Archive Result

Audio file

19941213GRLR.mp3

Notations:

[…]: inaudible or could not hear it clearly

[???]: not sure what it means

[Tibetan]: Rinpoche was reading Tibetan

(…): response or question from the audience that is either inaudible or could not hear clearly

[*** XXXX ***]: Notation by the transliterator

Transcript

00:00:01 Speaker 1

Thank you. Sorry, I'm late, but it is better late than never. [Laughs]

00:00:33 Speaker 1

I had an interesting tour in Europe and the Jewel Heart people in Holland are doing very well.

00:00:44 Speaker 1

About five or six days after teaching there, including the Vajra Yogini initiation.

00:00:56 Speaker 1

The whole of Jewel Heart is doing very well, I must say. They're functioning as usual.

00:01:02 Speaker 1

The board and everybody. And the senior group.

00:01:09 Speaker 1

I think all together there's like a close to … the number exactly, I'm not sure, but they divided anywhere between 40 to 60 three times a week that they were meeting.

00:01:27 Speaker 1

That's what they always do, and that does not include a thangka painting class which falls on Thursdays. They're doing fine, so.

00:01:40 Speaker 1

They all said that it has, and as a matter of fact, the […] is going to be here any minute I think.

00:01:48 Speaker 1

Today so.

00:01:51 Speaker 1

So that's that and … I didn't see you in Europe. I thought I might see you.

00:02:02

I know I've got problems. I had to come back.

00:02:08 Speaker 1

Are you OK?

00:02:09

Oh, I'm fine, yeah.

00:02:11 Speaker 1

So, you had to cut your trip short or what?

00:02:14

No, I just couldn't extend it.

00:02:16 Speaker 1

Oh, I see.

00:02:18 Speaker 1

Well, that's OK.

00:02:20 Speaker 1

I enjoy it.

00:02:23 Speaker 1

How are you feeling?

00:02:29 Speaker 1

All right, so then I also heard that […] did very good last week.

00:02:38 Speaker 1

And as we've all been doing it for a long time, I think he did manage very well.

00:02:43 Speaker 1

And I said tonight so when I was just arriving and they were leaving, I said, well, let me stay tonight and why don't you do tonight? He said, no way. [Laughs]

00:03:02 Speaker 1

Uhm, where are we on the outlines? Any idea?

00:03:11 Speaker 1

Accumulation of what?

00:03:21

This number.

00:03:29 Speaker 1

OK, so. [Tibetan]

00:03:42 Speaker 1

What is this? Is that long line? What is it?

[Rimpoche discussed with the audience]

00:03:55 Speaker 1

Oh, OK.

00:03:57 Speaker 1

Five parts to have accumulation … Preparation, seeing, meditation, no more learning.

00:04:09 Speaker 1

So that's very good.

00:04:12 Speaker 1

So, those five parts are actually the same name and the same thing in both, common with the medium level or maybe you call that Theravadin or Hinayana, and Mahayana is the same thing.

00:04:34 Speaker 1

That doesn't change the names, but the practice basically changed a little bit because of motivation.

00:04:49 Speaker 1

Otherwise, parts almost the same except “no more learning”. “No more learning” in Mahayana is Buddha level and Theravadin or the Hinayana level it is arhat level.

00:05:11 Speaker 1

Another word is the stage is the same, but what you get is different.

00:05:16 Speaker 1

Uhm, what you do is also of course the style is different, but the names are the same in both Hinayana and Mahayana.

00:05:26 Speaker 1

And then you have a …. where does this all come from? [Tibetan]

00:05:55 Speaker 1

Oh OK, OK, so I was just wondering where these five parts come in from here.

00:05:56

This one.

00:06:02 Speaker 1

So, he's saying that four noble truths and one noble because of the arya level.

00:06:10 Speaker 1

So, in order to show the arya level you have to show the five parts.

00:06:13 Speaker 1

That's what and how it happened I believe.

00:06:21 Speaker 1

So, let's get back to the point where we have the middle scope called four noble truths.

