Archive Result

Soundfile 1985__GRGLG6

Speaker Gelek Rimpoche

Location Ann Arbor

Topic Ganden Lhagyema

Transcriber Baby Dee

Date 12/26/2020

If you’re looking in the Buddha’s 0:00:07.2 dah rah gahs toh tel and even Buddha himself, without any hesitation, he gives his body, completely. Body to feed the tigers. And the tigers are so weak to eat. So then he started cutting his wrist and letting the tigers started licking the blood and then finally the do a little more strength, let it eat his body etcetera, all this. And that’s now, we have to do this, it is almost impossible. Beyond question to us. However, we cannot leave it that out and say it’s beyond question. But we should pray. Even now, we are not incapable of to doing this. However, we may be able to do it. And we pray, that I would be able to do this. So sort of this sort of practice 0:01:02.7 (unintelligible) so uhmhum?

0:01:10.0

Okay, ni me dun de man doh du lah cheh...

Okay 0:01:16.6 ni me dun de man doh u lah cheh, Now the first words here what you have is Ni me du dunman doh du lah cheh, it is degenerated age – is, what is it? Aura? It said degenerated age or something? Age what happens degenerated age? (unintelligible) Yeah.(unintelligible) No. (unintelligible) In the degenerated age, learning is becoming also difficult. Practice and meditation follows by learning. If you do not know what you’re to do, what to do, then you can’t do anything except just sitting. So that’s why in the degenerated age learning has become very difficult. Now here I have to talk slightly the tradtitional way, talking about Tsongkhapa’s qualities.

0:02:19.0

So, in the degenerated age are people who ever been try to learn and practice, all this, it becomes sort of branch practice. You know what I mean? Branch practice. They do not take the whole thing. It’s very difficult to take the whole thing. And they started picking on one single little branch. And it is only single little branch that’s emphasized and so it’s like, you know, one single branch practice you have. You know what I’m talking about? Okay. With a single branch can never be able to give the ultimate result at all. I mean, ultimate result, you do not need every practice available in the world to do it. But also you do not need if the practice available in Buddhism you have to do it. But you need a complete practice. If you do not have it complete, if you have a single branch, single goes out you get only single result, you cannot get whole result. That’s why it is very important.

So Tsongkhapa emphasizes is this. The major emphasis is that learning, thinking, meditation, should not be separated. That should not be separated. So what happened is, what happened is, problem is, people have intention of separating it. Some say hah! This is for learning only. It can learn, learn, learn. Knowledge, knowledge, knowledge. So it’s knowledge only. So you get knowledge knowledge, knowledge, and nothing else. Like a sort of scholar type of thing. Taking picture. And some say hay! Knowledge is not important. It’s not as if you know it with you mind, but you sit and sit and sit. Concentrate. Sit and sit and sit. Think and think and think. Okay. Some say ah! Both are not so important. Meditate, meditate, meditate, meditate, meditate. Okay? 0:04:39.8 that think sit there and meditate. Go on sitting meditate for years together don’t shake. It is you think like, even you shake your body you don’t wake up. sit sit sit. Okay, that’s the, that’s why ton and go down and saying that (roar) Can you imagine that? He being come from here. So, Tsongkhapa’s main point is these three cannot be separated.

0:05:01.8

Learning, thinking, meditation. The moment it’s separated it becomes branch. Even in the Buddhist path. The moment you’re separated, it becomes branch. Are you with me? If you pick out a single branch, yes, and then do it. Like say it goes and gives it, like say you, somebody talking only the positive part of it, not talking negative part of it. (aside) Oh, yes. I didn’t remember it 0:05:32.7 time spelling.

Okay, when you’re talking about it then they, ah get… Okay somebody maybe talk about it, development of Samadhi or something. Or of mindfulness or maybe out of one mindfulness out of four. Or development of the fire one leg of these eh mystical power. There are four legs of mystical powers. Out of that is one. Or maybe one of these eh development of senses -- the five senses, after the fruit of – you know all these sort of things.

Now in order to have a complete means there are thirty seven parts of the Buddha way. Thirty seven parts of the buddha’s way has to become. That includes 0:06:17.8 ed meaning fulls and all this 0:06:19.3 er fulls that, and all this are included. So the thirty seven practice of them has to be together. So that all this thirty seven practice are to be together by individual to practice – means. You have to have the learning. You have to have the thinking. You have to have the meditation. Combined.

So Tsongkhapa’s major emphasis is to combine them together. So Tsongkhapa emphasized, they have people who say, these three are – combination is not necessary. But if you only concentrate on the mind. That is enough. But Tsongkhapa does not agree. It is not enough. The learning is important. It’s like eyes. Without eyes, you cannot – if you don’t have eyes then you’ll be very difficult to move. You have to depend on somebody to take you around and eh, need a guide. So similarlyif you don’t have the learning, your thinking, and your meditation will have no guide. Nothing to do. You’re stuck there. Okay?

So if you look the important-ness of the learning. 0:07:51.0 kuh duh tuh mul se to me 0:07:53.3 um bu lah soh min moh nar dit choh. Sahm bah tchur je nin ju… 0:08.00.0 The learning is so important. It is like a light to clear the darkness. And it is the best wealth you can have. Why it’s best wealth? Because the kings cannot take it away. It is the best friend you have. Whether you are up or down it always helps you. They don’t want run away from you when you’re down. (laughs) Sort of, it is reliable friend. Doesn’t let you down when you’re down. It is best weapon you have to destroy your ignorance. I’ll not go into this. There is a lot. It is called 0:08:49.2 tong.

I do that. On the, there’s a sutra called 0:08:53.3 tih leh tong. It’s like about a thousand pages. Just like that 0:08:57.4 teh reh dih moh meh tu… 0:09:04.5 I mean this sort of long long long thing. I mean, there’s a sutra there. So it’s very important. But when someone says, “Hey, he is learning learning learning, teaching teaching teaching, learning learning learning, it’s important. But no other things are important.” That’s also not right. Tsongkhapa denies that. And Tsongkhapa gives example of Buddha’s cousin. Um, what’s his name? some funny name there. 0:09:39. Devadada. Okay. Devadada is very learned. And he has tremendous quality of picking up. And whatever Buddha is saying it, he knows. He is learned. But learned alone will not help. If you are guru learned and have our no practice it would be useless. It would be totally dry – knowledge.

