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RInpoche: For a white person to know. No, really. We have the intent, in the West, traditions. I mean if there is some white person being there, and then you say is it a recorded document then known. But if not known to the white person, doesn't known at all. So we have that intention, but if not intention, then tendency. Think of that. But, uh, I don't believe in Buddhism that goes that way. If it was known to somebody then it is known. If it is known to somebody then not beyond knowing because somebody knows about it. So if it is beyond knowing of enlightened being but it exists. Is maybe a little fundamental difference of way of looking within the Buddhism, could be. But I think that is one. Anyway, to come to the point, because I don't want a lot of people to be confused too. To come to the point of the Dharma something changeable to hold. I need little better than all phenomenons.

Student: Well the teachings specifically here the Lam RIm.

RInpoche: Ya, I cannot deny that. But thats, that is the relative dharma. what is absolute Dharma? Because we say, we are all here to seek help. To do something. What do you have to do is the true refuge, is the Dharma. Because the Dharma is the only one that helps, not the Buddha, not the Sangha. It’s the Dharma is the only one that helps. So we need the true Dharma. The teaching is a teaching, it’s words. It will help for sure. Or is it written in some book form or whatever it is. But need more than that. We also say Dharma is antidote of the non virtuous. So, well what do the Chicago people think?

Student: The protection? Should we say that the Dharma is the protection against as you say non virtue?

[2:34]

Rinpoche: Protection? How do you protect? Like wearing armor, like old style, like wearing something on your head, or something else on your chest? Or is that a style? What is the protection?

Student: it's inside you. Isn't it inside you? It makes you.

RInpoche: Inside you? How it look like?

Student: It protects you from anger, and ignorance.

Rinpoche: Protect you from anger and ignorance. Okay that sounds better. Better, what is that? What protect you from anger and...

Student: Your practice. Your Dharma. You bring the teachings into your life, with a practice, no? RInpoche: Ya, ya. How about you, Jeff?

Student: The protection would be mindfulness.

Rinpoche: Protection would be what?

Student: Mindfulness.

RInpoche: Mindfulness. Ya, mindfulness protect, no question, it protect.

Student: It would be...

Rinpoche: But whether that is Dharma or not I'm not sure.

Student: Well, iit would be putting the Dharma into practice. So that there wouldn't be any...

[3:54]

Rinpoche: I have no argument with that. I truly, I give it to you but still you don't tell me the real Dharma.

Student: As I understand it, the Dharma is the understanding of our sufferings from the series of cause and effect. And our cause, if we understand this series of cause and effect we can then put into action the mindfulness. We can begin to shape our actions so that our effects will be better. That's how I understand it.

Rinpoche: Hmm, hmm. Chris?

Student: So, what exactly are you asking is the question?

Rinpoche: What is Dharma? Right. As simple as that.

Student: I remember from a teaching a long time ago, the Dharma is the teaching, your, that when you integrate the teachings into your life, the integration of the teachings into your life.

RInpoche: Well, everybody saying the same thing and a lot of different wording, isn't it? Is that right? Integrating teaching is what she's been talking, learning Dharms, understanding it, and following it, shifting your attitude. That is integration of the teachings. Is there anything, is there something else?

Student: Uh huh. It is not necessarily integrating it, knowing it, is one thing, but using it, kind of moment to moment is different.

[5:54]

Rinpoche: That's what she said. Knowing it and making use of it. So I think that this is integrating Dharma. I don't think we can argue with that at all. That is integrating Dharma. But

whether it is someplace or not. Sorry, becoming a little bit technical I think. Well, integrating is a Dharma practice but is this Dharma? Is this Buddhadharma dharma?

Student: I don't know.

Rinpoche: You don't know. Ok, so now you can let me have it switch it up. Okay, how about you?

Student: As far as the Buddhadharma that we take refuge to, as I understand it, would be the ultimate, true as perceived and revealed by Buddha. And on my level, it would be, excuse me ultimate truth as perceived as real by Buddha, having the qualities of being pure and clear. And a direct antidote to all of our suffering. So on my level, in a relative way, it would be any spiritual understanding that I have which would enable me to get over my suffering. And to understand ultimately the thought of..

Rinpoche: Why are you using the word understanding so much in that? What is the point of using understanding here?

Student: The point is integrating it with our minds. But I suppose that is going back to what we just talked about.

[7:53]

Rinpoche: I think everybody is giving more or less great answer. I don't think there is an argument. But the point is you have to learn two things. There is a relative Dharma, and there is an absolute Dharma. Right? The relative Dharma is the teachings and the knowing of it and the teachings itself, integrating with life, projects, all of them are relative Dharma. The absolute Dharma, here, will be, by doing that, the spiritual development that you gain within yourself. Those particular Spiritual Development that you get is the absolute Dharma. Is that clear to you now?

Student: Absolute Dharma is?

Rinpoche: Spiritual Development. No, no, no, no, no. You know what Spiritual Development is? Student: I think so.

RInpoche: You think so. You're not sure?

Student: Yes. Spiritual Development is..

RInpoche: Yes, well what is it? what is it? No, no, this is important point, cause it’s not a, it is not a, it is not the making joke or something. But it is very important. When you put effort in that, you are looking for Spiritual Development. We need to know what that is. You know, it’s so easy for

me to say it’s Spiritual Development and for you to say Spiritual Development. Ya, ya, but what is it? So this is important.

[9:30]

Student: Actually, is it like, acquiring greater understanding? Or is it like?

RInoche: Ya, ya. You are getting to that, but, uh, but I think that there is a, a problem still. TIm, do you want to tell me?

Student: Um, I think I am following here. Is the absolute Dharma then when I am presented with a situation that would have caused me grief, as it were, in the past. Or I see somebody that I normally would have an aversion to, but because of the spontaneous arising of bodhicitta, kindness, or bodhicitta toward that person, really wishing them well, without me having to stop and think, well now, I am going to wish the person well? Is this, is this kind of common sense?

