Archive Result

Soundfile 19950805GRGLG3

Speaker Gelek Rimpoche

Location Ann Arbor

Topic Ganden Lha Gyema

Transcriber Roger Johnson

Date September 11, 2022

I don’t know. That (inaudible) I don’t know.

But, anyway, the mandala offering, um, (Tibetan recitation). Uh, actually the essence of the I and others body, mind and spirit. Uhm. Wealth (?) and the merit accumulated in positive and will be accumulating in future. All of them our own control, without any attachment. Without any hesitation to lama, yidam, buddhas, bodhisattvas, dharma, sangha. So we’re making request to them accept it by their great compassionate act (?).

Offering is one thing, accepting is another thing. And when you offer and when you accept it it creates more merit. So, h that’s that. (Beth?)

Audience member: Did you say dharma protector?

Rimpoche: Yeah. Uhm, then you can make the well I had better forget now…

Now let’s go to these uhm maybe (Tibetan inaudible).

0:02:02.6

So that basically it is the request, making by myself it is request. What are you requesting is number of things. A. You are accepting, requesting and obtaining blessings of four initiations since this is a vajrayana group I can talk about that easily. Four initiations. Uh, that is the A, B will be, ah, accepting, requesting and accepting ah special activity. That will come later but you’ve been wondering what it is and I’ll talk about that later. Sort of outline. Third will be you requesting and accepting the blessings from of the development of whole path. Basically three.

So there’s a little more complicated way to do uh will be like if Tsongkhapa’s there but then the Tsongkhapa has the Manjushri on the crown, Vajrapani at the heart, Avolokiteshvara at the throat level, each one of them will have outer, inner, and secret, three each and if that is complicated let’s just think about Manjushri at the Tsongkhapa’s head, um, inside the head, not sitting on top of it but is there inside, instead of brain there is Manjushri. Why not? So, instead of uhm the vocal cord there’s the Avolokiteshvara, instead of the physical heart there is Vajrapani. The heart organs, instead of that. That’s Vajrapani.

Uhm, So why this three of them, there is actually set of thangkas came up from Tibet this time. Avolokiteshvara is here, the Manjushri didn’t come in yet it’s not in here. Manjushri is lying down with the, the lion inside there somewhere. And um Vajrapani too, right? I saw the Vajrapani somewhere.

Audience member: Vajrapani is in the back.

Rimpoche: Vajrapani is in the back. He is standing there but Manjushri is lying down. Right?

Audience member: Right.

Rimpoche: Right? Yeah. So anyway these are three called these three known as (Rig sum go bo?) in Tibet (Rig sum go bo). Meaning three different castes. Or three different castes, Indian castes, or sections. Or three different, what do you call this?

Audience member: I think caste…categories…

Rimpoche: Categories. Three different families. Categories. Divisions. Huh? Aspects (from audience). All sorts of names. Choice.

What it is really telling you is if you divide, if you have , sort of searched enlightened beings, enlightenment, enlightened beings, if you are going to open them up, sort of have sort of surgically open it up and see (inaudible) what is in there? So you’re going to find three things. Wisdom, compassion, and capability. And that is three different units put together and makes enlightened beings.

0:07:36.3

Three different practices (protectors?), combine them together. Right? So if you open them up surgically you find three of them. So that ‘s what three different divisions, three different families, three different, families doesn’t’ really (inaudible). Anyway. Three different actually there is a name for that. What you call those? Sections and points, electricity you have to have uh…Huh? Component (audience suggestion). I think out the (inaudible) looking for that word. Component, yeah.

And um so the Manjushri represents the wisdom part of it, and Avolokiteshvara represents the compassion part of it, Vajrapani represents the capability, even call it power, capability part of it. So, all these three combined makes it enlightened. And, so therefore there is a, that’s the reason why there is no stupid enlightenment person. There’s no compassionless enlightened, enlightened being. There’s no capabilityless enlightened beings because these three components without which you cannot become enlightened.