00:06:33 Speaker 1

Truth of suffering we probably had covered already.

00:06:37 Speaker 1

And through the cause of suffering.

00:06:40 Speaker 1

So, let's go on that truth of cause of suffering.

00:06:44 Speaker 1

One most important point, if you read the text it says. [Tibetan]

00:06:59 Speaker 1

Does anybody have the translated text?

00:07:00 Speaker 1

Can you read the first line?

00:07:03

[Audience read the text]

00:07:08 Speaker 1

Yeah, I think so.

00:07:09 Speaker 1

That works wherever they are.

00:07:10

[Audience continued to read the text]

Think about true sufferings and their drawbacks.

We will not properly developed a keen interest.

...

00:07:18 Speaker 1

Yeah, so I hope that was supposed to be covered so, but basically it's very simple.

00:07:27 Speaker 1

Buddhism, probably all the spiritual part, Buddhism or no Buddhism.

We should really tell you .... Oh, I see. This is during the initiation we lift this up and then go down. I'm saying why are you so high?

00:07:57 Speaker 1

So, what's really happening is why one should have an interest for liberation.

00:08:05 Speaker 1

Ah, it's very simple and you have the type of thing with your own life.

00:08:11 Speaker 1

And why do we have interests on the spiritual development, why?

00:08:20 Speaker 1

Somehow, we do see difficulties and problems in our life. The material things do not really fully answer.

00:08:35 Speaker 1

Whether you just say it is the material itself, or the educational system which was built to build the material development within the individual. I mean, if you really begin to think, and we should realize that all the educational system that we have made very complicated, of course, but it's very good and it's very nice and wonderful, but it's almost geared towards building something.

00:09:45 Speaker 1

Of course, the idea is to build, to make, to have, to do a service, and to ease a little more in life depends on the difficulties that people face. That's what all builds in that direction.

00:10:09 Speaker 1

However, a lot of people would not think that. A lot of people will think somehow these skills are meant to build economic development.

00:10:27 Speaker 1

When they think about it? I'm quite sure they do, right?

00:10:31 Speaker 1

Other people will look … I have to get more degrees to get a better job. So, make more money.

00:10:40 Speaker 1

I don't know, but actually, you know, to me it seems to be built to ease suffering from people.

00:10:53 Speaker 1

But somehow it sort of goes around and builds a material thing.

00:11:01 Speaker 1

Maybe that's what it is.

00:11:09 Speaker 1

The point what I'm trying to raise is somehow that doesn't answer to all our problems.

00:11:16 Speaker 1

And there are some problems even without thinking about the future lives and all ... just forget about a future life, even in just this life and we begin to see it doesn't provide the solution and doesn't answer a lot of our problems.

00:11:44 Speaker 1

And that's why people began to take interest in the spiritual part.

00:11:51 Speaker 1

Because we see, here's a .... Kathy, is Albert with you? Welcome, Albert.

00:12:03 Speaker 1

Haha, so I just came like 1/2 an hour before you in town.

00:12:10 Speaker 1

So, I said you're about to come, Albert.

00:12:15 Speaker 1

Maybe you can move there. What happened there? There is no cushion here at all. What happened?

00:12:40 Speaker 1

I just came this half an hour before you.

00:12:50 Speaker 1

So, when we see that we do have a problem and it doesn't find a solution, that's OK.

00:13:01 Speaker 1

Doesn't find the solutions. So, all […]

00:13:07 Speaker 1

[Rimpoche talked to the audience] Can't they alternate? [Tibetan]

00:13:46 Speaker 1

OK, let's get back to the point where we were talking.

00:13:55 Speaker 1

Until we see a problem, we don't seek a solution.

00:14:01 Speaker 1

That is really the point. So, that's why Buddha needs to introduce the truth of suffering first until you see that there's no need for people to seek a solution.

00:14:26 Speaker 1

Ah, somehow problems are with us, but we like to deny it. The denial is our biggest problem. So, that's why the introduction of the truth of suffering is absolutely necessary to overcome denial.

