Archive Result

Soundfile 19901007GRLR1

Speaker Gelek Rimpoche

Location Ann Arbor

Topic Lam Rim/Ganden Lla Gyema

Transcriber Robin Trimarchi

Date

0:00:00.0 [TIBETAN]

0:01:31.5 You’re supposed to say on the Heart Sutra here, but erm, we don’t have the English translation, either not available or made not available, so. Okay, so next month [side talk]. Ah, so, hum. So, everybody has the copy of the Ganden Lha Gyema. Um, in the tradition teaching of this lamrim, ah, there’ a different one, because eh, you will going to, you, you go saying the Ganden Lha Gyema here will the Six, um, with the Seven Limb. And normally, in lamrim, there is separate thing called, eh, Six, eh, Preliminaries. The principle of the Six Preliminary is more or less Seven Limb. So, Ganden Lha Gyema is short, and so we, so much busy, everybody is busy, so, to save the time we’re doing this. Otherwise, in normal lamrim tradition they’ll be Six Preliminaries known as jor chö in Tibetan. Uh, jor chö, and that’s there. And so, because if you notice somewhere else, somebody doing something different, so, don’t say, well, that’s wrong or this wrong. There is reason why we are doing differently, to save time. In principle, it is almost same. So, that’s why. Um, the jor chö, if you have to do it, like 46 pages in Tibetan, that’s there, so. Normally, what I notice is, is when they translate like a couple of pages in Tibetan, when they translate, it becomes, if it’s one page in Tibetan, normally it becomes two or three pages in English. So, it will be very long. And um, I understand Geshe Sopa in, eh, Wisconsin has abbreviated version of jor chö, he made it, few here few there, and then, sort of, made shorter jor chö, but erm. So, why make it. It is, eh, Ganden Lha Gyema is almost the same thing as [?], so. Maybe use that, so. That’s what we’re doing it. And many of you have the, when you say those words, the words of Ganden Lha Gyema, uh, you know the meaning. But many of you often don’t know. So, in order to benefit everybody, I want it, we will give you very short summary of each words by the, the older, old people here.

0:04:33.2 And um, very short summary, each verse. So, then it will not be talking, it be short, which you can think and meditate. And it’s not be talking. Not explanation. It is very brief, you can think that’s what going to be. Okay? Ah, it gives, two, two, plus two opportunity the people review how much they know, and as well as the new ones we pick up. And if any corrections has to be made, we intervene in between. And uh, that’s what it’s going to be, and how it’s going to be function. So, what do we have on the beginning? What do we have at the beginning? Okay, thank you. So, so, first is, eh, the word what we have is,

SANG GHE CHÖ DANG TSOH KYI CHOH NAM LA

JANG CHUB BAR DU DAG NI KYAB SU CHI

The first two lines are taking refuge to Buddha, Dharma and Sangha. The refuge taking is, hmm, is uh, important, uh, the doorway to the Buddhist practice. So that the practice become a Buddhist practice or not Buddhist practice depends, uh, whether there’s refuge taking to Buddha, Dharma and Sangha is been oriented or not. So, therefore, we take refuge to Buddha, Dharma and Sangha at the first. Buddha, there are two points: causal, causal refuge and result-oriented refuge. The causal refuge here is the, the, uh, the historical Buddha, and it is development, spiritual development within that person is dharma, and um, actually is makes easy like this. [TIBETAN] So, the body of the Buddha, historical Buddha, is the sangha. The sound and speech of the historical Buddha, which is the result of their spiritual development, because of their experiences sharing, so that is dharma. And the mind is Buddha. So, historically Buddha, Dharma and Sangha, the body, mind and speech as object of refuge. So, which, that is the causal refuge. The result-oriented refuge is similarly looking for your own future Buddha, your mind as future Buddha, and you are, you are, uh, spiritual development is future dharma, and your pure body as future sangha, you can also do that way.

0:07:42.1 So, when you say, Sang ghe chö dang tsoh kyi choh nam la/Jang chub bar du dag ni kyab su chi, so, I take refuge not only now, till I obtain enlightenment. And so, when you say these words, you visualize as refuge tree in front of you. That is the refuge Buddha, ah, Buddha Shakyamuni. And then there’s, ah, in front of you, which is the, uh, the body is the sangha. The sound is dharma, uh, speech is dharma. And mind is Buddha. So, you take refuge to it. Seek help, guidance, protection. Not only now, but till I obtain enlightenment. Till I’m perfect. Till then, I seek refuge to them. Okay? And why you seeking refuge? But after seeking refuge, and then, ah, next two verses. Um,

DAG GI JIN SOG GYI PE SO NAM KYI

DRO LA PÄN CHIR SANG GYE DRUB PAR SHOG

By generating, by any activities that I will do after taking refuge, I accumulate merit, and uh, so, why I’m accumulating merit? Because I need to become a buddha myself in order to help all sentient beings. And so, for that reason I would like to become a buddha. So, I take refuge to Buddha, Dharma and Sangha, I generate pure thoughts. The thought that I would like to obtain Buddhahood, eh, Buddha, and so that I can help all sentient beings I will do everything. Every activity, and particularly learning, practicing of lamrim, and obtaining Buddha-mind. So, I will become a Buddha and helping to all other sentient beings. And that’s what you generate thought. And um, that is the, and then within that, you take refuge, visualize Buddha in front of you, and say those words, take refuge, and generate bodhimind, and finally, dissolve the Buddha to yourself. And you yourself become a Buddha. You yourself become a Buddha, and light radiates from your body and reach to your people around you and reach to everybody. Beyond the building, beyond the place, beyond the state. Beyond this universe, reach everywhere. Just by the touch of light from your body, all the inhabitants become pure, and environment become pure, inhabitants become a buddha. And light gradually withdraw and dissolve to yourself.

0:10:31.9 And that will be refuge taking and generating, uh, uh, actually, it is not really a good generation of bodhimind, altruistic mind, but still, it will serve purpose. So, the moment you say the word, visualize Buddha, take refuge, and, and generate pure thought, dissolve Buddha to you, light radiate from the body, reach everybody, just by the touch of light all environments become pure, and all inhabitants become enlightened beings. That means you’ve done your work, and then the light dissolve to you. And that is brief when you say those words. And we say three times.