So, to represent that Manjushri supposed to be embodiment of enlightened beings wisdom part of it. So you put Manjushri behind head of guru. And you put compassion, Avolokiteshvara behind the throat and Vajrapani at the heart, instead of heart organs. So three components work together and become a functional being. Extraordinary being, becoming in that way.

0:10:14.5

So, what you’re really going to say is way how to do is (Tibetan phrase). So, external exemplaries, internal, what do you call it, where qualities exist, and uh, secret…huh? (to audience member) as it is we called but, we need a better, lack of better words, so anyway, what will happen is, what happened is uh, so among the buddhas, enlightened beings, if you look at it, there is nothing like uh no, Avolokiteshvara is equivalentless, outstanding exemplary of compassionate cones. And Manjushri, likewise Manjushri for wisdom, and Vajrapani for power, and you the great master among the masters and you are like that.

0:11:33.4

You are like Manjushri uhm for wisdom, like Avolokiteshvara for compassion, you are like Vajrapani for power. So, therefore, I seek uhm myself to be like you so you add one word like (Tibetan phrase inaudible) on top of the Migstema (more Tibetan recitation – nine-round Migstema?).

So, when you do that, what did you say?

Audience member: She was asking (inaudible)

Rimpoche: What did she ask? You know why? It helps them.

Audience member: I was asking while you’re in the middle of doing Migstema and I, there were phrases there I couldn’t find and I wasn’t sure what I was…

Rimpoche: Oh, we did the nine round Migstema of (inaudible – Asiningu? Nyengyu?) system other than Sagyu (?) system, that’s why. You’ll find that in Lama Chopa.

Audience member: What system is the nine round Migstema?

Rimpoche: Asiningu. There are two nine round systems. Sagyu (?) nine round system too. Sagyu and Asiningu. It comes from Ensapa.

0:13:16.3

Ensapa is like Milarepa, one very well know. Ensapa. It’s called Asiningu. (Neen New – phonetic) means uh sort of whisper through ear to ear sort of thing, you know. Ensapa whispering with each other Ensapa. Huh? What’s that?

Audience member: That’s what it’s called. Whispered lineage.

Rimpoche: Whispered lineage. We criticize the whispering one way and on the other hand we talk about that, so…

That’s normally how it works anyway. Uhm.

Soooo, what are we talking. Ah! (Tibetan recitation). (If we return there?) we normally say. I’m sure all of you have. Right? (Chris?) this is not your first time here at Ganden Lha Gyema teaching, right?

Yeah, Paul, what is it?

Audience member (Paul?): Yeah, I’m having a little problem figuring what I have on the page two by saying that it begins…

Rimpoche: There’s many of them, you know? There’s a little extra here, extra there, extra here , extra there it been confusion…

Audience member: The line that begins with the regular five line Migstema then two…

Rimpoche: Additional lines…

Audience member: And there are like three sets…

Rimpoche: That’s right. The first set we’re going through. You’re right. Three sets. The first set is two additional words as such (Tibetan words) right?

Audience member: One recitation with one set of two lines then next line in second set…

Rimpoche: Let me finish this. So, this (Tibetan words) that one is, huh? Outer example what you have (Tibetan words). That one is uhm in Tibetan if you say it that way, that becomes that way, that’s why you have (inaudible). Huh? Yabba dabba doo – that is Tibetan language. (laughter). The cartoon people say that, right? Yabba dabba doo. And it means good, happy enjoyable, you know? That’s what it is. That is Tibetan language, really. Yabba dabba doo. (Laughter). Why are you laughing? Huh?

Audience: Most people (inaudible) Fred Flintstone. Most people will be surprised to know it is Tibetan.

0:16:19.9

Rimpoche: Tibetan, yeah. Yabba dabba doo. (more laughing). I though they picked it up and put it there. I’m sure they did. Huh?