Rinpoche: Ok, I am going to wish the person well. It is probably to me is that this is Dharma practice rather than Dharma. Are you with me? So, okay. Is everybody with me? Ya? You are sitting there, far there, and I want to make sure that.

Student: Ya, I am very interested in the difference between Dharma practice and Dharma.

Rinpoche: Ya, I mean, it is. It is. Because you have to make division. Otherwise, Dharma work Dharma projects, to me is almost close. But real Dharma is the Spiritual Development. Now we’re, we’re shifting our gears between the words. You know, Dharma, the Spiritual Development, the unfolding of wisdom, reality, the truth. Also shifting our gaze in between that. Actually we are not pinpointing. Jeff?

Student: Okay, so the question I have is if you’re doing your spiritual practice and that is not spiritual development?

RInpoche: I doubt it.

Student: No.

[11:41]

RInpoche: Is it? That's related. But I don’t think it is. See, Spiritual Development is something that you have to gain. The practice is the contemplating it, in order to gain that.

Student: All right, so the practice is what you are using to gain the developments.

Rinpoche: Ya, that's what my understanding is. Spiritual Development is the result of that. It doesn't have to be ultimate. Ultimate is very far away til you become a Buddha. Ultimate is too far away. Every little point you do, you gain something. What does Matthew say?

Student: I'm talking about the difference between understanding and development.

Rinpoche: Oh, you use a lot of the word of understanding. Ok, I am, I have a little observation for that. I'm afraid that, if you over go on understanding, if you go over. You know what I mean? If you go too much of understanding, then you will lose the grip of absolute reality. But if you go under understanding, understanding becomes not so important, then you are overpowered by ignorance. You have to be able to balance that. So I was looking, listening at you, in your sentence, you used understanding more than six times in that short sentence. So I'm a little bit worried about it. You know, so that's why.

Student: No, I'm just making clear what I mean by the difference between understanding and development.

RInpoche: Understanding to me, is knowing the things. Knowing. Knowing as knowledge and information. Okay? So integrating means that information is not left at the information label, but it has become the (inaudible) of it, guiding of your daily life, way of thinking, functioning. Like a, like Kimmy says, I have to say I have to generate bodhimind I have to develop compassion. Something like that if you keep on saying that. Whether it is artificially made or automatically comes. Practice is until it becomes automatic to the individual, you put effort in. And after some time, less effort you will become. After sometime, effortlessly, it will become part of your life. And then it begins to be integrated to me. That's my understanding. I'm not I'm not trying to be language teacher. Please, ok? Ya, really. But I am a little worried about it when you use so much understanding words, when you words understanding. I don't want you to become sort of intellectually looking at it, overintellectually emphasize that.

[14:42]

Ok, that is the biggest problem in the Gelupa tradition in India. You goe so detailed, so microscope, and others will say, oh, they're totally intellectual but it’s not. You really have to know what you are doing. So if you overemphasize, then you have problem. But, then you need to know. So now you see the difference? Between Dharma practice and Dharma? You think so? So okay give me one big example, one easy example of Dharma. One easy example. Very easy example. Who? Who would like to give? Carolyn, please.

Student: One easy example of?

Rinpoche: What is Dharma?

Student: what is Dharma? Absolute Dharma?

RInpoche: Yes, example. I don't mean definition or anything, ok? That becomes more difficult. Give me one example of Dharma.

Student: I think what you're asking me is one example when someone is effortlessly responding..

Rinpoche: No, no, no, no. Just give me, give me one example of Dharma you have. I'm sure you have a lot, Dharma. How many years you put in? So give me one example.

Student: I don't know what you're asking for.

RInpoche: Now how do I make it clear? Give me one example of Dharma. I mean, how do I say better that way? I need some example called this is Dharma. I need something to catch, like this, you know. To hold. What example you have? You raise your..

[16:46]

Student: I mean, if I look at a before and after, myself, for instance. Like before, maybe I would have been totally attached to a certain thing, like uh..

Rinpoche: Excuse me, I'm not asking the differences before or after. I'm asking one simple example of Dharma. Just one. Jen?

Student: I like to know where I'm wrong. Would it be like the teacher knowing exactly how it presents? The idea so the students understand it? And one group of students might understand it differently because the nature of their experience? The teacher would know, the teacher of dharma would know that? Without intellectualizing, would know that?

Rinpoche: Uh, that may be Dharma, but that, so not, I can’t say that’s not dharma. But I need something, I did this, or I have that. That is what I wanted.

Student: What if you meditate on anger and the next time you have an opportunity to get angry and you don't. Would that be Dharma?

RInpoche: Would that be Dharma?

Student: Yes.

Rinpoche: Ya, ya, that's good. I think so. I really think so. Yes, sir? [18:31]

Student: Would it be also be a habit perhaps? Like a smoker who doesn't have to think about smoking anymore? Would that be..?

Rinpoche: That is taking away from the addictions. Negating addictions. I'm not very sure whether taking away from the negative addictions is absolute Dharma or not. But I think that you can probably say that it is. But that is..Chris is just giving the example. Preventing, but I did something positive. Particularly when I have the opportunity to be negative and I prevented myself being negative so when you take away, shift away from the negative, and then you gain sudden positivity, this is your Spiritual Development. To start with that, but I don't mean that this is big Spiritual Development, but that is to begin with. When I have opportunity to kill insects or something, but I thought about it, and decided not to kill. Whether this is the reason of me or did that one, whether is that I will not kill that insect because of compassionate to the insect or because I think I'm going to have non virtuous. So, there are two different things, so not killing is enough. I mean, it is enough to be Dharma, but there are two reasons. One, they don't kill it because of compassion reason. Another one will not kill it because afraid of non virtuous karma or the third person is because of both. Is that right? So whatever it is when you don't kill it, and you have built up a Karma, positive Karma of not killing, which is also, also your developments. One, this very development built on top of another, so then you get another things, other symptoms. Other symptoms, that is what we begin to pick up from the people, and saying that, oh, this people have developments. The symptoms are showing it.

