Archive Result

20060112GRNY

Gelek Rimpoche

NewYork

AttainingLastinSatifaction

andyclark

15oct21,annarbor

(group singing) May all beings have happiness

May they be free from suffering

May they know the joy that has never known suffering?

May they be free from attachment and hatred. 00:39

GR: I would like to wish everybody a very, very happy New Year. And I will be looking forward for this upcoming year. Number one: everybody be healthy, happy and successful both in the spiritual as well as whatever our usual 01:15

mundane activities. Whatever we have. That is first. And then the second point I'd like to raise here today, that we should have a New Year , which you missed . I wish it again (laughter). The second point what we notice is uh we notice that Andrea is missing. and uh you know . and sort of when the time was coming I was contacted (inaud.) and we continuously prayed so that she has nice very nice future open for her. It is interesting from one angle it is like birth, 02:47 death and that’s that. But then you're looking from another dimension and then it is changed. It is changed and as it is changed from one physical base to another physical base. I normally don't say those things. I'm sort of try to be very realistic, not mystical at all. But I can't help it. I'm not (inaud) to say that today. So when you're looking at it in one hand it is what we call it the end of every activities that we have. And then its changing. When you're looking from the changing point of view then its not disappeared not some where else and something else happened. It sort of circles around. I guess we call it reincarnation, or rebirth or whatever you call it. (4:18) But we have different names and try to level it. But when you're looking from that angle its just changing. So its not an end , not a goal(?) its changing and it sort of circles round. It is interesting, the last time somebody told me , next year when Rimpoche gives the wisdom teachings, I hope I'll be here, even if I'm not here. And it is so good that I came up to this level. Something like that, am I paraphrasing correctly or not. But anyway so, she is not here so we are observing the weekly Lama Chopa offerings to the Jewel Heart centers but also to the monasteries is India. And also doing those weekly prayers as well. So, and I sort of believe we have to recognize situation and it also reminds us that one day we all go and no matter how old you may be , how young you may be, how ugly you may be, how beautiful, how youthful you may be, so that happens. That is one of the realities. The practice of the spiritual practitioners are not necessarily to be successful , what we call it , a success. Or smooth functioning of material life. But the purpose of the spiritual practitioners are when that time comes one has to be, be really right. Not only just right, but perfect. And if not that perfect, at least it has to be right. At least not to be wrong. I think this is important. Because that is sort of lowest goal. The spiritual practice that where I come from is the really lowest goal (7:43). Give you like three different goals. Number one: to be fully Enlightened. Number two: to be free from Samsara. Number three: at least save(?) (8:03) at that time. So that is our lowest goal. So we all should look for that. And that comes in the number of things. But most important you all know that people pray, they do rituals, they have all this and that , all of them are there, but the most important this is in our own hand right now. How am I going to shape my future. That is right now in our own hand. And we can make a difference to our future. As a matter of fact, not only we can make a difference, but we ourself is the only one who can make a difference. As I said earlier before prayers do rituals these and that, they are all secondary. First hand is our self. And only I make difference in my future. Nobody else. That because we function in our life actually we function in our lives on our own deeds. I can't say "on our command" , but wish we could. But definitely right now we are functioning on our own deeds. So what ever we do it makes a difference to our selves. I believe that's called karma in Buddhist terminology. Karma or no karma , what really is , what I do now makes totally difference for me. What ever I am doing , whether it's positive or negative, depends on so many things, but still ,positive negative or neutral. Nothing else. So the positive brings positive result, and negative brings negative result. And that is bound to happen, not necessarily going to #00:11:34-9# change much. I believe this are basically what we call karma. Or karmic principle. Keeping that in mind, and of contacting our life, our daily functioning, on that basis , is the one that makes a difference to our self. And when we say what make to our self a difference , what is our self and all of those, people over here tonight most of you been a number of times through these wisdom teachings. Especially when we are reading through Tsongkappas "Lam Rim Chen Mo" that really gives you almost the whole thing. So you are very familiar with it. But that's I don't think what I wanted to talk to you tonight. What I'm supposed to talk to you tonight is the nature, the Buddha Nature, and the nature. Am I right? That is the subject tonight , right? (aud. member) GR: Good. I believe so. So anyway, it's different when you are looking through the wisdom point of view and we are checking whether self is existing , self not existing, what is self and all of those, and then you are talking about the Buddha nature and all of them, I mean it's not different but still it is slightly different. When you talk about the Buddha nature or the nature of the individual in absolutely speaking , not absolute reality and relative, I'm not talking about that absolute, because we did deal with this wisdom quite a lot and the moment we say absolute, so you may be thinking "the absolute" so in that case nothing exists, right, so what I'm saying, so don't think that way. Sort of a bottom line they are all almost the same, the self , the nature, nature of the individual person , and the Buddha nature, and all of them are the same. What you call it, Buddha genes, according to ( Maddy West?) . Where's Maddy anyway? Still in China? OK . I think his thesis. So anyway, Buddha nature when you are talking about it from that angle every body thinks Buddha nature means something One. But you know if I don't say what little I know I'd be doing disservice , actually I don't even remember, but what ever I remember is that's two types of Buddha natures. One is called(Tib. ) Reng shen ni ri? #00:15:28-3# and the other is called Geng gyu? #00:15:30-4# . Reng shen ni ri means absolute nature, eh lets borrow this , I don't know , if we borrow Maddy's language called Buddha gene it's going to be a problem because when you talk about the Reng shen ni ri , and that's going to be a problem. Reng shen ni ri is the Buddha nature ,it's one is sort , it's almost looks like absolute Buddha nature and relative Buddha nature. That is not used language or any where, it's not used that way. But when you look at it carefully it is almost look like that . Because the Reng shen nir ri , the natural reality of #00:16:30-5#