0:10:04.2

You can be great on the blackboard but – or on giving lectures, or you can talk and become a very talkative, you can talk, talk, talk, but you have nothing affect you. So even the talk will not help other people. Okay? The talk, if you don’t affect your mind, the talk cannot affect others.

Atisha’s first advice is, not first advise – Atisha has said it. 0:10:39.7 Lun joo meh du bah deh shen jin…

0:10:44.4 One of them, unless -- until you have softened your mind, until you have developed your mind, you will never be able to soften other people’s mind and other people being developed. Because you have not done it. So therefore the first practice is, your own mind rather than others. So the learning only – you can do that. But that won’t help. Okay? Because it doesn’t bring any development within you, and then it becomes empty words. Because the knowledge can bring you immediately talk talk talk talk talk talk talk. But, but have no effect. On the deep person. That is useless. Remember Devadada. Tsongkhapa used that example. What about Tsongkhapa himself did? Tsongkhapa himself, had kept the perfect teachings of the great masters like 0:11:59.4 Nagarjuna, Asanga, all these. He had kept as witness for his study. And 0:12:08.7 wohm bah dah na toh bah… 0:12:10.5 He said, he keep on studying, like you know, he studied, built up knowledge, studied like somebody who has drunk the salty water and would never get satisfied of drinking. So he keeps on, and way on, and way on, and way on, and never (unintelligible).

That’s why Tsongkhapa has told the first presentation of the first view. You know there is, a lot of people say, “Hey, I follow 0:12:41.2 kah juh I’m a 0:12:42.6 kah juh follower. I’m this follower. I’m 0:12:43.2 gelupa follower. I’m this and that follower.” So I always raise question, what do you mean by that? It is very hard to anybody to say I’m this and I’m that. Who really knows what is it saying. Who knows? Nobody. Very hard. The only difference here is the presentation of the emptiness. It’s different. So that Tsongkhapa considered, at least in the gelupa tradition and that is, for now it looks like a little bit of propaganda I’m gonna say. (laughs) If it were Chinese propaganda or whatever it is but Chinese it’s then some kind of a sadistic state in Tibet. Of this sect to follow and they were really like to sort of turn it up. Even the Buddhism divided, this sect and that sect and all this. Sort of they came out with the statement and found that ninety two percent of the Tibetan population – that’s only in Tibet. They’re not even counting these other areas where there are total Gelupa practices like this eastern part where the Chinese 0:14:11.2 Sechuan and -- What is it? – 0:14:16.6 yu han province. They don’t cound that as Tibet. They’re only counting Tibetan autonomous 0:14:20.0 (unintelligible). They came out with ninety two percent of the people practice the Gelupa. So they call that ‘dominating sect’ – (laughing) they mean dominating sex (laughs) So but they are, the reason why they consider that Tsongkhapa’s viewpoint is the true presentation of the – Nagarjuna’s true viewpoint.

Reason is he’s not satisfied with all the explanations given before. So he kept on digging, digging, digging, years and years and years together and suddenly he found you cannot look at empty you have to look at existent ad then you find everything. That’s really how it is.

So, not only that – he had studied very detail-ly in this logic in the 0:15:15.3 modernica, the, viewpoint of the emptiness, and also four different tantras, 0:15:26.1 vih ni yoh gu, ah vi dah ma, and so on and so forth. He had a tremendous amount of study, knowledge. He had built. And that very knowledge that he had built and he had practiced – practiced – and each one of these informations that he had applied, built up, and he had been able to put into practice, to develop himself rather than presenting him as a scholar, or great teacher.

0:16:02.9

He developed. And essence of his practice – he combined them together. And which is not new which was there since long before. But he made them sort of combine together, made easy way to proceed the Lam Rim practice. And the 0:16:35.1 nah lim practice. Lam Rim is the preliminary sutra path, the necessary points and the states that one has to take, combined. And the 0:16:48.4 nah lim is the necessary combined tantra practice point. Has been combined into (unintelligible). That’s why 0:16:57.1 nah lim and Lam Rim are the two majore practices of the sutra and tantra. That came out based on his own practice and development.

But it’s nothing new. It is Atisha has done the same thing. But in between that it’s gone down. In the sort of inbetween Tsongkhapa and Atisha it sort of lost a little bit. The sign of it, sign of it, it’s clearly mentioned, is, if you look in the 0:17:32.2 Kadampa lamas’ teachings, it has the whole lam rim teaching.

And in addition to that, all the traditions of the 0:17:41.0 kah djuh if you’re looking into it. 0:17:43.0 If it ef stek eh stahn kah djuh then most of, most of eight different kah djuh’s are out of 0:17:54.3 boh kah djuh’s and the founder of the tah boh kah djuh is… 0:17:58.2 pah koh – What is it? – 0:17:58.4 Nah meh tah koh hah dji. And if we’re looking the Tah koh hah dji’s work is jewel ornament of the – What they call it ewel ornament? – Jewel Ornament of Liberation. It is nothing but the Lam Rim. So it is the clear saying. It is not Tsongkhapa created something new. But it was Atisha because 0:18:22.5 tah koh hah dji was a student of one of the Kadampa geshes. So from there he had developed this, this Jewel Ornament of Liberation. And it’s called the 0:18:45.2 tah la pah ye in Tibetan – la pah ye. I don’t know how it is uh, because jewel ornament translate into different (unintelligible). Am I? There’s no jewel. It is ornament of liberation. That Jewel is added up in title of the translation but it’s 0:19:04.1 tah la pah ye. Pah ye is clear picture of this Lam Rim is already the practice and traditionally in Tibet in eleven hundred and before, But in between it lost totally. Because even people don’t pay attention to 0:19:21.2 pah ye. Even pah ye was born and uhm, so it is the key. Now a lot of people say Lam Rim is Gelupas word. It’s not. It is the tradition and there’s no difference between the Lam Rim and that.

