Archive Result

Sound file 20060615GRNYALS

Speaker Gelek Rimpoche

Location Gelek Rinpoche

Topic Thursday teachings, attaining lasting satisfaction 2006

Transcriber Michiel Kerkkamp

Date 2022-02-01

0:00:00.0 Prayers.

0:00:40.9 And welcome here tonight. I think according to my job description, I think I have to do the first two Noble Truths tonight. Although I did mostly the last week because I was a little confused, so what Buddha discovered so and I do know it was a Noble Truth. So when the, from that angle into the first two Noble Truths, but still it is sending (?). So I believe today my subject is again to talk to (about) the first two Noble Truths. (some rumor). Ok, so I was looking at the, you know most of you have this Jewel Heart prayer book with you so I was looking at this page 38 and verse 7 here. And it says: ... (?) (Tibetan). And I have to read it, I can read in Tibetan. it is when the Tibetan return in the roman language (?) big problem to read. anyway, but still better than my reading English, in English.

0:03:09.5 It says: .... (?) way by the four ranging rivers tidily(?) bound by the karmic chains, so hard to escape. Trapped in the iron cadge of self-grasping, .... (?) by the pitch black ignorance, born again and again in endless circles of life, constantly tortured by the three sufferings, all our mothers are in this place, please generate ultimate compassion and love. So I thought first Noble Truth is here, clearly. So when you say first Noble Truth, in a way what Buddha discovered in the life, very true. But at the same time, it is also entirely in our situation, exactly and we do have sort of really swept away by four ranging rivers. These are our river of attachment and our river of confusion and our river of desire. Did I say attachment? Ok, yes these are slightly separate and they say you know in the interesting thing is very similar and is almost look the same but then you comes out. In English it may be simple but from the Buddhist angle when you talk there is a slightly different. But the difference is: all desire may be or may not be attachment. So all attachment could be desire but all desire might not be attachment because we may have a desire to become fully enlightened and that might not be attachment so it is a desire for sure.

0:06:00.6 So attachment then what it, anyway I lost my four rivers anyway. Hatred, all right there you go. So what happened is those powerful, ohh yeah the fourth one is actually it is the wrong view and all that. That is very a Buddhist dogma, let it be for that way anyway. But what’s happening is we are really caught into some kind of a very strong pull push. We talk that all the time: pull push. Of our, you know, sort of love hatred, you know all this attachment, all this strong pull push. Were really caught in that very strongly and that is what I think the served the way by the four ranging rivers. That is, ahh interesting to see you here Steve, didn’t see you till now. Anyway, ok so this is entirely our life where we are somehow caught in that: almost every activity of our life, every agenda, everything whatever we do; we do have a very very strong powerful current that is sweeping us back and forth all the time. Otherwise many of us doesn’t have to show long face very often (but) we do. We do have a very long face very often. Sometimes we share a lot of real tear or a crocodile tear or whatever, we share that all the time. So that is because of this. And that is I think we are being tortured, tormented our life throughout our life, throughout our life so we’ve been tormented by those four powerful currents.

0:09:01.0 And then to give you an interesting metaphor here and although you’ve been pulled and pushed and all this and if you be(?) and if our hands and legs are free, hands that say: our hands of compassion. And, ohh I am sorry, our legs of compassion and our hands of wisdom. If we are free, although we are pushed and pulled by different currents, however we may be able to swim. Or maybe we can get ourselves out of it, we just most probably we can because you know our instinct is such, we are very good for survival. And we can definitely be able to manage, to survive. However and number one; we don’t have the wisdom of the hands. Even we have something; a natural or rather the human quality of you know some kind of intelligence here, we have wisdom and that also completely sort of shackled or tight by our confusion and ignorance traditionally called. It is confusion and fear combination of what we call it ego. Sort of you know really ego is so powerful in any tiny little thing comes up, ego gets hurt all the time. All the time. No matter whatever, anything anybody does anywhere ego reads it as a sort of insult looking down, putting down, whatever. Some funny way ego reads and gives us pain all the time. All the time like I am not counted, you know when they don’t remember what I did for them. Or you know, they don’t treat me like a human being or you know: all this gets hurt, we get hurt all the time, that is the ego gets hurt all the time because (talking to someone in the audience).