the Buddha nature itself is permanent and static and that's why there is a lot of problems with a lot of people. The other one , the second one , is called Geng gyur(?) , developing Buddha nature. It develops. If you borrow this Maddy's language of Buddha gene then it becomes a static Buddha gene which becomes a very big problem. (aud. member speaks) GR: That's what determines language. He said it was Thurman that started "Spiritual Gene" . So anyway, so the Buddha nature has two categories. I don't want to be, I'm trying to avoid talking philosophically on Thursdays, that's why we talk the wisdom at the weekend. But still, that's two types, if you don't talk about two types and you just simply say it's the nature or it's the gene or whatever and it 's a growing , changing and all those , if you do this you'll be not fully informing. At least there's some kind of certain information is left out. So you have to remember two types of Buddha nature. One is the static one , it's really called 'natural reality' . The Reng shen nir ig(?). A very static one. And that's why a lot of people have a problem saying originally you are Buddha and originally you are fully enlightened and all of those because of this static Buddha nature is making some of the people who say it and have to think in that way. Because of this , this is some little funny nature. I don't want you to pay much attention but I do want you to remember that. What we normally talk about Buddha nature here is we are talking about the second, the developing one. You probably

(did or didn't?) #00:19:35-5# within the Tibetan Buddhist tradition, some people already said by nature our own primordial beings are naturally Buddha . Well, naturally Buddha may be a problem. If if's in the Buddha nature , this is not a problem. 'Naturally Buddha' can be a problem. But a lot of people do say you are already fully pure and wonderful and almost enlightened but all these negative things come up temporarily . But negative come up temporarily , it's true. Originally everything pure, when you are talking about the Buddha nature . I'm not very sure whether originally everything is pure or not and that is questionable. Yet , originally it is not negative either. That is an important point you have to remember. And some people say you are fully enlightened one and that is definitely not right. By having a Buddha nature within you, that doesn't make you fully enlightened Buddha. If its fully enlightened Buddha you should have, even you don't have total knowledge, but you should have some knowledge of your self. So you kind of have Buddha, the total knowledge , who doesn't know any thing about yourself. Makes it a very contradiction. So since we ourself does not know anything about our self quite clearly we know what we remember. We don't know anything beyond that before or after. Even what we think we remember could be quite different all the time. So that clearly tells us we don't know our self that well . So we can't be fully enlightened Buddha that don't even know ourself. So the idea of fully enlightened already is not right. I'm not quoting any quotations, I' m not making any logical reasons, but quite simply, quite clearly, is not right. If you're pure , already fully enlightened pure, then these negative emotions and negativitys come and blocked. If that is the case, what guarantee do we have if we worked now and developed ,become what ever we call it, Buddha level, you would develop, what guarantee do we have that thing is not repeated again. The (inaud. "blouse"block?) doesn't come. #00:23:35-8# So, the quality of the Buddha is such that doesn't block again. Because when we talk about the Buddha , that we cleared all obstacles, but only cleared, totally cleared , totally cleared meaning they will never be able to regrow, redevelop completely , and that's called totally cleared. Am I talking to you? You with me? So in that case, you can't clear totally once or twice , you can clear only once. You cannot clear twice. If you