[21:04]

Right? When you eat the wrong food, you begin to build up the seed of illness and on top of that you keep on doing the wrong things, you get sick and when you get sick, the symptoms show on the outside. Ache here, pain there. Headache here or something, you begin to know, hey, that person is sick. Or I am sick. Right? Because of the symptoms, so the process of spiritual way, the same thing. When you build up these positivities, you built a seed, and the seed grows bigger and bigger then begin to show their symptoms. Love, compassion, different attitude, different way of looking, and even go beyond, you know, seeing the enlightened beings, talking with them, chatting with them, all sorts of things, you know. It goes up and down, don't misunderstand that someone hearing in the air somebody talking, it's not necessarily enlightened being talking. You know, I mean, these things comes up and gradually, these are the symptoms. The symptoms become possible because the individual had development, and the development begins at the level of prevent non virtuous. How good you are, and how much I'm sure that you did lot of these kinds of things. You have a lot of them, but when I say point me out one, and you have difficulty because that is lack of understanding. Okay? And when he uses six words of understanding I'm afraid of overemphasizing and here is under emphasizing.

Student: I guess I'm confused.I don't understand. Rinpoche: Good, good. What now?

Student: The difference between Spiritual Development and Dharma? Like the example that was used, that you have an opportunity to become angry and you do not become angry seems

like what you were saying was what Spiritual Development was. But now your seemingly saying it's Dharma.

Rinpoche: it is Dharma too. Student: Oh okay.

Rinpoche: The Spiritual Development equals to Absolute Dharma. okay? Spiritual Development equals to Absolute Dharma. Absolute Dharma equals Spiritual Development, not relative Dharma or contemplating or teaching, preaching, whatever, reading book whatever. Whatever effort putting in is the relative Dharma because of that you gain the tangible result within individual, That is absolute Dharma. That is Spiritual Development, to me, that is equal. To some people, it may not be. That will depend on the individual understanding. I hope. Jeff?

[24:08]

Student: Isn't, umm, that you have the opportunity to get angry and you don't. Isn't that integrating your spiritual practice? I mean, isn’t that?

Rinpoche: Both. Sure.

Student: But in one case you were saying that was relative Dharma and now we're saying that that is absolute Dharma.

Rinpoche: No, both are. Still there is a difference. You have an opportunity of getting angry and you prevent it. Okay? That is the contemplating. By preventing it you gain positivity within you. It will leave an imprint on your consciousness. Good Karma equals to Dharma equals to Spiritual Development came out of contemplating. Just by not doing it. Without any spiritual effort if you're not indulging in bad things that will simply be good karma, full stop, not necessarily equal to Spiritual Development or Dharma.

Student: RIght, but the reason that you're not doing it is because for the compassion or the you don't want to accumulate non virtue. I mean you are not doing it because well, I don't feel like getting angry so I won't.

Rinpoche: Ya, so I don’t feel like getting angry because I won’t. Will only be good karma that's it. And why I don't want to get angry because anger is bad and that is a delusion and I should not be indulging it. Or you say, I took refuge in Buddha, Dharma, and Sangha therefore I should not be getting angry. All this will become spiritual. Because there is contemplating has been worked and the results of that. Okay?

Student: Okay, that sounds good.

[26:11]

Rinpoche: Good, so have to make that clear, so now we have a little better understanding of the one we say Dharma, not only holding on the teachings or the books alone. Jen, you have been raising hand? Both right and left, like this, okay.

Student: So I have a little question about what to do when one is developing spiritual development. Let's say there's a person in your life who is a trigger and I become angry at this person in the past. Is it better to avoid them that person while one develops more equanimity and more patience? The antidote to anger. Or is it better to kind of work with it occasionally even though there might be a mistake of becoming angry with this person. In other words, I mean I see that I could avoid this person, prevent the non virtue from happening. But maybe give myself a test of where I'm at with this. I might fail the test too.

Rinpoche: You know when you talk about meditation from the beginning level they emphasize so much you have to go to a quiet place, no disturbance, and all this and that. Emphasize very much. And later on I don't emphasize that and we even recommend that the person to meditate in downtown Detroit. At the middle of downtown Detroit. Maybe we strongly recommended to be in the city and to meditate later. Simple reason beginning level there is no way you can be you can overcome all these obstacles so it is it better to avoid all these obstacles as much as possible and when you can overcome the obstacles then it would be more helpful to be within the obstacles so that obstacles won't become obstacles and instead becomes service. It becomes help, helping. So it goes the same way, if you are angry with somebody or if you attached with somebody. You have strong lust with somebody, or if are you a jealous of somebody and if you cannot handle that, you have to avoid. You'd be better off. If you can handle it, go with that. Because it has an advantage. So as simple as that.

[29:32]

Okay, now we have Dharma at least. Dharma equals Spiritual Development. Equals to good positive Karma. Well actually it's not equal, it's not really giving you like that. If I have to technically debate with some another person you know who knows very detailed background, I have to withdraw good Karma out because within individual, they are, they don't have, they don't have a physical form, there is no other tangible color, shape, physical form so that is very hard when you're not familiar with those terminologies. It is almost, something like you said like you said a nice little word over there and you tried to dig it down, there's nothing underneath. Don't misunderstand that, that is emptiness. If you think that is emptiness you are totally wrong.

Okay, emptiness is not equal to nothingness, really, that is totally wrong. So you can't dig down because there is emptiness. So let it be over there with a little nice beautiful word and just remember and hopefully you float with that, you know. So I don't think that's good enough. You have to have something to hold. I mean, at least, you're not talking about a high very high level or anything, very simply, we are talking about the first word, take refuge in Buddha and Dharma. That's the second step. So I don't think there's anything mysterious about it, so let's look at that.

Relative Dharma, absolute Dharma. Anyway this will come within the Refuge period as well so. That much is enough and then the other half word does not since somebody else. I take refuge to Buddha, Dharma, and Sangha. (RInpoche reads refuge prayer in Tibetan) Until I become enlightened.