0:12:18.7 So and that is the ego really gets hurt all the time. And everything, tiny little thing you say: ohh, I am not counted, ohh they treat me like dirt or they didn’t treat me like an human being and all of those we get it, right? And that is why the ego becomes so powerful and ego completely controls and that is what it means. It means you know, sort of tightly bound by they call it karmic chains so hard to escape but it is the ego. So that is basically our hatred pushes in one direction, attachment is pulling another direction and ego holds you tight and that is exactly what is happening in our life. And even if this one goes ..(?), even dough we are in such a situation. Summer is day time, summer and (...noise). If it is summer daytime if one is caught in a river like that in that situation there is always hope somebody else will come and help you and all of those. But it is darkness, under the darkness so no one will see you. So this is in one way, the ignorance or the ego does that, making sure it doesn’t sort of drewel(?). So that is the reason why many of us, you know many people are not straight forward, although we try to be, we hide our wrong doings, our wrong motivations, our agenda we try to hide and that is again ego doing it.

0:15:23.3 If we make it open clear everything, we are somehow exposed and become vulnerable so we try to hide all our agenda and all of those. That is what it means: ego puts us on the cover of darkness so no one can see you and no one can come and help. And not only this is one time it is happening but we repeated this, we repeated this according to here: born again and again. Born again and again but we go through with every day, again and again, day, night, week, month, year; again and again we go in that condition all the time. And what happens when you are born again and again and constantly tortured by three sufferings. That is: suffering of suffering, changing suffering and pervasive sufferings. Suffering suffering we know the physical, mental, emotional pains that we experience and Buddha chose to call that: suffering suffering: it is very gross, very vivid suffering so that’s why Buddha calls that suffering suffering. And the changing suffering is like whatever we experience: to hot, to cold, turn the air-conditioning on. Quickly to cold, we started noticing, we start putting jacket on and thereafter we grab every blanket possible. If not, we grab the curtains down. That’s a joke, nobody did that here anyway so. But anyway, maybe tiny little joy that we experience, we think it is a wonderful joy but when there is a slightly only overdo or little done, then it becomes suffering.

0:18:18.0 Fooled for me sweet, was fantastic, great. When I was a kid I always you know, I always have sweet, sort of, all the time. Especially at night I chewed a lot of sweet and sleep and my blanket was stuck against my mouth every morning, I sleep that way. And as I enjoyed this wonderful thing but as a consequence of that: brutal diabetic. So that is how even good one is ....(?) in that way. That is everything that we enjoy. If you have a little overdone, it gives us suffering, it is a pain that goes through everything. Everything that we enjoy: food, ok the rest of them you know, I don’t want to say (talking to audience).

Anyway, all of them sort of look like a pleasure, pleasant. However, if you have a slightly extra here and there, not even extra. Even just whatever regular thing: the quality becomes worse and worse and worse. You know what I am talking about so that shows you that is the changing suffering. Not, really true, that is the changing suffering, That is what it is referring to.

The third one is called pervasive. Now this is a little difficulty so according to the Buddhas teaching every joy that we experience, everything, whatever we do: according to the Buddhas experience I should say: every joy, whatever we experience is not a happiness according to Buddha. Buddha tells us it is not a joy, it is not happiness at all.

