Archive Result

Soundfile 19950627GRLR

Speaker Gelek Rimpoche

Location Ann Arbor

Topic Lam Rim

Transcriber Baby Dee

Date December 16, 2021

0:00:08.0

Rinpoche: …but mala disappeared today. 0:00:09.3 …I thought we will probably be able to snitch that thing what we’re doing and go over today. On the way I was driving back. I looked and we’ve got a couple of difficult verses left. And so, anybody have that text with you? And some new people who did not even get the text at all, do we have any additional thing at all?

0:00:40.9 (unintelligible)

0:00:59.7 What we did is up to the verse twenty two, right? Twenty two, right? We really sort of 0:01:14.5 wandered and talked wisdom so widely so probably we lost the base. So, I think the verse twenty two we have covered. Isn’t it? Is it or not? We talked it the last time. Okay, anybody have any questions on this verse twenty two? 0:01:32.6 ti dge san dah dum wa koah…

0:01:49.6 I was hoping that it is versed into English – twenty two. Any questions on it?

“Once you have achieved a single-minded concentration through – How do you pronounce? – accustoming yourself to a single pointed-ness of mind, your examination then of the individual phenomena with the proper analysis should itself enhance your single-minded.” Is this the 0:02:37.2 Glen mo lens translation or 0:02:39.0 Thurmans translation? Huh? You sure? You’re sure or you’re not sure?

Audience: I think it is.

Rinpoche: You think so. You don’t know. This morning I was thinking – Steve, do you know? – when I was thinking early in the morning because I’m really looking to it. Thurman’s translations are extremely difficult to pronounce and for me I cannot even figure out. Very difficult words his. But when you really think very carefully, I mean this is – I’m not being against anybody but – when you really think about it accurate, Thurman is far more better than anybody else. Even Jeffrey Hopkins or for that matter, but his words are such a weird form me, couldn’t figure out, but when he explains. And it in the week before last he called me and tried to find oute one single word, because he’s doing that new book for the Harper Collins on one of those rituals.

And the way he was asking questions and going through and I begin to realize he really goes very accurate translation. An so, difficult points like this and sometimes it becomes so difficult which I can’t figure out what’s really going on here. So I’m looking at this, your examination done of the individual phenomena, with the proper analysis, should itself enhance your single-minded. 0:04:47.7 ti dge san dah dum wa koah ya toah dge…

0:05:00.8 I do have difficulties here. Try to compare it. Anyway, 0:05:12.3 (unintelligible) tun duh oh mai de se shun neht 0:05:20.2 seeing this duh lehs heaven – What is it? Yeah? Then the – have what? What’s 0:05:27.7 marbered? Marveled at attainment of the union of mental 0:05:37.8 coincins and – What is this? – penetrated inside. 0:05:47.4 ti dge san dah dum wa koah…

0:06:20.0 Is there need of mentioning that you should pray to attain 0:06:26.9 nun as well. So it becomes a little difficult with English so I’m going to go on that Tibetan portion. Maybe I’m looking at a different verse. 0:06:39.7 ti dge san dah dum wa koah…

0:06:45.8 This verse was telling, when you have a single pointed concentrated mind, which means complete achievement of meditative state where you can focus without any problems without any – You know, there are times when you really learn how to focus. People set up their mind, whether it’s going to be three hours or four hours or three days or four days, whatever it is – and if you try to disturb before that it is extrmemely difficult. Even if you physically shake the person, ring the bell, and play the cymbals around and even then they don’t wake up. They just stick on that particular concentrated meditation. That is the, sort of, high level achievement of concentrated meditation. And such a concentrate meditation even that power, that capability, does not have the sharp power to be able to cut the ignorance and root of difficulty at all. 0:08:02.4 ti dge san dah dum wa koah…

0:08:07.1 So that the great teacher, master says, I did not see power of sharpness cutting the root of the samsara, of the problems, for that not concentrated power. He said, No. So then the question rises, so don’t you need a concentrated power. And they said, You do. 0:08L34.0 ti dge san dah dum wa koah…

0:08:40.8 The next one says, Without concentration, no matter how much wisdom you use, and how powerful wisdom you apply, and neither that can cut the root of the samsara. So actually what I’m trying to tell you is, a powerful concentrated meditation, plus wonderful sharp mind, both are absolutely necessary. 0:09:08.8 So je vu pu tah che veh shei dah ve ding yoh…

0:09:20.0 The wisdom whatever you’re going to have it, it also has to have a really wisdom that really can make the decision. The discriminating wisdom. Wisdom which will be able to critically discriminate all your – our – thoughts and mental faculties that comes up – all our thoughts and mental faculties that comes up. So that mental – that sort of wisdom which is the really be able to see the right and wrong clearly. And that is not an easy wisdom, so not an ordinary wisdom, which real wisdom that really makes a difference. That wisdom has to be, sort of connected with that powerful concentrated meditation together.

