Archive Result

Soundfile 19891111GRAAGLG6

Speaker Gelek Rimpoche

Location Ann Arbor

Topic Ganden Lha Gyema

Transcriber Jill Neuwirth

Date 11/03/2020

If you look in the Buddha Jataka stor- tales and even Buddha himself without any hesitation he give his body, completely body, to feed the tigers and when the tigers are so weak to eat but then he started cutting his wrist and letting the tiger started licking the blood and then finally when build a little more strength let it eat his body et cetera, all this. Just now if 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’re not incapable of to doing this however we may be able to do it. And we pray that I will be able to do this. So sort of this sort of practice (Inaudible) [0:01:03.3]

Okay nying me du (Tibetan quote) [0:01:09.7] Now the first word what you have is nying me ter mung tu (Tibetan) [0:01:22.5] It is degenerated age. Is- what is it Aura? Is that said degenerated age? Some- Age? Age what? What happened degenerated age? Yeah. Audience: (Inaudible) [0:01:41.4] Rimpoche: No. In the degenerated age learning is becoming also difficult. Practice and meditation follows by learning. If you do not know what you to do, what to do, then you can’t do anything except a sitting. So that’s why in the degenerated age learning has become very difficult.

Now here I have to talk slightly the traditional way talking about Tsong Khapa’s quality. So in the degenerated age are people whoever been try to learn and practice all this it’s become sort of a 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 out one single little branch and did only single little branch that emphasized and so it’s like one single branch practice you have. You know what I’m talking about it?

Okay. So the single branch can never be able to give a ultimate result at all. So I mean, ultimate results you do not need every practice available in the world to do it, but also you do not need every practice available in Buddhism you to do it but you need a complete practice. If you do not have a complete but if you have a single branch single it out it get only single result, you cannot get a whole result. That’s why it is very important.

So the Tsong Khapa’s emphasize is this. The major emphasize is learning, thinking, meditation should not be separated. They should not be separated. So what happened is, what happened is problem is people have a intention of separating it. Some say ah, this is for learning only. It’s get 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 (Inaudible) [0:04:18.9] And some has, hey, knowledge is not important, doesn’t matter if you know it or don’t know it, but you sit and sit and sit concentrate and sit and sit and sit thinking, thinking, thinking, thinking, thinking. Okay? Some say oh, both are not so important. Meditate, meditate, meditate, meditate, meditate, okay? Just sit there and meditate go on sit and meditate for years together, don’t shake. You can’t- even you shake your body you don’t wake up. Sit, sit, sit. Okay that’s the- that’s why Thurman goes on saying (Inaudible) [0:04:57.0]

So the Tsong Khapa’s main point is these three cannot be separated. Learning, thinking meditation. The moment it’s separated it becomes branch. Even in Buddhist practice. The moment you separate it it becomes branch. Are you with me? If you pick up single branch, yes, and then do it like you say- you said- like said you- somebody talking about only the (Inaudible) [0:05:28.1] let’s not talk about (Inaudible) [0:05:30.5] Okay when you’re talking about it then the- okay- somebody talk about it development of some samadhi or something. All of four mindfulness of. Maybe out of one mindfulness out of four. Or development of the fire(?) one leg of this mystical power. There are four legs of mystical power. Out of that is one. Or maybe one of these one- the development of the senses the five senses have- the been through that, you know all this sort of thing.

[0:06:08.4 ] Now in order to have a complete means there are 37 parts of the buddha way. 37 parts of the Buddha’s way has to become- that includes eight meaning fold and all this eight fold path and all this are included. So the 37 practice of them has to be together. So the all this 37 practice are to be together by individual to practice means you have to have learning, you have to have thinking, you have to have meditation combined. So the Tsong Khapa’s major emphasize is to combine them together. So Tsong Khapa emphasized.

[0:06:58.0 ] They have people who say these three combination is not necessary but if you only concentrate on the mind that is enough. But Tsong Khapa does not agree. Says it’s not. Says learning is important. It’s like an eye. Without eyes you cannot- if you don’t have eyes you- be very difficult to move. They have to depend on somebody to take you around and needed a guide. So similarly if 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 importantness of the learning, tu be temo (Quotes in Tibetan) [0:07:55.4] The learning is so important it is like a light to clear the darkness. And it is the best wealth you can have.

[0:08:14.5 ] Why it’s best wealth? Because the thieves cannot take it away. It is best friend you have. Whether you are up or down you’ll always have this. They don’t run away from you when you’re down. (Laughs) Sort of it’s reliable friend. They don’t let you down when you’re down. It is best weapon you have to destroy your anger with. I’m not go into detail there’s a lot there is called tsung [0:08:53.9] by Buddha on the- there’s a sutra called tse we tsang [0:08:58.4] it’s like about a thousand pages. Just like that. (Quotes in Tibetan) [0:09:03.8] I mean this sort of long, long, long thing I mean that’s in sutra there. So it is important. But when some says hey, yes, learning, learning, learning, learning, teaching, teaching, teaching, learning, learning, learning it’s important.

[0:09:23.5 ] But no other things are important. That’s also not right. Tsong Khapa denies that. And Tsong Khapa gives the example of Buddha’s cousin. What’s his name? (Inaudible) [0:09:44.2] Devadatta. Devadatta is very learned. And he has tremendous quality of picking up. And whatever Buddha’s saying he knows. Everything he learn it. So but learned alone will not help. If you are great learned and have no practice it will be useless. It be totally dry knowledge. You can be great on the blackboard but- or give the lectures or you can talk and become very talkative. You can talk, talk, talk but you have nothing to affect you. So even the talk will not help other people, okay. The talks, if you don’t affect your mind the talks cannot affect others.