SANG GYE CHÖ DANG TSOH KYI CHOH NAM LA

JANG CHUB BAR DU DAG NI KYAB SU CHI

DAG GI JIN SOG GYI PE SO NAM KYI

DRO LA PÄN CHIR SANG GYE DRUB PAR SHOG (3x)

So, what you meditate what I mentioned earlier to you. Taking refuge to Buddha, Dharma and Sangha. This (causal?) Buddha. The body of the Buddha is sangha. Spiritual development of the Buddha is dharma. And mind of the Buddha is Buddha. So, I take refuge, seek help, protection, and the stage of the Buddha itself.

0:13:31.5 Till I obtain enlightenment for the stage. And generosity and every other activities that I indulged in it, I accumulate, particularly by listening, learning, meditating and practicing this path. And I would like to obtain Buddhahood, therefore I will do this. Finally, Buddha dissolve to you. Each one of us become a Buddha. We generated light through our body, wishing everybody well, including myself. And just by the touch of the light, every environment become a pure. Inhabitants become transformed, become a buddha. And light dissolve to myself. That is over now. When you meditate, try to be quiet, everybody. Don’t turn pages around or anything. [side talk]

0:16:22.7 Now this is called ‘refuge,’ okay. And in the lamrim you’ll find a very detailed refuge. Luckily [side comment checking on things] … So, and, uh, so, I might well as start (disputing? distributing?) it. Where are the outlines of the lamrim. Luckily, we found outlines and use it. [more side talk, long pause] These are the simple outlines, okay, the points. [more side talk, long pause]

0:19:57.4 We’re going to talk here, will be, okay, now, uh, uh, okay. [side comment] Okay good, thank you. Okay, now, please, um, during teachings, meditations, there some discipline has to be. So, just don’t get up unless you really have to go to, really positive have to go to toilet. If you can bear it, just try to bear it. [side comments] Try to be little disciplined, okay. And um, so, uh, so, uh, we are, what we going to do is, we going to be shorter and easier. But basis of what going to teach is, the teaching will be done, there are lot of different lamrims, but basis of which we’re going to do the teaching are mostly, eh, common to be given by Pabongkhapa. Ah, the teaching, Pabongkhapa, and taking note by one of my late master Kyabje Trijang Rinpoche. And that’s called, eh, that lamrim particularly known as Nam grol lag bcangs in Tibetan, which is called “Liberation in the Palms.” And uh, so, but I’m not going to go so detail what they have in there. And uh, so, uh, the fortunately, the first volume of the “Liberation in Palms” is now available. Uh, what happened last two years, the Wisdom Publication has been announcing that they’re going to publishing that. And uh, number of people have ordered, right, you did order, didn’t you? So, but now, that different edition of “Liberation in Palms,” not the Wisdom one, different translators translate differently. So, anyway, the other one is available. The first one was available, you got 50 copies here. And it comes for $12.50. And it is published by the, what is it? East West Publications or something? Mahayana, Sutra and Tantra Publications. Mahayana, Sutra and Tantra, they have done that. And we got 50 copies here. And uh, it is, eh, the price is $12.50, right? And the outlines are here separately. And this is slightly different, again, then what you find in the book. The wordings will be different, again. So, because, you know, when they translate into English it becomes two different things, in English, that’s what’s happening. So, normally in that, in that book itself there’s no outlines available.

0:23:00.7 Outlines are not there. But, eh, Geshe-la in New Jersey had put all the outlines in bold inside the book. So, you can see it clearly in this, uh, copy here. And also, [side comments and conversation] So, that’s that. And if you want “Liberation in Palms,” it’s available here, because I’m sure everybody will want it. Because the preliminaries, uh, what I did last one, the earlier teaching, I haven’t talked preliminaries at all. Almost none. And the first volume here is mostly preliminary. So, I thought we’ll, both groups are been needing it, these copies. Maybe we need another set because probably … so, that’s the, and that’s what’s available. Makes much easier, anyway. So, now, since we are not going to go in detail in that long six preliminary style, even though all the informations will be available in the book, but we are doing slightly different. So, we’re doing Ganden Lha Gyema. Ganden Lha Gyema is based on the guru devotional practice based on Tsonghkapa. Even you read in the sixteens is also based on the Tsonghkapa, but eh, little more complicated than this Ganden Lha Gyema one. So, but still, it based on the Tsonghkapa guru devotional practices first. So, here, since we’re doing the Ganden Lha Gyema shorter way, so, this has separate visualization. It is, now we have done the refuge, refuge, based on Buddha. Buddha dissolved, everything’s over. The first chapter is over. Second now is the Ganden Lha Gyema. So here, visualization, the first one I will explain a little longer because of the basis of the visualization.

0:26:02.9 So, you’re sitting here, and in front of you, and if you look slightly up and sort of very far away, you completely visualize Pure Land of Tushita. The Pure Land of Tushita is Buddha Maitreya, Buddha of Love. Maitreya’s land. It’s also sort of a steppingstone for the official Buddha’s to appear in the human land as, eh, as this, what we call it, Jambudvīpa, the, the human beings in this universe is called Jambudvīpa. And to appear here as official Buddha, and steppingstone is from the Tushita. So, Buddha Shakyamuni is the present official Buddha. The next official Buddha will be Maitreya, the Buddha of Love. But at the present, Maitreya is the, holding the office in the Pure Land of Tushita as a head, to make it easier. As eh, as eh, Buddha in charge of Tushita, that is his office there. From there he will become as official Buddha in this human land, [?]. So, that’s steppingstone from there. So, that is the Pure Land of Tushita. So, in the pure land, just visualize there and the pure land, with the pure land with all the qualities of the pure land. I’m not going to go in detail. Qualities of pure land means there’s nothing impure there. Everything, environment is pure, the, the, the ground is perfect, the mountains, the hills are wonderful, the rivers are beautiful, the lakes are great, and uh, the trees are good, even grasses and the flowers and everything is pure. What is ‘pure’ mean? The pure means it is not created by ordinary karmic result. If it’s created by ordinary karmic result, then there is always as fault. And since pure lands are not created by ordinary karma but extraordinary karma. It is the wisdom, or the spiritual development of those inhabitants have produced, there are universe, or there are environment. So therefore, there is nothing impure. So, it is pure land means the ground is pure, the pure water is pure, inhabitants are pure, even the fishes are pure there. It is the manifestations of the enlightened beings are over there.