0:21:08.7 You know, when you have these four immeasurables, we say: isn’t there something like a joy that has never knows suffering, right. So joy that has never known suffering: we never experience. We have never experience of that and that’s why, according to the Buddha's taught, we are going in samsara: the stage of difficulties and pain, not in nirvana, the joy and peace. So the joy that has never known the suffering, we don’t experience that. So everything, whatever we experience, we think it is joy, we think it is a wonderful thing, is all, are in reality pain and suffering. In a way, it is true: the joy that we experience sometimes like people who are addicted to cigarettes. People who are addicted to cigarettes. I mean, sort of they literally physically catch you to get the tobacco smoke or within you, you started ...(?) in-between your joins (?) and sort of tickling and everywhere, headaches and all of those right? That I know because I've been through. I never knew that it was called withdrawal symptoms. I, when I cut my cigarette out you know I took aspirins all day. So anyway, and that is what I am talking about: after smoking thirteen years of heavy Indian cigarettes without any filter, almost sometimes three packs a day. So for thirteen years, continuously. So but you know, that is what happens and so for me it is, you know, I built up myself a will power and that helped me. Will power, you know I started, I have to cut the cigarette, not because I am going to get sick but I am going to be, supposed to be accompanying a big Rinpoche from, came from Tibet, related to our family. He is the head of the Duvonkaju (?) sect completely.

0:24:19.7 So he was young in Tibet and then he stayed a little bit in America and he's almost the most prominent Lama in Ladakh. So .....(?) we go to Ladakh as a first visit they asked me to go with him so they will ask them to compose this or write this or bless this and that, they needed somebody so they asked me to go so I agreed to go. In Ladakh, if you smoke a cigarette, they look at you normally they almost look at you as you butcher or something. And that’s the culture so you have to cut it so I had to cut it. So I am going to cut the cigarette and then somebody told me : well yeah very good; after this packet you stop. I said yeah good, then I stop, then I thought: ohh after the packet, I am never going to stop. I have to, if I'm going to stop, I have to stop now, not even finishing that very cigarette. I have to stop right now, so I put it down halfway the cigarette through and throw out the packet through the toilet, flush it out, that’s it. And then you get all this itchy business you know, one thing itchy business and I kept on sitting there saying look this is coming so I am looking at the watch: half an hour gone, one hour gone, four hours gone. So do I want to blow this torturing going through four hours by .....(?). Am I going to blow that? No, I'm not a fool, I'm not stupid so I'm not going to do it. So that’s how I got to 24 hours and a week and then certainly it is not worth to blowing that way. Then you get a headache I never know it is that ....(?), starting taking the aspirin so, quit a lot of them ....(?). So then you can forget and then other people start smoking and then you feel again itching so then you have to remember. That’s how you do (it), and once you established completely, strongly, you are not going to submit to the cigarette. Then if you smoke one here and there, doesn’t bother you, honestly. I’m just sharing that, anyway that little joy, of a kick I call that kick of smoking that cigarette, we thought it is wonderful but you know how (much) suffering it is. And number one, it can cause you lung cancer and all this you know, you don’t have to say it, you know, you know it. So truly it is not joy, it is suffering.

0:27:12.8 So does the alcohol, so does all other substances, intoxicating substances, all. Including including prescription drugs too. Honestly, maybe they didn’t give you much joy but so anyway: that’s what it is. Maybe I don’t know the way that they are laughing, maybe I don’t know what I am talking about it (laughter). So every joy, we think joy: according to the Buddha, Buddha tells us: hey it is not a joy, it is pain, it is hiding there, it is within that, it causes pain, it is the result of pain and it creates ego boosting business rather than helping the individual. That’s what pervasive is, all about it, briefly speaking. Sort of, you know, easy way to describe it. Normally when you talk about pervasive you are supposed to say anti anti wisdom ideas. But to understand pervasive, means it is everywhere, every part is contaminated, every joy that we experience is contaminated by this either cause or result or suffering itself. So that is the basically what Buddha calls, when you talk about the Four Noble Truths and when talk about Truth of Suffering. And that is, three types of suffering is basically that. And if you really look in there, every single thing which we consider joy and happiness and pleasure: all of them are included in that. We don’t have uncontaminated joy at all. So uncontaminated joy is joy that has never known suffering. We don’t experience that, we don’t even know what that is all about. We just heard the word, we just read the word, we repeat the word, just like a parrot does. Other than that, we have no idea about it.