Audience: What does yabba dabba doo mean?

Rimpoche: Yabba dabba doo means happy, joyful, good. (more laughter). Yabba dabbo doo!

(Tibetan words) that’s what it is. So, (Tibetan words) when we say it together we have to go like that. Uhm, so by making that request no matter how many times you do, in your visualization you focus that to the Manjushri and from the Manjushri in the head of Tsongkhapa, lama Tsongkhapa, body comes with the light and liquid white colored comes down reach me and all sentient beings from the crown purify all negativity in general and through particularly through body. And often the first initiation which is known as the vase initiation, don’t ask me why, there’s a million different reasons why it’s called vase, uhm. And uh, and uh, uh, vase initiation, of this vase initiation and in each initiation there’s a purpose. The purpose of this particular initiation is to empower you meditate development stage and also lay the seed of the the the lay the seed of the, uhm, nirmanakaya. Nirmanakaya. Nirmanakaya is another greek language for uhm manifestate capability, manifestate function, they call it emanation body, bodily emanate to be able to emanate physically.

So it is called emanation body, or be able to make 8it, be able to produce emanation body. So that’s what (inaudible “magics”?) are. So, physical, are you okay? Why (speaking to audience). You want aspirin? What? (audience laughter). So making joke I didn’t really hear it. Yabba dabba doo!

0:19:38.7

So that is the focus to the Manjushri.

Audience member: Rimpoche, you’re saying that the vase initiation corresponds to these two lines?

Rimpoche: Yeah. What else I’m saying?

Audience member: Well, I mean I knew we did those in the…

Rimpoche: Yeah, it corresponds in the vase initiation and also it is praising its outer exemplary by praising that what you get it is the white light and liquid from Manjushri purify all negativities and then become often vase initiation.

(recording interrupted)…Corresponds to the (Tibetan words inaudible). Now, the next is, actually if you go detailed you have outer, inner and secret Manjushri you go three times here, and each time you dissolve each one of them (inaudible) and that but let’s forget about it. Just do Manjushri. And, when you do Manjushri the normal red and yellow Manjushri that’s normally what you see Manjushri with a sword. Round. That is the red and yellow Manjushri. Know, that is different isn’t it.

Ah well, Debbie will put out this nice thangka Manjushri, so, from those Puket (Bouquet?) thangkas.

Uh, what else? Then the next is, goes to Avolokiteshvara. Sort of you know not only you are like uhm, you are just like an outstanding Manjushri Avolokiteshvara and Vajrapani in their own field, uhm, but you do have those qualities. Quality of Manjushri in you, quality of Avolokiteshvara in you, quality of Vajrapani in you. So, so make me, I also seek that myself to be to be able become like you as far as the wisdom, compassion and capability is concerned.

0:22:46.4

So, then you add up the (Tibetan words) that second two additional words that you have. Are you people lost or with me?

Audience: Are you referring to the nine round?

Rimpoche: No, I’m not referring to the nine round. I’m referring to those additional words. So, Elizabeth also doesn’t have, right? So, those words. So, uhm, can somebody share that additional verses to those people who doesn’t have it?

Elizabeth need it? No? So that is colored case (?).

(recording interrupted)…Ganden Lha Gyema has it.

Audience member: The one that was made into little books…

Rimpoche: (inaudible).

Audience member: Primordial

Rimpoche: Primordial Ganden Lha Gyema has that. Are you cold? (audience chatter). Feet is cold, you’re not cold. Okay.

Okay, are you with me now? Alright. So, this time you focus I mean to to lama Tsongkhapa. When I’m saying lama Tsongkhapa I’m not naming Tsongkhapa as a lama Tsongkhapa. I’m naming lama Tsongkhapa means lama who is your root master and that in Tsongkhapa form. That’s what lama Tsongkhapa really means. Doesn’t mean Tsongkhapa who happened to be monk and called lama, no. lama Tsongkhapa means that.