0:10:17.06

So this is the major point of, sort of – It’s not the mental focus alone. It’s not the wisdom alone. The singlehandedly needed wisdom, not the powerful meditation can do it. So – need of the both. And if you don’t have the power to concentrate, no matter how sharp the wisdom you have, you cannot pinpoint it. It will lack the 0:10:55.0 flies, flies, flies – black flies. And if you have piece of food lying there, fly will come and go. And also those bees on the flower, they go in and take it out. But they can’t sit there long time. So just like that. And so no matter that powerful wisdom but the wisdom may not be able to penetrate Because you don’t have the concentrated thing. So that’s why fifth paramita ad sixth paramita or the fifth perfection and sixth ferfection, whatever you call it, so has to be combined together.

So really what you’re telling here, is if you are a really, a true Buddhist practicioner, it is not the talking about it, how you take refuge. It’s not that talking about it, how you do all this. But it is really meaning, you have to tackle with your problem and way and how you tackle your problem is through these two stages – through these two keys. Power of concentration and power of discrimination. Together. We tell you, change your habitual patterns. We tell you, change your way of thinking. And these are the simple way of telling but how you really do it? The really two keys are these two. I mean this is absolutely necessary keys. That’s what this verse twenty two try to tell you but doesn’t really –

Audience: Twenty one, actually. Ah! That’s why. I’m looking at the wrong thing. Thank you.

0:12: 49.7

I’m sort of almost blaming the translator and say, how sad. Meditative concentration you do not have inside. Ah! There you go. 0:13:07.5 ti dge san dah dum wa koah…

0:13:12.9 which gives you the ability of cyclic existence. That makes me comfortable now. So meaning no matter how much you meditate, you can meditate seven day without going to the toilet. But that person cannot be able to cut the root of Samsara because he may be sitting there and thinking one little thing and sitting there without moving seven days, but in surprise. That’s what they’re telling. It’s great you can sit but that’s not going to make it, that’s not going to do it. But it reduces the delusion – don’t misunderstand. When we say its not make it, that’s not mean it’s not going to harm the delusions – that, it reduces delusion. But it does not get rid of it.

Getting rid of it means, they made it such a way that unable to grow again. Right? So if you pluck some kind of weed in the garden, you really have to pull the whole root out so it doesn’t grow again. Right? And if you pull it and half off break and you look at it, it’s not there but tomorrow you look at it, growing again. And that’s what it is,

So concentrated power, no matter even if you have power to sit two weeks, three weeks, even then, it’s not enough. Get it? That is the difference between Buddhism and Hinduism actually.

0:15:00.0 shuh djuh tei mei djen doh ah...

0:15:12.0 And in a tradition in India and these are non-buddhist teach schools, some of them, not all of them, have so much emphasis for 0:15:23.8 footing, and meditating, and it goes on and meditate – Remember that seventeen different levels? 0:15:32 (unintelligible) produced charts remember? That 0:15:35.7 (unintelligible) chart. That you have that fifty two level different things. So that all of them you can go. You can go peak of existence. Even then you come back. 0:15:18.3 (unintelligible) that’s a fall-back. So the Buddha do not recommend put to much effort into focusing to that much level. But use the wisdom. There comes the difference. Are you with me?

That’s what they try to tell you. So that why it says the ability to cut the root of cyclic existence. More-over, what is it? [Reading?] “Devote of the 0:16:23.5 path mental coincides discrimate awareness by itself cannot terminate the delusion.” Such, we just said it, right? So the wisdom alone, can it manage? No. These are the Buddha’s finding. These are the important points. Otherwise, anybody will know how to sit and how to think and feel all this, and how to sit cross-leg lotus style, or the vajra style, or whatever you call it. Everybody knows that, how to do it. But what is difference is here is this other points.