try to clear twice, if you have to clear twice, which means you're not totally cleared. Does that make sense? Ok. So there fore we have never cleared ourselves totally of all obstacle, delusions , negativitys. So , therefore, originally, we are Buddha is wrong. It's not right. We do have a possibility of becoming a Buddha. Are we good, sure, pure , yes, to a certain extent. Not enlightened, absolute pure. (Tib.) #00:25:32-9# It's said the nature of the mind is clear. Clarity. All obstacles are temporary. This is true. But the nature of the mind is clear. Clear. That clear has different way of understanding clear. Anyway, that's not my subject tonight. My subject is Buddha nature. (GR Laughs) But these are very close so you can go anywhere. So, we do have a mind, right, if you don't have a mind and we will be empty bodied. So do have a mind. #00:26:30 We do have a clear nature("natural") of the mind. And the clear nature of the mind , you know,it is a , you know I mentioned that a number of times. It is very funny. Funny in the sense , since I give the example of the mind as clean, clear , crystal lampshade , but mind is colorless, and not tangible. And then I give the example of the light, the bulbs, light bulbs , red , green, blue, all of those. And when that green, blue , yellow light turns on , that lampshade, clean, clear lampshade looks like a yellow lampshade. Appears to be yellow lampshade, red lampshade, green lampshade. And that is how emotions affect the mind itself because it is colorless so therefore any emotions become that color that's how affect. Which means mind is very, very easy to affect , influence, by any emotions. Is mind itself is the Buddha nature? I don't want an answer to that. Why is stupid I ask that question? (aud. laughs). GR: If I say it is , it's not right, if I say it's wrong, that's not right. But think about it. For the time being you have to think. Yes, the mind is that, not the static one, but the developing nature, of the Buddha nature. Because it is possibility . Possibility is there because it is clarity. Clarity. Because if it's clear then you can do anything. If it's empty you can function everything. If it's static, you can do nothing. So. That's why it is . So, why you said developing Buddha nature? Because this mind capacity is limitless. We can really do whatever you want to do within our mind. Mind is capable of delivering(?) #00:29:26-6# particularly when this mind is connected with this particular life. What we call it, human life. When this very mind, when it's connected with some different physical form, within, because of that physical form the limitations will come in accordingly. It is much harder , much harder. If this mind is occupying a dark spot or rats body or cats body and because of connection between the body/mind , although it is the same mind , it will have a tremendous limitations because of the basis on which the mind is based. So the body of the human beings have tremendous capacity to be able to use the mind limitlessly. And that's why , that's why it's better when it's connected with the human body. That's why human mind , we're much more intelligent , much more better, and this and that, we all know , we don't have #00:30:52-0#

to talk about it , we all accept that , I mean, if you bring a cat, no matter how intelligent cat may be, no comparison. However, the mind is switchable. The cat can become a human being, human being can become cat. When you become that at that time the limitations were imposed on that particular mind , even though it is the same mind from here went into the cats' body and it is from that body it has come in here to have no limitations. And that, because the body/mind relationship . Even limited body can learn , the learning capacity is there. Can learn, limited can learn. We can see how chimpanzees can learn and function. We can see how monkeys can learn. You know, if you go to India those begger’s monkey will dance, do everything , ring the bell and play #00:32:01-9#

