Archive Result

Geleg Rimpoche Lectures

"Patience is the Best Protection"

20060323GRNYALS

a.clark transcribing

...and tonight the I believe the subject, not I believe, I see it here, subject is "Patience is the Best Protection". Our subject is patience tonight. Patience is one of those six paramitas. Paramita is , I believe, perfection of Bodhisatva activities. Bodhisatva , you know, people who are committed to become Buddha. I don't know whether to become Buddha or not , but committed to become a Buddha. So most of the you know what Bodhisatva is all about it, I'm not going to spend time and try a talk to you , Bodhi Mind , Bodhisatva. When once you have Bodhi Mind , you called Bodhisatva. Bodhi Mind is the ultimate, unlimited , unconditioned love, compassion. And the person who has those is called Bodhisatva. And Bodhisatvas are expected to do something better than any body else. I don't know better than any body else or not , but that's called Bodhisatva activities. There are like ten for the benefit of others and six for the benefit of you self. Benefiting yourself and developing yourself. The being out of those, those six are generosity, morality, patience, enthusiasm , concentration, and wisdom. They are also called the Six Paramitas. So we are dealing with the third one today. So, since if you look back, what we did the last couple of Thursdays here, to begin with whether there is need of a Spiritual Path or not. Once you realize there is a need, how does one enter into spiritual path. First and foremost comes the Learning because the way you function in a spiritual path is meditating and you know you can meditate if you have something to meditate on , so you gain something to meditate on if you know something. So the first step is learning , then analyzing , then meditating on the confirmed subject when you have analyzed. That is how we enter onto the Spiritual Path. And then we talk about it ,how do we learn from whom. Why Guru is imporant, what it is , how do I check my guru. We talk very detailed about anatomy of Guru. Because you really?have to analyze and draw a conclusion. We talk about that. Then the , actually now comes to the point , What to Do? And it happens to be that Patience comes first. I don't know why but it is our program people who pick out the subjects. Not this guy here, but you know. (laughs) You're included , right? (audience #00:04:56-3#) Ok. Ok. Anyway , so I asked Mark what is my #00:05:10-5#

(inaud.) tonight. He has a little piece of card ready to give me. So, it's patience. Patience is the antidote of anger, and hatred. That's what Buddha said, it's the antidote (hey, I didn't even see you come in (audience: ...) ....GR: kahlil, oh, ok , alright, so I didn't see you...) Any way, Buddha said patience is the antidote of anger. So if a person is very angry, the remedy is patience. So you know what yto do if some body's very angry go in front of that person and say "patience". ( Big laugh #00:06:10-9#) But you have to be ready to turn your cheek right and left, you know. (big laugh) Anyway, but I think the anger is coming out of irritation. And patience overcomes irritations too. Maybe in that way it functions so what ever may be , the Buddha said patience is the antidote of anger and hatred. And this is absolutely true. But as I present it to you , go and see if a person who is very angry and stand in front of him " patience" , I don't think that's how it works. Then what happens is you have to build bridge , the bridge between the anger and the patience. That bridge will be compassion. Compassion , it's understanding too , but it's really compassion. Compassion has a very strong understanding , if you don't have understanding , how can you have compassion, you'll be blaming (sic #00:07:44-8#) for everything for everybody else. So that is really compassion's very rich with the understanding. If there's no understanding, there's no compassion. I think we can almost say for sure. One of those very important components of compassion is understanding. So , anyway, compassion is the bridge. Compassion can only be developed if you can understand. Understand where the person is coming from. What the circumstances is , how he is driven to that situation. So, without that understanding, even compassion is very difficult. As we say , every antidote of every negativity it cannot function unless you acknowledge and understand and have the desire to be correct. And unless you have those, antidotes don't work. It is interesting you know for me to say understanding, acknowledgement and all of those are necessary . Yah. I'm telling you that because that's my knowledge . And I'm taking out of my knowledge and telling that. Then when you look on yourself , sometimes even yourself, when I'm looking withing my self, some times it is very difficult to acknowledge, because we do have a very strong point of denying. Denying is coming out in two ways. One, denying is come because you just don't want to associate your self #00:10:20-5#