Wisdom alone cannot manage. Concentration alone cannot do it. Because wisdom alone cannot manage, there is widom but you cannot focus. Right? And like traditionally they give you example, if somebody’s shoulder is not straight and they take a big axe and try to cut a tree and you hit here, hit there, hit up there, hit down there, and no matter how many times you keep on hitting, tree not going to fall. Because you don’t hit I one point. You’re hitting up here, down there, everywhere you hit and you make a mess out of the tree but you’re not going to cut the tree. But if you’re stable you hit one point, keep on hitting one point, the tree will fall. Right? And that is exactly the stable shoulder is the concentrated power and the sharp axe is the wisdom. The combination is absolutely important. If you have the one, if you don’t have the other one, you have constant problems. But when you have to together you have learned how to balance. Otherwise, you cannot do two things together, right? So that’s why spiritual path not easy. That’s what it is.

0:18:29.1

[Reading?] “There go one of (unintelligible) change this. There go on the horse of unweathering mental coinces the master have” What is this? “mounted discriminating awareness” That is totally – What is it? “Decisive” about how things exist. Okay? So this is knowledge. This is the wisdom. How things exist. You know, this Buddhist wisdom is called ‘emptiness’ and if you’re going to search emptiness from a zero point, you’re not going to find it. If you search for empty you’re going to find empty. You’re not going to find emptiness. So how you search the emptiness is you look how you exist.

Are you with me? This is a strange sound – how you exist. If you know how exist then you know how you empty is. Emptiness. And that’s why it’s 0:19:51.0 (unintelligible) here. How things exist. Then with the sharp wisdom of the middle path logic, which means the wisdom itself. 0:20:00.3 mag duh muh la. Your understanding of how we exist is the actually the middle path logic. There’s no separate thing called, middle path logic.

How do you pronounce that? Devote of extremist? What does devote mean? Devoid. Extremes,

Audience: There are no extremes.

Rinpoche: So everything is gone, Sort of Nihilist. Okay [Reading] “Devoid of extremes, they have used wide range of discriminate awareness to analyze, (unintelligible), and destroy all” Oh my, that’s going too long over this. 0:20:58.1 kun ve ni tehr fan rim… – It’s one word in Tibetan. Call it 0:21:04.6 pun zin. That is the whole of this. Whole of this. So actually what they try to tell you is extremist viewpoints are not the middle path. So what means extreme? Extreme is – two extremes – either completely you see you’re not there, for example, if you look for a table, you say table emptiness, so take the table apart, table’s top part, table’s leg part, every part of the table, take it out. And then you look around and say, Where is the table? And you sit there and and there’s no table. Okay? So, 0:21:53.2 doh ik understanding is not an understanding in of emptiness. Actually what happened is you lost the table. You lost the table. The table is there. 0:22:05.4 There might it functioning. You can put your cup on it, you can read your book on it, it’s there but what you did is you took everything in parts so therefore you lost the table. Right? If you put them back it will become table again. But that’s not emptiness of table. You lost the table. And if you think that is emptiness of the table in reality what happened is you have gone to extreme in saying that there is no table. So that’s the don’t want it. So what they wanted is they want you to find emptiness without losing the table. Get it? If you lose the table you’ve gong to extreme. So they found out, they want you to find table’s emptiness without losing the table. So without losing table means you do have a table. You do have a table, then how you find it?

So then you find it, there is no such a thing, inherently existent called table. That very table, useful for put the book, for banging you hand put on it, it is the combination of legs, top, everything together. The collectedness of it. On the collectedness of that – Are you with me? – the collectedness of that is the table depends on the collected existence. Right? Table depends. If you take the top off it become broken table. If you take the legs off table without legs, right? So you take everything out you lose the table. So table depends on the top, the leg, the parts. So something you can call it table. Okay.

0:24:25.4

So you need to find. That what Buddha is saying it. Table is example. Look in your mind. Remember? So you need to find that without losing it, you know it’s, External things are as example. Esample. So without losing table, you need to find emptiness of the table. If you lose the table, you’ve gone to extreme. If you think the table is inherent existent, you’ve gone too far. So – two extremes.