0:30:11.6 So basically that is the Buddhas discovery of Truth of Suffering and the other day I said: all of those sufferings and all and each one of them and each and every one of them is not something popped up all of a suddenly from nowhere. Nor another person created (it) and or sort of imposed on us; it is not. Although we will definitely like to blame to the other person. It is: she did it, otherwise I am doing fine, he did it, otherwise I am ok but he did this, she did this. All of this, you know, normal American language you say: she said, he said but. Here he did, he did, we have that all the time. But it is not true; he didn’t do it, she didn’t do it. He or she might have contributed to create the condition, to create the condition but the cause of it, we ourselves have been carrying it from the limitless of the beginning and constantly continuously we have been adding up on that. Just like we carry every money and try add up on the account on the back. Just like that we keep on adding up all the time. So it comes from the crossly …. (?), this each and every suffering. Not only from one cause but a lot of other causes. Actually it is such a tricky thing, almost I love to say it, I think I am not exaggerating: each and every suffering that we experience really held a multi zillion causes. .........(?) did all kinds of things. Sometimes we call it bad luck, sometimes we call it all kinds of things but actually what is really happening is an tremendous amount of multi zillion different causes, crossly nitted. (?) and then the result that we experience: we get it.

0:33:40.8 And I'm talking about what Buddha discovered ok? I'm not talking about I’ve been a clever person, ok? Or thought provoking person, no. really that is what’s happening. And each and every one of those causes that we’ve been carrying are called karmic cause. We call that karma, try to give you, give some kind of label that we can easily identify rather than saying so many sentences. We call them karma, karmic cause. Karma doesn’t mean cause alone, result too. So that’s sort of a part of it and that karmic cause is also so nobody has sort of given us, or allowed us or you know, it is only we and ourselves. We have a created that cause continuously. All the time because we are addicted, we are addicted so without realizing we constantly do that, create that. And that’s is the karmic cause we created. That karmic cause what we have when it meets with the conditions that’s right (ripe?) , then the result is either joy or suffering or whatever is experienced by the individual. And that is how Buddha like to say: we are responsible for ourselves. That is one of this most important reasons: in Buddhism, we don’t talk about monotheistic God. Because we are responsible for ourself. No second or third person mix, although your parents might have made us but doesn’t put the way we normally think it is. We are responsible to ourself, our deeds, we are responsible to ourself. We are willing to accept that level, we do accept, each and every one of us, if we ask questions to ourself; we do accept this. Almost everyone here, we do accept it.

0:37:20.7 But it will be very difficult for us to accept. Yeah, that is me, all the way through, you know, everything is by me and especially if I say: I am my own creator, none of us will accept that. Maybe I do, I don’t know. Other than that not so many. But karmic and that also, you know one of the reasons why, because my karma is my karma. I create my karma, you don’t create my karma, I create my karma. So as you create your karma, I cannot create your karma. I may contribute, I may provide a condition, I may, whatever there may be interaction or contribution or maybe there. However it is me and I am alone. Me and only me. So do you, you and only you create your karma. Why do you create your karma? What is that what you created? Actually, karma, when you say karma it seems some kind of mystic mystery thing, behind the scene something hidden, we may thing that, some of us may think that way. When we started looking for our karma, we may begin to think: ohh something hidden behind and our seems somewhere (?) or maybe inside, in our chest, or lungs or heart or whatever, someday maybe hidden, we may think that. And there is no mystery about it. At all there is no mystery: every deed, whatever we did, that is our karma, whatever we do, good, bad, whatever we do. Every deed that is physical, mental, emotional deeds, all of them. That is our karma.