with those negative things or negative actions or negative forces. Or wrong doings. One completely not knowing, completely not knowing what you did, what you do, completely not knowing, and having denying and when you think it over, over the months and years, I don't want to say meditate, but when you think it over, and you do have a certain realization, and say ' oh my god, that I did ot know that's what have happened. Is that really what has happened? Is that really right? ' That happens , you know. So the denial comes from all kind of angles. One is wanting to deny it , one doesn't want to associate. (unclear here #00:11:48-7#)....one also very being stubborn ' I will do no such thing'. And it's absolutely not true. That is one way we get it. Another way, we have no idea what has happened, no idea. You hurt people without knowing. So all of those are with us. So that's why I'm saying here it is easy for me to say , acknowledge and not deny. As I said, going from the learning knowledge that I learned. But when you really look into the person and person deeds and personal self , sometimes you have no idea you hurt the person. Without any knowledge at all some incidents take place you begin to think about it ' oh my god that's really what happened'. So, the denial comes from so many angles. And when you over come the denial, when you over come the denial, you have only to take a little step. Sometimes it is a great opportunity for the individual to come out absolutely clean. If you can overcome the denial. So. Denial overcoming means accepting or acknowledging problems that we associate ourself. And when we have the problems acknowledged and associated with my self , his self , self then the blaming on other the person has tremendously weakened. The mind will be very strongly saying, very strongly saying , I will not do such a thing at all , but that strong and solid saying I will not do such a thing is most tremendously ground (/ #00:15:00-0#) when you been able to acknowledge ' maybe I hurt the person, maybe I did it , knowingly or unknowingly, with out realization'. Knowingly hurting #00:15:25-4#

the people is called mean, right? Unknowingly hurting the people happens, it happens to every body. All the time. It happens between the family , it happens between parents and children, it happens with everybody else. When we begin to acknowledge is you are beginning to take quite a strong step. And also a great opportunity to come out clean. So, anyway, to do anything you have the opportunity to apply patience against hatred or anger. When you don't have that overcoming the denial even you have knowledge patience is antidote of anger or hatred , and it just becomes a bare word, just a word. Just a word, and knowledge and can be very good presentation, but it's not really effective to the individual , as I said clearly. And then once you develop acknowledging the mistakes done knowingly or unknowingly , then this is the beginning to the individual open up, open up , begin to see what can you do , how I can make it right . Because we are all wonderful human beings, wonderful, natural, kind, compassionate and natural with us and we want to do right. All of us , we want to do right. And when you meditate, saying sit down and say meditate , I want to do right, I want to do right, and think, it's almost like becoming saying mantra, I want to do right , I want to do right. ( confusing speech #00:18:40-9# : ) Or if you keep on ,if you don't say it, don't think ' I want to do right, I want to do right' , it becomes just like a mantra. But does that really work? Well, it might help you to pick ' I want to do right' . But that doesn't really do that good. So then once you begin to look into the remedies of anger, remedies of hatred, anger and hatred, whatever it might be, it all past tense, we're talking about past tense, and when you are talking about remedies and you're talking about past tense, and you do have a present tense, ' at the present I am angry'. Some how, I mean, anger is such within every human beings that have a tremendous amount of anger, I'm sorry to say, whether it's Eastern or Western, who ever may be, everybody has a tremendous amount of anger. Anger within us all the time. You don't see, my mind is such and this one tells me, right now my mind is telling me ' no , I'm not angry person'. Honestly. And that pops up in my head and my mind. That could be true. I'm hiding from myself. #00:20:34-8#

(aud. laughter ) It could be true because when I was young I was a kid , all my friends, colleagues ,all those Rinpoches, everyone knows, 'oh this fellow never gets angry'. I'm know for not going to get angry. I don't know whatever it is. That doesn't mean I don't have anger, I do. And I did have anger, I do have anger. I will have anger. That's for sure. That's for sure. But the question is whether I'm letting myself be controlled by anger. If I'm letting myself be controlled by my hatred. And that, I think , that's where the question comes in. We all do have tremendous amount of anger. Even in the West . Every body tries to be nice and kind and wonderful, but a lot of anger is there. People get angry, angry for you know , everything, everything. You talk about, you have a conversation with the people, you see their anger. People get angry. If you talk about politics, people get angry. If you talk about the sport games , people get angry. If you talk about anything, if you talk about business, people get angry. ( laughs) You talk about Dharma, people get angry. (aud. laughter #00:22:44-0#) Honestly. They do. You get a spiritual path, people get angry. And then some extreme religions, even though it's supposed to be antidote of negativities, and they make you angry. So, this is, I should say, welcome to the world of anger. And when you look at the bush, you get angry. (laughter) Some people , you know , they look at Clinton, they get angry. You look at extremists you get angry. Extremists looks at the Liberal they get angry. The families get together, and talk about politics, they end up screaming at each other. So, that really shows how strong the anger. And children! The children learn it , the children! You look at the children and they get angry, they're very angry. They're angry, I don't know, for everything. They're angry at the parents, they're angry at their school, they're angry at the work they have to do in school, they're angry at the teachers, they're angry at the system. They do all this and that is how our society is coming in this form and it is really unfortunate. This is the reality. And this why we all need to sit down and take a breath and think about it and instead of looking, as I said ,you know , people, politics, as children, parents, all those, instead of looking , just take time to look into our selves. Look into ourselves, #00:25:18-6#