Ornament of Liberation. If you read it yourself, you will know. And similarly Lam Rim you have a (unintelligible) truth. Tsongkhapa’s developed 0:19:52.2 nah lim. That is the Vajrayana practices of the sages. Again. That’s very similar to Lam Rim. Lam Rim reaches only to Sutra path. But the 0:20:00.0 nah lim will be the Vajrayana path. For the (unintelligible) and that was through understanding the work that Tsongkhapa has presented to the disciples – left or the disciples. He is the one (unintelligible) is given and as the witness of the perfect teachings before. He has presented it, We rejoice that. And that is the great help. That makes things easy for us to practice. We don’t have to go and search – what should follow next, why, where to go? So what happened is, when you don’t have this sort of – sort of laid straight, then ou take one and you develop that and then you say, and now what next? And this I’d have to look for. So it is not big problem here at all. This is already worked out so we have to really rejoice for it.

0:21:04.8

Maybe I have to stop here for – it’s almost a quarter to three. People may need to go and stretch their legs and maybe people are hungry and whatever. And do we do lunch break now? (laughs) (unintelligible), do we get anything to eat, anyway? (unintelligible) lunch cum afternoon tea combined together break. (unintelligible) follow as we took yesterday It’s quarter to three so let’s say by four we should just maybe meet.

0:22:04.0

So okay, where are we? Are we on the rejoicing, right? Okay now, on the extraordinary activities that Tsongkhapa had been carried on. And that’s what we are talking, rejoicing his activities. I don’t really think now I have to talk much. I really like to go faster now. But still, most important think I have to mention here is, Tsongkhapa did a tremendous amount of, a lot of study, but after each study, after all the studying that he had done he’d begin to, he had meditated everything – practice and giving it, and finally, 0:22:55.5 (unintelligible) Whatever you have learned and don’t credit 0:22:57.4 (unintelligible) – Each one of them, he had developed 0:23:00.6 tu dehm breh djow weh. The essence of the learning had become transformed as spiritual development. That is 0:23:14.2 tu dehm breh dow weh – essence of the learning. You learn a lot of things. And each one of them learnings essence of them transformed as a spiritual development. And that’s why Tsonghapa has able to do tremendous contribution and help. To the great nmber of people is that.

Of course Tsongkhapa even after getting quite a good development, he has to do a lot of very hard strict retreat in the very strict with disciples. Very strict disciples and everything had to go, everybody went for the mountains and lived in the mountains and all this and only there’s nothing. But one of the disciples he get lot of a number of years actually lived on the seeds of the juniper tree. You know that little thing that comes out around and gets on that and sometimes even nomads 0:24:19.0 bah de shuk du bah – the sheep only eating that uniper seeds. No other food he got it becausethere is no time for him to get it and they went to that extent of practice and meditation and totally involving on thinking and meditating.

And finally, I should really talk long Tsonghapa’s biography here and – no point. It take a long time but uh, Tsongkhapa finally, before learning, Tsongkhapa – and he had lot of spiritual teachers here, there, a number of them. And that really became the viewpoint. The emptiness point, it becomes very hard to get correct answers and he is not satisfied. And he stared digging and digging more and more and finally the Lama 0:25:10.0 u mah bah, was the person who has been interpreting between him and Manjushri. His question interpret and put it in answer and finally Manjushri needed to talk directly to Tsongkhapa because Lama u mah bah become almost like a postman. He answers what from here – the question that picked up here doesn’t even know what it is, and couldn’t understand much and 0:25:31.4 bounce to the Manjushri, Manjushri gives answer which he couldn’t really understand much and bounces back to Tsongkhapa and after sometime Munjushri says “It cannot be done.” That is the reason why he has to go for retreat and all this. And uh, this is short. And finally, what happened is, Tsongkhapa had a tremdous amount of Buddhas and Bodhisattvas appeared direct to face. And been giving teachings and talks and included Manjushri and he does not satisfy when first he saw them and finally he had to accept. The Lama 0:26:07.5 u mah bah was in, somewhere in east Tibet. Tsongkhapa refused to acknowledge even Manjushri appearing and all this, no matter how many times they tell him 0:26:16.2 ahm bah zeh lwahn but he won’t accept. And finally Tsongkhapa had to go back to appear to Lama 0:26:2.5 u mah bah and ask him to send messenger to Tsongkhapa and u mah bah has to send messenger all the way from East Tibet comes by a horse riding messenger to tell him someone like that is the real Manjushri and don’t worry about it and all this sort of thing, you know. There’s a lot of detail on this. You can do. I mean there’s no way.

But what really happened was, finally Tsongkhapa accepted that Manjushri appeared to him as a true Manjushri and he come home than and he started learning a lot from him and his guidance, And so the Three Principal Path. The root text of the Three Principal Path was the Manjushri taught to Manjushri’s words that Tsongkhapa write it down and it came out and that Manjushri has given to Tsongkhapa. And later when Tsongkhapa wrote a bigger Lam Rim, Manjushri made a joke to him. He said, hey you think that my Three Principal Paths is not enough. So you started making big one. It’s not right. (laughs) And Tsongkhapa said to him, No, I have kept these three prinicipal paths as yours, as a -- (aside) Where are you going? (unintelligible) Three Principal Paths as life and I edit out the necessary points and Atisha’s systems and that what I made it and that’s what it is. And Manjushri even joked with tsongkhapa about this and Manjushri even said, I’m just joking and it is very good and this and that.

And it is quite clear if you read the Lam Rim prayer that we say here during the La Rim teaching and that itself it’s clearly shown there. 0:28:23.0 deh geh tah ni… It is about the compassion of Manjushri. Something, something is there in that prayer, which is clear indication that Manushri has given that.

Anyway, now what really happened was not only Tsongkhapa learned and developed things from Manjushri, but Manjushri has a lot of things. Body, speech and mind activities. One of the speech activities her is called 0:29:01.5 kadam du roh mih zam. The mysterious book. The mysterious book of Kadam traditions. There is such a book called “Mysterious Book”. Which has almost all the answers and every information that you needed is available and every guidance, whatever is needed to individual people requirement is available in there. However it’s unfortunate we can’t see it. So 0:29:35.8 kadam tu reh leg wam it is called 0:29:36.9 tuhr leh mun. It is the Manifested Book. actually. It is mysterious book – that’s why I called it mysterious book. It’s Manifested Book. Manjushri himself manifested in the form of book and it was given to Tsongkhapa. And it passed on up from Tsongkhapa to the great many teachers who had been saving this lineage. It kept on passing to one to another. Continuously.