(dummeroo?) and do all that, and all Indian beggers have, quite a number of Indian beggers have a stick and robe and monkey with a bell and doing all that because the monkey learned. The learning capacity. And that learning capacity is not only limited to be learning about play a monkey trick , but is going beyond the monkey trick and learning through a spiritual path and clearing obstacles and reaching to the totally what ever you can get , the maximum , the Buddha level. And that's why it's called Buddha nature. Because it has the capacity to be able to become that, if conditions are right , if one could constantly continue to be able to put efforts , if the capacity is right, and then that can happen. And that's why it's called Buddha nature. You can call it monkey nature too. Because if you're limited to the monkey level it becomes the monkey nature. But your capacity to able to become a Buddha , and the mind itself is capable of delivering , so that's why it's called Buddha nature. I'm talking about Developing Nature. Not the static one. Static one is big issue. But I have to tell you it's there. If I don't tell you it's there, because you will never think about it. It's there, it's big different issue. I remember one day I was in Copenhagen . Copenhagen, with a (Terru? #00:34:27-3#) Rimpoche was there. And Terru Rimpoche has another Tibetan guy is staying with him, and he was very good. He was a monk and he was very, very good at the beginning. But he only studied three years in the (Devu? #00:34:48-7#) monastery . But within that three years he was , you know , within his class he was number one top , very good. And then , we were having tea , Terru R. and my self , and his name is (Tib. #00:35:07-4#) Long wa la sa?) So, he said , these days the Lamas tell us , he says, "Buddha is withing you." And Buddha is within you. So, his study is limited but he is very good. So, I thought, "did I say that." "He said , no I didn't hear from you." So, what did Rimpoche say, Terru R. , he said ," no no you didn't say that." "Who said it? "Well, he said some names, doesn't matter. So then we sort of talked about it. Why? So, the Terru R. is saying "naturally because of this within that Buddha nature you have that static things " what do we call it , I'm calling it Reng shen nir rig, I'm calling it static in English right now. But we call it 'reng shen nir rig' so reng she nir ri, naturally remaining nature. So naturally remaining nature , sort of some how a lot of people can take it as like Buddha. So, well that's probably not right if you hear #00:36:41-3#

from anybody. But then you know you have the four Buddhist schools , remember? Most of you remember that. And some of the schools do say that too. So when you are talking about that very specific school you have to accept that leave it there , do not bring to the other schools. (GR. laughs) And that is why buddhism is complicated , when you look through philosophy. But then it doesn't have to be complicated, it can be very simple. Look at that way, Buddha nature . It's just the capability and the capacity that can lead totally to the buddha level. And that's why it grows, developing Buddha nature. And how does it develop, Buddha nature within you? Is through the learning process . Learning process, yes, you heard right. Learning process. A lot of people will tell you you just have to meditate, just meditate and sit and then you become and that's not going to happen. I guarantee you. Sit sit meditate sit sit meditate sit sit, doesn't matter. Sit as long as you want to. Till the cows come home, you're not going to be enlightened without learning. What do you meditate, anyway? Sit like this? I mean, it's easy, you know? When I first came into the United States , like twenty years ago now, almost twenty years ago , the moment you talk about meditation everybody sort of sits down and that's that . I was a little really surprised. And then, uh oh, I was not knowing what to say even whether this thing I said either right or wrong , you know. So the (inaud. #00:38:48-6# ) ... meditation , meditation , everybody moves (inaud.) #00:38:52-8#) ...there are about 15 or 20 people there then and every body readjusted and started sitting , some are sitting like this , some are doing you know , all kinds of things , but it doesn't matter. So this seems to be accepted. I was a little surprised, but then the question is "what are you thinking". That's nothing I can tell . They just close eyes and sit. Because we can look at another person that does that . So you just copy that , no one, that's what you're doing. But what you cannot copy is what your mind 's doing. So the true meditation, you know , is not the physical sitting down at all , it's not. Physically sitting or walking or what ever may be , mental focusing is meditation. We spent a whole year talking meditation, on Thursday, a year ago. So, the meditation really is the mind. Mind, mental activity not physical activity , physical activity is attached to it, that's not the main point , it's the mental activity . Mental activity is then what you think , what thoughts do you produce , what do you think #00:40:29-2#, what are you training your mind to focus on. And what thoughts ,different thoughts, different ideas have to bring within ourselves in order to overcome our negative emotions , negativitys. And that's why a variety of things comes in . So when you are meditating it means you have to think those (lines? #00:41:04-5#) in order to overcome those bothering emotions. Such as , if you have so strong hatred or anger, then what do you do? Learn that. I don't mean become scholar or professor , like these gentlemen. Oh, you know, really. I don't mean that at all. Meaning here learning is to know something. If you have so much anger within you what are you going to do? You have to learn that. If you have so much obsession , what are you going to do? You have to learn that. We do have a strong hatred. Not so much if (inaud. #00:42:23-4#) ...leave us alone. We don't have that much hatred. But we have so much obsession. That's not (George's #00:42:41-2# fault). We do. We do have tremendous obsession. Obsession to ourself. Believe it or not, the moment I say obsession you probably think some another person, some another thing. Yes, true. But we have a tremendous obsession to our self. Really tremendous. I'm going to be this , I'm going to be that, I'm going to be this. Most of you here, most of us here, that's except when we say "me me me me me" you know what I'm talking about. We have no problem, it's all me me me, we say. Even me me me is always we are thinking I want this , I want this, I want that, I want this. And we think me me me that way. But on the other hand there is another me me me. Is I'm afraid of getting sick , to be lonely, to be this , to be this, to be that. Constant, continue within us. And that is obsession. People don't accept that. People don't think about it. You may say that is precaution taking. Be care, being careful. Maybe. But it is obsession on the other way. Other way. And we do have that so much within us . We have both wanting this and that and afraid of being this and that . We have so much of that. And we need to know what to do. And that is I'm talking about learning. #00:44:54-3#