yes, patience is antidote, but before we apply patience we have to acknowledge the anger and hatred within us. You just say ' yes, yes , yes, I have anger' . That will not do. That's not good enough. You've got sit down by yourself and think about it . Think about it and when you begin to think about it , you begin, it's an opportunity , you begin to see what we did wrong and where did I go wrong and where I've been caught in this system in which makes us miserable all the time. And all of them begin to acknowledge . Once you acknowledge that, I mean, that , it doesn't have to quickly conclude anything. You know if it takes us time, let it take time. If you try to make it quick conclusion,' I would like to meditate on patience first anger, hatred' , and then give your self ten minutes , and say five minute to acknowledging the anger and the five minutes is over and then five minutes for me to apply , that's going to reach nowhere. If we're going to apply this and to us and give it time, we're not going anywhere. I mean , we're going everywhere but, we're not going anywhere. So let us give it time to ourselves no matter how long it will take . You can't think all the time, you can't meditate all the time. But don't take your attention away from that completely. And keep on applying and keep on thinking about it, thinking about it. Don't try to do too many things but take one and think about it. And then you begin to realize that maybe that's not right , what I thought , I didn't do anything, that might be not right. As I said, we hurt people without knowing. Sometimes maybe with very good motivation however even then we hurt people. When you hurt , you hurt people, whether it's good motivation or bad motivation , it almost sounds like (inaud. [highshang?] Mahayanas Satiri (?) #00:28:33-1# Hashang (?) Mahayana says ' if you are tight with the chain, whether the chain is gold chain or , talking about gold chain I found something else, .... um....Hasang(?) Mayayana said if you tied your hand with a chain , whether the chain is gold or silver, or whatever it may be , doesn't matter your tied. So, that is the Hashang(?) theory. Hashang Mahayana is the Chinese Mahayana , some what, uh, probably its called Hua Shang in Chinese, but the Tibetans call it Ha Shang, although that Ha has some (inaud. [square?] #00:29:35-4#) there, no body talks about (inaud. #00:29:35-8#) so they just say Ha Shang, Ha Shang. And when they identify, they identify with the Chinese laughing Buddha , you know? That big Buddha , laughing Buddha, big fat one, laughing , and they call that one Ha Shang. And that may or may not be true, but that was the Ha Shangs view. Whether that is right or wrong is a different story. #00:30:03-5#

But the point is whether you hurt people, I'm using Ha Shang used that theory for self existing, but I'm using this for acknowledgment of hurting people. Whether you hurt people with good motivation or bad motivation you hurt people. And that is itself is negativity. That makes it difficult for the people, makes inconvenient and terrifying or sometimes experience in life. Once you begin to see that it might be then you begin to acknowledge and that acknowledgment is half of the truth. The Bridge for us to lead to the patience. Patience, what we understand normally , one should be able to bear difficulties and is that right or wrong? ( aud. says normal or stoic #00:31:41-9#) ....GR: ha ha! That's stoic. he he. Is this 'more'? M-O-R-E? That your first letter here is m-o-r-e? (aud. ) Is it? Oh. More than! Oh I keep on saying 'more man' what , I'm sorry. It's my fault. More than simple uh ...(aud. #00:32:09-0#) ..stoicism. Patience forged from the compassion is the armor that protects from the sharp sword of hatred. Supposed to be , I have said that some where. ( aud. rubarbs #00:32:32-3# Who knows. I can't read myself anyways. (aud. ) GR: Please. Don't make me do that. Ok. So normally we think that just bear it and that's we call it patience. I don't think when you're talking about it , patience is protection from , patience is like armor that protects one individual from the sharp sword of hatred. I don't think we're talking about that patience , just bearing , bearing . I don't know how to say that is English. In Tibetan there is two different terminologies. One terminology says (Tib. words #00:33:47-5#) ...which is bad way of saying it. If you've been suffered, tortured, you can do nothing and you just have to bear it, bear it, bear it, they call it "dong gyong?" #00:33:55-1# not as a (inaud. #00:34:01-7#) or patience. "Dong gyong?" It's a very bad way of saying it . If it's your fault and you're useless, you're hopeless and you're helpless , that's what you deserve it. It's a very bad way of saying it. But on the other hand it gives you, if you have a pain and a pain and a pain and a pain and do nothing , this bearing the pain is not the patience one is called for. This particular patience calls for understanding and analyzing and then do something to not, just don't be a sitting duck that you can hit all the arrows, you know, #00:35:06-1#