And it is – I believe it is not such a book like what we have here and they say, here you are you can’t give that way. It is the manifested book so it appears at somebody else’s place. And then somebody else is can say he can read it and see it. And uhm, others cannot witness that. That’s what’s called 0:30:58.9 kadam tu reh leg wam. And this has been continuously going on as I say it to you, continuously going on from one of the great master to another. Continuously going on. And mostly this book has been sort of passed on the sort of one teacher to the sort of almost like it. Not passed but get to the another disciple to like that. But at the time of great 0:31:34.1 Pabongka what had happened was, and this is some very important event, what had happened was, at the time of the Pabongka this great Pabongka who has become a great master in the nineteenth century, early nineteenth century, at the time of the Pabongka 0:31:58.8 the kadam tu reh leg wam I believe is not with the tacher from whom 0:32:03.1 Pabongka had studied, particularly from 0:32:06.0 tah tah lah mah Rinpoche, the, his, great Lam Rim master from Southern Tibet. 0:32:12.2 o tah tah lah mah Rinpoche.

h

I do not believe it was 0:32:16.7 o tah tah lah mah Rinpoche. The book was done with the 0:32:20.3 sheh gun dor ge chan. The 0:32:21.4 sheh gun dor ge chan who was the father of 0:32:22.6 sheh gun se jo Rinpoche for you people meet. I remember both of you meet, right? between meet. Not really? Oh, you met him when he came here. At 0:32:36.9 eh meh deh Rinpoche, okay. You didn’t meet him in India. I remember that, okay. So the father of 0:32:42.4 Sheh gun se jo Rinpoche is 0:32:44.3 she gun dor ge chan. I believe that 0:32:46.8 gan den je ve level (unintelligible) sheh gun dor ge chan at that time. And then it was supposed to go to Pabongka. Going to Pabongka. But Pabongka never took teaching from 0:32:58.4 sheh gun dor ge chan. Never. And sheh gun dor ge chan is great friend of at that time and, you know what I mean, and gives teachings and everywhere and people follow. Like that. And 0:33:10.0 sheh gun dor ge chan was I believe a very humble person – very, very humble person. And uh, though he was a great master at that time – know everybody and for that he had two donkeys. They say he use to wear a sort of tong white cloth, like ordinary just poor village farmer, like that. And two donkeys, and he put all his needs on the donkeys and he’d go behind the donkeys all the time. And then when the teaching started he was up on throne and dressed up in the monks robes and all sort of things and then everything, doing it, it is finished and next day it’s he’s packed everything on two donkeys and goes away.

0:33:49.2

So Pabongka never took teachings from the sheh gun dor ge chan. The reason is not because he is humble or going after the donkeys or something but the reason is Pabongka somehow, somwplace, I don’t know, something happened and Pabongka this time did not approve of certain actions by tah tah lah mah Rinpoche, this great tantra teacher and so (unintelligible) somehow didn’t approve of some of his activity. And 0:34:18.5 sheh gun dor ge chan made a big comment and scolded him on, scolded his activity. In one of the public teachings. And since than Pabongka decided not to go to, to, (laughs) 0:34:33.2 (unintelligible) he never, he never attended. But the next person who having the 0:34:39.6 gan den dgeh guh level has to be 0:34:42.1 (unintelligible) Pabongka. No doubt about it. And um, so, he doesn’t take any teaching from the 0:34:48.0 sheh gun dor ge chan. So letter of unwritten tchniques that passed on, supposed to be lost inbetween that. Because of the translation could not gather that. But there are it is well and somehow available in the gan den je ve level but many of the are sort of oral teachings, sort of to be lost in between that 0:35:11.6 would (unintelligible) in the five that got lost (that’s quite a lot?)

Anyway, so, finally what happened was, when 0:35:20.7 sheh gun – just before 035:21.5 sheh gun dor ge chan died, and Pabongka had a dream. And the dream is that somewhere some teaching is being given by 0:35:29.1 sheh gun dor ge chan and a lot of people are going and he was (inintelligible) in. And when he’s going near the door, and he said why amd I going here? I’m not sure I should go. I’m not taking teaching from 0:25:42.3 sheh gun dor gen because sheh gun dor ge chan had said so many things, scolded, that my master, that is 0:35:50.5 Pah vah lang du sahm, I’m not going there. But then somebody said. Remember, you’re only going to get blessings, not going there for teachings. And all these people are going to get blessings. And he saw the big cue of people going so Babongka went in there. And then he is giving blessings and big how high, sitting on big throne and giving it. Belessing to each one after another,

And Pabongka reaching near him and he picked his bell and vajara and give it to Pabongka. This is the oral translation was supposed to be done. Okay. Pabongka dreamed that. It is only through the dream stage it is done. So anyway, 0:36:27.7 when Sheh gun dor ge after she gun dor ge chan passed. Then this book 0:36:31.4 kadam tu reh leg wam, nu ji duh deh leg wam – duh deh leg wam has been appeared at pabongka and after Pabongka it was appeared to of course late his holiness 0:36:47.4 che zam Rinpoche so okay after that stage is known so it was interesting and 0:36:58.7 nyinya gdu deh leg wam this duh deh leg wam has every information that you need is available. I believe. And I really believe that.