0:40:22.8 Although we didn’t kill anyone. I have a mind of killing you, it is my mental killing karma. Believe it or not. And a karmic thing is such a sensitive but you know mental killing is not equaled to physical killing. However: mental killing is mental killing. So that shows you how sensitive our karma is, all about it. All our day dreaming’s of a good and bad and hitting an hurting and whatever: all of them are our mental karma, creation of our mental karma. Is it complete karma? That’s a different story but it is mental karma. Why do we do this? Why (do) we think about it? Why (do) we think about killing Bill, Kill Bill right? Why? Why? Because we have anger, hatred, sometimes even obsession will drag you to that level: either I get it or nobody else get(s) it! So every deed, mental, physical, emotional, every deed that we do has a thought behind (it), an emotion behind (it). And that is, whether it is negative or positive, that influences whatever we do: deeds. And that’s why the negative emotions are a cause of suffering.

0:42:50.6 Are you with me? So the Buddha likes to, Buddha, how did he discover the second Noble Truth? You know, I told you the story that he drove off to the other side and found death and doctor decided old age and .... (?) here and forsaken this and that..... (?)and blah blah blah, all of those. And that the really truly truly that when the Buddha discovering the suffering saying: is there something that I can do to overcome or to discontinue this suffering? That begins he say: think (?), that becomes his object, that becomes his job. So when he is looking for that, so he found: yes that’s true, we can help a little bit, like you know, giving your food to the hungry or shelter for the homeless or medicine for the sick. And all this are great help, no doubt about it. But that is never going to end it, never going to end it. So is there (an) end to this. And that it, sort of becomes the most important question for Buddha, not as Buddha, as one who is going to become Buddha. For that person, that was the most important question. When we say today for Buddha ..... (?) that is his job.

0:45:12.5 When we try to help ourself, when we try to follow the path that Buddha part (?) , it means where the Buddha went through: that becomes our question. We who claim to be interested in the spiritual path, we who claim to be, who wanted to have good things, we claim to be who doesn’t want bad things. Who really wants to do the right thing, do the good thing. These are the, sort of you know, that is who we are, claims to be. And that is our question for ourself: is there (an) end? Temporary help: yes, we all get but then we repeat that day after day, month after month, you know, year after year we repeat that. Unless we been caught(?). We will repeat that every day. Almost all the allopathic(?) medicines are as you know the balance; whatever, the chemical imbalance and as long as that balance remains you are ok, and then the time goes by or goes on and you take another pill or another injection or whatever it is, that’s how we manage right? That’s a good way, better than not having anything. No doubt about it. However that is a constant continue(um). When this says here you know? Constantly tortured by three sufferings, that’s what it is: constantly continuously. So if you can cure that, then that is the answer. And I believe, what we call it our sub (?) open minded person, what we call it our sub (?) spiritual person, and that is I thing we are supposed to be looking in that. That is open (what) open-mindedness is all about (it). That is the spiritual reality is all about (it). That is (what) religion is all about it to me. Whatever it may be: Judea Christian, Hindu Buddhist, east, west , whatever. Everything is supposed to be the purpose of that is supposed to be helping us. Not just only helping us, it is more than help. Should provide us the goal for it.

0:49:05.4 Otherwise, what is this spiritual business (?) so great about it? What is religion so great about it? No other reason. And that’s why it becomes our question. Is there a way out, is there going to be an end or do we continue ....(?) life after life as we have been so far according to the Buddha. Countless lives, we have been through with that. So you cannot treat the symptoms, you have to treat the cause. The cause is nothing, nothing but, the cause is nothing but: our bottom-line. You know, like a lot of people say: we get to the bottom of that problem, whatever it is. The bottom really lies too(?). Is the our negative emotions. The bottom is negative emotions: it is the hatred, it is the obsession, it is the jealousy. Even beyond that: it is ego, the root of all of those are the ego which traditionally Tibetan Buddhism calls as ignorance. So the truth, the Noble Truth of cause of suffering is actually the ego. The bottom-line is the ego: me, me ,me, me. I,I,I,I. Why me, why me? If there is no me, there is not going to be a my, when there is no my, I should not have an attachment. If there is no me, than there is no you. If there is no you I should not have hatred. Very simple in one way. Very hard to realize. Requires meditation, Not so much sitting or counting or waiting for the cows come home (?) , but thinking, analyzing. Analyzing how mind works. See, she is putting on her jacket now, but I think many of us feel relieved cause the heat is going down.