sitting duck you call it , right? The ducks you hit all the arrows that sit there. Which is sometimes, in our culture, in American culture, when we describe compassion sometimes they say if someone hits you on the right cheek turn the left cheek , if someone hits you on the left cheek turn the right cheek. They describe that. It may be a good way, I don't know. For me it is (? #00:35:44-7# ) "dong gyong ". Nothing more than 'dong gyong'. Honestly. If you don't like it when you understand it's not right then since we are human being with human mind, human capacity, human values, with this mind we need to do something just not to be a sitting duck over there. Got to do something. When you do something, when you're doing something, any difficulties that you come with through while doing something rather than while sitting there be sitting duck but when you're doing something ,overcome what ever the difficulties you come by , be able to you know over come that difficulties. Deal one by one and handle it and that is what I understand, the word is (Tib. words ' sir bah' ? #00:37:01-9#) in Tibetan. And the paramita of that is called (? Tib. ' sir per shing' ? #00:37:08-7#) . And that is what people translate as patience. Maybe lack of better word or what ever it may be, it is not just simple bearing alone does not qualify it to be the patience what we are talking about. I normally give funny example. The example you know that is . Let's say if you have ,a g... , you'll be...., your girl friend drop you....what you call that? (aud. says "dump" ) GR: Dump you. Yah. If your girl friend dump you and then suddenly she calls you and tells you ' you come and meet me tomorrow , 2:30 , middle of nowhere in the desert somewhere' , you'll be happy to go there and wait until 5:30, 6:30 , no one shows up, so we don't call that patience. That is 'dong gyong' . (aud. laughter #00:38:32-1#) That is not patience. Although you'll be waiting there. But , I just said ' girl friend dump you' , you can take it both ways, you know. Waiting there 'till 6:30 is not patience . The normal understanding it may be , uh, what you call it , stoicism? (aud. answers #00:39:16-5#) Stoicism? It's s-t-o-i-c-i-s-m, right? He wrote this. I can't read it. (laughs #00:39:23-9#) So that I don't believe is patience. So patience is intelligence. Patience is generosity. Patience has morality. Patience comes with enthusiasm. Patience is focused. Patience has wisdom. So patience is the antidote of anger and hatred. Isn't just waiting and bear it . You know, some people do , maybe in the, #00:40:09-9#

we see it in the movies, right? So that those cowboy movies, someone is caught there and they've been tortured and one says, one scream , one doing any thing , tied to a bed, try to be brave, try to call it brave person. And that maybe people think that is patience. It's not. It has no wisdom. It has no understanding. It doesn't to any good to the individual. At all. So, that doesn't mean, that doesn't mean that patience remind you to do something which normally what we understand, when somebody hits you we have to think we have to hit back. And you call that brave person and a hero person. And that is violence meeting violence. So the intelligent person , if someone hits you , number one you do anything that doesn't hurt you. Number two , you try to diffuse the situation and try to create a different situation , even you have to run away for a little while , it is nothing wrong. Let them chase you. Doesn't matter. But a wiser way of doing is patience, in my understanding. Well, applying the wise way , if you happen to indraw (? #00:42:14-0#) difficulties and that is worthwhile to be enduring difficulties. Because you are on the path of a something to avoiding hurting yourself or hurting others. Isn't that funny? Think of this. When you're thinking with this and that's called for (aud. interaction of some kind #00:43:06-4#) GR: ...and (?)... is sitting back over there. (laughter) GR: ...they're talking about it . When you are thinking with this , you know , when you're thinking this and that really makes it one sense you know , since we said 'yes , we help people, we do every thing, we do everything but we don't sacrifice yourselves.' Unless it is worth for sacrifice, you hear that all the time from the Buddhas teachings. Or from any great tradition. You hear that . And that means, that means , don't just be a sitting duck over there. Find a way to help. Nagarjuna has said : (Tib. words #00:44:18-9#) ...If there is something to do you got to do to correct the situation no matter whatever it is , whatever it is caused. If there's is nothing to be corrected, there's no point, no point for us to be sitting there with a very unhappy . Why should we be very unhappy with that situation, in other words why should we be sitting there with all worries, fears, and all kinds of things and finally (inaud. #00:45:25-1#) ..ourself in the depression. And even (#00:45:31-8# (inaud.) ..I don't have to say it , you know what I'm talking about it. And that's if you be sitting ducks there. Try to think there it is patience. I think that's what happens. I have a friend who is a Malaysian friend who is always sick, won't take any medicine at all so she says " well the pain is quite severe but it is good for my Karma". Can you imagine? #00:46:17-8#