I'm not talking about scholar. Because if you don't learn, how are you going to meditate, how are you going to handle that? That very obsession we have. Removing that obsession is bringing our Buddha nature out. The terminology what the Christians bring use it , bringing our selves closer to God is the correct terminology here. When you are talking about the Buddha nature is about bringing ourselves close to become Buddha , not close to Buddha. Close to Kim(? #00:45:53-7#) Buddha. This is the Buddha's idea of bringing ourselves closer to God. Becoming our self to Buddha is two ways. Clearing obstacles and building the strength, I don't use the terminology , like building merit and clearing purification, that's what I'm talking about, but I don't want to say it. I like to say clearing obstacles and building the strength. Strength in our part is virtue. Clearing the obstacles is also virtue , it is purification, that's virtue. Two of those are the way we bring our self up. We know what is the antidote of hatred. We know. It is love. What is the antidote of anger? We know it is patience. And what is the antidote of obsession? Do we know? (audience #00:48:27-1#

wispering"renunciation")...GR: (in response) I don't know. Maybe not. I mean renunciation .....(aud.) GR: (laughs) (Tib. speech) #00:48:23-5# .....Obsession is a little more stronger , it is the stronger version of attachment. And the antidote of attachment is ? In Thailand these Buddhist monks , in the Buddhist culture, they do keep a lot of those dead bodies . They keep them in the water, they keep them , you know they maintain them all the time. I haven't seen it. I was told by people who've been there. And also in the Buddhist tradition there are a lot of bones and things #00:49:26-9#

like that. Both in vajrayana as well as in the even in the vinaya sutra , everywhere, a lot of those bones and this and that and bone instruments and bone this and bone this and all of those are actually focused to cut down obsession. Because at the end that's what it is. If it's left anything , the bones will be left. It is the impermanent. Also , so what are we afraid of? What ever it's afraid of, it's going to be at the end. That's what it's going to be. Totally. As long as we live we can put up all kinds of , put on all kinds of creams, paints , do every thing , even we are dead they do that, right? These days. You know, even thought your are dead , the dead what has been dressed up and maked up and put up and all that , that's what it is. But it doesn't last. Doesn't last. So at the end what is going to be left? If at all. The bones. Those great earlier kings, like Buddha and then there after all these great things, they are the same, the bones, we call them relics. And those not so , and you know , we call the rest of them bones. Anyway, so. Whatever. So, ultimately that is going to be the reality. So , so much of obsession in both ways . Almost like emptyness , type of thing,too extreme. One extreme is going and desire this this this this this building a huge , uh what do you call it? Empire. And the other extreme is worrying worrying worrying worrying you know. And dragging your self in the (inaud. (debbahall?) #00:52:47-6#) .....and taking it completely down. I believe both are problem, both are called obsession. So these obsessions have to be handled. So at the end , you know, remember? The Buddhist points. Four points. End of everything is something else. End of accumulation is finishing everything as such. End of the birth is death. End of company is separation. One I forgot . (audience) Oh yeah. Fame also. Forgetting. People forget. Disappear. Oh, some people have go down very easily. We have nice examples. Like (audience) GR: Who's James Bride? (audience explains @ a writer) ...GR: Well, I was thinking of Tom Daley. (audience laughs) GR: So all of those. I believe we call this samsaric nature , we call this samsaric nature. We #00:55:01-4#