[31:55]

Right? Okay that is indicated in Mahayana, Mahayana Refuge. Its style is different than other ordinary Refuge. Ordinary Refuge is seeking help. I need help for this, particular for this, about you are seeking help .I don't know if that is Refuge or not, but that is seeking help. Here you say I don't really need help now but I need help till I die obtain enlightenment till I obtain enlightenment till I become a Buddha I don't need any help till then and that is Mahayana Refuge. Until I become a Buddha and Mahayana Refuge will also need compassion oriented. Why the compassion oriented because till I become enlightened, what is a need for you to become Enlightened? Why because if I am simply seeking freedom from suffering I don't have to become a Buddha. Right? So I need to become a Buddha because I have to help other beings. So I need the capability the achievement so the Buddha is the best achievement so therefore I would like to become a Buddha to help other beings so becoming a Buddha is my goal. That is automatically switching to my Mahayana. The moment you say until I reach enlightenment and become enlightened. If you're going to be an enlightened being, where you do is what is it the other word says what? Perfection? Paramita is...you don't understand the word paramita to tell the truth, you don’t. Ya, to tell you the truth those Sanskrit Tibetan words, nice, mystical to talk about, in truth, romantic but you don't get it. What is paramita? What is it? Simple as gone beyond. What does that mean?

Student: It means gone beyond?

[34:39]

RInpoche: Ya, but what does that mean? Tatagatas. Paramitas. It’s all gone beyond. Student: It’s all gone beyond means maybe some mundane motivation.

RInpoche: Maybe.

Student: Which is perfection

Rinpoche: Maybe. Do you know? You think so.

Student: I hope so. No Gloria. We're playing with words. I'm telling you truth. We’re playing with the words. Try to be solidly grounded. Don't try to be on the air. Don't try to float. Totally control. Really. I don't mean to be hard on you, but don’t (inaaudible). Matthew, can you do me a favor? I forgot my glasses. I don't know why I’m paining my eyes. See what. I don't have it. I

don’t have my glasses. There is three ones. There’s one with (inaudible) Can you wash them and bring them. So parangata paramita, all these are interesting words. Gantengata, parangate, all of them. They are also becoming like a way of doing it. Again, it is a way of doing it. So by doing those, be able to achieve. Right? Good. Is it getting hard now? I mean. Ya, getting hard. You're just sitting near the air conditioning that’s why you getting fan. So, are you getting that noise of the air conditioning on that with the tape? You’re not.

Student: No. that's why I want to put it up behind you, on you. I can get you a table but I didn’t include more in the room.

Rinpoche: Oh, I see. [37:00]

So, the second word. What you have is: (Rinpoche speaks Tibetan) So what is the translation say? What does the translation say? Cathy?

Student: By practicing generosity and the other Perfections May I be able to obtain..

RInpoche: The problem with that. (Rinpoche speaks Tibetan) They luck. Or luck may be the wrong. By doing this positiveness, but the positivity I gain out of it, which is Sonam. Sonam the word in Tibetan. In Tibetan, you have the word Sonam right? (RInpoche speaks Tibetan) is giving ecetera. Sonam if, you translate it. Sonam is translated like luck, fortune, positivity, all of that. Anyway it is activity, not including wisdom.

And out of 6 paramitas, 5 are non wisdom and the sixth is the wisdom. So Sonam and Yeshe are the two words. Yeshe is wisdom and Sonam is non wisdom activities. Okay? Or it can be. Thank you. It can be translated as Fortune. It can be translated as umm, as umm..If you go upstairs, in the room where I’m inside, you know, I think that there is a dictionary, a Tibetan English dictionary for Dharma words.

Student: Published by?

Rinpoche: No, something kind of blue color I thought. So something is interesting to observe all these words. And particularly I received tremendous complaints from New York, our friends, saying that translation of this is so bad, extremely bad, I mean they are really saying. For example, I take refuge to Buddha, Dharma and Sangha. And they say what kind of English is this? So I said I'm not a native speaker. So I'm not a native translator. And simple my answer but they are valid reason.

[40:04]

Cause everybody says that is wrong. Even though we all say that every day, they say that is wrong. I don't know why we say it. Why don’t we just simply correct it? Is one good thing that

somebody raised the question. And they wanted redo all the translations of that completely. And word by word, Tibetan into English, and what is it? What you say? And each equivalent of these TIbetan words means, meaning. And then the Alan will put them together. Readable English, they said. Is this not readable English? Did you find? Oh, good. Look for Sonam. (inaudible) its Huh? Huh? Luck. What does it say?

Student: No, I'm just asking.

Rinpoche: Oh, that's out of your head? Okay. (inaudible) Oh no, no, no, Sa. The ground Earth Sa. The last word. Still looking at Sa not Sa. What? I don't blame you. Ya. You found?

Student: Yes.

Rinpoche: What does it say?

Student: It says (inaudible) Merit, positive energy, positive Karma, virtue or positive activity

Rinpoche: I don’t mean (Tibetan word). No (Tibetan word). So Sonam is what? Merit, positive energy,

Student: Positive energy, positive Karma, synonymous with virtue or positive activity.

RInpoche: Okay, so there you go. So go back, sonam means because of those, the positive Karma, positive energy, positive what?

[43:28]

Student: The positive Karma, virtuous activity.

Rinpoche: But now from that anger, if you ask me, if that Karma, that positiveness, is this Dharma? Okay now anyway I'm not going to get Matthew into trouble again. There's a problem but still. Ok, anyway that is a (inaudible). (Rinpoche speaks Tibetan) In order to help other beings, may I be able to achieve Buddha’s words. Which is, generating a bodhi mind, generating an altruistic mind, and generating love compassion. What's wrong? What's the matter? Something right, wrong? Okay. So any questions on that? Nothing?