0:25:08.3

Uhm, in Tibetan that conveys that message. But when that is used by the Western culture background then you get an idea of Tsongkhapa is the name like lama Zopa (?) or something. In that manner they pick up is not, like lama Zopa or something it is not in that way. Lama Tsongkhapa. Tsongkhapa is inseparate from your own lama, guru or master. And sort of in general and particularly at throat level and Manjushri, AH! Avolokiteshvara, yeah!

Audience member: Years ago in the old chanting cheat sheet (?) I’ve written next to the (Tibetan), which is Avolokiteshvara?

Rimpoche: I believe you can twist them around. You can always twist them around. You can twist them around.

Audience member: The second one was (Tibetan)

Rimpoche: Yeah, you can twist them around. You can change them around. You can change them around. You can have (Tibetan Kap a lu gwi an gun dan pa? - ) to Manjushri, you can have (Tibetan – Kap a lu gwi an gun dan pa?) to Avolokiteshvara, you can have (Tibetan Kap a lu gwi an gun dan pa?) to Vajrapani. Or you can switch them around. Or you can go all three together. You can do all that.

Audience: If you did that would you have to change the locations in the body?

Rimpoche: No you don’t.

Audience: But then you would get the vase initiation from the throat? Doesn’t matter? It’s okay?

Rimpoche: Doesn’t matter. It’s okay.

Audience member: I’ve been wondering about this for a long time, whether there is any particular significance, or what is the significance called?

Rimpoche: Actually…yeah…okay but here it is big (inaudible – argument? Of Nyingma?). what is the significance?

0:27:13.2

Audience member: …of Manjushri at the crown, body, speech and mind of Tsongkhapa, it is my understanding is that it is for a close relationship with Manjushri and (it’s actually?) body Manjushri so why is…(it at the body?) and (not?) the heart?

Rimpoche: Should be…at the…oh no, the brain is up here.

Audience member: But the mind is in the (inaudible).

Rimpoche: The mind is the deep, solid capability.

Audience member: Makes sense.

Rimpoche: (laughing)…I’m making joke…

Audience member: But you can twist it around and rationalize it…

Rimpoche: You can really twist them around, twist them around and in that case you get Buddha Manjushri. You are right, the four initiations you can’t get…it normally goes…in reality I don’t think it makes a difference. However, it is normal rules, conventionally from the head, throat, and heart and navel and what else, somewhere else, you know, whatever. So, so all these are different and so…you can keep it…you can twist them around. You know, Avolokiteshvara can come down and Manjushri can go up and Manjushri can come down and all this. And, uh, also you remember if you make three of them, outer, inner, secret you can also have three different levels. Three Manjushris, three Avolokiteshvaras, three Vajrapanis. So…

Audience member: Didn’t you also say you could have this Manjushri at the heart for Tsongkhapa, and then the Vajrapani and (Kedrup?) and…

Rimpoche: That also possible, yes that is also there. That is also, it is completely internal uhm

Audience member: Interchangeable?

Rimpoche: I’m thinking something very bad one…(laughs). Huh? Time for break? Okay…(audience laughter). I think Kathleen got message. You didn’t? (Laughter). No, alright.

0:29:44.1

So, (Tibetan speaking inaudible). So that’s what it is. (More Tibetan). Uhm, you do have all these qualities so I will seek blessing that I may become like you. And then the light red light comes from Avalokiteshvara’s body reach to your throat uhm purifies all negativities and often(?) secret initiation…empower you to meditate illusion body and its related activities. (Lay at the feet?) sambokakaya, (Tibetan phrase) joyful body? Or what? Enjoyment body. What terrible translation, (Tibetan words). Okay.

Anyway, so then next goes to, that is second initiation. Third initiation uhm Avolokiteshvara can dissolve to you and third initiation will be inseparable of that of deity.