call all of those .....So when I'm saying learning we need that sort of knowledge. And that type of, this is one example and we have a very idea of a different first what we have to tackle is our negative emotions and they're so many varieties of them. We need to know how to handle them. It's not going to be, we always want to get rid of everything . I don't think there is a quick solution . Quick solution is dangerous. Quick solution will destroy itself. Burn everything off. Finish everything off, throw everything off. That's easy, that's what I do normally. Always I do that, you know. Thrown them out, no matter what ever it is. (laughs) That's what I do. And that is dangerous. You throw useful , whatever you must have it, everything you throw them together out. It's dangerous. So , it's sort of a gradual process. And that is one learning. Once that is over and then there's imprints of those and then it's not as smooth. There's so much confusion , so much of all this, will come in between. So much confusion on the spiritual path, believe me, you know it , so much confusion in there. Especially , you know , if you really look into it , we've been very much saved by our lineage masters . They have filtered so much , so we're really saved. Otherwise, if you look into it open , that's tremendous confusion. Everywhere, every day , and no proof. Spiritual things are extremely difficult to prove because it's a life after life event. It just doesn't happen in one life only . So it's a life after life event , so it's very hard to prove. And a change of the life , lives, is not commonly acceptable to us. No one else says " I'm back". Except these Tibetan incarnate lamas. And that is also very confusing because there's two of these. (laughs) Everywhere two, two, two comes in now. So it's even more confusing. So, that is why , that's why there is no , it's very hard to prove on the spiritual path , who is right , what is right , what is wrong. Very hard. Almost no proof, there is. And that adds up on our confusion. So persons like us, what shall we do? What can, how can we , I bring my Buddha nature, from this ordinary level , into the extraordinary level? And that is a big question. That's why there's stage of development. Or graduated path, what they call it. Or Lam Rim, in Tibetan. And what's happening in the West , the moment that you us the word #01:00:02-5#

Lam Rim, everybody thinks it's a secondary , cheap and useless , some kind of , what do you call those staircases that goes round like this? (audience answers) GR: Spiral. And somebody thinks it's some kind of tiny little spiral which is the corner of it. It is misinformation giving in the West. In my opinion , is definitely misinformation giving . Other than that, show me one path which really leads us to total enlightenment. Forget about total enlightenment . You know, I taught you three goals, at least leading to the second level of the goal freedom from samsara. Show me one , without dependence on this. And everyone who ever says " oh that is some kind of thing that Gelugpas talk about it" and which, this is unfortunate because people do that. And that's what they think about it. When I went and finished the last years course here I went to Holland. Netherlands Jewel Heart. And Jewel Heart Holland I did give Lama Chopa teaching. It was very good, quite a lot of people , I think , whole Lama Chopa, maybe a little over a hundred or so , all of them attended all the days, very good. And then , and there was another way over two hundred people came, that's fine, know them very well , just like to inform you, anyway. Then I went to Malaysia and I did give ten days teaching and , ten days teaching they are some how divided into two days , its some thing else, some interesting talk like, you know, what ever it is, some thing , forgot the topic, there's about two hundred people attending. Then Lam Rim like, it's not Lam Rim, it's called something else, some what ever it's called, like teaching for seven days. And there's about eighty , ninety people every day that's it. And then thereafter I have other one or two teachings, over one or two hundred people every day, and so moment you have Lam Rim like the population drops down like two fold . So really and that's some kind of Gelupa Lamas talk , that's the, I hear people talk about it , #01:03:39-3#