00:14:51 Speaker 1

Does that make sense? Hope it does.

00:14:58 Speaker 1

And the purpose of introducing the first noble truth is also to know not to get a [???] for life, but to recognize to know.

00:15:17 Speaker 1

That's why. [Tibetan]

00:15:24 Speaker 1

Until we see that sufferings are there until you are free of ignorance, you cannot get out of suffering. That is the main point.

00:15:49 Speaker 1

So, until we see the problem, we don't really see the need for liberation or getting freedom.

00:16:00 Speaker 1

That's why the first noble truth.

00:16:05 Speaker 1

The second descendants of that … [Tibetan]

00:16:11 Speaker 1

This two-second verse, the same thing went there.

00:16:16

If you do not consider the stages whereby true origins of all suffering. … You will not know. The means for cutting roots of this vicious circle.

00:16:28 Speaker 1

That's right, so these are very relevant.

00:16:32 Speaker 1

You all have that textbook, don’t you? So, these are very relevant, you know.

00:16:37 Speaker 1

It is very relevant in our life and absolutely true. Until we see the problem, we don't need to see a solution. Why nirvana if you don't have problem? Or should I bother?

00:16:51 Speaker 1

I don't want to go see a doctor, if I am not sick. Why should I do that, right? That's really the point.

00:16:59 Speaker 1

So naturally, if you don't see the suffering and the difficulties, why do I need to seek freedom?

00:17:05 Speaker 1

I'm happy when I am, what I am, and where I am. That's what it is.

00:17:13 Speaker 1

And then once you recognize the problem that hangs there, you can find it where and how to handle it.

00:17:21 Speaker 1

And somehow we're not getting the answer.

00:17:23 Speaker 1

So, the Buddha says hey, don't keep on looking at the symptoms and look beyond the symptoms.

00:17:32 Speaker 1

What is beyond the symptoms of the pain? So, where does the pain come from?

00:17:40 Speaker 1

Where does the suffering come from?

00:17:42 Speaker 1

It is important to see that. That is really the Buddha’s message.

00:17:48 Speaker 1

Where is it coming from?

00:17:51 Speaker 1

Did somebody impose it on you?

00:17:54 Speaker 1

Somebody gives you as a punishment?

00:17:57 Speaker 1

Where is it coming from, by the way?

00:18:03 Speaker 1

So, you definitely have to look.

00:18:05 Speaker 1

It's coming from two causes and Buddha gives one flat statement saying that nothing comes out without a cause. Every single thing whatever is happening, it has its cause. All the results of cause do not pop up from nothing.

00:18:36 Speaker 1

Nor is it just sort of showered down on you by somebody.

00:18:41 Speaker 1

Nor can somebody pass as a judgment on somebody. It's not.

00:18:47 Speaker 1

It is all coming from cause.

00:18:51 Speaker 1

Not only is it coming from cause, but also coming from many causes, not just one course

00:19:00 Speaker 1

And that is very important.

00:19:04 Speaker 1

Nothing grows out of causeless. Nor is it grown out of one single cause.

00:19:12 Speaker 1

And that is a sort of a flat statement of Buddha, and that's what he found.

00:19:21 Speaker 1

So naturally, when you don't lack the problems with pains, and then you like to look for this solution.

00:19:34 Speaker 1

And the way you cut not at the symptom level, but causal level, and that's why the second verse [Tibetan].

00:19:46 Speaker 1

So how does the whole circle of life that's samsara? What do we call it?

00:19:52 Speaker 1

Call it some samsara. It's written here somewhere, I think.

00:20:03 Speaker 1

Did you write somewhere in some sort of words here?

00:20:07 Speaker 3

Below the five […] cyclic existence.

00:20:11 Speaker 1

So that's it.

00:20:18 Speaker 1

Yeah, OK.

00:20:20 Speaker 1

Yes, well, how do you pronounce that? Circular?

00:20:28 Speaker 1

Cyclic existence.