0:29:02.9 So, that’s way, everything, birds and everything. That’s why you hear the birds give teaching of dharma and this and that are all because of it is pure. So, visualize a little distance from us, but uh, within sort of reach of, uh, ah, so, we can see it. Pure land. Slightly above. So, I’m not going to go in detail, otherwise I can take whole time here. So, there’s a pure land. And there are lot of enlightened beings are very active and lot of activities going on. Sort of, lot of things going. Some, some enlightened beings going out of their pure land to carry out some activities. Some have finished, completed their work and returning, and some are going on, doing things in there, some are going in and out, sort of, you know lot of activities are within … in other words, it’s not completely quiet and dull. It is, eh, wonderful, yet, slightly, sort of, multiple activities going on. Yet, very peaceful. And wonderful. And uh, when you look in there, the most important deity, or the principle buddha in there is Buddha Maitreya. And when you begin to look at the heart of the Buddha Maitreya, and you can see from the heart of the Buddha Maitreya the great Tsonghkapa along with the two disciples. Even you cannot visualize disciples, that’s okay, Tsonghkapa, so you see the picture, Tsonghkapa with disciples throughout your, you been surrounded with this picture. So, they’ll be no problem to visualize. The whole idea of making funny thing round, putting up all this different, all the pictures around is to help your visualization. That’s one of the purpose. It’s not decoration. So, that’s why wherever you look, you see this pictures, in this room, at least, around is that reason. So, Tsonghkapa with two disciples. Even you can’t picture the disciples, it’s okay, Tsonghkapa comes on the tip of cloud. Very nice white cloud will come right in front of you, and uh, if you, oh, I completely forgot. Even in front of you, you should visualize one just like that one. Ah, before even going to Tushita, okay? Um, if you don’t have it, then it’s alright. Just come from there and be in your front. Even then it’s okay. So, just in the front of you, and that it, we call that Supreme Field of Merit. The earlier Buddha, which you have visualize is, eh, …

0:32:01.8 … what you have visualized is, eh, the refuge tree. The refuge Buddha. Not free. Tree, that means they have to be lot of other things. I think we’re not capable yet. So therefore, I just introduce refuge object, that’s Buddha. Now your Supreme Field of Merit. For refuge also there’s tree. If you have time and opportunity to read the book, in that book it detail, they mention the refuge tree. And uh, and uh, Supreme Field of Merit tree. We have a picture hanging in there, but in that book there’s a lot of picture, and there’s an empty spot where water’s filled, everything worked out in modern American style, so, it’s very easy to read and understand. And all this in that book. So, what else? Okay. So, you visualize, instead of tree, you just visualize Tsonghkapa in front of you. Which is inseparable that of your own spiritual masters, no matter you have. All of them become one. And in the shape of Tsonghkapa. And uh, that was in front of you. And that is the, your Supreme Field of Merit. The first verse is invocation of the Supreme Field of Merit.

FROM THE HEART OF THE PROTECTOR OF THE HUNDREDS OF DIETIES OF

THE LAND OF JOY, COMES A CLOUD THAT RESEMBLES A MASS OF

FRESH WHITE CURD.

OMNISCIENT LOZANG DRAKPA, KING OF THE DHARMA,

TOGETHER WITH YOUR SONS, I REQUEST YOU TO COME HERE ON ITS TIP.

So, now the pure, from the Pure Land of Tushita, Tsonghkapa emerged from the heart of the love/compassion Buddha, Buddha Maitreya. Buddha of Love, Maitreya. And being in front me, my Supreme Field of Merit, which is inseparable than that of my spiritual masters. A living one. Not a drawing, not a picture, but a living being. Human being in front of us. So, after invitation, ah, then the first thing is request to remain.

0:35:07.0 [side comment. long pause, audio pauses, resumes mid-verse]

[student speaks: … in front of me, and he’s seated on a lion’s throne, with the sun and moon disc, cushion, and I’m requesting him to stay, and be the Supreme Field of Merit for me until I’ve reached enlightenment.

[audio pauses, resumes] 0:36:08.6

O VENERABLE GURUS WITH WHITE SMILES OF DELIGHT,

SEATED ON LION THRONES, LOTUS AND MOON IN THE SPACE BEFORE ME,

I REQUEST YOU TO REMAIN FOR HUNDREDS OF EONS IN ORDER TO

SPREAD THE TEACHINGS, AND BE THE SUPREME FIELD OF MERIT

FOR MY MIND OF FAITH.

So, not only they have come, invited and they been in front of me, but I request them to remain here as long as I need it. As long as the purpose is not, as long as there’s a purpose. The purpose will be, it’s mentioned in the words, for, be my Supreme Field of Merit, all this. Even you can’t visualize sun and moon and all this, throne and all this, doesn’t matter. But just picture it and concentrate it, meeting a strong request to remain there, please remain there till the purpose been fulfilled. [audio pauses, resumes] Short one, very short one. [student responds: Okay. In the next, we acknowledge and recognize the qualities of the Buddha, the Dharma, and the Sangha] Excuse me. [student continues: well, we recognize the ...] We’re not dealing with the Buddha, Dharma and Sangha just now. [student continues: We recognize mind, speech and the bodies. We see the qualities that we wish to also develop and obtain for ourselves.

0:38:00.0 (student continues): So, if we praise the qualities, and at the same time request for ourselves the basic of these that, we don’t request, but we acknowledge those qualities, and in prostrating to those qualities, we hope for those qualities for ourselves].

YOUR MINDS HAVE THE INTELLECT THAT COMPREHENDS THE FULL

EXTENT OF WHAT CAN BE KNOWN, YOUR SPEECH, WITH ITS

EXCELLENT EXPLANATIONS, BECOMES THE EAR-ORNAMENT FOR THOSE

OF GOOD FORTUNE, YOUR BODIES ARE RADIANTLY HANDSOME WITH

GLORY RENOWNED, I PROSTRATE TO YOU WHOM TO BEHOLD, HEAR, OR

RECALL IS WORTHWHILE.