0:37:11.0

One of the funny reasons is, when I was with the 0:37:18.7 dgeh dgi che zah Rinpoche one time and one time 0:37:23.8 dgeh dgi che zah Rinpoche and we were taking about 0:37:26.7 Tih moh na. There’s a protector called Tih moh na. And it is the, one of those seven brothers of the protectors from the 0:37:38.1 ni mo tradition. There is 0:37:39.4 no ni mo tradition. And that’s one of my family’s protectors. But dgeh dgi chez ah Rinpoche told me one day, “Hey, you have to say this, 0:37:49.1 turn on a little bit. You can’t let him sort of leave him alone without like that. Don’t do that. Don’t sort of bother him (unintelligible) him with attention. And just a couple of days before this -- and now that’s very funny – At that time I was not taking any teaching from 0:38:06.7 gohn goh Rinpoche also. So a couple of days before that 0:38:11.0 gohn goh Rinpoche came to see me and he gave me all this another thing another whole thing as by – he wrote by his own hand, everything and give me that little book. And returned it give me that, just as present. I’m not taking any teachings. And I had a look through and I have quite a good memory to pick up so I had picked it up almost by heart. It was a t eaching about many things. One of these is 0:38:37.2 strong ni mo vah lah mo slightly sort of anti gelupa type of thing (unintelligible). I have that memorized. And 0:38:46.1 dgeh dgi chez ah Rinpoche told me that, “Hey, you need that.” and I said by (unintelligible) I have this thing. This, I said, this rituals, by 0:38:58.0 meh di pin che. He said, “Oh, you have that.” And say yeah. And now I’m thinking, there’s no way dgeh dgi chez ah Rinpoche would look at I mean dgeh dgi chez ah Rinpoche would not pay attention to this, pay attention to it. No way. So I sort of, sort of slightly showing off. And saying that 0:39:16.2 dgeh dgu (laughing unintelligible) so I sort of started saying his words by saying words by 0:39:23.7 treh veh deh mendu van nain ni mun ne va zah… 0:39:27.5 It’s funny words too. It’s uh, It’s funny words and combination of funny names and all this. I sort of said to him and memorized it so, I stated saying (mumbling incoherently in Tibetan) and dgeh dgi chez ah Rinpoche went up like this, and started saying together, looking like this. 0:39:44.2 (excitedly unintelligible) and he’s saying the same thing together! You know, started going like this. And went on like that and said 0:39:53.2 jehvesamalamandala… 0:39:56.8 He (unintelligible) to me, you know, and there’s no way 0:40:01.3 dgeh dgu chez ah remember that. I mean it’s no way! Knowing him, no way. 0:40:05.3

So probably in order to push my pride down I’m probably looking into the 0:40.14.0 diminutive level. Diminutive level is such a thing that I believe that whatever you need you see it there. So that’s what’s happening, I believe. So it I quite clear and so this 0:40:30.4 diminutive level has been started by Manjushri. That’s what you missed it. So what I’m saying is not only in Tsongkhapa said it development. And Tsongkhapa has direct teaching from Manjushri and total spiritual development. But also, so that even passing on 0:40:50.2 diminutive level – this mystery book called, 0:40:56.7 go duk called kadam manifestation book. So, we 04:02.0 shou sh have;41 today really sort of rejoice these activities and another one these extraordinary activities is very difficult for us to say. But even in common ordinary known levels that tsongkhapa himself has developed such a high. That almost obtaining Buddhahood within his lifetime – almost – he did not. In ordinary form. In extraordinary form, yes, but in ordinarily he did not. Almost that state he went up.

The reason is, the reason is Tsongkhapa – before Tsongkhapa come into Tibet the 0:41:50.4 di me ah rule of the monks celibacy has become very poor – very, very poor. For a sort of, almost pay no attention to this monks celibacy. Monks celibacy was almost ignored in Tibet. There was a very strong varayana practice going on so almost everybody ignoring it. So every Lama, big Lama, is married and this and that and also that sort of stage. It is a verypoor stage developed there. So that Tsongkhapa’s whole life long effort had been to restrict and to build the celibacy restrictions on the 0:42:48.0 beh ne op activities and monastery rules and he had put so much emphasis during his lifetime, sort of life-long efforts that he had put up on that.

And about that time he toured. It was interesting. He taught 0:43:15.5 kitteltje one of his outstanding disciples, taught him 0:43:13.8 kitteltje. Tsongkhapa said, “I have collected, accumulated. I have collected all the different energies in life sometimes chan -- 0:43:22.5 (recording cuts off abruptly)

0:43:42:.5

So, one woman, Tsongkhapa said, “I have to collect 0:43:48.3 pervasive energy.” You know, pervasive – energy. 0:43:51.6 kitteltje gone up straight where and started putting scarf down and started prostrating to Tsongkhapa “Now please, don’t get married. Please don’t take comfort, otherwise whole life-long effort you have put it up and this is really what the monastery what you really strictly build up will totally become shaky. And so please don’t.” 0:44:15.6 Kitteltje really kept on prostrating to Tsongkhapa and kept on begging him for it. So then Tongkhapa accepted 0:44:25.9 kitteltje’s request and he had to use the state of the dying death stage. So that’s why Tsongkhapa even in ordinary ordinary common ordinaray level he even showed his state as the development went up to very close. One step up to the total enlightenment.

So these things are to be rejoiced. And not only that. The most important thing what we have to rejoice Tsongkhapa’s activity is – Every action of Tsongkhapa has no fault of black white and multicolored worldly dharma. There are eight worldly dharmas. Which you actually all know about it. Presumably? Yeah? Yeah? Eight worldly Dharma? So everybody know intellectually in their head, so they already know. I’m not asking you, okay? So, eight worldly dharmas also had, Black Eight Worldly Dharmas, and White Eight Worldly Dharma, and Multicolored Eight Worldly Dharmas. You know about that? Okay.

Okay. What is Black Eight Worldly Dharmas? And what is Multicolored Eight Worldy Dharmas? And what is the White Eight Worldly Dharma?

Audience: (inaudible)

0:46:25.7

Rinpoche: Eh eh. That is selfish. Move up, move up. Thank you. Oh, remember that? Please remember that. Okay, so good. Tsongkhapa’s activity is not, eh, meh okay, vajra, can you just repeat what are eight worldly dharma? So that people get it. Oh. (laughs) okay That’s okay?

Audience: You want me to go through this?

Rinpoche: Yeah. Eight Worldly Dharmas. So look at it. Look, look, look.

Audience: (inaudible)

Rinpoche: 0:47:41.5 Thank you. That’s good. I have not even listened. (laughs) That’s fine. Whatever you said That’s sure to be right. Okay. So these are Eight Worldly Dharmas. So any activity, you know, every activity of 0:47:59.9 eye or whatever we do. We’re bound to have eight worldly dharmas 0:48:07.2 effects there. The moment you have eight worldly dharmas 0:48:06.3 effects there. Virtues are not really necessarily to be pure but Tongkhapa’s virtues are totally pure – not even the slightest smell of eight worldldharmas. Leave aside of the black and the color, 0:48:26.5 particular but even the white is not involved. And that‘s what we should really rejoice. And then you get a tremendous amount of benefit of them. All of them. You get half the virtue for it. That’s a great thing to do.