So any extreme view, any extreme view whichever comes up, the wisdom must be – Destroy that. – that is the wisdom that’s called for. Are you with me? Or are you lost completely? Alright? Anyway,

0:25;41.5

[Reading] “Discriminating awareness to analyze properly and destroy all undersying support for the” – What is this? “cognition and 0:25:56.1 (unintelligible) for extremes.” So meaning, truly existent, inherent existent. “In this way they have expanded their intelligence which has realized voidness.” It’s emptiness, right? Either you hear the practice just like that or if you’re interested, blah blah blah. That’s what it is.

And the next is 0:26:29.3 tih dji kwan da den zin…

0:26:43.5 [Reading?] “Once you have achieved single mind concentration through accustoming yourself to the single pointedness of mind your examination then with of the individual phenomena with the proper analysis should itself enhance your single mind.”

0:27:14.9 Any problem with this? [reading?] “Concentration” – What is it? – “subtle exam?” – What is it? Aura? What it is? Concentration what? 0:27:35.5 “Subtle extremely firmly without any wobbling what actually way in which all things exist.” Did you get – understand what is talking about it? 0:27:54.3 tih dji kwan da den zin…

0:28:04. By having the perfect concentration, then, of course, you will have the mental quiescence. That is no question. But power of concentr – analyzing will also enhance. By the focus. Because it penetrates. 0:28:24.1 ih dji dje veh ruh toh neh…

0:28:30.6 So, because of that, the combination of sixth and fifth practice has to be together. If one can do that it becomes interesting part. Alright? So that was emphasizing – single paramitas of the fifth and sixth would not do – have to have both together. Meaning, both of the fifth and sixth paramita should be able to apply on first. On the second. On the third. On the fourth, And on the fifth. And on the sixth itself. By doing so your daily life. Daily even though we talked that earlier. This, each paramita dealing with you own daily life – we talked that remember? First paramita, second paramita, third paramita… So when you’re dealing with daily life you have to have both of those. That’s what they’re trying to tell you. 0:29:36.2 suhn deh du lah dun ne yam…

0:29:36.4 This joining, union of this two are the necessary here. 0:29:46.4 suhn deh du lah dun ne yam…

0:29:47.4 And either you gain blah blah blah, and all of that

So next is, 0:29:52.6 nil zhah man dje deh va du nyi… 0:29:56.7 What verse is this? Twenty what? Three. 0:30:03.4 [reading] “Having achieved such a union you should meditate both on the space-like voidness.” Okay, what is that? space-like voidness? 0:30:15.8 nen ja nan guh duh ze tu nyi…

0:30:24.3 Space-like voidness. Actually truly speaking, and when the person is focusing on the emptiness, in that particular meditative mind it also merged together. The object on which you concentrate and the mind which focusing become oneness. You lose the separation. Are you with me? You lose the separation. It becomes a oneness. Oneness. There is no one cannot make separation from the observer and what you’re observing – become a oneness. Like water into water. All these ideas of water in the water, milk in the milk, space-like, you know, that’s what it’s all that.

It becomes a oneness, a huge voidness, which becomes, you cannot really – It’s not that you lost your discriminating widom, however, you cannot separate. It is so focused, so concentrated, so it is the only what you see is the voidness itself. And but you even lose who are thinking, who are focusing, who are concentrating, so that withing the level of that concentrated power you don’t even have the concentrator – the person who concentrates, person who meditatates, the meditator is gone. There’s nothing separation. That’s why there comes. “no nose, no tongue, no nose, no smell, all this business. All of them are coming here They’re talking about the power which is sort of combined so tight in that so that there’s no separation. Right? And that becomes. Sometimes you hear meditate so many it becomes no no 0:32:42.4 lo (unintelligible) taking a story. And some man who’s meditating say 0:32:46.9 chains of the (unintelligible) walking around, with – Wwhat is it? – thirty four arms or something, and his duty is to carry tea. So you told the cook, Which hand should I use it? And the cook got a little stick and use your horrible hand and hit it on that. and – shout, screamed, right? So that’s exactly what happens.

When you are concentrate, become powerful, and you really think the person is going like, you know, like thirty four arms going around. Same thing it doesn’t know which one do you use it he doesn’t know. He’s got so many of them. (laughs)

So he said, ask the cook which hand should I use? He said, use your horrible hand. (laughs) So that’s what happens. So that’s exactly like this. So in opposite direction you focus so much of emptiness and you sort of merge with that and you sort of even lost your own identity almost. There’s no separation. That’s what it’s called, space-like meditation.