that's very unfortunate. Because the, really truely what make the difference to the individual is this: not going to be , to be able to reach to emptyness, with out this you cannot reach to love and compassion. Without this you cannot reach anywhere. But you now , some how this is big misinformation. And this is unfortunate. Anyway, so when you have to lead , when I say learn , the learning how to handle our problems and learning how to strength, give strength to our spiritual life. Not even a path, a life. Learning this too will bring you to the total enlightenment level. Learning alone will not do. The learning must be combined with practice meditation. If you don't know what to meditate , you're just sitting there. I mentioned a number of times, I'll bring it again. Once when I was a kid I had a little retreat area between these rock, little cave, beautiful cave I have, two or three room cave, has living room ,bed room, store room and kitchen , and running water, running water, with taps you can close and open it. That's in Tibet. So, and I have a teaching. There was a , there was a lot of , of those huge big lizard , and you know sometimes lizard and scorpion fight, and I have a little court yard and they fight, you can hear they make huge noise, (imitates noise) they fight, you know. And normally the lizard eats the scorpion . And if it's good weather the lizard will go and sit on the rock and the sunshine on the chest and it digests the scorpion , and lizard wins. If it's bad weather the scorpion will poke from inside the stomach and the lizard dies, you know. So anyway, those lizards after whatever they eat, after the scorpion or not, anything they ate , they will go and put the whole of their chest on the hot rock , the rock that'd been burned with sunshine, they put on that. They sit, open their mouth. And sits on that. So one of my teachers told me , they used to call me "Kusho"? #01:07:17-0# , other than Rinpoche, when they're kids they don't call you Rinpoche, don't call you kids Rinpoche, unless diplomatic otherwise. (wispers) "Kusho,Kuxho , come over here. What could that be , you see that?" " Yes, lizard." "So , so what lizard doing?" he said . I said , " I don't know." We call that lizard sort of swallowing the air, he says " Lizards meditation , its a lizard meditation, it's called lizard meditation, sits like that." (audience laughter) #01:07:51-8#

So lizard meditation doesn't do any good for the spiritual path. (audience laughs). It is good to digest a scorpion inside you but not for the spiritual path. So you must know what you are thinking about. So I'd like to , intend to talk about this for the Thursdays, which we used to do but then we had this wisdom thing came and it becomes quite a thing so we moved that for the weekend so this weekend, those who are coming to it's one to five, right, one to five, Saturday and Sunday both. Those who are coming and those who are coming, who are seriously coming , bring your copy of book and I forgot, where did we start anyway. (audience responds)...GR: of English . ......Five what?.....Five Nine Zero. Thank you. .....huh.... Thank you. So if you have a copy , and bring it, and read it and by the end of that you could , uh, quite a lot of verses on this , really at least you're going to know what little I know. At least half of that will do well , anyway, so, so, really true. So, I guess that's it. Unless you have questions, because I mean, I'm not supposed to go until nine, I forgot, anyway. (audience "you were talking about Static") #01:09:55-1# GR: I was hoping you don't ask that question any way go ahead. (Mark: " it's not directly about that , you refer to Buddha nature, the static part, and then you talk about nature of mind being lucid , pure lucid and so on , is that nature of mind also static?") GR: mmh, mmh ("not at all? is it permanent?") GR: Nature of mind , did you nature of mind? ("yeah.") GR: You know what happens ? The moment you say #01:10:35-0#