But now next is requesting to give the teachings. That is 0:48:48.7 di zuh lah mah gan den chema... 0:48:54.4 So, can you read that? The english version. I think Caroline is doing that behind you. (inaudible) 0:49:37.8 Um hum, that’s it. Making request to give the teaching. That is always you have to do. And you also visualize at that time that you are offering a golden chakra. Chakra. Chakra. Chakra. It’s the wheel. Golden wheel. You visualize that you are offering golden wheel and making request. And there’s also Vajrayana practitioners to have additional requests to make. 0:50:09.2 tah qua shu du… That’s is the prayer empty purity of the dharmakaya is like that of the space. And with the compassionate and in the matter of blissful. Blissful and the empty bliss void combination. From which basis then – Well, I really have to go into the details on that. I think from the bliss void nature are requested to give the showers of the four initiations. The bliss void itself is built up as space and inseparable of bliss void is the cloud. And the four initiations are the, like a rain shower. So that’s what you have to make additional request here. That is the Vajrayana practitioners. That is the additional thing that you should do. And also, 0:51:37.2 sehva tehmeh datcha… and also there is, you know, when there is 0:51L48.1 suh vye kyu di sah vah… in that you have that – performed under deep teachings or something like that. Isn’t that in the English? Okay. What is performed? And what is deep?

What is the performed and what is deep. Okay now, I don’t understand. Performed (sighs) in the Lam Rim there are two divisions of Lam Rim. Lam Rim itself is divided into two. 0:52:19.3 sah mu lam jeh… That is the deep, deeper Lam Rim and the performed. Performed. Right? Performed Lam Rim. Okay? Deeper is the deliver the wisdom and the emptiness. And performed is the method, like love compassion and uh – for the 0:52:47.6 nahn si ay shun we have different name. What is that? Determination to be free. Yeah. Determination to be free, and determination to be free an love compassion tecetera are the performed Lam Rim. So when you say 0:53:12.1 sah dje performed and deeper teachings may be given and that’s from the sutra point of view. For tantra there are also more divisions: the lower tantra, or the 0:53:24.8 nuh sehva the root sign. Sign and signless. Sign is the root. Sign is the deeper root sign that is the madala and the chakra the wheel of the diety etcetera. We really don’t set mandala here. The wheel of the Diety etcetera of the sign stage is the deeper and uh, the deeper – uh no. Wheel of the Diety etcetera is the noteperformed and emptiness etcetera is deeper in the lower tantra level. And the Mahajana tantra level, and 0:54:13.0 soh dah performed the completion state, and uh – No. Deeper is the completion state and performed is the development stage. Or generating stage. So these are the two stages are the performed and the deep of the maha and yoga tantra teachings. So this is 0:54:33.4 on his to note.

Then, highest stage, highest development stage, deeper means clear light. And performed means the illusion bod etcetera. So the teachings which make these two grow within me, these two develop within me, may be giving. So this is how you make 0:54:55.2 pah neh request. So the deeper and the profound have the sutra meaning, and the lower tantra meaning, and mahajana yoga tantra meaning, and the final the spiritual development level meaning, and the four of them.

What is it? You’re comparing an old note? (inaudible) Oh I see. Aura found old note yesterday so I’m asking Aura, Have I been deteriorated or what happened? What happened on the level? Or this level, what happened? (inaudible) Have a quick look. (inaudible) Do they have this mantra and all this in there? Yeah yeah, with the… translation and uh, Yeah, (unintelligible) Yeah, I’ll tell them too that I’m not even reached yet. (laughs) Hooray. So, okay that’s 0:56:34.4 deh suh gyeh, okay, subject, deep and profound. Dharma shower is requested. Now when you talk about Dharma shower requested. (laughs) Two kinds of Dharma. (laughs) Thank you for reminding me. Anyway, (laughs) Two kinds of the Dharma or Buddha-dom or that is two kinds. Of Buddha-dom that is the, or Buddha-dom or Dharma, that is the know;edge part of it, information part of it and – information, knowledge, part of it, and spiritual development part of it. Okay? Two. Separate. In other words, what really the true Dharma is – true Dharma remember is your spiritual development within the one individual person. That is the real Dharma. Even object of refuge, that’s the real dharma.

0:57:32.4

So, in order to develop that real dharma, what you need. Information dharma is needed. If you don’t have information dharma you don’t know how to develop those things within us. Just by sitting alone will not bring it. That’s what I mean. So you need information development. You need information Dharma. So when you are making request – now I’m cutting short – when you’re making request you’re not making only the question to give the spiritual development within me, but also the cause of the spiritual development that kept developing in me is the teachings. That has been requested. Now there is in this word, in poetical word there is there is – spirit cloud and what is it then? What’s there? In that word? – Appeared – okay, so it’s already there, right? So it’s quite clear. So (laughs) Cat that jump up. I really don’t have much time to do. Anyway, compassion and dharmakaya is the space and knowledge and love is the cloud and of course mind of disciples or practitioners like us, is the base, and Dharma shower than a this and that profound dharma shower, Is it requested? That is the common ordinary way. Now extraordinary way, understanding of emptiness, wisdom part of it, and then the love compassion is the bliss part of it, (sighs) This is also important to mention. 0:59:46.0 bi nyi nin ji ni moh dge Okay. The emptiness, the understanding of emptiness has to be essence o the compassion. This is very important. And it talks 0:59:59.0 bi nyi nin ji ni moh dge and the compassion essence understanding of emptiness is necessary. How does that work?

How does it work? When you look it back, compassion in Sanskrit the name of compassion is karuna, karuna, karuna. What does karuna mean? Karuna means 1:00:28.4 dahn goh. Stoppage of joyful. Joyful stopped. The joy, happiness is stopped. The stop sign there – yeah, there is stop sign. What does that mean? Compassion means karuna. Karuna means pleasure stop. Happines stop. Joy stop. Which means stop of joyful, pleasure which is contaminated. 1:01:26.5 a doubled, contaminated 1:01:29.7 double pleasure stop. When that has stopped, what develops? Uncontaminted, 1:01:38.1 undoubled, unlimited bliss develops. That’s what really it means. Okay? All I’m sure, those who understand it, understand. Those who do not understand, I have no intention of going detail around this. Okay?