In that person, at that moment on that meditative state, nothing else exist. You are totally absorbed in that. Nothing else exists. Your horrible hand does not exist. At that level.

0:34:12.9

So what happened is somebody hit the stick on that hand, at that level, and if you are quite good at that level, you won’t feel the pain. Some people the stick will go through. Nothing happens. It’s like you don’t exist. We see movies, they show you the ghost. You jump. The cars go by. See it right? Just like that it cuts through. So that becomes the meditative level has become actualized so it doesn’t exist. That’s what it’s called. 0:35:00.4 nun je nah guh deh zuh…

0:35:03.0 What does it say? Space-like what? What is that – twenty third or twenty fourth? Twenty third. Huh? Ah, “space-like voidness which completely observed and” – What it is? – “illusion-like voidness which you subsequently arise.” I don’t know why they call it a voidness. It’s called 0:35:41.5 dje top. Dje top, the word dje top really means, it’s not a voidness, 0:35:47.5 After that, what do you get it? So this is, you’re in meditative state. You’re sitting there. Then you have to get out of that meditative state. When you get out of that meditative state you become – the relative reality. And that’s called dje top. So I do question using the ‘illusion-like voidness’ I do question that. Illusion that follows after the voidness. Illusion’like state that follows after the voidness. When the person really sees the voidness like that of space, after that ever single damn thing is different to that person, even though you’re in reality. But even the whole thing is different. Sometimes you walk the walls with anyway. You can’t catch the walls. You go near and doors goes away. Or get through the walls. Or all this. The reality will become different. And in the modern American language, what you call that? Disoriented. You call that disoriented, right? And this is not disoriented. That person is totally sharp, and totally aware. Aware of everything. The person is not disoriented but the things are, does not really exist as it is, The walls become shaky. The ground is – cannot carry. The water turn rivers. The fire doesn’t burn. Wind doesn’t carry. So what’s happened is, the meditative person’s power has become slightly more powerful than normal elements.

What the people need, the person needs, adjustment. Adustment so that you look like absolutely normal, functions like absolutely normal. That requires adjustment. It don’t require craziness. And craziness is not this one.

[reading] “By doing this,” – What is it? – “By doing this you will” – What is it? toe? too? Wht is, how does he (unintelligible) Huh? I can’t hear you. “Through your yearning of method and awareness become” – What is it? (unintelligible) What that mean? (unintelligible) “as someone who’s seeking the bodhisattva’s contact.” 0:39:18.7 nun ja nan gu deh zeh tu…

0:39:35.5 Okay. So this is the what you really look for. This is your ultimate key. So both concentrated power and analyzing wisdom combined together, see through the reality of total absorption came out and make adjustment of the after effect of almost look like hallucinated, disoriented sort of thing.

0:40:07.9

And after that you settle it and that is the called perfect state – not Buddhahood. Just seeing reality and coming out. [reading] “Realizing this, those with good fortune has made it in the custom never to be content with the merely partial path. And that becomes Tibetan Buddhism complicated. It’s because of that. It’s not ike one single little thing, you know? A lot of people do that. And I know people over here don’t. But many times when you come first, two or three people, will go and attend two or three lectures and then go back and say, Hah, I know Tibetan Buddhism. So that’s what it is and that is the – possibly you might have seen, you might have heard, whatever – little piece of, multi-million percent of one percent of something, and people think, Ah, that’s the work. That is the path. You know a little bit meditate, you know how to say little bit of mantra and then you do something odd. That’s the Tibetan Buddhism. So that’s not.

That’s what they’re telling you. Because you need all complicated different paths. Because the partial path is incapable of delivering this. And that’s why Lam Rim becomes important. Because it’s complete. But Lam Rim completes only Sutra path. Not tantra path. Tantra has tantra lam rim separately. It doesn’t call it Lam Rim it calls it 0:42:11.0 lo rim. So it is totally separate tantra path. Just like Lam Rim. So the Lam Rim gives you compete path in the Sutra. So the partial path cannot lead you anywhere. So they said, it is custom never to be content with the merely partial path. 0:42:3.9 sun neh na meh ken da nan dju lo.