nature of the mind it's becomes emptyness. Emptyness is permanent, it's static. Thinking of the nature of the mind, the really essence of mind , then it's not static. You know, nature is borrowed language. We, the moment you that use the word nature , in my mind , immediately it pops up the Rng shng.(Tib. #01:11:14-3#) the nature. The nature of the mind is emptyness. And then it does become static. (audience. "and these qualities of the mind then, are those qualities permanent?") GR: Yes. You have a question or what? Yeah, you do . Carol. I think that mirophone's going to come to you but although you may not need it. (Carol: " I'm mixed up on the primordial mind because it may be related to Marks question, I'm not even sure, but , let me see of I cam think of how to say it, but , the primordial mind is not enlightened mind if I understand this correctly , because when you die you meet, your primordial mind is what goes from life to life to life. Is that correct? You meet your primordial mind and that is what moves to the next life. But is the primordial mind permanent? Is the nature of the primordial mind emptyness? ") GR: Nature of the primordial mind has to be empyness. But whether primordial mind is permanent, I don't think so. I don't think so . The moment that we use the word primordial , this itself is a very , very difficult point. (Carol:" The static nature you were talking about have anything to do with primordial mind?") GR: No. " Carol : Nothing.") Well , it has something to do , but not referring to the primordial mind at all. This probably, you know we can put it an easy way to understand , since we talk about the static that raises questions with a lot of people. So lets make it easier for us . Philosophically what I'm going to say might not be right, but let us think that way. The static aspects of the Buddha nature is the nature of the Buddha nature. Let it be that way. So that nature of the Buddha nature ,emptyness aspects of the Buddha nature. So let it be that way for the time being because it will settle those the mind bothered by a lot of people. I think that's going to be settled. One more. (Carol:" It's still related , I'm still mixed up, but I might be mixed up for a long time, so . Like, does the Buddha nature come out of the primordial mind , because if that moves from life to life , and we don't know.....") GR: I don't know whether it comes from primordial mind or not. Because, when we try to trace where we came from , even Buddha kept silent. Remember? Even Buddha kept silent. So, because it's too far, number one , number two .....(Carol:" Not because it wasn't created , though.") GR: Number, not because it's not created. And number two: in the Buddhas view, there's no new born, so there is nothing called beginning . So that's two reasons why , there may be more reasons , but, these are the one of those two reasons , two of many reasons on which the Buddha #01:15:13-0#

kept quiet. Silent, that big famous silent. So, we do have to say primordial mind , but if you think of the primordial mind as original where mind comes from , which is I believe understanding in English language, if I'm not wrong. (unclear speech #01:15:48-1#) (speaker? "You said in this book 'Sem' that , I though you said the mind that we perceive comes out of the primordial mind.") GR: Yeah, but. That's what primordial means, right? We cannot deny primordial either but since there's no new born you cannot say 'beginning is this' . So, it's very difficult to put in. We use the word, we use the terminology, but where are you going to pin point? It is somehow very,very way beyond somewhere. (speaker:"Does the imprint of Karma travel with the primordial mind when, from life to life?" ) GR: Imprint of the Karma travels with mind from life to life . I don't know whether we say primordial . Or when you when you meet , when you die, you make a statement , when you die you have a dying clear light , dying clear light is different than that of really clear light , is dying clear light . (speaker:" That's why you were saying in your, I mean if I understood it, that statement that I said....") GR: That's probably when you basically say clear light , I mean where you going to put primordial mind? Has to be clear light of something. Other than that where you going to trace the primordial mind? So, when you pass one life and you go through that dying clear light , and it's the process , process that purifies, or process that make it's more contaminated. I don't think dying process guarantees purifying. Dying process , if influenced with positive thoughts and emotions then purifies. Dying process that influenced by negative thoughts and negative emotions I think contaminates. And that's why people say don't get angry, don't die with anger , don't die with this and that. I believe, I think , ehb, yeah. (speaker:" so this is back to the static nature of static (?????) does that relate to the (??????) (inaud. #01:19:21-4#) GR: Well, I think that....(speaker:" (inaud.) GR: Yeah , I think we just said it , let that static be the emptyness aspects of the Buddha nature. Because it going to be confusing for a lot of persons , lot of people with this . And now I know why nobody talks about it. (GR laughs) So the Emptyness aspects of the Buddha nature, let that be for the time being. So we don't have to bother about it we only have to bother with second Buddha nature , which is developing nature. Well, I don't mean we put them in emptyness pocket . (laughs) I guess there's no more questions, and those of you who are not coming for the weekend, I'll be here on Thursday . It's also easy subject , it's not like this. It's not going to be difficult one. Thank you. ( By this merit may I quickly attain the state of Enlightenment and take quickly every being without exception.) (Tib. dedicating? prayer sung #01:22:06-2#)