So, so, we praise the Supreme Field of Merit by their qualities. Quality of the body, mind and speech. And also, prostrate here means I acknowledge your qualities, and I bow, admire the qualities. At the same time, I will also seek that quality for myself. So, word chag tsal in Tibetan means, ‘I prostrate. Mean, I acknowledge and also admire and seek that for me. So, we acknowledge the body, mind and speech qualities. Praise, admire and [?] for me. Could you stop taking notes and turning pages, please. And when we’re meditating. Otherwise, it gets everybody distracted. [audio pauses, resumes] … Particularly, the specially quality is, if we see it, it makes it worth, if we hear about it, it makes it worth, even if you remember it, it helps. So, not only the quality of the body, mind and speech of the Supreme Field, but it is also very purposeful. Just by seeing it, it helps to liberate. Just by hearing about it, it helps liberate. And just be, just remembering it, self, it helps tremendously.

0:41:05.3 So, I admire those qualities and seek it for me. Now the next is offering. Now you can take notes. So, see the, if you’re meditating, if you distract other people, it’s not good. Now the next is, is eh, what is it. What is next? Offering. So, (name). [student speaks: Having praised and asked to seek their qualities, I now visualize myself giving those wonderful things from my world, I do this not because they need them, but because it’s helpful for me to, to give them all these beautiful, beautiful gifts. And as soon as I give them, I visualize them being, becoming very, very pure gifts and then multiplying so I can give them just a few things. But, in my mind I multiply them many, many times over so there are, are, I visualize mountains of gifts all around them. All very pure. I visualize them, um, accepting these gifts that I have given them, and they, um, gesture to me a little nod, or a little thank you nod and accept the gifts that I have given them, and all the multiplication of the gifts.

PLEASING WATER OFFERINGS, VARIOUS FLOWERS,

FRAGRANT INCENSE, LIGHT, AND SCENTED WATER,

THIS OCEAN OF SUCH COULD-LIKE OFFERINGS, BOTH ACTUALLY

ARRANGED AND MENTALLY CREATED,

I PRESENT TO YOU, O SUPREME FIELD OF MERIT

So, I make offerings, all this mentioned here and other. And particularly all my good work, virtue. My accumulated merit, past, present, all the merit that I have. And good, virtuous. And especially my practice. All this are, those of you who know, inner, outer, secret, suchness offering. Then you visualize here.

0:44:03.0 Those who are not familiar with those, there will be two things. Outer, material offering; inner, practice offering, practice. Okay. That are, these are the two most important thing. And multiply them as (name) mentioned. The moment you say, for example, the moment you say, ‘flower,’ the flower filled up all the open space, completely filled up. And like that manner. And we offer. Happily, accepted. (long pause) Okay. Next is, purification should be next. [audio pauses, resumes]

[student speaks: …negative actions that I have committed throughout my life, and even all of the lifetimes in which I’ve been accumulating negative actions through my body, speech and mind, and reflecting on the destructive results that are produced when these actions. I truly regret from the very bottom of my heart, then pray before (?) that I not repeat them again, and be supported in my determination never to repeat these actions again. And I am blessed by Je Tsonghkapa to purify this accumulation of negativity, these broken vows, and um, purify from this light radiating from the heart of Je Rinpoche, filling me up and eliminating all of the negative accumulations. And they become released from my body, and all the negativities of all others, likewise, through me become purified.

WHATEVER NON-VIRTUES OF BODY, SPEECH, AND MIND

I HAVE ACCUMULATED SINCE BEGINNINGLESS TIME,

AND ESPECIALLY ANY TRANSGRESSIONS OF MY

THREE VOWS, I CONFESS OVER AND AGAIN

WITH FERMENT REGRET FROM MY HEART.

This is an opportunity for me to purify.

0:47:01.5 I purify all the wrong, negative karma that I have collected from the limitless of the beginning, that I know of it, and I don’t know of it. I purify by applying four powers. Then the power one, I have already established it because there I have taken refuge and generated love/compassion to all beings. That will, that was power one. Power two – I regret all this non-virtuous very strongly. Very strongly. I knew it will bring negative result, and therefore here is opportunity for me to purify. I take the opportunity, I regret that I did it wrong. I regret, regret to the extent that I have taken almost like a poison, I regret that strong. And I repent. That be power three. I regret, and I will not repeat. And I do have action of practicing. That will be the antidote action. That are, these are the four powers. By applying four powers I purify all my non-virtuous here, as Buddhas have committed by application of four powers there’ll be no non-virtuous which no one cannot purify it. So, I’m taking the opportunity here by, by applying four powers. I’m purifying all my non-virtuous. (long pause). Next is, easy way of accumulating merit. That is rejoice.

0:50:01.1 [student speaks: So, like Rinpoche said, the next verse is to, um, easily and, kind of, quickly accumulate as much merit as we can because we need a lot of merit. So, instead of getting negativity from, when someone else does a good, uh, good act or accomplishment, instead of becoming jealous or, you know, having bad feelings about it, which would cause me negative, uh, problems and non-virtue, instead of that, sort of motive, attitude, what I want to do in this rejoicing verse is to rejoice in all the virtuous acts and behaviors have done, um, especially Je Rinpoche, um, and I can use his, you know, his life as an example how he …] Excuse me, but the word ‘Je Rinpoche’ here is referring to Tsonghkapa. This was introduced by (name), so, probably people may get confusing, okay. They said ‘Je Rinpoche,’ but they should know what that means. [Student continues: So, but um, we, I mean, just on the most simplest way, he turned away from the Eight Worldly Dharmas like praise, and blame, and, um, pleasure and pain, and those things, and he was able to make his life worthwhile, and obtain enlightenment, and help so many people with all of the practices he created, and the way he, sort of, just had a tremendous impact on Tibetan Buddhism in terms of his innovative techniques. And also, all the people around who I know who do good things, and even my own actions that I’ve done that have been, that have been positive. Just trying to think of all those things and be happy about them, and um, hope that they can, you know, just hope that it keeps going and increasing like that kind of way. And it’s sort of like a business adventure because you just, instead of, instead of getting negativity, like, for every time you rejoice or every time you’re happy about someone else’s action you get all of the profits. So, it’s an easy way to get, to get good merit.