0:53:14.4 So what do we say? The meditation is thinking and analyzing. In this country, to my surprise, when I first came. It’s almost, I don’t know, sixteen, seventeen years, maybe twenty years ago. In the mid-eighties and I sort of thought I shouldn’t talk much about meditation and one day I realized, sort of someone .....(?) my mouth or someday said meditation: everybody moves in them (?). Ohh, interesting so everybody moves and shifts their body (?) and sit differently or whatever they do. It’s a good thing that they know about it. However for us, meditation means just sitting and holding your breath and counting it. It is meditation, that I am not denying at all. It has tremendous help no doubt about it. But that’s not meditation what we are talking about here. That is not the meditation which is going to challenge your ego at all. That is the meditation which will give you calm and quietness and wonderful feelings which is absolutely needed before we challenge our ego. Because our mind is not going to be stable. Our mind will be jumping, jumping all over the place like a flea in our cats: pum, pum pum, that black thing jumps everywhere. Our mind jumps even (more) faster the a flea. Just to get used to it, to settle down a little bit in the mind, you need those. But that alone is never going to, no matter how long you sit, no matter how long you sit. You may sit like a mount Meru or Everest, Mount Everest. It doesn’t matter: it is never going to challenge your ego.

0:56:22.3 If it doesn’t challenge your ego (its) never going to challenge your suffering. It may be postpone, temporarily ...(?) postponed. Never going to get rid of it. That is analyzing, meditate. Intellectual capacity is the one who really going to work, rather them just sitting. Lot of people thing it is holy to sit and do nothing you know. Its fine ......(?) fine doesn’t matter, really it doesn’t matter at all. ......(?) that’s it, it doesn’t matter. But it doesn’t serve any purpose for us. Our goal is to cut our suffering. In order to cut our suffering, we have to cut our negative emotions. Yes it is fine, we reduce our anger, we reduce our obsession, we do this exercise all the time. It is a good thing, great. We built a little compassion here, a little bit generosity here, al little bit of morality here, a little bit of patience here. We can do that, they are all great, no doubt about it. I don’t know how far we are going to get with this, not so much. Not very far.

0:58:20.7 So let me try to conclude here. So what did we do today? We did our situation, our life situation. It is true, whatever we described here, it is true to rich people, it is true to the poor people. It is true to the professionals, it is true to hippy's. I don’t know , I can’t say non-professionals or whatever. So it is true to everyone. And that’s why it is the Noble Truth of Suffering. From the three angles: suffering suffering, changing suffering, pervasive suffering. All these three angles we looked at. We also knew, at least we talked, we said all these three sufferings are not coming from nowhere. It is coming from cause. Not only one cause but multiple causes. Actually if you look in our physical conditions, truly you have beautiful .....(?), human body ok. Anyway, whatever you desired and seen it and heard about it. But you know, will you look in there or don’t look in there but whatever you think you know. If you really think about our body; how sophisticated, how complicated it is. You know, the tiny little pipes running up and down which call it .......(?) and all that. And, you know, all kinds of things running through and the air is there going through and the liquid is pumping up and down. And everywhere, how sophisticated, how complicated it is. It just doesn’t come out of nowhere. No it is just produces by our parents for a short little time. Doesn’t produce that way, it is really becoming very sophisticated, all kinds of conditions and causes made it possible for the human beings to function in that way.