0:42:41.1 I mean hear in the Tibetan version it doesn’t even say. This way. And 0:42:46.2 chi vi made their custom never to become content merely partial path. “Realizing this, those with good fortune” – Those with good fortune meaning people who can make it. And that customary is never satisfied with partial path, 0;43:05.4 i. d. yogi, and blah blah blah.

0:43:20.0 dje vreh yu dan jde djuh ti djing dje...

0:43:30.9 Now, why this 0:43:32.9 (unintelligible) comes here first? Huh?

Audience: 0:43:37.3 because (unintelligible)

Rinpoche: Oh, it doesn’t say in Tibetan. 0:43:41.0 dje veh dju dan dje – It says cause and effect. Result. Anyway, “renunciation of enlightened motive and correct view of voidness” I think the translator becomes a little more ‘clever’ than the original author. (laughter) 0:44:00.4 dje vreh yu dan jde djuh ti djing dje...

0:44:05.3 Okay? “Unnecessary in common for achieving supreme path through either of the two Mahayana vehicles.” What is the two Mahayana vehicles? 0:44:26.0 “practicing cause for enlightenment or simulating how the result you will achieve” 0:44:32.0 te dan dju dan dje zuh tih ding…

0:44:38.3 “Therefore once you have properly developed like this” Why now he have to go three things in the back? Doesn’t say in Tibetan at all. “You should rely on the skillful 0:44:55.3 kap tehnyi” – Again, what is this? (laughter) “as your protector of a fully qualified tantric master” Why you have to add all these words here?

0:45:14.5 dje ve dju dan dje vet ti djing yeh...

0:45:24.9 So they did say protector in Tibetan but it doesn’t say tantric master. “as our protector and set out” What is it? Four class of tantra. So actual method. I – even after these two adjustments. And then what you need is vajrayana. And without vajrayana it is probably not possible – not only probably, it’s not possible period. To make it to enlightenment – Period.

Any other path, other then 0:46:13.6 (audio goes silent) 0:46:21.4 …sectarian talk, no I’m telling you – What you call that? Huh? 0:46:29.5 Kant system – if you really look in the Buddhism, Theravada Buddhism, will never even introduce you Buddhahood is something possible for individual to become. They never tell you. Never even introduce you, so therefore, the path itself is incapable of delivering the goods. So they similar introduce you liberation. Aha! That’s their total goal and they will end it there. Total Arhat, enlightenment or not, it’s different issue, It goes into the Mahayana 0:47:19.7 mat. Because Arhats are not Buddha. And Buddhas are not considered Arhats. They have two different names in Sanskrit, two different names entirely. And two different identifications. So that’s that.

So Mahayana tells you Buddhahood and one can become of it. But Sutra Mahayana tells you, first generate bodhimind, love, compassion, second, accumulate merit and purification for three countless eons, and ultimately you become Buddhahood. So that’s the – very far away.

Vajrayana is the only one who says, This path is capable of delivering the Buddhahood withing sensible period. (laughter) No really. Short period of lifetime. Or two or three lifetimes. Or at least sixteen lifetimes. That’s what it is. So that’s why the masters need the individual practicioners to this level, switch over to the Vajrayana.

Vajrayana is also called Result-yana. The reason – That’s why they have this – if the translator does not make there is something here, you simply read straight and give you the message here.

0:49:28.4

Mahayana vehicle of cause and result and if you read that way, Mahayana vehicle of cause and result, rather than for enlightenment or accumulating now the result you will achieve. If you don’t have those brackets removed that simply reads – the sutra path to either of the two Mahayana vehicles of cause or result. So the causal 0:50:03.3 mind Mahayana vehicle is the sutra path, result Mahayana vehicle is the tantra path.

Why it’s called result? It’s result oriented – meaning, the functions what you do, the practice what you do, and you act as though you’re there. You don’t act. You’re working forwards. You’re working forwards, you’re working towards, however where and how you function, is as though you are there. You sort of copycat, how does buddhas function. You copycat. Multiply hands and necks and all sorts of things and doing that. And that’s – that is example. 0:51:00.8 hand made. But where you meditate, where you function, where you utilize the channel, the energy and the emotions, and everything as though you are fully enlightened.