FROM THE DEPTHS OF HEARTS WE REJOICE, O PROTECTORS,

IN THE GREAT WAVES OF YOUR DEEDS, YOU WHO

STROVE TO LEARN AND PRACTICE IN THIS DEGENERATE AGE,

AND WHO MADE YOUR FULLY ENDOWED WORTHWHILE BY

ABANDONING THE EIGHT WORLDLY FEELINGS.

Here we rejoice. We learn getting jealous on the other is non-negative.

0:53:03.5 It brings negative result. Instead, if you rejoice other’s good work, whether it is genuine or not genuine, whatever it might be, but it is good work, so we rejoice that. And particularly we rejoice the great work done by the great enlightened beings. We really rejoice it from the bottom of our heart. Appreciate, rejoice. By, by rejoicing it, we accumulate tremendous merit. And I’m taking the opportunity here and rejoicing. All the good works done by everybody. And particularly by the enlightened beings. The next is, request for teaching.

[student speaks, mostly inaudible: … and that we are able to fully integrate these teachings. And in our hearts, we offer a thousand (?) to the Buddhas, to the (?), teachings that we (?).

YOU, THE MASTERS, MAY YOUR SKY OF DHARMAKAYA

DEVELOP THE CLOUDS OF LOVE AND COMPASSION, AND

SHOWER THE PROFOUND AND DEEP TEACHINGS

AS SUITABLE, ON THE GROUND OF YOUR DISCIPLES

Next is dedication.

[student speaks: All the merit that we, through these practices having performed, that we accumulate, um, to this meditations to the, the uh, one of the practices that are offered to us that we accumulate all this merit …

0:56:08.0 … instead of just, uh, taking the merit and, uh, you know, trying to use it for our own benefit, which we do want to do, but, um, if we only take it for our own benefit, then there’s the possibility that, uh, if through anger or some kind of hatred, or really strong negative emotion, we can destroy all the benefits of that accumulated merit. So, in order to protect that merit that we’ve generated, um, we dedicate to the benefit of all other sentient beings because, uh, ultimately that’s our highest goal anyway. And we’re included with all those sentient beings, as well. In doing this we protect all that accumulated positive dharmas, and we protect that from the possibility of losing it through anger. And it helps so that we can use that merit as a higher goal (inaudible)].

I DEDICATE WHATEVER VIRTUES I HAVE EVER COLLECTED

FOR THE SAKE OF THE TEACHINGS AND OF ALL

SENTIENT BEINGS, AND IN PARTICULAR FOR THE ESSENTIAL TEACHINGS

OF VENERABLE LOSANG DRAKPA TO SHINE FOREVER.

The dedication is important. It is protecting all the good works, not to destroy, so I dedicate all my work, good works, to obtain everybody enlightenment. (long pause) Now the next is, what, what, what do we visualize when the next verse comes? (name)

[student speaks: I visualize a little mini Tsonghkapa coming from the Tsonghkapa that was before me, and he comes and sits on my crown. And he dissolves down into my heart, and …]

Not yet. Comes on my crown and sits. O, precious, what is it? Glorious …

O, GLORIOUS AND PRECIOUS ROOT GURU, COME TAKE YOUR

LOTUS AND MOON SEAT PLACED HERE ON MY HEAD

AND KEEP ME SAFE IN YOUR GREAT KINDNESS.

BESTOW ON ME PLEASE THE POWERFUL ATTAINMENTS

OF YOUR BODY, SPEECH, AND MIND.

0:59:03.3 Now, this is necessary if you feel uneasy, uh, this is not absolutely necessary to have the duplicate Tsonghkapa coming on your crown. If you can learn easier from the front, that’s also okay. If it’s not easier, and if you want it to be on the crown, that’s, permission has been given. Whole reason is, if you wanted to do a purification through nectar and the light, and then if it’s easier, somebody straight on the crown and the nectar comes down, the nectar, the light and the liquid comes down and be able to wash and purify, and all this. And not only purify or develop, uh, the life, um, and there are four activities – purifying, developing, increasing power or the capability, and uh, and even, if necessary, wrathful activities. Capability to building it up. So, through light and liquid visualization, if it’s easier to have something on the crown, then it, that’s why the duplicate is there. If not, if you can do it from the front, light coming, then it’s not necessary. But, since it’s already composed in that manner, so we say it. Now, next goes the mantra. The migtsema mantra. Okay – MIK ME TZE WAI TER CHEN CHEN RE ZIK – the first word. What is meaning of that?

[student speaks: The meaning is that we acknowledge that Tsonghkapa is a manifestation of Avalokiteshvara, and that he reflects the compassion which is based in wisdom so that the compassion derives is the, actually the compassion just united with understanding wisdom.]

TRI ME KYEN PAI WANG PO JAM PEL YANG, the next. Very nice short, short way. Try to produce, eh, material toward visualize and meditation.

1:02:00.4 And during that, if we say a lot of discussions and this, a lot of talk or discussions, then we’ll destroy that. That’s why.

[student speaks: The second line is saying that, just as Je Rinpoche’s embodiment of Avalokiteshvara, also, he’s the embodiment of Manjushri, who has the complete understanding of wisdom. The perfect understanding of wisdom.

The Manjushri is the embodiment of the wisdom, which is inseparable than that of compassion. In reality, Tsonghkapa is the embodiment of wisdom and embodiment of compassion. DÜ PUNG MA LÜ JOM DZE SANG WAI DAK.

[student speaks: This is recognizing Je Tsonghkapa as also embodying the third of these families, Vajrapani having power to defeat all of the enemies, which primarily being the internal enemies of the self-cherishing attitude. But also, the destructive and obstructive spirits and external negative influences, as well.