So, you can, uh you can you can go and focus to the Aval, no- Vajrapani at heart level , and (Tibetan words inaudible) so do you have the vajra body, or inseparable of that of three uh components of the , components? Of the enlightenment, enlightened beings, and so I will also seek myself in that manner. And uh Manj – Vajrapani. Actually, power, power, power, I meant to talk to you today, the other day, but now also talking with Tara and, I remembered and while I remembered I forgot to mention to you.

0:32:30.5

Remember that red light goes and red light shield develops you call that power and capability I often called the power. Power, power, what is power? That is when Vajrapani comes. Vajrapani is the source of you know like the an example of power. And that is why they made Vajrapani such a solid, uh even you look at figure of Vajrapani it is also solid with muscles and also big, fat stomach. Solid muscle. What is power. It sort of gives you the picture of the powerful person physical power. Um, so, but, what really, what is power? That is main thing.

Power to overcome, overcome obstacles. That is the word game we play. Power to overcome obstacles. You do get some idea, but. Basic, but really when you talk about power, power, power is sort of very strong uh capability to be able to tame, tame your own wild mind. The real power is to be able to tame tame your own wild mind.

That is the real power. Get it? So when you talk about power over something , in order to have power over other persons you have to have power over you. And what makes you the obstacle, what makes you not have power over yourself. You are under control we talk, right? Control, the control over what? Your own mind. To be able to tame, tame is the word. Like when you tame elephant. To be able to tame your own mind. And that is real power. Once you have that to be able to help others tame, tame the others mind will be, become easier. It works.

Otherwise it doesn’t work. So that is the real power lies to be able to tame your own mind. That is the red color, Avalokiteshvara, or Tara’s red shield. And will mention to you, I also forgot to tell you about the green light the other day. The green is, what do we call it? Multiple activity, what does that mean? I didn’t explain, I left it and I think also raised question once or twice. Just, all this peaceful, wrathful, prosperity that is not included in that. Something like that I told you, right? Do you remember? Huh? You raised the question and then said it is not included in there whatever.

0:36:12.7

So what is really not included in there? Peaceful, prosperity, power or wrathful, what is not really included in that?

Audience member: What’s left out?

Rimpoche: What’s left out. Attainment of what? Well, ordinary and extraordinary enlightened level, and that is the the most important thing. And, which is not, I mean it is but it is not specifically mentioned as peaceful, or prosperity or…

Audience member: Other siddhis?

Rimpoche: Yeah. So, so the multiple activity is really sort of toned down language but you have to think the most important thing such as total enlightenment and all other things are in the green power.

Uhm, I thought of mentioned the other day, the last day, vajrayana (week?) but then I forgot. I don’t know why, but in the middle I forgot the power as well as the the the multiple activity. That is what it carries. Did you hear me? Okay.

So, so because mentioning power I remembered. Huh?

Audience member: I missed the multiple activity.

Rimpoche: Huh? When?

Audience member: Just now.

Rimpoche: Oh…too bad. Let’s take break. Somebody said we need to take break. Joke or reality? I think you do need a break. Take ten minutes.

0:38:09.2

(break in recording)

…the protectors who tell us what we normally… are we recording? We’re not recording?

(break in recording)

The basically, uh, we’re taking uh three, four initiations from the lama Tsongkhapa in the form, within the practice of the Ganden Lha Gyema itself. Uh, basically we said taking initiations and what else did we say?

Audience: Four initiations, special activities and…

Rimpoche: Good. So, out of the four initiation takings we have done first two or three? Three? Middle of the third, uhm, middle of the third? How can that be? Hmm. Alright.

So we finally focus (Tibetan speaking). So, whatever you say (Tibetan). So, at this time more focused on Vajrapani at the heart level of lama Tsongkhapa. Blue light and blue nectar fall from the heart of lama Tsongkhapa and reach to me and all sentient beings at the heart level. Purify all negativities created through mind. The mind negativities are normally you don’t need to act uhm thought of, thought itself is enough. I would like to kill the guy, I would like to choke the person. I would like to dismantle the whatever you call it…huh? The joint or something. Uhm, Oh you’re thinking dirty, all right (laughter).