And when you try to do that of course you get into a lot of trouble too. But you can overcome those difficulties. Even if you don’t overcome – even if you don’t overcome – it is better to lose on that ground rather than not to make attempt. Remember in the Lam Rim teachings, one of the Arhats called 0:51:58.4 ru soh, was tried to teach some six hundred people who’s going to be, going to sit reality inbetween, inbetween that Manjushri went inbetween and taught them abut Mahayana and they all got a sort of become a funny thing, and they didn’t make it. So 0:52:27.8 ru soh complained to Buddha, saying that: I’m getting that great work, achieving here but Manjushri spoiled. Remember that? It’s in that Liberation in Palm, should be. And the Buddha says: You’re wrong, Manjushri did better. Even though it’s the goal for short period in hell realm, if they’re going to go through this path before they become Arhats they go to hell realm short period, they become Buddha way before they become Arhat. So therefore what Manjushri did is right.

0:53:05.2

That is Buddha’s judgment against 0:53:11.1 ru soh’s complaint against Manjushri. So that’s the point. So even you don’t make it. Problem. Even you go short period to hell realm – remember, Buddha said hell realm but that hell realm is impermanent hell realm. And it’s not permanent so it’s stuck there forever. So short period, short period going there and coming out, becoming fully enlightened Buddha, much more faster than that of normal moving. It is almost like you know. People who are try to drive, and another person who takes a supersonic jet or something. So begin go around three times already before they reach Chicago or somewhere else. So that’s the vajrayana. So that’s why they encourage it.

Okay, now what is it? 0:54:30.8 ten leh soh kuh ah meh sah meh dje

0:54:34.3 That’s how you make your life become worthwhile. Remember the beginning of the Lam Rim teaching is – Life important, embrace life, achieve your purpose of life. And now here the conclusion says: That’s how you achieve the purpose of your life. That’s your mission. That’s how you should achieve. A lot of people will ask: What is my mission? And that’s your mission. Everybody’s mission is this. And that’s how you achieve.

[reading?] “Either you who the blah blah, in order to accustom this to my own mind and also to benefit others, as well who have good fortune” – what I’m thinking 0:55:31.3 kum ba dje jeh va kehseh…

0:55:37.1 What they have these brackets? I have explained here in easily understandable (laughing) maybe at that time words -- the completed path ‘pleasing to the Buddhas’ but pleasing to the Buddha meaning path which leads to the Buddhas’ level so therefore the Buddhas like it.

Because this path will make more Buddhas so that’s what Buddhas like. (laughs) Like small baby. (laughs) We like it. I pray that the merit from these may cause all sentient beings never be parted from the pure and excellent path. 0:56:30.9 keh lum sheh lah tah dji…

0:56:37.8 So, either yogis have offered prayers for just that. If you seek liberation please offer prayer in the same way. So I pray, I dedicate, I do this, I do this. So what are they talking about the praying? Praying is another point. As Buddha we don’t recommend you pray you’ll have good business today. And the problem is we don’t pray we make more, sell more more more from Tibetan teachings. (laughs) We don’t pray for that. And so that’s why you don’t send no more. (laughter) But – no that’s really true. We don’t pray for that. So what do you pray? What you pray – that praying is extremely important. I’m not sure whether you people recollect or not recollect. There’s a book a Tibetan photo book by Glen Roy, and Glen Roy showed each photo to His Holiness and he made some comments on that, each photograph and they made a book.

Remember that? There was a book on that. I don’t remember what was the title of the book. Anybody remember the title? It came out a few years ago. Huh! Something Compassion maybe. My Tibet, you’re right. “My Tibet” Nothing Compassion (laughing) Just joking. My Tibet, Huh?

Gillen Rowel. Sounds like Indian name 0:58:43.8 Gillen Rowl. That’s sort of got a famous sort of level. So in one of those there’s an old woman praying in front of the 0:58:55.0 cho kan chan lohs and there a bicycle at the side. So the comment from His Holiness says, “She might be praying for the bicycle.” (laughter) and I think many are slightly surprised and look for His Holiness know what he’s talking about it. So he repeats, “Probably her son is pressing her to buy a bicycle. She must be praying for bicycle. He says it repeat it more. So depended on that. And that very often happens. The problem is that the people sometimes do not realize the power of prayer and effect of it. And important-ness of it. And also the things that you can achieve out of those.