[0:10:41.0 ] Atisha’s first advice is- not first advice, Atisha has said it rang du mu (Quotes in Tibetan) [0:10:48.6] All of them- until you have softened your mind, until you have developed your mind you’ll never be able to soften other people’s mind and other people’s being developed because you have not done it. So therefore the first target is your own mind rather than other’s. So the learning only you can do that but it 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 here there but- but have no effect on the person. That is useless. Remember Devadatta. Tsong Khapa use that example.

[0:11:48.8 ] What about Tsong Khapa himself did? Tsong Khapa himself had kept the perfect teachings of the great master like Nagarjuna, Asanga, all this he had kept as witness for his study. And wan ba (Tibetan) [0:12:15.8] He said he keep on studying like a, you know, he studied, build up knowledge, studied like somebody who had drunk the salty water and never get satisfied of drinking. So he keeps on, going on, and going on (Inaudible) [0:12:39.8] That’s why Tsong Khapa has found the presentation of the perfect view.

[0:12:46.2 ] You know there is a lot of people say hey- I follow Kagyu, I’m a Kagyu follower. I’m this follower. I’m Gelugpa follower. I’m this and that follower. So I always raise question what you mean by that? It is very hard to anybody to say I’m this and I’m that. Who really knows what is the difference? Who knows? Nobody. Very hard. The only difference here is the presentation of the emptiness, a difference. So the Tsong Khapa considered, I mean at least in the Gelugpa tradition and- and that is the, so now looks like a little bit propaganda. (Laughs) It is the Chinese propaganda or whatever it is but Chinese had done some kind of statistics study in Tibet of the sects all of them and they would really like to picture it up even the Buddhism divided this sect, that sect and all this. Sort of they come out with a statement (Inaudible) [0:14:02.6] really sectarian viewpoints. And they came out a statement and found 92% of the Tibetan population that’s only in Tibet they’re not even counting these Amdo area where there are total Gelugpa practitioners like the eastern part where the Chinese Szechuan and what is it- Hunan province. They don’t count that in Tibet. They only counted Tibetan Autonomous Region they come out with 92% of the people are practice the Gelugpas. So they call it dominating sect. The dominating sect. (Laughs)

[0:14:38.7 ] So but the idea- reason why because these considered Tsong Khapa’s viewpoint is the real true presentation of the- the Nagarjuna’s true viewpoint. Reason is he’s not satisfied with all the explanation given before during his time. He kept on digging, digging, digging, digging, digging, years and years and years together and finally he found you cannot look at empty you have to look at existence and then you find empty. That’s the really how it is.

[0:15:12.8 ] So, not only that he had studied very detailed in these logic and the Madhyamika the, the- the viewpoint of the emptiness, and also four different tantras, vinaya rule, abhidharma and so and forth have a tremendous amount of study knowledge he had built. And that very knowledge what he had built and he had practiced. Practiced. And each one of this information 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 he developed. And essence of his practice he combined them together and which is a not a new which is there from long before but he made them sort of combined together made it easy way to proceed the Lam Rim practice and the Ngag Rim practice.

Lam Rim is the preliminary sutra path, the necessary points and steps that one has to take to (Inaudible) [0:16:59.0] and Ngag Rim is the necessary combined tantra practice (Inaudible) [0:17:04.7] has been combined into Ngag Rim. That’s why Ngag Rim and Lam Rim are the two major practice of the sutra and tantra have came out based on his own practice and (Inaudible) [0:17:21.0] But it is not new it is Atisha have done the same thing in between that it has gone done and sort of in between Tsong Khapa and the Atisha it sort of lost a little bit. The sign of it sign of it, it clearly mentioned is if you look in the Kadampa lamas teachings and it has the all Lam Rim teachings. And in addition to that, all the traditions of the Kagyu if you look into it, if it accept Shamba Kagyu [0:17:57.0] the most of most of the eight different Kagyus are out of Dagpo Kagyu. [0:18:03.7] Dagpo Kagyu. And founder of the Dagpo Kagyu is- what is it (Tibetan name) [ 0:18:11.8] And if you look in (Tibetan name) [0:18:16.5] work the Jewel Ornament of the- what you call it- Jewel Ornament of Liberation it is the nothing but Lam Rim.

[0:18:26.7 ] So it is the clear sign it is not Tsong Khapa created something new but it was Atisha because Tapol haji(?) [0:18:36.8] was a student of one of the Kadampa geshes so from there he had developed this Jewel Ornament of the Liberation it’s called Dagpo Targyen [0:18:58.9] in Tibet. I don’t know how it has become Jewel Ornament translated is different but is that not jewel it is it is Ornament of Liberation that is. Jewel was added on to the title for some reason but it’s Dagpo Targyen(?). Targyen [0:19:20.0] is the clear picture of these Lam Rim is already been practiced traditionally in Tibet in the 1100s and before. But in between it had lost totally. Because even people don’t pay attention to Targyen [0:19:35.2]. Even Targyen was gone you know. And so it is he not a lot of people said Lam Rim is Gelugpa’s work. It’s not. It is the traditional. And there’s no difference between the Lam Rim and Jewel Ornament of Liberation. If you read it yourself you will know it.