So, when you are requesting teaching of deep and profound if a person is that profound which is karuna based 1:02:19.7 entry ah. Get my idea? Good. So that is the total path. It is the total path. From the beginning to end is in this word, whatever few words I said here. Okay, contaminated 1:02:43.4 duh bing bliss stop, develop uncontaminated non 1:02:50.5 duh bing permanent blissful develop. That is the real essence. So such teachings have been requested. Okay?

[note – doubling, non duh bing = undivided or uncompounded?]

1:03:05.0

So I think that’s enough. So, that should be – So then remember that making request, giving golden wheel, chakra. Now the next is what? Okay there’s additional here. Additional is actually request for remain has been this stage. But since we are already 1:03:30.3 shitted up there, if you want to, it is customary to add a word here 1:03:36.0 nambah wuh shing je…

1:03:43.1 It’s customary to add one word. It says 1:03:46.7 nambah wuh shing je…

1:03;49.4 Your body which has came out of the pure dharmakaya which has no rising and no setting. Sun rises, sun sets. Right? So that your body which has come out of dharmakaya which has no rising, no setting. But in the view of our ordinary person’s preceptions, your ordinary 1:04:23.5 rot body may remain for ever and ever. 1:04:26.9 shuh de vah mu tah mah su. That’s what it is. So that you can add it up if you want to here. okay?

Now the next is dedication. The dedication is very important. I you do not dedicate, the reason why dedication is important because of Karma is definite. This is karma you create it. You sit here. You work hard. You give up, I mean, you’ve got a lot of things to do. You’re tired. And all this and even then you put all your efforts 1:05:02.5 for sure as it be, in here. And all these are non activity. If you do not dedicate those it’s wasted – can be wasted by a little wrong feeling, little wrong anger which can be developed by any 1:05:16.9 no reason can be – “ah, useless waste of time” and all, any, any sort of wrong feeling can develop anywhere and you’re off.

And with 1:05:25.8 ev irritated, and all this sort of thing can develop anywhere so can destroy those virtues that you have accumulated and all this. In order to save that, dedication is reequested. So, always dedicate. Dedication should be part of every practice whatever you do at end you should dedicate. Okay?

Okay, what do you dedicate? Dedicate 1:05:49.6 from zah pah doh che veh ra cheng…

1:05:55.0 It is the good idea to dedicate all our virtues that whatever did great the enlightened beings like Manjushri 1:06:05. Jah dah bij… 1:06:08.0 so and so. All whatever they have dedicated, I will dedicate it, and it’s 1:06:11.9 in my lap. That’s what it is. If you do that it is advantage or us because it is like we, whatever we have is like a drop. Whatever virtues they have is like huge like a ocean. I we put our drop of water in the ocean til the ocean finishes our drop of water can not be finished. Nobody can separate it and say “This is your drop.” It’s already put it in the water. It’s mixed. It’s there. Okay? It’s there.

An example was, some flower was mixed… There were two travelers… You remember that now. So that was the example so, (laughs) I forgot that I speak with other people. So two travelers were traveling together and they’re getting flour – flour to eat by the flour. One has the black pea flour which is the skin by the black and one has the white flour, barley, sort of white barley. And so they’re going together and the other fellow said, Well, why are we carrying two different bags together all the time.” Because poor chap has the black pea with the skin powdered has very little amount and the other one has large, white. So he was thinking what to do. So he got good with the other guy, He said “Let me carry his on.” So he say one day to him. “We are traveling together. We stop together. We eat together. However, you’re carrying your food in your bag and I’m carrying mine so let us mix together. Why we have two separate carrying. Let us mix together and then I carry.” How about that? And he liked it. He said “That’s good if we would do that.” He said “Ok that’s fine. Let us mix. So they mixed it together.

And he kept on carrying and traveling and the days went by and they keep on eating it and their food supply becoming little. In Tibet there no hotel, no restaurant. No hotels available at that time so you have to carry everthing. So the food supplies becoming little and little by little. So this other man is 1:08:28.3 (unintelligible) a little way here. And he has it. He said, “Hey.” And he said – it must be night-time – He said “Hey, But thensome people may say, “Hey, if I don’t give up all my virtue or that, how about my, these immediate needs met and this and that. And this and that. This you don’t have to worry. And when you go to, from here when you go to Detroit, we have to by pass. You can’t by pass, you have to go through all the way. To reach there, in order to reach there you have to have them all. So that’s why it will come. It will come to you. That’s why question of come. People talk, it comes to you. It prepared to you. Things like that. People say that. That’s the only reason. There is no other reason of thing but when you have to go there all the facilities in between have to be provided. That’s how it happens. Okay?

Over now I talk to much – dedictated.

There is some diference between dedication and prayer. What is the difference between dedication and prayer. Anybody know? Mister Douglas. Sir. Madam. (laughs) Good. Dedication has material to dedicate. 1:11:05.9 ah do suhn deh -- I and other sentient beings may obtain enlightenment as soon as possible. Okay? But you add the material to that again – By the virtuous of this… And the prayer don’t have. 1:11:29.1 For them have “Please just bring it.” But dedication has something, “Hey, I have this to give you. By virtue of this.” (laughs) Okay. That’s the only difference. So, I jump up now.

1:11:55:0

So the 1:11:58.2 mah lam mah meh… 1:12:03.6 The recommended dedication is dedicating all the enlightened beings, then also obtaining enlightenment, and the 1:12:12.7 long lives of the teachings, and particularly here 1:12:22.9 dahre ji neh she vah jyan de vijt, Dahre ji neh is not dedication – dahre ji neh is not a 1:12:27.0 johd not a lohd whu nah kam dan deh chevreh… 1:12:33.2 So here is dedicated for particularly the long life of the Buddhism in general and in particular the teachings of the great Tsongkhapa. Okay, that is the dedication.