GANG CHEN KE PAI TSUK GYÄN TSONG KHAPA/LOSANG DRAK PAI ZHAB LA SÖL WA DEB. There’s no need for explanation, that’s clear. So, since this is done in Tibetan, so crown jewel of learning Tibetan, or something. Tsonghkapa Losang Drak Pai Zhab La Söl Wa Deb. Losang Drak Pai is the personal name of Tsonghkapa. Losang Drak Pai Zhab La Söl Wa Deb. Zhab La Söl Wa Deb, to the feet. Again, Söl Wa Deb, the word Söl Wa, there’s a lot of explanations. Maybe I don’t do it today. Anyways, praying, seeking quality, and these are the thing. Okay, now, what you do here, you, these are the qualities. In other words, the activity of the enlightened beings, if you, if you, if you look at them, there’s multiple activity. But, if you conclude it, if you make a package, if you compartmentalize, then there only into three activities, three. The compartment one – the love/compassion compartment. Compartment two is the wisdom compartment. Compartment three is the capability of deliver it. So, there are no other thing there. Activity of the buddhas and bodhisattvas. That’s why (name) mentioned three, three families did you say? Three family. Okay. Three family, the word family here go on from Tibetan. [TIBETAN], so, from there he had brought that in. But actually, if you, it’s easier for us, if you sort of make them three categories. So, category of love/compassion oriented. Category of wisdom oriented. And category of capable to deliver it.

1:05:07.4 So, there are no other. I mean, you can’t find any else, can we, beside that? When it’s missing, an then it’s not an enlightened activity. If there’s love/compassion oriented missing, then it’s clearly indicated and not activity of enlightened beings, it’s something else. Where there’s no love/compassion. When there’s no wisdom, it’s also clearly mentioned, means, it must be good thought and pure motivation and meant good for you. And meant well. But however, there’s no good judgement how to do it. So, there’s wisdom’s missing. So, it’s sure not enlightened being’s activity. And uh, when there’s no capable of delivering it, okay, you, the good idea and good compassion, but we don’t know what to do with it. So, the capability of delivering it. So, all three together combined is the enlightened activities, actually looking, you will not find anything else out there. When you looking anywhere, there’ll be millions of different activities. But if you really analyze them and put them in some kind of categories, you’re not going to find third utensil where you can put them in. Like, you know, you can put in salt, and tea, and sugar, all this type of thing, but then you can put them, right? You can’t find another one where you put them. You know what I mean? So, that’s what it is. So, here, and in other words, Tsonghkapa is the only implement, something which you can think about it and [?] about it. And while we’re using Tsonghkapa, because there’s lot of other reasons. However, we’re not try to use some guy in Tibet who had come 500 years before. And also, you don’t even know how to pronounce their name. It’s not that one. But we’re try to use is the role model for our spiritual development. That’s why we’re using it, okay? Role model. So, don’t think some guy who had been 500 years before, who’s name I don’t know even to say. Whether it’s Tsonghkapa, or [?], or whatever it is. (chuckles) But, eh, ah, or Je Rinpoche, or Losang Drakpa, or so many things. But, eh, it is producing role model. Okay? So, now, visualization here will be very short one I give you. Not only thinking qualities of the love, compassion, wisdom, and capability. Love, compassion, altruistic attitude. And the wisdom, and capability. Uh, so, the, you know why, in the Buddha, we have the Buddha, Buddha of Compassion, Buddha of Wisdom, and Buddha of Capable. That’s why three family that (name) mentioned.

1:08:04.3 Ah, three family. Family of love. So, that’s why embodiment, the word come there. All the loves of the Buddhas have collected, and we have to show a physical form. So, they created Avalokiteshvara. Male, female version. The female version will be Tara, and male will be the Avalokiteshvara itself. And then, eh, the Manjushri, the wisdom. It embodiment is the symbolic. In other words, all the wisdom and love and compassion. So, when you, when you bring in the symbolic, like a letterhead, when you have letterhead, you get logo. And logo said indicating something else. Right? Give you the picture behind. Right? The idea behind. What is standing for? So, when you see the Avalokiteshvara, it is the symbolically giving you the picture of love/compassion, and altruistic attitude. And when you give the picture of Manjushri, it is the symbolic of wisdom. And you giving what Vajrapani, it’s the symbolic of capability. Capable. Or, even anything, or, or even power of destruction, too. If anything comes on the way it can be destroyed. That is, inner enemy and outer enemy, whatever, can be destroyable. So, that’s what it is. So, symbolically giving those names of different physical beings. And then, Losang Drak Pai Zhab La Söl Wa Deb. So, Losang Drak Pai, your Supreme Field of Merit, it is in reality, it is equal to Manjushri. Equals to, to Vajrapani. Equals to Avalokiteshvara. Not only equals to, but also, it has all the capability of, uh, eh, as much as the Avalokiteshvara has, your Supreme Field of Merit has. As much as the Manjushri has, your Supreme Field of Merit has it. As much as Vajrapani has it, your Supreme Field of Merit has it. Not only they have the capability, your Supreme Field of Merit is also inseparable than that of Manjushri, than that of Avalokiteshvara, than that of Vajrapani. In other words, it doesn’t mean inseparable Manjushri, Avalokiteshvara. It means, means the love, compassion, altruistic-oriented being is this one. Wisdom-oriented being is this one. Uh, capability-oriented being is this one.

1:11:00.4 So, whatever the Supreme Field of Merit, what I have produced here, is in reality, it is all the Buddhas, it is all love/compassion, altruistic, fully developed being. It is the wisdom fully developed being. It is the capable fully developed being. In other words, if you are enlightened, you become this. And when you become this, you’re fully enlightened. That’s what it is. Get it? Very short way to think. Acknowledge. After acknowledging, so, I seek help. I seek help not only for me, all the sentient beings surrounded by me. I’m lead them. So, then I say:

MIK ME TZE WAI TER CHEN CHEN RE ZIK

TRI ME KYEN PAI WANG PO JAM PEL YANG

DÜ PUNG MA LÜ JOM DZE SANG WAI DAK

GANG CHEN KE PAI TZUK GYEN TSONGHKAPA

LOSANG DRAK PAI ZHAB LA SÖL WA DEB

Each word is, I focus more on the love/compassion part. I focus more wisdom part. I focus more on the capable part. Then it comes light and liquid form from the body of Tsonghkapa, from my crown, it, it’s sitting on that, it’s easy to do. Otherwise from there, like a light comes out, like a tube light comes out, and from that light, oh, I should mention all three together. Three tube light comes out and then the [?] join them together, fit on my head, and crown, and the light comes out like that. And then all the liquid follow in there. Yellow, red, white is for purification and peaceful. Yellow is for prosperity. The red is, eh, power. And um, anyway. Uh, the, what is it. Yeah, dark blue is the, uh, is the, the, the wrathful activities. So, all this comes out and reach from my crown to my body and purifies. Like me, all other sentient beings going the same time, simultaneously. And going through, going through my body and washing it from the top, pushing it down, down, and washing from back and completely down, away from my body. All this unwanted energy, negative, bad karma, everything’s going completely away from my body and purify. I become a pure being. That’s one way. Another way is the [?], powerful light and liquid comes, like filling a bottle, dirty bottle. The light, powerful light, liquid, goes, landed on the lower part of the body, all unwanted energy’s will lifted up, washing it, lifted up, and get out of my, all the, all my ear, nose, throat, whatever, or mouth, everywhere, going out of my body completely and overflow the liquid so it doesn’t stuck on body outside.