[0:19:55.6 ] And similarly Lam Rim you have Ngag Rim too. Tsong Khapa has developed Ngag Rim too. That is the Vajrayana practice of the stages. That’s very similar to Lam Rim. Lam Rim we did already sutra path but Ngag Rim will be the Vajrayana path. The Ngag Rim. And that’s the two outstanding the work that Tsong Khapa has presented to the disciples, left for the disciples. Based on his own experience and as the witness of the perfect teachings before he had presented. We rejoice that. And that is the great help with that makes things easy for us to practice. We don’t have to go and search what still follows next and why, why to go. So what happens is when you don’t have this sort of, sort of, sort of, laid steps then you take one then you develop that, and then you say now what next? And we sort of have to look for. So it is not there is no big problem here at all. This is already worked out so we have to really rejoice (Inaudible) [0:21:07.2] (Speaks to audience about stopping time)

[0:22:18.0] Okay now are- where are we? Are we on the rejoicing I think, right? Okay now the extraordinary activities that Tsong Khapa had been carried on and that’s what we’re 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 thing I have to mention here the Tsong Khapa did a tremendous amount of not studying, but after each studying, after all the studying that he had done, he begin he had meditated everything, practiced, and giving it, and finally tu du (Tibetan phrase) [0:23:08.5] Whatever you have learned and drawn the correct conclusion each one of them he had developed tu du (Tibetan) [0:23:17.8]

[0:23:20.5 ] The essence of the learning had become transformed as spiritual development that is tu du (Tibetan) [0:23:29.8] Essence of the learning. You learn a lot of things and each one of them learning essence of them transformed as a spiritual development. And that’s why Tsong Khapa has been able to do tremendous contribution and help to the great number of people is that. And of course Tsong Khapa even after getting quite a good development then he has to do a lot of very hard, strict retreat in the very strict with the disciples. Very strict disciples and everything had to go and everybody went for the mountains and lived in the mountains and all this and only there’s nothing but one of the disciples get nothing for a number of years except lived on the, the- the seed of the juniper tree. You know that little, little thing that comes out around and lived on that and sometimes even (Indistinct) [0:23:29.8] only eating that juniper- juniper seeds no other food he got it because there is not time for him to get it and they went to that extent of a practice and meditation.

[0:24:52.1 ] Totally involving on thinking and meditating. And finally I shouldn’t- I should really talk long on Tsong Khapa’s biography here, no point. It take a long time. But Tsong Khapa finally before learning Tsong Khapa and he had a lot of spiritual teachers here, there, here, there, number of them and but when it’s become the viewpoint the emptiness point it’s become very hard to get correct answers and he’s not satisfied and he started digging and digging more and finally Lama Umapa was the person who’s been interpreting him between him and Manjushri. His questions been trans- and put it an answer and finally Manjushri needed to talk directly to Tsong Khapa because Lama Umapa almost become like a postman. The answers what from- the question has picked it up here doesn’t even know what it is so couldn’t understand much and pass on the Manjushri. Manjushri gives answer which he couldn’t really understand much and passed back to Tsong Khapa and after some time Manjushri said it cannot be done. That is the reason why he has to go for retreat and all this.

[0:26:05.3 ] And this is short. And finally what happened is Tsong Khapa had a tremendous amount of buddhas and bodhisattvas appeared direct to face to face and been giving teachings and talks and including Manjushri. And he does not satisfy and first he saw them and finally he had to accept because Lama Umapa at that time was in somewhere in east Tibet Tsong Khapa refused to acknowledge even the Manjushri appearing and all this no matter how many times they tell him I’m the real one but he won’t accept and finally Tsong Khapa had to go back to appeared Lama Umapa and ask him to send messenger to Tsong Khapa and Umapa has to send messenger all the way from east Tibet come to by a horse riding messenger to telling Tsong Khapa that is the real Manjushri and don’t worry about it and all this sort of thing you know. There a lot of detail on this. We can’t do. I mean there’s no way.

[0:26:58.8 ] But what really happened was the Tsong Khapa accepted that Manjushri appearing to him as true Manjushri and when he confirmed that he started learning lot from him and his guidance and so Three Principle Path, the root text of the Three Principle Path was the actually Manjushri taught to- Manjushri’s words that Tsong Khapa write it down and came out. And that’s the Manjushri has given to Tsong Khapa. And later when Tsong Khapa wrote a bigger Lam Rim Manjushri made a joke to him. Said hey, you think what my Three Principles of the Path is not enough so you started making big volume isn’t that right? And Tsong Khapa said no, I have kept these Three Principle Path of yours as- (Comments to audience) Three Principle Path as life and I added up the necessary points and Atisha’s systems and that is what I made it and that’s what- Manjushri even joked to Tsong Khapa about this and it is Manjushri even said then I’m just joking and it is very good and this and that.

[0:28:33.7 ] And it is quite clear if you read the Lam Rim prayer that we say here you read the Lam Rim teaching in that itself it’s clearly shown there. Jam pa (Tibetan quote) [0:28:42.9] says by the compassion of the Manjushri something something is there in that prayer. So which is clear indication that Manjushri has given that. Anyway what really happened was, not only Tsong Khapa, not only Tsong Khapa learned and developed things from Manjushri, but Manjushri has a- Manjushri has a lot of things. Body, speech, and mind activities. One of the speech activities here, it’s called Kadam trul pei leg bam. The mysterious book- the mysterious book of Kadam tradition, 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 the individual people requirement is available in there.

[0:29:47.7 ] However it is unfortunate we can’t see it. So Kadam trul pei leg bam it is called trul pei leg bam it is the manifested book actually. It’s mysterious book, that’s why I call it mysterious book. It is the manifested book. Manjushri himself manifested in the form of book and it was given to Tsong Khapa. And it passed on after Tsong Khapa to the great many teachers who had been having this lineage and keep on passing to one to another. Continuously. And it is- I believe it’s not a such a book like this what we have here and then he say hey, 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 can read it and see it and others cannot witness. That is what called Kadam trul pei leg bam.