0:40:44.5

(Laughter) What? So, I think that is these thoughts are enough. Or I would like to harm that person. I wish the, that person would be dead. Uhm, what else? All these sort of , all these thoughts. So, I put that explosive down there and blow it or whatever. All this, all this, there is no limit what mind does because earlier Tibetan masters give activity of the mind is the monkey in the temple. In the temple, you know like the, well I did see this little two year old girl and touches every electronic things, telephone and you know, every single thing, the computer and everything and electrical sockets and every single thing, television buttons and whatever, you know? So, anything that sort of does something they just have to touch. And the mind is like that. And uhm doesn’t really know what you’re getting into. Doesn’t really know what consequences are and doesn’t really know whether you should or should not but there is a great desire of exploring. There is a greater desire of doing something. Uhm, there is no limit because you don’t know the consequences. So, that is exactly how mind acts, right?

And then in addition to the, also give you comfort to ourself, saying well I thought about it but I didn’t do it so I’m not guilty of doing it, you know? O.J. Simpson can say that I thought about killing but didn’t do it. (laughs). And uh so can sit there and think about that . So…

0:43:31.0

So the mind doesn’t really have any restrictions or limitations so therefore it sort of goes in that way. And every negativity that we really act physically or verbally it all had mind. Uhm, motivations. Action. Acknowledgement. Even, satisfaction or regret. All of them at the mental level, regret of not completing what you wanted to do.

Alright. That covers third initiation. And also it is called the first, first vase initiation corresponds to the outer exemplary (?) trace (?), uhm, the secret initiation receiving, it corresponds with the quality as it is. You have the quality. The third initiation corresponds and uh I’m not looking at a separate of you having the equality, you yourself IS the Manjushri, you yourself IS the wisdom, you yourself IS the capability you yourself IS the power, you yourself IS the love/compassion. So there is no separation then you and the love and compassion of enlightenment, enlightened beings. There is no separation then you and the wisdom of enlightened beings. There is no separation from you and the power of enlightened beings. So therefore you are all in there so I like to become myself like you.

0:46:13.9

Finally, now uhm the lineage master in general and particular lama Tsongkhapa and the disciples and their quality of spiritual development. Their quality of purification of negativities, obstacles. You know, when you talk about enlightenment you have two qualities. Quality of purifying, purification quality and quality of spiritual development. Purification quality is every negativity in there including their imprint has been totally cleared. That is the totally cleared, their total clarity. That is the quality of purification. And the total achievement that is the quality of spiritual development. Total, ultimate, total achievement and total clarity, remember, we used to say word “sang gye” in Tibetan for Buddha means “sang” means cleared obstacles, and “gye” means developed everything, anything to be known is known. So that is the word “sang gye” means. When you say sang gye chur don (more Tibetan words inaudible) that is sang gye is referring to the enlightenment. Enlightenment means knowing everything to be known Means total development of the spiritual development which automatically gives you message of all obstacles cleared.

So, the two qualities, quality of the purification and the equality of the achievement, or attainment. So both these are the two most understanding quality of the enlightenment. So what I’m seeking here is the quality of these two throughout, just like all the lineage masters particularly Tsongkhapa and disciples. Whatever they have just like that. I would like to development within me and all other sentient beings effortlessly I may be able to be blessed to become like this. And make it, do it to become, just do it to become us like you. And then goes on (Tibetan words inaudible).

0:49:32.5

Now this is nine round of Migtsema over here. According to the asiningu (?) system. Ensapa. What is whispering…whispered lineage of Ensapa. Gyelwa Ensapa unfortunately is not so much well know in the West. But is just like, it is more, it is just like Milarepa, there is very, very similarity in the in the activity of the Ensapa and Milarepa. Ensapa himself said a number of times (Tibetan inaudible).