' It's good for my Karma. To purify my negative Karma!' She's got asthma, she won't take any medicine at all. The more pain she has , the more she throws up, what ever,you know all those red colored ones, and she thinks more great more purification of her negative Karma. That's a belief and I can't tell directly you are not wise. I don't want to use the S word , but , not wise , but in the teachings , when I'm talking I said that very loudly, very often, hoping that somebody will hear it. So that tells us what patience is all about. I wish I knew how to say it in English , rather negatively, that word called (Tib. #00:47:36-0#) dawg jung in Tibetan. I don't know, I really don't know, nobody seems to be using that word at all. It is a very mean word but very few people use that , its a very mean word, it's your own fault you choose to be suckered that way, take it for your self, you know , that sort of thing. You know, really very , very sort of bad word. Word itself not that bad but very bad way of expressing that. So now you begin to, what we have been talking with this you begin to understand , begin to get the message, hopefully . Patience is not just bearing pain or bearing suffering or bearing difficulties, are not just patience of what Buddha says , patience is antidote of hatred and anger. That patience has intelligence, you know , it has all six paramitas . It is enthusiastic, it has morality, it is generous, and it focuses and concentrates. So any thing individual needing to better path, which takes away from that horrifying difficulty situations from that difficult situations , taking away on that path whether you are going up better within that whatever difficulties you come be able to bear it, not just every pain , to be able to bear it . People who fall into the Hell Realm , and no one says they have patience, but they are supposed to be there for long time, with all kinds of hot and cold, hot and cold sufferings. No one says that is patience. No people who refuse to take any medication , not that medication that hurts another one, that's another problem , another story, but simply they refuse to take medication, #00:50:39-5#