So when you say, in the morning when you get up in the morning, what we do here is a pattern, that you’ll be able to take in your home, and that you’ll be able to do that practice every day. Okay? So that's why we're going in so microscope down, saying what is Refuge, what is Buddha, what is Dharma? Taking Refuge and what is generating bodhi mind and all of that. We are going a little bit of detail because when you say the words in the morning in your home you have a certain way to think, rather than reading it. It should be different than reading a newspaper. Reading a newspaper that you just read and say okay that's what happening. Here it's not that. Here, you read the word but you have an internal thing coming out and

corresponding to that word, rather than picking up information from there and observing in. Riight? Did you get what I'm saying?

Student: I still have a question.

Rinpoche: I'm sure you have a question but you put out.

Student: My question is that should attaining Enlightenment, your reason for attaining Enlightenment be for the benefit of all sentient beings?

Rinpoche: Yes. Tell me why. I'll tell you.

Student: Well, well that's my problem. My reason, my motivation for attaining Enlightenment, when I look at myself, is not for the benefit of all sentient beings. And I’ve..

Rinpoche: Then for what?

Student: My reason for attaining Enlightenment is because I want to know the truth. RInpoche: Why do you want know the truth?

Student: Because I don't know it now. I mean.

Rinpoche: What is the need of knowing truth?

Student: I'm curious.

Rinpoche: Okay, so the curiosity is the reason, right?

Student: Yes

Rinpoche: That is still an honest answer. True, ya, it’s true. But I believe. There are two reasons. I can't say what I wanted to say because there's two things. To become enlightenment then truth, probably you can by curiosity alone because then ordinary truth, not Enlightenment.

[47:48]

Like the understanding of emptiness. When you understand emptiness, do you know the truth? Understanding of emptiness can't come out of curiosity truth. For that you may not need to become Enlightenment. You know what I mean?

Student: No, I don't. What is beyond knowing the truth.

Rinpoche: Yes. Enlightenment is a state beyond that. Truth, there's a different level of understanding of emptiness. Understanding of emptiness can come out, followed by the words you hear, the study that you do, and which can be further developed by thinking, analyzing, which can further become better, by meditating, become absolutely clear to you, which is still can't go beyond that and almost like face-to-face you're looking, like person to person, that level. There a lot of degrees of, degrees of understanding. So that's why I just beginning of knowing, seeing emptiness, is knowing truth, no doubt. But there are levels. You get at me?

Student: I'll take your word for it. [49:18]

Rinpoche: Ya, you better, at this moment. It’s true, ya. I can't say it's true but. So really that's what it is. So, Enlightenment becomes way beyond that. Way beyond that. And the Mahayana way of practicing it, Enlightenment as a goal. He made truth statements you're not interested to become a Buddha but you know the truth because I have curiosity about it. That’s true statement. It is honesty and great. And that will pay. Okay anyway so let's go. Since we are in the Mahayana pretends let me do that part. So once you have the Mahayana ultimate goal as a Buddha state as your goal. So you begin to put all your energy to that direction. And that will be, knowing truth will be bypassed actually. Not bypass like you don’t go over. You know like the highway bypass the city, so you don't go in the city. It's not like that. you will know it. Completely you get the picture, you can sort of fly over, or you go over or whatever. It's not a good example I found? Huh? You have better example?

Student: I wanted to ask you if I could try an idea.

Rinpoche: (inaudible) Thank you, so that's why by practicing generosity, etcetera, may I become able to become enlightened. Whatever that is. Because I don't know the English properly. Huh?

Student: By practicing generosity and the other perfections may I be able to attain enlightenment.

Rinpoche: THat is the, that is the..Taking Refuge is giving a Buddhist flavor, right? The spices you put in the food. Flavor. Taking refuge is giving the Buddhist flavor and generating bodhi mind is giving the Mahayana flavor for your motivation. This is more correcting your motivation. The purpose of your practice is your doing, motivation. Taking refuge and getting the Buddhist flavor in your food and generating bodhi mind is Mahayana flavor.

[52:34]

Cathy, you're sitting too close to Tim. He can't do anything with his feet. So, why don't you move up to here or move up in front so that he can stretch his leg or whatever. So he doesn't, you know, Because when I'm in heavy and when I can't move my leg, it's difficult. Not like you, thin like a chopstick. Kidding.

Student: We have the flavor and we have the chopstick. RInpoche: Huh?

Student: We have the flavor and we have the chopstick.

RInpoche: Okay. Chopstick flavor for that matter. So now the next stage (Rinpoche speaks TIbetan) begin. So now you remember you have meditation for that. Before you say the word (Rinpoche speaks TIbetan) what do you meditate? You forgotten? Say it.

Student: (inaudible) on top of a white cloud, on top of that, a lion throne. Rinpoche: Sorry sir?

Student: I visualize

Rinpoche: Sorry, sir. You only looking at the words.

Student: (inaudible) visualize Tsongkhapa before me and after Refuge

Rinpoche: And ultimately you see the pure land of Tushita completely. Wha?

Student: You didn’t give him a chance to say what he was going to say.

Rinpoche: Okay, okay, okay, Alright, thanks, you're right I didn't give you a chance. Okay, go ahead. I'm a little bit of. What do you call it? Skeptical today.

Studnet: I visualize in the space directly in front of me a white cloud and on top of that a throne being held up by lions and on on top of that, a lotus and on top of lotus a moon cushion and then I visualize, not very clearly, (inaudible) sitting on either side of the throne and then I start with visualizing Tsongkhapa both at his feet and then of the body, and of the robes, his hands and the teaching mudra, of his shoulders, the face and then the big yellow hat. And then over each shoulder, over his left shoulder, is the yellow book, and over his right shoulder is the sword and I try. I do one at a time and then I get a general impression of the whole thing. And then I think of his body as of being made of light and clear and hollow and that's the container for me and then I visualize up beyond the desire realm the land of Ganden being a rather heavenly planet and up in the sky above that in the clouds Maitreya Buddha seated, giving teachings in the pure land a very happy place. On his right is Atisha, on his left is Tsongkhapa, at his heart is the endless knot and he looks down and he sees me in my room making this visualization. So from his heart Tsongkhapa wisdom being is manifested and then we go from there to Ganden requesting Tsonkhapa to come down on a little white cloud like a UFO to enter me. I visualize that.