Alright. Now the next is if you want to offer the universal offerings like a mandala, you should offer here. Okay? You should offer here. Now in the whole mandala 1:13:05.7 om dah za bin dah… 1:13:12.2 and all this, all the 1:13:14.9 miz lin mandala. You should also here the recommended mandala here is not the normal long one. It has some kind of – there are systems like -- I don’t even know the normal number thirty two or what? – How many there? And that doesn’t matter whatever it is, the shorter ones. And 1:13:41.7 suma duma There’s one which is seven and I think the recommended here is hundred… (mumbling) … chah dung, ah, shah dah lu bah luvah honga dah… 1:14:11.4 Twenty one. This on is recommended to be using here. That is the maybe I have to explain it here a little bit. It’s some of the long one normally you have but it’s also some ananyitic thing 1:14:26.0 den chi ze reh ku goh is the center of Mount Meru. 1:14:29.8 en char, het East, What do you have in English now, can you read it? Can you read that English portion please? So that it help a little bit. Go faster. (inaudible

Okay now, 1:14:47.7 shah doh lu dan luv ah – Okay. You have, both are put together. Mount Meru and south and east. You have that right? (inaudible) Then? (inaudible) Uh huh. You can read that. That 1:15:05.1 house thing. (inaudible) 1:15:20.3 Yeah, I want translate I don’t want read Sanskrit. (inaudible) 1:15:24.8 (unintelligible) …what you have. I want names and places. That’s translated into – Okay. Okay. Anyway East and – Do you have the Tibetan version there too? Read that 1:15:38.5 lu vah. Okay. Anyway, East and east side goes together. And South and south side goes together. And West and west side goes together, And North and north side goes together. Then in the East, then you have elephant. At the South you have this ah 1:16:11.7 ballefotte. And the West you have the horse. And the North you have the Queen. And the Southeast you have the 1:16:23.1 generals. Southwest you have the 1:16:25.3 rule. And Northest you have the jewel. And Northeast 1:16:33.8 creature of bear. Inner East – now this is outer, medium and inner – inner East you have this sun, inner West you have moon, that’s all. Then, body mind and spirit and all this all this offerings or whatever, general, everything.

Anyway, if that is inconvenient to you then the 1:16:57.2 short side should be treated 1:16:58.7 without them. The short translation of the 1:17:01.9 shu shi bridge can be done here. Okay?

Now immediately after Mandala offering is not the hand that you do. Hand gesture is not important-ness of the Mandala offering. It’s only representing it. What it really does is, putting these two fingers together like this, and then these are, you know like this. These two – What you call these two? – ring fingers back to back. And then these little ones. Crossed each other. Sort of, you know, one goes this and one goes that side. (aside) Aura, I think you have to do to other, I’m sorry , no no Aura, no. No, he has to do. (laughs) Don’t jump on book like that. Okay, (sighs) two like think of goes, sort of goes cross like this. To each other. You see like that. And these two are back to back. And ths automatically goes here. right? so you keep here. Keep there. And then this comes. Keep other one down and use the other one now. That’s that. Very simple.

1:18:47.5 I think David needs help. Is it okay? Good. Little bit. (laughs) so. Okay, Everybody has it now. Sometimes I wonder if David is two there, Am I seeing wrong or what? These two. These two are holding this, (laughs) Okay. Now the same one is representing this, the Mount Meru at the center. Then these are represented East and East side and another one and now 1:20:20.6 (unintelligible) 1:2:22.1 This is a, all of the mudra. And if you really sort of practice and wanted to do Mandala offering it’s then you don’t do this. You have to really have some kind of flat base on which you pour the mandala you know really properly, that’s what you’re suppose to do.

And then this is the even normal system, not supposed to do it empty. So even you have a mala you can ut it across like this. Not to be empty. Or you an put some rice here, that sort of thing. It’s the common practice. Not a part of teaching but common practice. Okay?

Okay, then you offer the mandal but in your visualization what you’re offering is not this hand – little bit of hand gesture. But what you’re offering is the mind, body, mind and the spirit. And others’ body mind and spirit. And virtuous actions that we have accumulated from the beginning And our present and our future and the past great results. And 1:21:43.8 cost. Without an hesitation, without any attatchment, without any second thinking, I offer to my 1:21:52.9 lamayinogunchesumanda my guru yidam and Buddha Dharma and Sangha and please accept with by the great compassionate, umhum. That’s what you have to think. And visualize. And after that and then when you say even, one of two ways, if you requesting something and then it sort of takes away, and it leaves from the front path, If it’s blessing you take up this way, sort of obtaining. And if you’re doing with real mandala then if you’re requesting something you pour the rice out this way. 1:22:39.7 (unintelligible) If it’s not for the question for obtaining blessing poured here, pour it out this way. This is the system. And some people say, 1:22:51.6 “om eh dun goh rah dah man dah… Some people don’t say the OM. Doesn’t matter. Had been pointed out by some people saying that some people are waiting for the OM. But they don’t hear, they don’t hear the saying OM. They are 1:23:06.9 then, it doesn’t go around they sort of loo low in between little bit. So you don’t have to do that. It is not necessary to say OM. You can say 1:23:14.8 eh dun goh rah zen or you can say OM 1:23:16.8 eh dun goh rah… Okay?

That is the Mandala Offering. After Mandala Offering you have to make three important requests. Now the important points comes in. Three important requests. That is the 1:23:36.0 lah mah rim buh lah mah dah gu nye…

1;23:43.0 After making these mandala offerings 1:23:45.9 lah mah dah kun je…

1:23:52.4 Now Guru and 1:23:55.3 guh rah sahd vahn Guru Buddha Dharma and Sangha. Okay 1:23:58.1 lamamakujulelemumbason I bow, I sort of, I really pay my respects. I bow to you. I take refuge to you. And please bless my mind. Okay? 1:24:18.0 dah dah mah shi ne… 1:24:21.5 I and all mother sentient beings, All our wrong doings including not paying proper respect to you from starting from that point to having dualistic view – up to the dualistic view. A separate dualistic view, whatever is between. Between this – not paying proper respect, to the dualistic view – in between that. Whatever is wrong there. Why this is in here? Because the root of development is guru devotion huh? And at end of the Lam Rim is proper presentation of emptiness. So why does this from here to there? This is the main point. Not paying proper respect to you to Guru to uhm to the dualistic view, separate dualistic view. Whatever is wrong thoughts, views, actions, in between. So may blessed to be stopped immediately.

Proper guru yoga practice to ultimate enlightenment. Whatever proper things there would please be blessed to develop immediately. Okay.

The first request is to stop the wrong. Second request is to develop the right. The third request 1:26:41.5 ging ching an je vah dje… 1:26:44.9 outer, inner, secret obstacles are truly dissolved. 1:26:56.9 With their arising, or either is either rise they should (tape ends)