1:14:01.2 It completely washed out and I become pure. That is second way. The third way is, all my, all my unwanted energy, include especially the ignorance ones, collected like a dark, darkness at my heart level. The moment the light comes from the body of the supreme field, just by the touch of the light in the body, inside me, all the darkness disappeared. In the dark room when turn, turn out, when you turn on light darkness is gone. You can’t say where it’s gone, it’s gone. So, it’s gone, it disappears in that manner. So, any three you can do. That you can visualize. And you can say migtsema.

MIK ME TZE WAI TER CHEN CHEN RE ZIK

TRI ME KYEN PAI WANG PO JAM PEL YANG

DÜ PUNG MA LÜ JOM DZE SANG WAI DAK

GANG CHEN KE PAI TZUK GYEN TSONGHKAPA

LOSANG DRAK PAI ZHAB LA SÖL WA DEB (3x)

MAY THE WISDOM WHICH FOLLOWS LEARNING, THINKING AND

MEDITATION INCREASE. AND MAY THE WISDOM OF TEACHING,

DEBATING AND COMPOSING INCREASE. MAY I ACHIEVE ORDINARY

AND EXTRAORDINARY ACCOMPLISHMENTS.

BLESS ME TO QUICKLY BECOME LIKE YOU.

MAY THE SIMULTANEOUSLY BORN GREAT BLISS SHINE IMMEDIATLEY,

AND THE DELUSION SHADOW OF INHERENT EXISTENCE QUICKLY BE

CLEARED. CUT THE NET OF DOUBTS OF THE TRUE NATURE OF MIND.

BLESS ME TO QUICKLY BECOME LIKE YOU.

FOLLOWING A KIND MASTER, FOUNDTION OF ALL PERFECTIONS,

IS THE VERY ROOT AND BASIS OF THE PATH.

EMPOWER ME TO SEE THIS CLEARLY

AND TO MAKE EVERY EFFORT TO FOLLOW WELL.

PRECIOUS HUMAN LIFE GAINED BUT ONCE

HAS GREAT POTENTIAL BUT IS EASILY LOST …

[audio pauses as they recite Foundation of All Perfections, then resumes]

… AND QUICKLY ATTAIN THE STAGE OF HOLDER OF DIAMOND KNOWLEDGE.

O GLORIOUS AND PRECIOUS ROOT GURU,

COME TAKE YOUR LOTUS AND MOON SEAT AT MY HEART

AND KEEP ME SAFE IN YOUR GREAT KINDNESS.

BESTOW ON ME PLEASE THE POWERFUL ATTAINMENTS

OF YOUR BODY, SPEECH, AND MIND.

O GLORIOUS AND PRECIOUS ROOT GURU,

COME TAKE YOU LOTUS AND MOON SEAT AT MY HEART

AND KEEP ME SAFE IN YOUR GREAT KINDNESS.

HELP ME TO ACHIEVE ORDINARY AND EXTRAORDINARY

ACCOMPLISHMENTS.

O GLORIOUS AND PRECIOUS ROOT GURU,

COME TAKE YOUR LOTUS AND MOON SEAT AT MY HEART

AND KEEP ME SAFE IN YOUR GREAT KINDNESS

REMAIN STEADFAST UNTIL I ACHIEVE BUDDHAHOOD.

IN LIFE AFTER LIFE, SUPREME MASTER TSONGHKAPA

PLEASE BY MY MAHAYANA SPIRITUAL GUIDE.

MAY I NEVER BE SEPARATED FOR EVEN A MINUTE

FROM THE STAINLESS PATH PRAISED BY THE BUDDHAS.

1:17:03.6

IN SHORT, THROUGHOUT ALL MY LIVES

MAY I BE GUIDED BY GREAT SPIRITUAL FRIEND MANJUSHRI.

MAY I ALWAYS MEET THE SUPERLATIVE PATH

SHOWN BY TSONGHKAPA.

When you say the dissolving there, O precious root guru, and take lotus and moon seat, ah, what you, what you visualize here is that Supreme Field of Merit, what you have in front, it become a very small, like light small, in the light side, and comes through from your crown and landed in your heart. Which is like a, open your heart like eight-petal lotus. And at the center of that, and that little Supreme Field of Merit in the light form remains in there. That’s what you have to visualize. We try to stop there, but people won’t stop what’s going on continuously. So, that’s what, that’s what you visualize. And then the, the lotus will be closed. And then there are lot of other things to way of doing it but doesn’t matter. Just lotus will be closed. And remain there. Remain there till end. End is the, this is not the end of the, until you obtain enlightenment. But end of life. At the time when you die, your consciousness will, sort of, leave the body. And at that time, it opens. Until then it remains. Ah, and then everyday it comes back, and that’s what you do as a practice. And also, if you remember that cloud business. And um, if the, it has very interesting omen. It’s omen, right? Omen. If you still keep on thinking the cloud, continuous, so the, your connection from the pure land and here is, eh, still builds up. So, you sort of, sort of, you still have the, the little ponytail-type of cloud continuously connected. Uh, connected. Uh, that is very good way, you know. In the, in the, in the time of the death it makes easy that transfer one’s mind to the pure land. One being to be moved to the pure land. So, these are some kind of techniques there, and apply on this. So, I think that’s quite good for today. And uh, then if you keep on doing that practice every day, and now you have meaning, halfway you have meaning, you can visualize. And halfway, the more the lamrim goes down, you get more and more. So, this is shorter version of lamrim is the Foundation of All Perfections. That is shorter version of lamrim.