[0:31:25.5 ] And this has been continuously going on as I said 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 sort of one teacher to the sort of almost like not passed but give to another disciple to like that. But at the time of great Pabongka what had happened was this is some very important events what had happened was at the time of the Pabongka this great Pabongka who has become a great master in the 19th century, early 19th century. At the time of the Pabongka the Kadam trul pei leg bam I believe is not with the teacher for whom Pabongka have studied particularly from Dagpo Lama [0:32:29.2] Rimpoche the- his great Lam Rim master from the southern Tibet called Dagpo Lama Rimpoche. I do not believe it was with Dagpo Lama Rimpoche. The book was then with Serkong Dorje Chang. The Serkong Dorje Chang who is the father of S(?) Rimpoche who you people meet. (Speaks to audience about having met him)

[0:33:05.7] So the father of the S(?) Rimpoche Serkong Dorje Chang [0:33:10.8] I believe that Ganden Tripa (Indistinct) [0:33:12.1] at that time. And then it’s supposed to go to Pabongka, going to Pabongka. But Pabongka never took teaching from Serkong Dorje Chang. Never. And Serkong Dorje Chang great fame at that time and you know I mean he was teaching everywhere and people follow like that. And Serkong Dorje Chang I believe is very humble person very, very humble person and though he was great master at that time know everybody and so that he had two donkeys. He say he used to wear a sort of torn white clothes like ordinary just poor village farmer like that and two donkey and he put all his needs on the donkey and he goes behind the donkeys all the time. And then when the teachings started he was up on throne and dressed up in the monk’s robe and all sorts of things and done everything they do (Indistinct) [0:34:11.1] and next day he is packed and put on two donkeys and goes away.

So Pabongka never took teachings from Serkong Dorje Chang. The reason is not because he is humble or going after the donkeys or something but, but the reason is Pabongka somehow some place I don’t know something happened and Serkong Dorje Chang did not approve of certain action by Dagpo Lama (?) [0:34:37.3] Rimpoche. They said great (Inaudible) [0:34:38.8] teacher and Serkong Dorje Chang somehow didn’t approve of some of his activity. And Serkong Dorje Chang made big comment and scolded him on- scolded his activity in one of the public teachings. And since then Pabongka decided not to go to Serkong Dorje Chang teaching. Never, he never attended. But the next person who’s having the Ganden Tripa level has to be (Inaudible) [0:35:08.0] Pabongka. No doubt about it. And so since he doesn’t take any teaching from the Serkong Dorje Chang so lot of unwritten techniques that passed on supposed to be lost in between that.

[0:35:24.3] Because of the transition could not give it up. But there are- it is avail- some are available in the Ganden Tripa level but many of them are sort of oral teachings supposed to be lost in between that was the S(?) [0:35:39.4] Rimpoche emphasized that quite a lot. Anyway. So a finally what happened was when Serkong, just before the Serkong Dorje Chang died and Pabongka had a dream and the dream is there’s somewhere some teachings given by Serkong Dorje Chang and lot of people are going and he also went in. And when is going in in the near the door and he said why I am going here I’m not supposed to go, I’m not taking teaching from Serkong because Serkong Dorje Chang had said so many things scolded my master that is Dagpo Lama so I’m not going there. But somebody said no, no, no, you’re only going to get blessings not only- not going there for teachings. And all these people are going to get blessings and he found big queue of people going. Pabongka went in there and he’s giving blessings of being on high, sitting on big throne and giving blessing to each one after another. And Pabongka reaching near him and he picked his bell and vajra and give it, give it to Pabongka. Because this is the way the transition was supposed to be done, okay. Pabongka dreamed that. It’s only through the dream stage it is done.

So anyway when Serkong Dorje Chang after Serkong Dorje Chang passed, then this book Ganden Tripa level, nying [0:37:00.8] Tripa level. Trul pei leg bam has been appeared at Pabongka’s. And after Pabongka it was appeared to of course late His Holiness Trijang Rimpoche. Okay up to that stage is known so it is interesting. And Nying gyu trul pei leg bam this trul pei leg bam [0:37:29.0] had every information that you needed is available I believe. And I really believe that. One of the funny reason is when I was with Kyabje Trijang Rimpoche one time and one time with Trijang Rimpoche and it- we were talking about Tsimera. There’s a protector called Tsimera and it is the one of those seven brothers of the protectors from the Nyingma tradition, very strong Nyingma tradition and that’s one of my family’s protectors. So (?) [0:38:14.2] Rimpoche told me one day hey, you have to say this Tsimera little bit you can’t sort of leave him alone without like that. Don’t do that. Don’t sort of bother him, pay him with attention. And just couple of days before this and now that’s really funny.

[0:38:31.4 ] At that time I was not taking any teaching from Gomo Rimpoche also so couple of days before that Gomo Rimpoche came to see me and he give me all this Tsimera things, Tsimera’s whole thing is he wrote by his own hand everything and gave me that little book (Inaudible) [0:38:48.9] he gave me that says at the time I’m not taking any teachings. So I sort of looked through and I have quite a good memory to pick up so I had picked it up in almost by heart everything. It was written by Nyari Kenchen one of these strong Nyingmapa lamas who slightly sort of anti-Gelugpa type of thing (Inaudible) [0:39:13.2] So I have that memorized and when (?) [0:39:16.1] Rimpoche told me that hey you need that I said by recently I have this, I said this Tsimera’s rituals by Nyari Kenchen. He said oh, you have that. I said yeah I have that. And I was thinking there’s a no way (?) Rimpoche [0:39:34.8] will look or- (?) Rimpoche would not pay attention to this Nyari Kenchen‘s words, no way. So I sort of slightly showing off and saying that (?) Rimpoche not know about it so I started showing off saying this words by saying words like cha dak (Recites verse in Tibetan) [0:39:54.2] And it’s funny words too. And that’s a funny word, and combination of funniness and all this I sort of said several times and memorize it so started saying cha dak (Recites again in Tibetan) [0:40:07.5] And started saying together looking like this. (Laughing, quoting verses) [0:40:16.5] And he is saying the same thing together you know, started going like this. And I went like that. (Quotes in Tibetan) [0:40:24.9] He’s going faster than me you know. And I thought there’s no way (?) Rimpoche memorized, I mean it’s no way. Knowing him, no way. So probably in order to push my pride down, probably looking into the Nying gyu trul pei leg pam.