[56:45]

Rinpoche: Okay the one thing what is not need first is the cloud. Just a space before me. Okay the cloud is come from there. So that is the reason why I jumped on you. Because the cloud is not from the beginning. Now if you realize what Mike has described here you have tremendous objective meditation here. I do not know if you people realize or not. So just visualizing Tsongkhapa alone it's going to be hell of a problem for meditation. For us to say visualize is very simple, in one word and practically if you try to do that, it's going to be a hell of problem.

You probably have Tsongkhapa headl-ess, feet-less, all sort of things you have, So why? Because we are not used to it, meditating on it. So here you also have to do the analytical meditation and concentrated meditation, both. Analytical producing the object of meditation, even before Tsongkhapa inviting all this. That's just try to produce a little bit. For daily practice, you may just produce and you may get some kind of image whatever it is you make it an image you may satisfy that for daily practice, you know. But you may. But if you want to do it deeper meditation, you can meditate on that. And try to build that up completely, instead of counting breath, right? one go two go three go four go. Air in, air out, zing zong, bing-bong, have concentrate on that. That is also good. Again I said zing zong bing bong. I don't mean insulting the breathing okay? Sort of, this is much more valuable for the individual then that of counting breath even. More valuable.

Okay, now before we go through that I have a question. Why all this? What is the need of it? Why is the necessity of it? What is the need?

[59:33]

Student: I'm not sure but the reason I do it and the reason I make a point of going over the body of Tsongkhapa and visualizing all of these different things is because it's certain blessing.

Rinpoche: No no no no no. Whole thing, whole thing. What is the need of it? What is the need of Tsongkhapa even? Why is all this needed?

Student: Because you follow, he’s a teacher, he was a starter of it.

RInpoche: Uhh, I don’t know. Why you need it all that? I doesn’t get answer.

Student: I don't understand.

RInpoche: Okay part of his teachings began (inaudible) can be Buddha, can be Tsongkhapa. But what is all the need of it? What did you say?

Student: To release our suffering, to renounce our..

Rinpoche: To release our suffering over there. So you need a handy handkerchief to wrap your hands on.

Student: To release it over here.

Rinpoche: Over here? What do you need of that? Student: To know that there is another way. To see.. Rinpoche: Okay that sounds a little better.

Student: And to understand that there is a different way to live than the way that I may have a habit. That's why I started out by saying I want to turn my mind from the daily activities that I have to something else.

Rinpoche: Good idea. But not satisfactory. I'm not a professor. I wish I could bug you. You are the professor. You say it.

Student: Is it mind training? Training the mind?

Rinpoche: Mind training? Okay normally if you're a graduate student what kind of mind you give. Ok mind training, what should I give you. C? C or B? That's what I'm going to give you. Okay. I need more than that. That's one point, sure. I need more than that, Okay. Gray, maybe you have a gift from Chicago.

[62:00]

Student: Oh, I don't know. Aren't you asking the enlightened beings to come and help you? Aren't you asking them to have compassion on you? Aren't you asking them to come and visit you and help you? Isn't that what enlightened beings do? They do their thing and they help you. They do their job.

Rinpoche: They do their job? Ya, right, it is. Anyway do they need a constant reminder to do. Student: No they need you to request.

Rinpoche: Anyway, that's true. What did you say Matthew? Did you say something or not? Okay Caroline has it. Why is all this needed? What is that called? I'll give you a hint. What is that called?

Student: What is the visualization called?

Rinpoche: No, this object which you are visualizing there is known as what?

Student: Object of Refuge. Field of Merit.

RInpoche: There you go. Okay, what that mean now?

Student: For me, it’s because I want to build up a pattern I have a pattern for me to relate to Tsongkhapa. And I want to, like, do it frequently frequently frequently and put in there for me. I build up, I am filled up merit so that during a time of great distress or need he’s effortlessly there for me. So that happens.

Rinpoche: Okay all these are very valid answer but you give two different answers together in that. The question here, probably the question is that. Ya, right why do you need it?

[64:05]

So that's what it is. The answer, what I'm looking for is, maybe I, maybe I didn't put the question right. The answer I'm looking for is the Field of Merit. Field of Merit and we need to develop merit so in order to develop merit you need good field. Like you'd grow good crop, you need good field. So that's why we're doing all of this. So that's true to develop the ground to grow the merit. You doing the ground to grow merit. RIght? Problem with that or what? Ok, that’s the reason. Why is it needed? Because we develop, we need merit. If we don't have merit you're not going to see truth also. To see truth you need tremendous luck, luck like really lucky fellow. One has to be very lucky to be able to see truth, If you're not lucky you're not going to see it, for sure. So the merit is necessary to build luck. The positive luck. Okay the sonam word. What is the translation again? Everybody has to turn down. What is it?

Student: Merit, positive energy. positive Karma synonymous with virtual positive activities.

Rinpoche: So we need the merit. So in order to build the merit. Because we have very little effort to put in. So if you look into our activities, we are very interested in Dharma. But the time what we put in is very limited. We have every day, what do you call it? Mundane world? Mundane world. Isn't it mundane world. Lot of mundane activities, which is not Dharma, and if you divide our time. 24 -hours we have right? And in the 24 hours we only have 24 hours. There’s no extra time the first straightaway you put you take 8 hours out. Right? First way you take 8 hours out, for what? To sleep. Then another eight hours for work, so that goes 16 hours out of out of 24 right?

[67:09]

Student: 4 hours to sleep 12 hours to work .