1:20:05.2 Okay. It’s 11:30, we’ll take a break here … [audio stops, session ends].

1:20:13.0 [audio resumes on a new session] So, do kindly generate a pure thoughts. That is the thought of the bodhimind for the benefit of all mother sentient beings, I would like to obtain the stage of the Buddha within, ah, in the short life of this. And uh, for that I would like to, to learn, listen, practice, and obtain, do this sort of thing. And generate bodhi thought, bodhimnd, so that every moment, whatever we do, will become a good practice. And so, and so, in such a way do kindly go, let’s go through and study this. And uh, with the study, what you ever, what you, what you are study is the, study which leads, um, the path that leads the fortunate ones to enlightenment, uh, was expounded by the masters Nagarjuna and Asanga. A profound teaching, it contains the essence of the wisdom of great Atisha and Dharma King Tsonghkapa. Here in the 84,000 teachings of the Shakyamuni Buddha, without exception, have been concentrated into graduated practice that enable any individual to achieve enlightenment. This is the one path all the buddhas have taught. So, that is what is going to be the lamrim practice. So, we have just mentioned it. What does the lamrim practice do? It leads the individual to the stage of enlightenment. And um, where does that come from? It is come from the experience of the Buddha himself, and later a little more elaborated by the great Indian master like Nagarjuna and Asanga. And it also said a profound teaching, it contains all the essence of the wisdom of Atisha and Tsonghkapa. Atisha mentioned here because it is the Atisha who brought this from the great Indian, earlier, like the great university-type of thing, Nalanda and Vikramalashila.

1:23:00.7 The Tibetans call it Vikramalashila. I think the, ah, the normal actual Sanskrit name is the Vikramshila and Nalanda. So, the Nalanda and Vikramshila is the style of learning, uh, um, learning the, the teachings of the Buddha. And also putting into the individual practice. So, there are two ways. One is learning in detail way, and uh, real, become a great philosophical way. And, but the second one is not so much philosophical way, but eh, practical combined with the learning together. And then there are certain way it is, there’s not so much of teaching and not so much of learning, and not so much going in that manner, but just simply, only just sit and meditate this, meditate that, like that. There are sort of three different styles. So, out of three different styles, ah, the style which is really recommended for the intelligence person like you people, it is combination. The combination of, eh, combination, (chuckles), intelligence person like you people, [inaudible]. Ah, really. If you’re really dull and not, I don’t say dull, but eh, if you have a, if you are unable to analyze or think or anything, then there’s a shorter way of doing it, like what we did this morning with the Ganden Lla Gyema portion. Each one of them has one little point. And then you, the one has no capability of judging whether that’s right or wrong, but you just have to do it. And, if you’re lead by somebody else who really can do, who will leading properly, you’re lucky and fortunate. And, if somebody leading you wrong way, you are unfortunate. That’s it. You go with that, and that’s that, because one doesn’t have that, uh, much capacity. But there’s an opportunity, you can do it, that’s way. And, another was very elaborate, very academically, and you go in detail whether this, yes or no, what is contradicting with what, what does that really meaning behind, what is the intention of the, the enlightened beings when they made that statement, and going much detail way. Which is maybe too much for us. So, what is recommended is combination of it. Not be stupid completely, follow it blindly. Not go so much of that way, but sort of combined together. So, the Nalanda and Vikramshila both has all these three different styles.

1:26:02.3 So, so, Tsonghkapa, Tsonghkapa here, ah, Tsonghkapa’s tradition, Tsonghkapa is, eh, it really goes in much detail. Very detail. But in the lamrim, Tsonghkapa doesn’t go that detail. So, yet, it just give you a capacity and room to, to use your intelligent and study yourself, and learn and find out yourself. At the same time, it’s not so much deep into it. And if you look other works of Tsonghkapa, like his works on the other things, uh, then, actually, let me tell it this way. Okay. The Mahayana teachings are much more elaborated and made more clear to us by Nagarjuna and Asanga period. And period before that, uh, the Mahayana is somehow not very clear. It is there, and as you find them there, but somehow, it’s not very clear. And traditional Hindu Buddhist myth will tell you it is gone somewhere, in Naga’s land or somewhere, somebody took it away, uh, under the ocean, over the sky, or this type of Hindu Buddhist myth will tell you. And it was the Nagarjuna, that’s why it’s called Nagarjuna, because he recovered from the Nagas the texts and this and that. And that is the Hindu Buddhis myth. Ah, I don’t buy that, ah, more or less. But eh, it is not really very clear. And then, uh, on the other hand, the others will say, well, Mahayana’s not there at all, it was invented by the period of Nagarjuna and Asanga. And it was not before during the Buddha’s period, I don’t buy that, either. So, it was (chuckles), really, I mean, I have to, may open to you because, eh, so I don’t buy that either because, eh, many, even the Theravadin or Hinayana sutras are mentioned and referred as Mahayana. Even in the Tripitakas, number of times, and that was during that period. It’s available. So, it’s referred to that. So, which means they’re there. Anyway, it is definitely much more elaborated by the Nagarjuna and Asanga during that period. Okay. Let me tell the story, then you’ll know how that happened. Okay. Mahayana, the essence of the Mahayana is divided into, Mahayana is divided into two – sutra and tantra. The tantra is only that’s called Vajrayana, okay. That’s it. That’s separate portion. Now, the sutra part of the Mahayana, which is non-tantric Mahayana, is divided into two.

1:29:05.7 Uh, the wisdom path of it, and uh, method. Method is the love/compassion oriented. Everything geared towards that direction is the, the method part of it. And uh, wisdom is the wisdom part of it. So, what happened is, there are two lineages comes in. One, Nagarjuna and Manjushri, Nagarjuna and all this, one lineage. Which is the wisdom lineage. And then the Maitreya, Asanga, and all this is the, they call it ‘broader lineage.’ I do not know what that book you have in your hand, what they call it, I have no idea. So, so, basically … [audio begins to play over a different audio ….]

SESSION ENDS