again I have to take out those certain people who have religious belief , that they don't want to take any medicine , and I don't agree with them, but I have no right to criticize them either, and that's their belief, I honestly feel I have no right to criticize them, their belief, to me this is quite ignorant, but that's me and I have no right to criticize them, but other than that, simply thinking that it's purifying my negative Karma and therefore I should suffer, and that I deserve it ,very strongly. But on the other hand, if a Bodhisatva, if that person is a Bodhisatva, if that person is taking the pain of somebody else, or taking the pain of your pain that you cannot avoid, but using that as a substitute the pains of others as we talk about in Lo Jong, as we talk about the training of our mind in Lo Jong, as well as when you can't take the pains of others but taking our future pain, taking now this little difficulty of my substitute all my difficulties, and if you do that it is worthwhile. Worthwhile if you use it all the remedies to overcome the pains too. And that's why I always have no objection,and I find on the contrary , I find some times very helpful that people take certain chemical things to balance our mental , emotional difficulties. And I was seeing that people who have been taking that and it's been effective and helpful combined with meditation and practice together , people have come from long way , far away, and reach a very good state. I have seen it. So I have no objection. But some people have a misunderstanding and thinking in Buddhism in general object to taking any medications for mental , emotional problems. I don't think it's correct. I don't think that is patience. And definition of patience is from the Vasudandus (sanskrt. ? 'avidamakosha' ?#00:54:09-9#) the definition of patience is ' one should bear the difficulties while you are creating extraordinary virtuous act'. So again, whether it's extraordinary or no extraordinary , while you are creating virtuous act , if you have to endure a little pain here and there, and that maybe considered patience. But just simply being a sitting duck over there or then your girlfriend doesn't show up between four thirty and six thirty and yet you're still sitting in the middle of the desert with all sunshine plus darkness and all that , I don't think that is patience at all. So that is the definition of patience . And the division of the patience is three.(Tib. words #00:55:35-5#) ....That one I don't even remember. Can you help me? Do you remember the three patience? One is taking, enduring the sufferings which I identified. (Tib. #00:55:55-5#).... The second is : on the spiritual path , on the spiritual path, to understand ,not only understand, you know , the one thing , the funny thing what I notice is when you say understanding in normal English, it's understanding , but in the spiritual path when you say understanding it's more than just knowing what it's all about. What ever you know, and that becomes part of the quality of the individual and that always we forget to qualify that all the time. And to become that part of our quality not only as knowledge, that knowledge , analyze found right that point what you found right is becoming part of our individual quality. And that is spiritual way of understanding, at least the Buddhist way of understanding is this. When you use the word understanding , does not mean you know about it , you have knowledge about it , you heard about it , you read about it, you debated about it, you know how to talk about it , that doesn't make it understanding. When you say, within this normal spiritual (rule? #00:57:32-6#) to (weigh ? #00:57:36-3#) and that means becoming your quality. The funny thing is , in Tibetan this is one word. It's called (Tib. 'yun dan ?' #00:57:43-3#) .... So, and then you translate that 'yung den ?' into English , they say education , understanding, knowledge, all of them they do and translate all different ways. So that's why we have these difficulties . But when you are talking about understanding here that's really truly becoming part of our self and become our own quality . How we become that quality is you understand it , you have knowledge and information first, analyze that knowledge and information and meditate , it becomes part of you. When it becomes part of you, you have automatically there . You have compassion as a part of you . When the compassion is part of you and then have a , you know it's an interesting thing, you know , and I observed , I noticed especially the late Karmapa, the Sixteenth Karmapa. Karmapa Rangjung Khyapdak Rigpe Dorje, late His Holiness the Karmapa. Karmapa Rinpoch ,when he was earliest, I saw, I knew him in Tibet , but later in India, I don't know those things what I observed, I did not notice that in Tibet. Later I saw him in India in the sixties , late sixties, middle seventies, and every time when ever people go and see Karmapa Rinpoche, and he just sort of in the beginning it was just sort of open house type of thing. Anybody waltz in ,come in, sit down and here him talking , maybe ten, fifteen people sitting there whatever, when somebodys going to go, when sombody's leaving he would say ( takes deep inbreath #01:00:02-3#) you know, sort of you know, as though a little piece of his heart #01:00:06-9#

is taking it away (sic? #01:00:06-9#) you know, parting it away. And he had that automatically doing with no matter who ever the person is , he does that. And I try to , I saw that a number of times, and I try to think why, why it is . It's what my understanding is because of the compassion and love became a part, becomes a part of his quality. And within that so any body comes in that's a very wonderful thing welcoming . Any body leaving , and he is immediately losing a certain part, feeling of losing a certain part of your heart or something. And that's why this big ( take deep inbreath) thing goes in for him, I noticed that. And I was young at that time. Nineteen twenty one. I was very skeptical , so I was thinking what is this , show this or really, I analyze a lot, and really found that it is a part of his compassion and love that effect this and when he is going away and that and he had this little thing (breath?) as though some thing taking out of your heart, you know? And that feeling of little physical , shocking type of thing he has that. And that's what I mean by becoming quality compassion, love compassion becomes quality of the individual. Like wise patience becomes quality of the individual. And that's only become quality not by having the information, analyzing the information and understand that and then meditate and when you meditate you know as I said earlier, earlier , take your time. It's never going to happen over night, never going to happen with one or two meditations occasionally, it's never going to happen in meditate only on the weekends. It's never going to happen . It's constantly and continuously all the time every where when ever there is time thinking about it. And that becomes meditation. That gives you acknowledgment. That gives you, you know I said overcoming the denial that gives you overcoming the denial. Sometimes it's some kind of big surprise to you too. But this is worth the surprise and take that opportunity to make ourselves be clean , overcome the denial, acknowledge. Then don't sit there , don't be sitting duck, and look for remedy. And move on, move forwards on the remedy. And while there are difficulties of applying the remedy, don't be short tempered , don't be disheartened , have patience , and that's where the patience really comes in. And I said to you earlier, patience full of understanding, and patience is caring and if there's no understanding there can be no patience . If there is no caring , caring even for youself or for others , caring , without caring there's no compassion. There's no love, there's no compassion. There maybe attachment , that's different. There's no pure love, there is no compassion. And bring them together withing ourselves . And have that part of our life. You don't have to spend time saying I'm meditating on patience . If you can do that, it's great. I'm going to share a little story about meditation on patience. #01:05:06-7#