[0:40:44.6 ] And Nying gyu trul pei leg pam is such a thing that I believe whatever you need it you see it there. So that’s what’s happening I believe. So that is quite clear. And so so this Nying gyu trul pei leg pam has been started by Manjushri that’s what you missed it. So what I’m saying is not only Tsong Khapa had development and Tsong Khapa has direct teaching from Manjushri and total spiritual development but also so those even thousand on the Nying gyu tri pa le pam this mysterious book called Kadam manifestation book. So we should really have to be rejoice these activities and not only these extraordinary activities is very difficult for us to say but even in common ordinary known level the Tsong Khapa himself has developed such a high that almost obtained buddhahood within his lifetime. Within his lifetime. Almost. He did not. In ordinary form. In un- extraordinary form, yes, but in ordinarily he did not. Almost that stage he went up.

[0:42:13.6 ] The reason is, the reason is Tsong Khapa, before Tsong Khapa come in to Tibet the vinaya rule of the monks celibacy rule in Tibet has become very poor. Very, very poor. Poor. Almost pay no attention to this monks and celibacy. Monks and celibacy was almost ignored in Tibet because very strong Vajrayana practice going on so almost everybody ignoring it so every lama, big lama is married and this and that and all sorts of thing is that sort of state. It is a very poor state develop there. So the Tsong Khapa’s whole lifelong efforts had been to restrict to build the celibacy, celibacy restrictions and vinaya activities and monasteries rules and he had put so much emphasize and during the- during his lifetime. I mean it’s sort of lifelong effort that he had put up on that. And at about that time he told, it is interesting. He told Khedrup Je, one of his outstanding disciples, two of them, Khedrup Je. Tsong Khapa said I have collected, accumulated, I have collected all the different energies in my central channel. (Audio cuts) [0:43:56.4]

[0:45:26.1 ] So when moment Tsong Khapa said I have to collect pervasive energy, you know pervasive energy. Khedrup Je got up straight away and started putting a scarf down and started prostrating to Tsong Khapa. Now please don’t get married. Otherwise (Laughs) please don’t take consort otherwise whole lifelong efforts that you have put it up and this, this rule of the monastery what you really strictly build up will totally become shabby, and so please don’t. Khedrup Je really keep on prostrating it to Tsong Khapa and kept on begging it for it. So then Tsong Khapa accepted- (Audio cuts) [0:46:10.0]

[0:47:12.3] So when moment Tsong Khapa said I have to collect pervasive energy, you know pervasive energy. Khedrup Je got up straight away and started putting a scarf down and started prostrating to Tsong Khapa. Now please don’t get married. Otherwise (Laughs) please don’t take consort otherwise whole lifelong efforts that you have put it up and this this rule of the monastery what you really strictly build up will totally become shabby, so please don’t. Khedrup Je really keep on prostrating it to Tsong Khapa and kept on begging it for it. So then Tsong Khapa accepted Khedrup Je’s request and he had he had used the stage of the dying death stage so that’s why, that’s why Tsong Khapa even, even in ordinary, ordinary, common level he even showed his stage of the development went up to very close and one step up to the total enlightenment. So these things are, are to be rejoice.

[0:48:22.7 ] And not only that. The most important thing what we have to rejoice Tsong Khapa’s activity is every action of Tsong Khapa has no fault of black, white, and multi-colored worldly dharmas. There are eight worldly dharmas, which you I think all know about it. Presumably. Okay yeah. Eight worldly dharmas. Yeah. So everybody, most of the people are shaking their heads so probably they know. (Speaks to audience) So eight worldly dharma also had black eight worldly dharma and white eight worldly dharma and multi-colored worldly dharmas. You know about that? Okay. So what is black eight worldly dharma and what is multi-colored eight worldly dharma and what is he white eight worldly dharma? (Speaks to audience)

[0:50:16.1 ] Okay good. So Tsong Khapa’s activity has no- by the way can you just repeat what are the eight worldly dharma so that just people get it. Oh- okay. Yeah eight worldly dharmas. (Speaks to audience) Audience: (Inaudible) [0:50:48.6] Rimpoche: Thank you that’s great. I was not even listening (Laughs) I don’t think. But that’s fine, sure. Whatever you said that’s here to be right. Okay. So these are the eight worldly dharmas. So any activity, you know every activity of our whatever we do, we’re bound to have the eight worldly dharma affect that. The moment you have eight worldly dharma effects there, our virtues are really not necessarily to be pure. But Tsong Khapa’s virtues are totally pure and not even a smile of- smell, smell. Smell of eight worldly dharma leave aside the black of the, and the color, multi-color, but even the white is often not involved. And that’s what we should really rejoice and then you get a tremendous amount of benefit of- I mean, you get half the virtue, so that’s great thing to do.