1:01:27.5 And some people, physically challenged people are having a sort of a karmic shortage somehow or disconnected and that’s why we have those physical challenges, that is because of certain part of a physical thing to work is not working. That’s what it is all about it. And that is not just single solid thing mainly, it is really took a very sophisticated, so many karma's, so many things, it worked that way. Just can you imagine the function of our brain alone. If we have to make it today , get all the best scientist (valuable/available?) to make one brain equal to this, one way I got to make it today. Maybe later but not today, we know that for sure. So that is, you know, that shows us how many multiple causes for us to have a life alone. Just created and sustained and continuously ran and that’s why Buddha told us about running karma, karma of the creator, karma of continuation and karma of closing down; all this he talks about. That’s because of that, quite clearly we can see it, no mystery about it. That is the physical aspect of it. Equally we have the mental aspect of it. Equally, not one mind, not two minds: multiple minds functioning. Though we talk about six minds, six consciousnesses and then goes on twenty-one consciousnesses and 186 consciousnesses and then goes on but no matter whatever: there is so many complicated mental aspects of it, equally if not more. So it is not just one single cause that pops up. It’s not, it’s a lot of them. Lot of them work together, need a right condition. Very simple when you look at it.

1:04:21.2 Thus, who creates all these causes? Who created conditions? Nobody else within the house except ourselves, nobody else. I don’t create your causes or conditions, nor do you create my causes and conditions. It is each and every one of us made ours. On top of that, then we have the common karma, common connections, family connections and you know fellow countryman connections, and races. All kind of things, all of them very very sophisticated. And each one of them: we made it, it is ourself. So the key, whatever you have to change, it is within ourselves. Lot of spiritual teachers, you might have heard saying; don’t look out there, it is within you. So that is all about it, within us. Since it is within us, since it is me: it is me who can do or who can undo whatever I wanted to do. That’s me. So I can do. Key is here. So the bottom line: cause of suffering is within us so whatever we have to deal (with), we deal here. You know, this old fashioned river valley projects (?), no matter how, unless you will be able to move the rivers coming from the top and the dams not going to be empty. If you can divert the rivers coming from the top somewhere else when you cut from the source, no more water is going to be coming in the dam. You know what I am talking about? Or just like that, no more suffering will continue popping on our bucket if we cut the sources out. And that is the ego and egos creation of, you know, attachment, hatred and obsession and hatred.

1:07:12.8 So the Buddhas basic Noble Truth is: reality of our life, three sufferings dominating our life, which is not caused by, did not made by anybody else except ourself, our karma. Karma's are created by our emotions, emotions are coming out of our ego so the bottom line is ego and negative karmas. So Dharma here really means: change those negative emotions and actions are into positive. I don’t know the Sanskrit way but in the Tibetan the word Dharma is Chö, call it Cho, C,H, O ....(?)umla: Chö. There is an S there, means ....(?) of chö which means postance (?) corrected. What you are corrected? Correcting from our negative addictions into positive and that’s is what Dharma is al, about. Bottom line from our practice point of view, not translation point of view, not scholar point of view but that is from the practice point of view, that is what it is. And when we say, we are a spiritual person, we want to be improved, we want to make better ourself. That is key.

“Conversation with audience"

1:11:06.0 So when you meditate, think how our mind works: how we get irritated, how does our attachment works or how does our anger works. You see it, causes there, the condition pops up, the spark , it goes, true. that’s not a mystery. That’s what we see, when you go deeper, the whole thing functions the same way. Same mechanical system, mechanism. Deeper or light so the idea here, we also introduce you: our target of what we get rid of is the ego. By doing it, what we hope to gain is Nirvana: peace, joy and happiness. And is also tells us, we know that we don’t want is suffering. But tells us where it comes from. So it is the real, if we have to have an enemy; don’t look in Iraq, look here, honestly. I guess that’s that, thank you.

1:12:47.2 "conversation with audience about the summer retreat"

“prayers”

End

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