Rinpoche: Or whatever it is. Anyway so let's talk to the normal people. So 8 8 plus 8 8 becomes 16. Plus you take out 4 hours for gossip. For idle gossiping which includes this which includes reading newspaper, watching television, walk, swimming, exercise, listening to music Whatever. All of that. So now you left with I think 4 hours is little too little for that. I think so. So you go out a lot. So anyway out of 24 hours, what were you really put in is really very little. I'm not sure whether anybody puts two hours or not. It's questionable so that means very limited time you have that you put in so we need to really big trick whatever we can apply. Otherwise we don't have all the time. So time is very much limited. So really out of 24 hours we put two in? Hardly for that. So we need very good merit, very good field to grow this to have the crops like 12 times a year. We need that much it's not going to be enough like three times a year or four times a year it's not going to be enough. So anyway Michigan you only get one time right? One time or two times right?

Okay anyway probably need it so you need a good field so you can build tremendous merit so there is no better field then is represented by the enlightened beings that we can ask so that is why the whole thing is needed. So the need of the whole business is that. And not only you generate by yourself, so cloud over there and then you invite the wisdom beings to satisfy a rational mind is that only my project projection but there was an invocation that was done.

[70:25]

But there was a real real being that has come from pure land, through the cloud of UFO, since you use that word. Through the cloud of UFO and merged in what I have pictured it visualized vision to me is nothing but a mental picture. Mental picture, picture drawn by mind, right? Pictures we hang around in this will help but if you look at that and you only turn your eye,

you're not going to turn your mind. So in order to turn your mind in order to have purpose, sort of a mental picture you are so in order to make it clear it's going to take a hell of time. So do it a little bit. Don’t wait until it becomes absolutely clear. Keep on building it up, keep on building it, up keep on improving it. Keep on improving a day-by-day, keep on improving, so that one day you will have a clear Tsongkapa picture. And if you get a clear Tsongkhapa picture one day, you've taken the first step of meditation actually. You have taken the first step of samatha. Samatha.

[72:03]

Shenay it's called Shenay. What? Why you laughing? what? what? Earlier I said what? Student: Earlier you said don't use Tibetan or Sanskrit words.

Rinpoche: Ya, I know but I don’t know what it is. Ya, you’re right but I can't use I don't have anything to use. There's no communication. I need something to hear. I need something to say right? So I don't have it. Is this helpless huh? So, in other words, sort of concentrated meditation. The first step becomes when it becomes clear. The first step. The true medication begins then. Until then we pretend to be. it gives you have tremendous relaxation, it gives you a

lot of. Actually I might have shared that with you it's called shine what does she mean? He bought the dictionary. huh (inaudible) Shenay what we need.

Student: Shenay is samatha. Mental quiessence meditation, calm abiding, Rinpoche: Mental what?

Student: Mental quiesence meditation, single pointed meditative concentration developed through the techniques of settling one’smind. Meditation practice helps both Buddhist and non Buddhist.

RInpoche: That's right. So the word shenay there's two words right? She is (inaudible) Nay is (inaudible) okay? The first word is she means peaceful pacifying. If you take she alone, do you see the she alone by itself?

Student: (inaubdible) is the end of.

Rinpoche: No, no, no, that is (inaudible) because (inaudible) is the end. Ok, she is pacify peaceful something. What do you pacify? You pacify within your mind.

[75:56]

Rinpoche: Huh?

Students: I think we use pacify.

RInpoche: Pacify, okay, thank you. You pacify within your mind of all delusions, particularly gross delusions.So that is she. You solve your internal stagger problems that you have. So you pacify within your mind that is she. Today is my turn to meditation sounds much more important than the other day Tuesday I sort of press it down, you know? So today I sort of put it up a little bit. So it is pacify within the Mind those delusions. By pacifying delusions either not letting it come around or at least not getting not making your subject to their control, then you develop a great joy, pleasure within the mind, as well as the body. Once that is happening you’ll be able to remain on that point of meditation.

So the next word, the second word, other part, nay. Nay is the remaining ground-based stable be there, all of those are there are the words of nay. So shenay, remaining in the state of pacifying, so that is the real word of what we are usings, shenay, samatha. Blah blah blah. So this also says what.

Student: Mental quiescence meditation, calm abiding mental. [78:17]

RInpoche: Calm abiding. All of them, just by thinking alone, it helps a little bit to calm down but when you really fully stay on the progress on that, so all the delusions and anger, attachment, hatred, emotional, all of them will pacify within you. By paciying, by staying on object, that object can be anything. By pacifying, by staying on object, you develop pleasure both mental and body. It's definitely better than the pleasures you get out of ordinary sex, okay, to tell you the truth. Really. Okay, so. Huh? Who said what? What did he say?

Student: I said what about the extraordinary sex?

Rinpoche: That's a different story. That’s a different story altogether. So that's what it is, okay? So shenya, the word shenay you understand right? So that is the meditative state, what you can get. So here you can meditate on Tsongkhapa. Analytical way of doing it, bringing all the parts of the body, putting them together, trying to make it clear. Don't over spend time then we have a problem. So keep on doing a little bit a little bit here and all the rest. So by about three or four years we may be able to develop the base.

[80:19]

And if you keep on thinking of bringing the base two or three months forget it. Forget it. You're going to be tired and fed up and nothing going to happen, and all this sort of thing because your goals so short. So over the years you may be able to develop the base, and then you'll be able to stay on it and see how much you can stay on that. And the longer you can stay the better it is to develop the pleasures. Okay? So that's that. So let's move the first word. Woo.

Students: (inaudible) From the heart of deities from the land of joy comes clouds and masses of fresh like curd on this Lama Tsongkhapa King of the Dharma together with his sons I request you come here and stay.

RInpoche: Uh, oh, stop. You come up here. You missed the meditation just now, you passed the meditation up in the sky, because Tuesday I put down on the ground and today I raise up high in the sky.

[81:44]

Okay, what does Shenay mean to you? You just missed it. Come, come up here. Tell me. Don't sit near the air conditioning just sits right here. What does Sheenay mean to you?

Student: Overall? Youl refer to refer to it as concentrated meditation single pointed.

