nature of person who has never seen emptiness. They call it child. Child sheba it is the nature of a child. It doesn’t mean child it means individual who has not seen emptiness because our nature is negative in nature.

When you see the emptiness the nature of the individual changes. So the negative nature is our nature. So therefore naturally we will hurt other people it is in our character. So one has to be extremely careful to block the anger because even without thinking without knowing without anything you’re going to hurt. Hurt people that is a big negativity. Without knowing we created.… Teh leh, tel lah tooh...

If you entertain hatred it will burn you.

So when people get angry as nature not angry just hurt you naturally without knowing. So we should not get angry on that. Some people get angry on that, why? If you touch a fire it is the nature of the fire it will burn you, Just like that if you entertain hatred it will burn you. So that’s that and I’m going to stop here today.

What I was able to do before was if anybody has questions or something I am able to entertain that earlier, because we have to finish Delam and other things.

So now we have done with the Delam. We have also officially done with chapter 6, so except talking. If you have any questions we will be happy to talk about it. Anything else, it does not have to be today subject whatever is bothering you or you want a clarification or anything. So we will share our thoughts for 15 minutes or something and if there is nothing we will pack up too.

Audience: (?) I don’t understand how you do this practice and dedicate all the virtue and the virtues are not destroyed.

Rimpoche: Carl could you clarify I couldn’t hear?

Carl: He said in the first verse it said one moment of anger destroys a lot of virtues, huge amount of virtue. As a Buddhist practitioner, I dedicate after practice all of the virtues. His question is how can this still exist how can you say this?

Rimpoche: there are people who do not dedicate. (Rimpoche has an aside) 011417

Audience: Somebody was asking me on lunch break, a person wants to practice Mahamudra where in Lama Chopa should one insert that practice?

Rimpoche: I heard that…Teh dah soh

At the end dissolving level all the field of merit dissolving up and up and up and finally dissolve to the Lama Losang Tuwang Dorje Chan. So the Lama Losang Tuwang Dorje Chan comes down and settles at your heart level remember? In the Lama Chopra? And that’s the recommended place where you practice Mahamudra. That’s the question right? Good, thank you. Yes go ahead say it.

Audience: (question is in Dutch)

Audience: Marguerite says in the four Noble truths, the second noble truth says, as she says it, the cause of suffering are the karmas and the negative emotions. The third noble truth states there is an end to that, an end of suffering, end of negative emotions and karmas. Then she says I can understand that there is an end to the negative emotions and to the negative karma but does it also mean that there is an end of positive karma that’s the question. Is there an end to positive karma? Does positive karma disappear?

Rimpoche: Yes it is true. It is true because negative karma also has an end like four power application, four power applied purification will purify negative karma. Just like that undedicated, this gentleman asked a very important question. So undedicated virtues are destroyed by the hatred. So it ends. Karma has an end too, individual karmas. But there’s so many karmas within so many people.

I don’t think you can say karma ended. But when you are becoming Buddha your negative karmas are finished. There’s no more there, you create no more and so your negative karma is gone and that’s why you say Buddha!

But the positive karmas thereafter are supposed to be continuously creating more. Otherwise karma gives the result and then karma is over.

The individual karma whatever result they give is over. And that’s why we are trying not to exhaust our good karma so we dedicate for enlightenment. Not only enlightenment of one individual but all living beings. So try not to finish, try to make it as big as possible. That is the reason. So yes karma has an ending but that doesn’t mean no more karmic functioning - individual karma is ending. 011936

Both positive and negative, you understand right? Thank you. Yes.

Audience: kind of a similar question with the Dey Lam. How would you recommend practicing the Deh Lam with your Sadhana or would you do it separately?

Rimpoche: Yesterday we talked and this morning also we talked about the points of Deh Lam having your own. And sort of I’m just saying it okay? Sort of making your own Deh Lam sadhana and go over it and preview, review, concentrate whatever you do.

So put a little of all those steps completed and first review one step going over two step going over third step forth step, fifth step and you maybe notice yourself slipping through. You may be noticing yourself falling through you may be noticing your self falling backwards or whatever but make sure you get up and move. Get up and move. Finally you will have a comprehensive viewing of steps. 012141

The steps am I saying it correct? Stages, steps and then each one of them review. View each step and then familiarize and follow and don’t overspend time try to figure out first step right. But just generally holding habit and then go through. And right or wrong go through and then review it again corrected.

And then wherever you’re not getting at the beginning not getting it and then put more time. The others put less time put more focus and like I said put three or four minutes or five minutes on that and the rest of them all may have four five minutes whatever. Sort of you know first comprehends that is the idea of learning contemplating or pondering and meditating remember?

By meditating it becomes your character

J. Tsongkhapa, said first learn, second contemplate. Contemplate here I do know whether its contemplating or not but the idea is not only get familiarized and so try to understand it. Try to comprehend it. And then meditate by meditating on that what you have already comprehended what you already learned. Learn, comprehend and meditate. By meditating it becomes your character.

That is how Lam Rim should be practiced. And Penchen Losang Chuney, the author of the Deh Lam said four times a day or at least one time a day. Four until you become enlightened, honestly not for a week or a few months. Totally enlightened you do that. 012435

That is called true Dharma practice. Sahanaa or no Sadhana, mantra or no mantra, meditation or no meditation, saying prayers are not saying prayers that is true Dharma. Anything else? I did mention yesterday I thought. Maybe I did not make it clear…. yes Roland.

Audience: It is similar to the question of Vebowzen. It’s about the four characteristics of karma. I get confused because karma is supposed to be fixed and karma is supposed to not disappear, you have purification and it says also that you burn positive karma it still doesn’t really... I don’t get it.

Rimpoche: I don’t think you’re the only one who doesn’t get it. Yes, karma is definite. If you look at this carefully karma is definite provided it’s been not tempered. When you purify negative karma it’s been tempered. When you get anger hatred it’s tempered. And one never meets the karma if you did not create it and if you create it’s bound to happen of course if it continues yes, its more (?) That’s all. Are you not confused now? Think about it. Think about it process and then you’ll find it. Good. I think I have to close here and it is… Is it 4:30? And Inger Kahpoh is going to say the Bodhisatvachayattavara dedication. (It ends abruptly with no prayers)