There was a great teacher, always, everybody's great anyway , so , teacher, back in Tibet somewhere , and some body comes and saying ' I would like to meditate on patience .' He said ' Oh good, good, very good . Go back, back of my house on that mountain up there, there's a cave up there, you sit and meditate . ' So the guy goes up there and meditating on patience, patience, patience, patience. Then another person came to see that lama and he said ' What can I do for you, any thing I can do for you, please tell me , I'm happy to do. ' ' Oh thank you. Would you like to do that? ' he says 'Yes, what ever you say.' He says ' Alright . Then go up there , I have somebody meditating on patience up there, and go up there and tell him, curse him and so, so curse him.' So this guy went up there and saw this other guy sitting there , other person sitting there up there meditating, he say 'HEY YOU! What are you doing here? ' he says ' I'm meditating'. 'YOU?! Meditating?! For what? My Foot! What are you meditating?! he says ' HOW dare you say that to me!' you know picking up the stones and throwing them through the mountain, chasing him down. So that is the meditation on patience. (audience: big laugh #01:06:46-1#) GR: Ok. That should not be. And patience is also the best protection, I don't want to (?visit there?) And that is good enough for us today. And conclusion here is the purpose is to reduce our anger and thereby we will not develop hatred. You know, developing hatred against hatred is also hatred . You know what I mean? We don't like (?bushes #01:07:51-4#) activity . We get angry. We look at him, we get more angry, look at him, more angry, and that anger will become hatred. Hate the person. Hate the policy, hate the policy's ok. Hating person or group of persons , group of people or political party persons , and it is still hatred. Even though it is hatred against hatred, it is also hatred. So one really has to be aware of that. So what ever patience you could take , that should be a pure, nice , Buddhas' definition, or the Vasubandus' definition is bearing, be able to enduring some sufferings while on the virtuous path. So the virtuous path. In other words , just some people go hatred becomes hatred , against hatred becomes hatred. Some people say ' I don't want to go in hatred but I have to bear it , I have to bear it , I have to bear it . And that is becoming Sitting Duck. Duck that sits there, can't move, so all the arrows can hit . And that is not the way it is. So find a way, utilize your intelligence mind, find a way , avoid negativity situations and avoid anger coming in and remember that faults of anger, what consequences you have. Remember hatred brings hatred. Hatred brings violence. Violence brings hatred . It makes sure it remains continuously. We don't have to look very far for examples. Iraq is a good example for us. Too tired to avoid the situation like that individually. There is a country called Iraq and it is situation. And then , individual can reach our own individual Iraq. Avoid that. Do not create Iraq situation individually within the individual. And then we'll be ok #01:10:39-9#

we're on the patience. I guess I should stop talking because you know this patience I can talk any day as long as you want to but that's I think good enough. So to draw a conclusion, any negativities, negative thoughts, anything that hurts anyone, knowingly or unknowingly, knowingly or unknowingly, and that is negativities. Acknowledge that. Recognize, acknowledge. Promise your self not to repeat that situation. And then follow. And make you life worth while, not to submit on that addiction of anger , hatred , jealousy. Try to replace that with care, love, compassion, understanding. Especially today. The compassion , you know the component of the compassion, the understanding, if you don't have any understanding, no matter, there's no way you can get patience. Patience is based on understanding. Understanding the situation where the individuals come from, where you come from, all of them together, and see understand, acknowledge , try not to repeat. I believe that is patience. That's what we sort of take home for today. And I think I'll be here next Thursday, too. (aud. comment #01:13:07-9#) GR: please, what is next weekend? oh wisdom. oh yeah . there I have next weekend. that is the first and second already? oh my. ok. and then we have that wisdom weekend and that wisdom weekend i don't think everybody should come in the wisdom weekend you know its hard, very hard to chew so those who have a lot of patience are welcome. that's saturday and sunday. next weekend. right? (singing dedication #01:13:55-0#)