Rinpoche: You just miss my explanation on Sheenay. You better ask somebody. Who can relay that? Who will? Who will relay that? Volunteer? Someone want to relay what I say? Carly? Do you want to relay what I just now said about Sheenay? Or I thought you were raising hand for

that. Okay then you don't have to volunteer. I thought you were asking about that. You want to raise?

Student: No I'm not. We need another set of the jewel heart prayers back here. Does anyone? Rinpoche: Okay do you want to volunteer? Go ahead, go ahead.

Student: Well Rinpoche just told us was that after breaking down sheenay into two separate sounds and defining each one. He told us that it means remaining in the state of grounding and solid grounding and in order to pacify delusions.

[83:29]

RInpoche: Uh uh. No, you distorted my explanation, totally.

Student: I did?

Rinpoche: Didn't I? Didn't he? In order to pacify I didn't say that.

Student: (inaudible) the definition from the book was peaceful or pacifying and that related to the that you mentioned.

Rinpoche: Did the book say pacify? No? Neither it says peaceful nor it said pacify.

Student: RInpoche said (inaudible) and he said that was regarding particularly the gross delusions, the clearing of, pacify of the gross delusions and that Nay, Nay was referring to remaining stable, being .. and that by pacifying delusions, he mentioned by either by cutting them out.

RInpoche: Did I say that?

Student: Yes, you said either by not cutting it or by not being subject to them, by not letting. Another student: He didn't say cutting though .

Student: okay oh not letting, not letting them. Sorry. Because I read it wrong, either by not letting it come around or by not being subject to their controls aso pacifying delusions then you can dissolve joy and pleasure and the body and mind and then you can remain on the point, so it is a combination of peaceful and remaining stable on that.

[85:11]

Rinpoche: She, the word she is a (inaudible). Is pacifying. Right? Pacify with what? Pacify with internal delusions, pacifying that. I do not use the word cutting it out. I did not use the word getting rid of it. I did use the word not letting under their control. So pacify it or temporarily you can completely disappear that within you. I use the word temporary because it's not absolute solution. It is aspirin. It is not a treatment.

it is aspirin, ibuprofen. It is. So Sheenay, so along with that there is a (RInpoche speaks TIbetan) So cuts it out completely. Anyway, so that's okay now. So that's why so when you raise the Tsongkhapa up in your mind object. Here you giving ample opportunity to meditate if you do. If you don't then that’s that. You can just either truth say the words and run just say the words and drive along with that or you can sit and meditate. The choice is yours. Sit and drive drive and say together is better than not saying it. But since we are putting only like 2 hours out of 24 towards that, it's better to have that at least an hour, for the peaceful environment, nobody knocks you on your door nobody, no telephones ring or something, if you can put it that it's useful. If not daily, at least once a week.

[87:43]

And the other six days you may drive around and say your commitments or something. But at least once a week if you do that, that will also go a long way. Okay? So now we are reading two words and the next...now we begin with the begin with a..What? Begin with the seven limbs. The first of the limbs is what?

Student: Invocation?

Rinpoche: We did that aleady. Invocation is not the first limb either. Student: Request to remain.

RInpoche: Request to remain, okay now that's very simple. When you invite somebody you say please come in and sit down. I mean I don’t.. Maybe this is the American system you stand outside of the door and talk and let the person go. But it's not the Asian style anyway. You invite them in and sit down and have something to eat or drink and then relax and then talk. Right? So this sort of comes from Asia so that's the Asian style ask them come in sit down. That's the next..so you also just visualize that that wisdom beings came and now you are really requesting them to remain as long as you need it. Cathy, please.

Students: (recite prayer) Oh venerable Guru..... [89:40]

Rinpoche: So, supreme field of merit. Merit from my mind.. I'm not even sure if those translations are correct or not. Do you have (inaudible) Tibetan with you? I found one in Cleveland.

Student: I have it handwritten but I don’t have it with me. I know it by heart but I

RInpoche: I'm sure you know it by heart. Okay so now the next is praise, and when you get some guests comes up you don't want not only you want to ask them to come in and sit down but then you say what what do you want to drink and this and that and you will praise them a little bit. You don't want to say you look horrible get out of here. You won't say that, right? So you have to praise them a little bit. So next is the praise. Remember by praising it, there's two ways one not only praising and also asking the qualities that you have. He praises the body through the qualities. He praise the mind through the quality. He praised the speech with the qualities and then you also add my other qualities and express that I would like to have those qualities, right?

[91:14]

It's like that. We know what to do with that normally we're quite expert on that aren't we? You know what I mean? Ya, so that's what it is.

Students: (continue with recitation of prayer) Your mind that comprehends... (inaudible) I prostrate to you

RInpoche: I'm not going to do the teaching because I already done. So you know the background..the word handsome doesn’t mean looks like handsome. What handsome here means you have the qualities of the 32 major and 80 minor marks on your body which indicates that you are enlightened being, and your speech is fortunate ear ornaments. It doesn't mean earrings. It means the speech can relay a fortunate person like me. Why I call myself fortunate here? Because we generated bodhi mind so we are fortunate being.

[92:58]

That's very often everywhere in the Tibetan Buddhism wherever you look, I am fortunate one, I am this one, I am that one. Fortunate always refers to the Bodhisattvas. So I am fortunate one to be able to develop that. Do you need something to? Tim? Do you need? Are you sure? Alright. Is Cathy not squishing you?

Student: I’m fine, it’s no problem.

Rinpoche: Next is offering. Then you know, you get guests in, you say a few nice things and then you offer something, right? So next is offering. You visualize at this moment that offerings is generated completely multiplied through the whole space and over. Go.

Students: (continue reciting prayers) I offer.. Actually offered and mentally create.. I offer you (inaudible)

RInpoche: So you made all this multiply and you made offering not only you made an offering you have to visualize that they gladly accepted the offering you give. And you also think that enjoy it. Okay you have to think that. It builds up extra merit, it is uh, extra tricks you apply. The word trick maybe is not the right..

[94:42]