00:20:31 Speaker 1

Other samsara there, yeah.

00:20:34 Speaker 1

So, the question really arises, what is samsara by the way?

00:20:38 Speaker 1

What is it?

00:20:40 Speaker 1

We need to know that too.

00:20:42 Speaker 1

What is it, Rachel?

00:20:45

I'm sorry.

00:20:46 Speaker 1

Ha ha.

00:20:49 Speaker 1

Is it too hot or can somebody open the door? Steve?

00:20:55 Speaker 1

Oh yeah, my wonder.

00:20:59

Really hot.

00:21:04 Speaker 1

All right, let's switch and Mike Dicamillo will definitely give you an answer.

00:21:13 Speaker 1

Give me a right answer, OK?

00:21:18

Continuation of minds […]

00:21:28 Speaker 1

You add it up little bit. You know you're wrong on that. You know, really. Do you know?

[*** Audience continued to answer rinpoche ***]

00:21:39 Speaker 1

Yeah, there you go, you see.

00:21:43 Speaker 1

Do you add up that to make it clear, eh?

00:21:48 Speaker 1

A reduction doesn't cut the continuation, and so, in order to make it clear, you put the continuation of tap in mind, tap in body [???] and you try to make it clear.

00:22:09 Speaker 1

But by making it more clear in that way you created another problem, because air, the formless, is a part of Samsara, but has no form.

00:22:23 Speaker 1

Do you see the second problem?

00:22:25 Speaker 1

There's a big problem in there.

00:22:29 Speaker 1

The difference between the mind and individual.

00:22:35 Speaker 1

So, you know, from that statement that you made, you identify self as mind, right? That's the problem.

00:22:51 Speaker 1

And so, these are the two problems. It is a very impressive statement, but it has these two problems.

00:23:08 Speaker 1

How do you say, Tony?

00:23:15

Oh, well. I would say ...

00:23:18 Speaker 1

But what about this point that I'm raising?

00:23:22

The situation forced rebirth […]

00:23:27 Speaker 1

Forced rebirth and that may be, but it's actually the [Tibetan]

00:23:39 Speaker 1

They're quite useful.

00:23:42 Speaker 1

[Tibetan] is the continuation of a contaminated identity.

00:23:52

Uncontrolled rebirth ?

00:23:54 Speaker 1

Ah, uncontrollable is true, but that doesn't really explain the samsara. In the samsara, you have uncontrolled rebirth for sure. Sure, but it might not be a perfect definition of what samsara is and what cyclical existence is.

00:24:15 Speaker 1

Or what is the 2nd? Oh, cyclical existence.

00:24:25

[*** Audience asked questions ***]

00:24:31 Speaker 1

By using the word force, it should automatically give you the idea of suffering.

00:24:43 Speaker 1

We are Americans.

00:24:45 Speaker 1

We will not accept anything fall by force, don't you?

00:24:50 Speaker 1

Yeah, really.

00:24:51 Speaker 1

The moment you have the word “by force”, it projects suffering there already.

00:24:59 Speaker 1

That's not necessarily something you like to do it, but you are made to do it.

00:25:06 Speaker 1

So, it already gives you in that statement.

00:25:10 Speaker 1

So anyway that is what it is.

00:25:12 Speaker 1

That is all about life.

00:25:18 Speaker 1

It's continuous.

00:25:22 Speaker 1

That's the whole idea of reincarnation.

00:25:25 Speaker 1

Is this?

00:25:26 Speaker 1

It is continually.

00:25:30 Speaker 1

After that, one doesn't disappear.

00:25:36 Speaker 1

This is the Buddhist statement.

00:25:38 Speaker 1

That's what Buddha found it.

00:25:40 Speaker 1

We don't know that exactly yet.

00:25:43 Speaker 1

So, we do know somehow it doesn't end there. Deep down somewhere we get the message or get the idea, but we have no way of knowing it, we cannot grasp that.

00:26:00 Speaker 1

But somehow I knew it.