[0:52:09.7 ]So now next is requesting to give the teachings that is je tun (Quotes in Tibetan) [0:52:14.2] Can you read that English version? (Speaks to audience) Audience: (Inaudible) [0:52:41.1] Rimpoche: Mm-hmm. That’s it. Making request to give the teachings. That is always you have to do. And you also visualize at that time that you’re offering a golden chakra- chakra. Chakra- is wheel. Golden wheel. You visualize that you’re offering golden wheel and making request. And those of the Vajrayana practitioners have additional request to make. Tha pa (Recites in Tibetan) [0:53:34.7] That is the- that is the pure, empty, purity of the dharmakaya is like that of the space and with compassionate and, and empty nature of blissful. Blissful. And the empty void, bliss void combination from which basis and then- well, I don’t have to really go into the detail like that. I think from the bliss void nature it is requested to give the showers of the four initiations, okay? The bliss void itself has build up as a space and, and inseparable of the bliss void is the cloud. And four initiations are the- like a rain shower. So that’s what you have to make additional request here. That is for the Vajrayana practitioners. This is the additional thing what you should do.

And also chang pha (Quotes in Tibetan) [0:55:02.2] And also there is you know when you chang pha (Tibetan phrase) [0:55:13.9] in that you have that profound and deep teachings or something like that. Isn’t it? In English. Okay. What is the profound and what is deep? What is profound and what is the deep? Okay now I don’t have much time. Profound- in the Lam Rim there’s two divisions of Lam Rim. Lam Rim itself is divided into two. Sam le (Tibetan quote) [0:55:44.6] That is the deep, deeper Lam Rim and profound. Profound, right? Profound Lam Rim, okay? Deeper is the dealing with the wisdom and emptiness. And profound is the method like a love compassion and a, and a, and a… for renunciation we have a different name- what is that? Decision to- determination to be free. Determination to be free, and determination to be free, and love compassion, et cetera are the profound the Lam Rim. So when you say sab je (?) [0:56:38.1] profound and deeper teachings may be given that’s the- that’s from the sutra point of view.

[0:56:43.0 ] For tantra there’s also more divisions. The lower tantra de na chang pha (Tibetan) [0:56:51.1] with the sign. Sign and signless. Sign is the, with the sign is the deeper. With the sign that is the mandala and the chakra the wheel of the deity et cetera. They really don’t say mandala here you- wheel of the deity et cetera of a sign stage is the deeper, and deeper, deeper no- wheel of the deity et cetera is the profound and emptiness et cetera is deeper in the lower tantric level. And maha anuyoga tantra level and chang pha the profound is the completion stage and no- deeper is the completion stage and profound is the development stage. Or generating stage. So these are the two stages are the profound and deep of the maha anuyoga tantra teaching. So this is one has to note.

[0:58:00.0 ] Then higher stage, higher development stage deeper means clear light and profound means the illusion body, et cetera. So the teachings that makes these two grow within the me these two develop within the me may be giving. So this is how you make final request. So the deeper and the profound has the sutra meaning, and lower tantra meaning, and maha anuyoga tantra meaning, and final the spiritual development level meaning, and four of them. (Speaks to audience) [0:59:59.1] Anyway. So okay that is the sab je okay, sab je (?) [1:00:03.1] deep and profound. Dharma shower is requested.

[1:00:07.7 ] Now when you talk about dharma shower requested that is the two kind of dharma. (Laughing, speaks to audience) Two kinds of the dharma or Buddhism or that is two kind. Okay Buddhism that is the- or the Buddhism or dharma that is the knowledge part of it, information part of it and I don’t know- yeah, 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 is the remember the your spiritual development within the one individual person that is the real dharma of the even the object of refuge that’s real dharma. So in order to develop that real dharma what you need is the information dharma is needed. If you don’t have the information dharma you do not 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.

[1:01:22.9 ] So when you’re making request- now I’m cutting short. When you making request you’re making not only requesting to not only requesting to give the, to give the, to give the spiritual development within the me but also the cause of the spiritual development that can develop with me is the teachings that has been requested. Now there is in this word is poetic word there is the space there’s the cloud and there is the space, cloud and what is it then? What is there? In that word. A field- okay. It’s already there right? So it is quite clear. (Speaks to audience) Anyway, compassion and dharmakaya is the space and knowledge and love is the cloud and of course mind of the disciples, practitioners like us, is the base and dharma shower dharma deep and profound dharma shower is requested. That is the common ordinary way.

[1:02:47.3] Now extraordinary way, understanding of emptiness wisdom part of it and then the love compassion is the bliss part of it. It’s also important to mention tung nyi ni (Tibetan quote) [1:03:14.0] Okay. The emptiness, the understanding of the emptiness has to be essence of the compassion. This is very important and tung nyi (Tibetan quote) [1:03:26.5] the compassion essence understanding of emptiness is necessary. How does that work? How does that work? When you look at back compassion in Sanskrit the name of the compassion is karuna. Karuna. Karuna. What does karuna means? Karuna means dang go (Tibetan) [1:03:57.1] Stoppage of joyful. Joyful stop. The joy happiness stop. The stop sign there. Yeah really it stop sign. What does that mean? Compassion means karuna. Karuna means pleasure stop. Happiness stop. Joy stop. Which means stop of joyful. Pleasure. Which is contaminated a dripping(?) [1:04:55.0] Contaminated dripping pleasure stop. When that was stopped what develops? Uncontaminated undripping unlimited bliss develops. That’s what really it means. Okay? Well I’m sure those who understand it’s understand. Those who do not understand I have no intention of going detailing on this, okay?

[1:05:29.2 ] So when you’re requesting teaching of deep and profound, is profound is that profound which is karuna based emptiness. Get my idea? Good. So that is the total path actually it is the total path from the beginning to end is in this word. Whatever few words I said here. Okay? Uncontaminated- okay, contaminated dripping bliss stop, develop uncontaminated undripping permanent blissful develop. That is the real essence so such a teachings has been requested okay? So I think that’s enough. So that should be- okay then remember that making request as giving a golden wheel chakra.