1:00:15.7

Similarly pray better health – common – better boyfriend or better girlfriend, or more money. All these main thing usual. It is important too, I’m not denying. But at the same time it is not that important. So we pray for that, so what happens is, on the other hand, you waste a tremendous amount of opportunity and something else. So what happens is when you pray for total enlightenment, you’re going to get it, all this. As a sort of side-product, rather than focusing on a little achievement. You’re going to get it. Because you’re not going to have enlightened Buddha with the boyfriend or girlfriend problems. (laughter) Or no bicycle, Buddha without a bicycle.

You didn’t get it, did you? Okay, So anyway, you did get it, Okay, alright, okay, no argument. (laughs) So what happened is it comes on the way and normally they give you examples that if you’re going to end – you’re going to drive, let’s say, up to Detroit and you’re going to bypass, you’re going to go through, you’re going to get it through the whether its 94 or 14 to (unintelligible) or whatever it is. You don’t have to end to (unintelligible) or 696. You just end Detroit. So you go through with all this. So likewise, and when you’re in total enlightenment all this tiny problems that you have it will automatically solved. And whatever you wanted, all this, it becomes byproduct rather than putting all your focus in that. So it is important to know how to pray It is very important. So normally ‘pray’ is something important that you should really pray for all beings. Not for yourself and – I remember very funny story of Tibetan joke.

They said there is one model family from some area. One 1:03:50.4 (unintelligible) and one in front of the central temple, this famous Buddha image. So this big guy that’s big landlord and noble guy started praying. Said that, 1:04:04.6 tah dah bahyi tum bad je va dah,,,

1:04:13.6 So he says, I and my wife altogether may be taking rebirth at the center of the paradise so that wife goes 1:04:26.9 koh mo zoh wah goh i che…

1:04:31.6 (laughter) So she called master, say: Master, master you had forgot my favorite servant named Goh gi. So he was not so happy. So he said: Goh dji goh a doh dge nye shin je…

1:05:04.0 He said, that Goh gi may also take rebirth at corner of paradise. That’s how they pray. So it becomes a teaching tradition which tell you this story life after life, generation after generation. So that’s sort of example one how should not do it.

So anyway, 1:05:35.0 dje zu lah meh muh lehn te druh da…

1:05:46.7 And at end he adds a dedication. He says, “to meeting at such a great” – Is this here? This mark here. At the dedication here it says “Meeting, meeting at such a great, of path, a great Buddha’s great path. Meeting this is also to due to the kindness of the spiritual master.”

1:06:15.6: dju an diah noh meh leh vuh shi na dah…

1:06:20.2 So because of that, all the – I dedicate all my virtues to help all sentient beings will have connection with the great spiritual masters. That’s what it is. 1:06:35.0 ma ya la ma loh zan da/…

1:06:46.8 There’s a lot more and this one doesn’t have it. 1:06:53.1 nam ba da dje doh va man duh va…

1:07:00.0 So the author here says, 1:07:02.5 tom bu djeh djih de vuh mah…

1:07:05.2 First I have learned a lot. In between I have meditated a lot. And finally I practiced day and night. So I dedicate all this to the longevity of Buddha’s teaching. So thus we have completed the Lam Rim – shorter from of Lam Rim teaching.

And so we, the next Tuesday is the Fourth of July. And that’s a holiday we don’t meet. And next that we meet one or two Tuesday, totally dedicated for discussion and question/answer. You don’t even have to say those prayers. And since this is completed, so that’s that. But, when you come in and we need to say some prayers we go back to our usual, old, one page – Om muni muni, Om mani padme hung, this business, and so this Lam Rim is now completed. And I think it be better to complete because it’s a long time. So the next two Tuesdays – One Tuesday is a holiday, fourth of July, we don’t meet and next two or three, at most, we devote for discussions about this and then we take some break for a while. And that’s that.

So do kindly generate pure joy. Joy that we’ve been able to talk this, discuss, to some it is complete. To some it’s not complete. But whatever it may be, to be able to discuss, talk, think, is itself great. Great in self. It benefits individuals. It benefits environment. Benefits all the people round and future generations. So we should rejoice and dedicate whatever you want to. You know what to do and what not to do. The examples of this western paradise, whether you’re going to take center – rebirth in the middle of the paradise, or the corner of the paradise – Whatever so that’s how you know. So these talks, you know, I mean, this is not example one – what not to do is don’t pray somebody else to born at the corner of the paradise, you know? (laughs)

So anyway, I guess that’s that. And thank you.