00:26:02 Speaker 1

You know, we all think that we knew it.

00:26:04 Speaker 1

Some deep down there but really have no idea at all.

00:26:10 Speaker 1

Somehow, we knew it.

00:26:12 Speaker 1

There is a continuation of something.

00:26:16 Speaker 1

Intuitively, but we think we know it, whatever it is, but we do have an idea and which according to Buddha, it is right.

00:26:34 Speaker 1

It's true, but we cannot see it.

00:26:37 Speaker 1

We cannot prove that by black and white. You cannot because death is such a thing which cuts all our memories.

00:26:50 Speaker 1

I actually said it a number of times that death is really disconnecting.

00:26:59 Speaker 1

The process of dying begins with individuals at the age of 25 or so.

00:27:06 Speaker 1

In the beginning, because of the sudden dismantling, disconnecting, losing strand memory, whatever you know all this and gradually what happened is even before dying we see that people begin losing their memories. They don't recognize. Too weak for that, right?

00:27:36 Speaker 1

So that is clearly an indication that really means a disconnection from your recognitions, familiar acknowledgment or whatever it is, and recognizing people and all this, and that's still disconnected.

00:28:02 Speaker 1

which means we lose the memory, don’t recognize, don’t realize.

00:28:09 Speaker 1

So, therefore we don't carry over the memory.

00:28:13 Speaker 1

So, we don't see the past life or the future life because we don't have that.

00:28:29 Speaker 1

But with the exception of a few people who do, which is by karmic or sort of by chance, right?

00:28:45 Speaker 1

Some people do carry the memory. Many of them carry a lot of memories in their childhoods. By about age 4, 5, 6 or by 7, they almost lose them. You don't really have them thereafter.

00:29:05 Speaker 1

So, that's what it is.

00:29:08 Speaker 1

So, the time, the gap and the disconnecting, all of them will not let us remember or see it.

00:29:20 Speaker 1

And that's why we don't get sort of black and white proof. And then most importantly, we identify everything by the physical points that we see.

00:29:39 Speaker 1

We recognize people by face, right? By face or by body or by sound or something or smell?

00:29:53 Speaker 1

These are the points we recognize and we feel, and we acknowledge. Then disconnecting means here we also change that.

00:30:04 Speaker 1

We got a new identity. So, new person, new smell, new sound and new everything.

00:30:10 Speaker 1

So, the point of recognizing what we have is gone and changed.

00:30:22 Speaker 1

And that's why this is what is all happening.

00:30:28 Speaker 1

So why did I talk about that?

00:30:36 Speaker 1

Yeah, that's it, thank you.

00:30:38 Speaker 1

So that's what it is so.

00:30:43 Speaker 1

So, which means what individuals are going through is that we don't have a recollection because of the disconnecting points. Now that we asked except me. Do I remember? No. But is it me?

00:31:06 Speaker 1

Is it me who went through the sleep last night? You didn't get it, period. Do you remember? Maybe not. Maybe you do, maybe not.

00:31:15 Speaker 1

That's a very gross example, but it was you who was snoring last night. [Laughs]

00:31:24 Speaker 1

Yeah, that's true, but you don't know it.

00:31:29 Speaker 1

Is it true? Very true.

00:31:32 Speaker 1

You don't know. Similarly that we went through who was the dreaming person?

00:31:39 Speaker 1

Is it me who was the person who's acting in the dream?

00:31:43 Speaker 1

It's me, nobody else.

00:31:50 Speaker 1

So, like that. It goes through, but that is the gross level of going through.

00:31:56 Speaker 1

But this is subtle level. Very subtle personality.

00:32:03 Speaker 1

The personality, very subtle.

00:32:07 Speaker 1

That is, it is about time that you people should also begin to hear. It is not my body. It is not my mind, it's me who goes, OK?

00:32:20 Speaker 1

I mean beyond my mind, there is something about me. My mind is not me.

00:32:26 Speaker 1

That's why I made a fuss with Mike decanello’s [spelling?] impressive definition of samsara.