[1:06:46.0 ] Now the next is what? Okay. There’s additional here. Additionally it’s also request for remain has been this stage but since we have already shifted up there if you want to it is customary to add a word here nam da (Quotes in Tibetan) [1:07:03.7] It’s customary to add one word. It says nam da shing (Tibetan quote) [1:07:14.8] Your body which has come out the pure dharmakaya which has no rising and no setting. Sun rises, sun set. Right? So the your body which has come out of dharmakaya which has no rising, no setting. But- but in the, in the view of our ordinary person’s perception your ordinary (?) [1:07:53.0] body may remain forever and ever. She de (Tibetan quote) [1:07:57.6] That’s what it is. So that you can add it up if you want to hear, okay?

[1:08:04.2 ] Now the next is dedication. Dedication. The dedication is very important. If you do not dedicate- the reason why dedication’s important because of karma is definite. So 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, force yourself to be in here and all these are dharma activity. If you do not dedicate those it wasted- can be wasted by a little wrong feeling, little wrong anger which can be developed by any no reason can be oh, useless waste of time and any kind of wrong feeling can develop anywhere and or somebody else irritated and all this sort of thing can develop anywhere so can destroy those virtues that you’ve accumulated and all this. So in order to save that dedication is requested. It always dedicate. Dedication should be part of every practice whatever you do at the end you dedicate it, okay?

[1:09:15.7 ] Okay what do you dedicate? Dedicate for ja pa (Tibetan quote) [1:09:18.7] It is the good idea to dedicate the all our virtues that whatever the great the enlightened beings like the Manjushri jam pel (?) [1:09:35.9] Samantabhadra, so and forth all the whatever, whatever they have dedicated I will dedicate in the same manner. That’s what it is. If you do that, it is advantage for us because it’s like a whatever we have it’s like a drop. Whatever virtue they have is like a huge like ocean. If we put our drop of water in the ocean til the ocean finishes our drop of water cannot be finished. Nobody can separate it then. This is your drop. It’s already put it in the water it’s mixed. It’s there, okay? It’s there. And example was some flour was mixing up, you know some- there was two travelers and I hope you remember it know, good. So that was the example, so (Laughing) I forgot there’s a tape, there’s other people.

[1:10:29.6 ] So two travelers were traveling together and they’re getting flour, flour to eat, barley flour. One has the black pea flour with the skin lot of black and one is the white flour a white barley real sort of white barley. And so they’re going together and the other chap fellow said well why are we carrying two different bags together all the time because the poor chap has the black pea with the skin powdered has very little amount and the other one has a lot white. So he was thinking what to do so he got good witty idea said let me carry his and so he said one day to him said, we all traveling we stop together we eat together however you’re carrying your food at your bag and I’m carrying at mine so let us mix together why we have two separately carrying let us mix together and then I carry? How about that? And he liked it he said that’s good, would you do that? He said yeah okay that’s fine let us mixed.

[1:11:32.2 ] So they mixed it together. And he kept on carrying and traveling and the days went by and they all keep on eating it and then their food supply becomes little. In Tibet there’s no hotels, no restaurants, no motels available at that time, right? So you have to carry everything. So the food supply become little, and little by little so sort of becomes, so this other man is so slightly little bit wealthier and he had it. He said hey, he thought it must be now his is finished he said hey, we’ve been eating equally this and don’t you think yours is almost finished now? He said yes, I think so too but you can look. So they started opening he said no, no, no mine’s not finished here this black, here’s black, here’s black, here’s black. So the black’s everywhere so. Til the full bag of the barley flour is finished the black spots are not going to finish. Similarly if we carry our drop of water and put it in the ocean, til ocean finished our drops not going to finish.

[1:12:40.2 ] So it’s recommended to mixed with the virtues that earlier great enlightened beings have recommended. But then some people may say hey, if I reco- if I dedicated all my virtue for that what about my- this immediate needs that 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 you have to bypass. You can’t bypass you have to go through all the way. So you reach there. In order to reach there you have to have them all. So that’s why it will comes 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 is the only reason. There’s no other ready-made thing but when you have to go there all the facilities in between has to be provided. That’s how it happens, okay?

[1:13:37.3 ] Okay now I talk too much. So dedicate it. (Laughs) There is some difference between the dedication and a prayer. What is the difference between dedication and pray? Anybody know? Mr. Douglas. Don’t get. Sir? Madam? (Laughs) Audience: (Inaudible) [1:14:30.7] Rimpoche: Good. So don’t guess it. I better tell you. Dedication has a material to dedicate. Otherwise same thing. I and mother sentient beings may obtain enlightenment as soon as possible, okay? But you had material to dedicate by the virtue of this. And pray don’t have folded hand please de- do it. But dedication has something hey, I have this to give you. By virtue of this, (Laughs) okay. That is the only difference. Okay? Good. I jump off now.

So tam ba (Recites in Tibetan) [1:15:29.0] It’s recommended a dedication is dedicating all the enlightened beings and then also obtaining enlightenment and long life of the teachings and- long life of the teachings and, and, and, and, and, particularly here thar ge (Tibetan quote) [1:15:54.2] right? Thar ge jin ye- is that dedication here? (Tibetan quote) [1:15:58.8] So here it’s dedicated for particularly for the Buddhism in general and particularly teachings of the great Tsong Khapa. Okay that is the dedication. Alright. Okay.