00:32:42 Speaker 1

Yeah, that's the main point.

00:32:46 Speaker 1

So, beyond me, beyond my body, beyond my mind, there's something called me.

00:32:55 Speaker 1

OK now you may think it is the Christian notion of soul.

00:33:01 Speaker 1

Let's not think about that.

00:33:03 Speaker 1

The Buddhist notion of consciousness and the Christian notion of soul. I don't know anything about Christian notion of soul, so I better not discuss it because I could make a fool of myself.

00:33:14 Speaker 1

But the consciousness is again the …. I'm conscious, I'm aware of it. So no. Right? The consciousness is not the mind itself.

00:33:29 Speaker 1

It is somebody who's consciously aware. Does that word give you that understanding? Maybe not.

00:33:37 Speaker 1

Maybe not. I'm trying to translate Tibetan into English, but it seems the translation is not very good. So anyway.

00:33:48 Speaker 1

So that is the whole samsara. And how does this come about it?

00:33:58 Speaker 1

How is our experience that whether we call it suffering or joy, whatever it may be, all of them are we experience by the person, either through mind or through body. We feel it, and we experience it. Some of them are pleasant, so we call them joy. Some of them are not pleasant, so you call them suffering.

00:34:30 Speaker 1

And where is that coming from? Why do we have that?

00:34:34 Speaker 1

It is not coming from the sky down, or it pops up from nowhere.

00:34:40 Speaker 1

It comes from the collection of causes and conditions.

00:34:46 Speaker 1

A collection of causes and conditions.

00:34:52 Speaker 1

So, that's the point.

00:34:56 Speaker 1

Collection of cause and condition.

00:35:02 Speaker 1

OK, so whatever we see why this is happening, why does this happen?

00:35:07 Speaker 1

Or we see, we probably acknowledge the conditions only.

00:35:14 Speaker 1

Right? We eat the wrong thing and we have a stomach problem, or we have constipation, or too much diarrhea, or whatever it is. All I knew is that I shouldn't have eaten that.

00:35:25 Speaker 1

But that is what we are acknowledging the condition. We see the condition, but we don't see the cause.

00:35:33 Speaker 1

So, the cause without the condition cannot function. Condition without cause will not function. No matter you eat the wrong thing for so many times, you don't have a stomach problem. So, because there is either missing certain conditions or no cause activating the stomach problem.

00:35:54 Speaker 1

So, all the miserable experiences that we have and the joyful experiences, all of them. What we have is also like that, coming from a collective cause and the condition. Combined together at the right time, the right things happen. So that's what we experienced. Get it?

00:36:23 Speaker 1

That is the second noble truth – the truth of suffering.

00:36:37 Speaker 1

And then when you go a little deeper.

00:36:42 Speaker 1

And then you know, technically we have to explain it, and the cause have delusion cause and karmic cause. Actually, all this is karmic cause.

00:36:54 Speaker 1

And who made the karma? We made it.

00:36:58 Speaker 1

By what? By our action, positive action will make a positive karma.

00:37:04 Speaker 1

Negative actions will make a negative karma.

00:37:07 Speaker 1

Here we are talking about a negative, so the negative actions are the negative karma we created to ourselves.

00:37:19 Speaker 1

Though we create a karma, but if we don't have the condition, it cannot materialize.

00:37:28 Speaker 1

No one single karma will not function.

00:37:33 Speaker 1

So, the collective cause and conditions are needed.

00:37:42 Speaker 1

Every result that we get is the result of a collectiveness.

00:37:49 Speaker 1

We get the fruit, right?.

00:37:51 Speaker 1

The fruit is also the result of the right tree with the right soil, with the right temperature and the right moisture.

00:38:04 Speaker 1

If the temperature is not right, we don't get fruit.

00:38:08 Speaker 1

So, don't get peaches in Michigan mounder [???]. No, we don't get that.

00:38:15 Speaker 1

So, that's what it is.