[1:16:28.3] Now the next is if you want to offer the universal offering like a mun de (?) [1:16:32.4] you should offer here. You should offer here. Like the whole mandala om benza (Tibetan verse) [1:16:39.2] and all this of the long mandala you should offer here. The recommended mandala here is not the normal long one. It has some kind of- there are, there systems, like I don’t know the normal long one’s 32 or what? How many there but doesn’t matter whatever it is, just a shorter one. Sum pa du ma (Tibetan phrase) [1:17:13.5] this one is seven and I think the recommended here is only… (Tibetan verses) [1:17:23.5] 21. This one’s recommended to be used here. That is, maybe I have to explain it here little bit. It’s the same as the long one normally you have, but it also say om benza rekhe ah hum. Then (Tibetan verse) [1:17:59.6] the center of the Mt. Meru. And shar, at east- what you have in here in English? Can you read that English portion please? It will help me little bit go faster. Audience: (Inaudible) [1:18:17.3] Rimpoche: Okay now shar du la (Tibetan phrase) [1:18:21.8] you have the both are put together. Mt. Meru and south and east. You have that right? Then? Audience: (Inaudible) [1:18:35.8] Rimpoche: Don’t read that Sanskrit thing. Audience: (Inaudible) [1:18:50.5] Rimpoche: Yeah I want the translation. I don’t want to read the Sanskrit. What is the other one you have? With the names and places- yeah they translate it into- okay, okay. So anyway. East and do you have the Tibetan portion there too? Lu de lu pa (Tibetan phrase ) [1:19:08.1] Okay. Next time. (Laughs)

(Audio interference begins) [1:19:20.6 ] Okay. Anyway. Then east side goes together and south (?) [1:19:26.7] and south side goes together and west and west side goes together and north and north side go together. Then in the east then you have elephant. At the south you have this ((?) (Inaudible) [1:19:43.7] And west you have the horse. And north you have the queen. And southeast you have this general, southwest you have the (?) [1:19:58.2] and northwest jewel and northeast treasure vase. In east now this is outer (?) and inner. [1:20:12.4] Inner east you have the sun, inner west you have moon that’s all. That’s all. Then body, mind, and speech and all this all this offerings whatever general everything. Anyway if that is inconvenient to you then the short sa zhi po kyi jug shing me tog tram that short translation of sa zhi po kyi can be done here, okay? Good.

[1:20:38.6 ] Now immediately after mandala offering is not the hand what you do. Hand gesture is not the importantness of the mandala offering. It’s only representing it. What the really does is this putting these two fingers together like this then these are you know like this These two what you call these two? Ring fingers back to back and then this little ones cross to each other. Sort of one goes this and one goes that side. (Speaks to audience) Two last fingers goes sort of goes cross like this to each other. These two like that. And these two are back to back and these automatically goes here, right? So you keep here, keep there. And then this thumb keeps the other one down and keep the other one down. That’s it. Very simple. (Speaks to audience)

[1:23:46.0] Okay. Now this standing one is representing the Mt. Meru at the center. Then this one represents the east and east and northwest and now don’t have to go to detail and this is already mudra and if you really sort of practice wanted to do mandala offering is then you don’t do with this you have to really have some kind of flat base on which you pour the mandalas you know really properly that’s what you’re supposed to do. And then this is it’s normal system it’s not supposed to do with empty, so even you have a mala you put- you can put it across like this, not, not to be empty. Or you can put some rice here and all this that sort of thing is the common practice, not part of teaching, but common practice okay?

[1:24:37.9] Okay then you offer the mandala that in your visualization what you’re offering is not this hand mud- this little bit of hand gesture but what you’re offering is the my body, mind, and speech and others’ body, mind, and speech. And virtuous actions that we have accumulated from the beginning. And our present and future and past the good results and cause. All without any hesitation, without any attachment, without any- without any second thinking I offer to my lama yidam (Inaudible) [1:25:30.7] my guru, yidam and buddha, dharma, and sangha. And please accept with by the great compassionate. That’s what you have to think. And visualize. And after that and then when you say idam- then one of one of two ways. If it is requesting something and then it- sort of it takes away the release from the, from the (?) path, release from the (?) [1:26:00.7] like this. If it’s blessing you take it this way. Sort of obtaining and if you’re doing with the real mandala then it is requesting something you’ll pour the rice out this way idam guru ratna mandala kam nir yata yami. If it’s not- if it’s not a for requesting for obtaining blessing you pour here. Pour the rice this way. This is the system. And some people say Om idam guru ratna mandala kam nir yata yami. Some people don’t have the om, don’t say the om, doesn’t matter. I been pointed out by some people saying that some people are waiting for the om and don’t see and they don’t hear the saying om they just jump to idam guru they sort of lose, lost between little bit. So you don’t have to do that. It is not necessary to say om. You can say idam guru ratna or you can say om idam guru ratna mandala kam nir yata yami. Okay? That is the mandala offering.

[1:26:58.1] After mandala offering you have to make three important requests. Now the important points comes in. Three important requests. That is the lama (Recites in Tibetan) [1:27:10.4] Okay after making this mandala offerings lama (Tibetan verse) [1:27:25.0] Now guru and buddha, guru, buddha, dharma, and sangha, okay lama (Tibetan verse) [1:27:35.9] 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? Pa da sem je (Tibetan verse) [1:27:54.9] 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 subtle dualistic view. Whatever between this not paying proper respect to the dualistic view in between that whatever is wrong there. Why this is saying here? Because the root of development is the guru devotional and at end of the Lam Rim is proper presentation of the emptiness so why that’s why it from here to there this is the main point. Not paying proper respect to the, the, the, the to you, to guru too. To dualistic view, subtle dualistic view, whatever wrong thought, view, actions in between. All may bless to be stopped immediately. Proper guru yoga practice to ultimate enlightenment. Whatever proper things there may please to be blessed to develop it immediately. Okay. The first request is to stop the wrong. Second request is to develop the right. The third request je che (Tibetan verse) [1:30:19.8] outer, inner- outer, inner, secret obstacles are should be dissolved without rising or if raised, if rised should- may please-