00:38:19 Speaker 1

Every result we experience has to have those whole thing right.

00:38:26 Speaker 1

That is the truth of the 2nd [noble truth].

00:38:31 Speaker 1

How does that function?

00:38:33 Speaker 1

If you really wanted to know, you really need to see the 12 links of the development of samsara within the individual.

00:38:44 Speaker 1

How that continuation functions and then the Buddha gives you the 12 links. So, there is a chapter in The Liberation in your Palms … What day is it? Anybody knows?

00:39:04 Speaker 1

We do have a lot of people read that.

00:39:08 Speaker 1

Oh yeah, this is.

00:39:09 Speaker 1

This is advantage of English books. You can look at the back and go back to the page. We don't have that in Tibetan, unfortunately.

00:39:29 Speaker 1

Do you have it? Or the pages?

00:39:34 Speaker 3

Well, it's briefly touch on it in day 14.

00:39:38 Speaker 3

It's briefly touched on in the section we're talking about now, page 474, but it goes into more detail on .... Yeah, Day 15 is when it gets into most of it under understand the cause of this samsara.

00:40:02 Speaker 1

OK, so read that Day 15 in detail and you will understand.

00:40:09 Speaker 1

Plus we have one note here that the Dutch made it.

00:40:14 Speaker 1

The Holland people made one red book here somewhere.

00:40:20 Speaker 1

Where do we have them?

00:40:25 Speaker 1

Should be there.

00:40:28 Speaker 1

Yeah, that's that.

00:40:30 Speaker 1

That's that even the drawing of the Samsara is there.

00:40:36 Speaker 1

Are you going to [???]?

00:40:42 Speaker 1

OK, so read this too and it will give you how the 12 links are produced. OK? One link leads to another link and ultimately get after the 12 links.

00:41:00 Speaker 1

OK.

00:41:16 Speaker 1

And when you look in those 12 links very carefully, you will find whole causes are made by our own mind and mental attitude.

00:41:33 Speaker 1

And those very mental attitudes are rooted through ignorance. That is important to recognize. Otherwise, you will not know how ignorance is the cause of all samsara.

00:42:05 Speaker 2

That's connected to the delusion cause.

00:42:08 Speaker 1

Both delusion cause and the karmic cause.

00:42:12 Speaker 1

The karmic cause is the result of the actual delusion cause.

00:42:16 Speaker 1

Because delusion causes are the root of all the delusions that lead to ignorance and that's why ignorance is called the root of all samsara.

00:42:28 Speaker 1

Root of all suffering.

00:42:30 Speaker 1

OK, root of all suffering.

00:42:33 Speaker 1

Ignorance is another root of all karma, but is root of all suffering for the root of all negative karmas are leads to the ignorance and vice versa. [???]

00:42:51 Speaker 1

Vice versa, wisdom is the root of all positive karma. That's how it is.

00:43:00 Speaker 1

That's what balance causes. Anything created through wisdom will be a positive karma because it's the right thing to do.

00:43:12 Speaker 1

But then again, one should not be so much righteous.

00:43:17 Speaker 1

You can't sort of do all the time right thing.

00:43:26 Speaker 1

Basically, through wisdom, whatever karma you created, it is a positive karma. Therefore, it will definitely give you a positive result.

00:43:43 Speaker 1

The delusion and the right path really go against each other.

00:43:58 Speaker 1

Anger goes against patience.

00:44:03 Speaker 1

Patience goes against anger.

00:44:06 Speaker 1

Compassion goes against jealousy, anger, all of them.

00:44:19 Speaker 1

But compassion doesn't go against ignorance.

00:44:24 Speaker 1

And that's that sort of thing that you have to know.

00:44:31 Speaker 1

Compassion goes against anger, against attachment. Maybe, maybe not, but against jealousy against hatred.

00:44:45 Speaker 1

But compassion does not cut ignorance.

00:44:49 Speaker 1

To cut ignorance, you need wisdom.

00:44:55 Speaker 1

So, actually the balance point of one's life is in these thoughts - the emotions that arise by the influence of positive thoughts, and the emotions that arise by the influence of negative thoughts.

00:45:25 Speaker 1

And you have to balance that in between. Actually not balance. You have to get rid of all these emotional thoughts stressed by the negatives, but at this moment you cannot get rid of it completely. At least it should not be one-sided.

00:45:45 Speaker 1

So tired of balance up, builds up and that's the how it really means the positiveness. [???] It is working against negative.

00:45:59 Speaker 1

And that also needs to know how ignorance created delusions. And how delusions created karma and negative karma.

00:46:16 Speaker 1

And the negative karma will give the negative result, and that's really the suffering that the 1st truth coming out of the 2nd truth.

00:46:27 Speaker 1

And if you do not know that you will not know how to cut it because whatever you do, it will not focus on a target. It will be just shooting arrow in the in the empty forest.

00:46:46 Speaker 1

Get it? Anything that we put into efforts.

00:46:51 Speaker 1

A lot of people here says mantras, try to do the right thing, try to have a good mind, try not to get angry, try not to get jealous, try to be kind, all of them efforts people are putting in.

00:47:06 Speaker 1

But when you put it in you do need to know what it is for and against what.

00:47:18 Speaker 1

And then it is called you're focused. Until we do that, we are not focused.

00:47:29 Speaker 1

You may be very working hard single pointedly, but still you are not focused.

00:47:36 Speaker 1

You are not focused because what for you are doing and against what you're doing, we don't know. Until we know that we're not focused.

00:47:47 Speaker 1

Anything you put in there is not targeted, any efforts you put in, any mantra you say, whatever you do well, what are you trying to cut it out and what are you trying to build in? And once we know that, we are focused. Until you know that, you are not focused. So, the four noble truths level, especially the 2nd noble truth.

00:48:14 Speaker 1

How it created first truth and that should make people focus.

00:48:24 Speaker 1

Get it.

00:48:30 Speaker 1

Then these two other truths are very simple, just the opposite.

00:48:35 Speaker 1

Anything going against the second noble truth, any effort you are putting in against the second noble truth.

[*** It seems that the teaching was interrupted. The rest of the recording is just announcements and rinpoche’s conversations with the audience. ***]

00:48:46 Speaker 1

9943387 that's area code 313.

00:48:55 Speaker 1

So that will have a message by sort of three or 3:30.

00:49:04 Speaker 1

For about that you will, if the weather is bad even, if it is going to change in the evening, so we're not going to meet.

00:49:15 Speaker 1

So, if it is snowing, we don't want to get anybody into trouble.

00:49:23 Speaker 1

Just make sure you call that number and that's allowed to say before I forget that. Anything else you have to say, Kathy.

00:49:31 Speaker 1

Yeah, you can go ahead.

00:49:36 Speaker 4

I just wanted to.

00:49:37 Speaker 4

Remind people this Sunday is the.

00:49:39 Speaker 4

Lamrim teaching here.

00:49:42 Speaker 4

The the monthly […]

00:49:46 Speaker 4

And then also.

00:49:49 Speaker 1

Is it 10 to 2?

00:49:50 Speaker 1

OK.

00:49:51 Speaker 1

The owners yeah, you better let.

00:49:54

What did we do for the Tuesday night?

[*** Audience talking to each other ***]

Know City this week.

00:50:03 Speaker 4

OK, so there's still forms on the table about the.

00:50:07 Speaker 4

The celebration of Jason copied and December 27th.

00:50:11

Which will be held.

00:50:12 Speaker 4

At the place where we will be having a week long retreat, but that first Tuesday starting at 2:00 o'clock.

00:50:19 Speaker 4

If people are interested.

00:50:20 Speaker 4

In coming out for the day and joining us.

00:50:23 Speaker 4

They're very welcome.

00:50:24

But we just need to have your name and information in advance in order to have a head count for dinner.

[**** Announcement continues. Audience talked with each other. ***]