Ensapa himself said earlier Milarepa and Lobsang Dondrup. Ensapa’s personal name is Lobsang Dondrup. So he is from the place called “Ensa” so that is why he is known as “Ensapa.” And so it is like Glenn Mullin tried to introduce me as Michigan Rimpoche. Remember when Loseling first came (laughs) so “Michigan Rimpoche.” The funny thing, he gives reasons we do that in the old Tibetan system and there’s Ensapa is one of those. That is why he’s known as Ensapa.

There’s a number of others, too, but Ensapa is because known as Ensapa in that way.

0:51:22.6

And all the lama chopa teachings theres a lot of uh asiningu Ensapa whispering teachings total lama chopa is basically ensapa whispered lineage teaching. And that’s nine round of this particular Migstema is the Ensapa (style?). And this Ganden Lha Gyema is not really from the asininingu but it is from the sagyu, there are two lineages, sagyu system and uhm what happening is Ensapa is sometimes refer him as a crazy guy. It is true crazy wisdom. Uhm, so Ensapa brings a lot of vajrayana in normal sutra. But sagyu tries to keep it pure sutra so that is why Ganden Lha Gyema and lama chopa. Lama chopa is combined with vajrayana and Ganden Lha Gyema comes uh totally sutra path.

However, the later lineages became to put them together a lot of times, just like Karla was asking yesterday. Since I have the initiation am I supposed to bless my offerings and that is really similar to that manner, they bring them together so you have those vajrayana influence introduction in the secret Ganden Lha Gyema teaching which you’ve been through now.

And, uh, so theres a nine round of Migstema in the sagyu system too which is a form of the same but except it is both (Tibetan speaking inaudible).

0:53:32.0

Uhm, actually nine round of this sagyu system has uhm I believe there are six words or something (Tibetan) meaning the founder of Buddhism is Buddha Shakyamuni, and so reference to Buddha Shakyamuni first word, first deity Buddha Shakyamuni. Second (Tibetan) refer to the Vajradhara (Tibetan) the founder of all mandalas. Mandalas, creator and founder of all mandalas. So now there is creator there, anyway (laughs), creator of all mandalas and founder of all vajrayana is Vajradhara.

Meaning, too, maybe (inaudible) jealousy is the Avolokiteshvara who is equivalentless of love and compassion. (Tibetan) Manjushri who is equivalentless to wisdom. (Tibetan) who is equivalentless to power. (Tibetan) so that is the outstanding, they call it crown jewel of masters of the land of snows. Tibet’s outstanding equivalentless master. That becomes six, and six deity, six worded, and uhm, six realms of life and all the Om Mani Padme Hum explanation very similar to that, it also, for theres a system of doing that as well.

So, in other words (Tibetan) which includes essence of Om Mani Padme Hum teaching and explanation and activity and its power. Similarly, Om Arapasana Dhi which again is a six letter word and is reference to the Manjushri. And then, Om Vajrapani hum. All of them is combined in that. So whatever you may do, whether you may say it, (Tibetan) I think we have to now add up in those you know you have these (Tibetan at 0:57:08.0) and then you have (Tibetan) so now you add two more verse it says (Tibetan).

(Rimpoche to audience) Uh doctor, if I spell it he will object so let him spell it. I don’t want to hear the criticisms. Huh?

Audience member: Can we get air in here?

Rimpoche: Air? Air. Will somebody open the door? Air, air air okay. You spell it. If I spell it you will criticize. I don’t have time for entertainment. Hey! Bring it back! Alright. He will criticize me better not do it myself.

Audience member (doctor): Are you ready to take note? L-U-(with an umla over the U) next syllable NGAK next syllable YI

Rimpoche: NGAK he says. Totally different way of spelling it. And he is more forceful. If I spell it he says “No you’re wrong!” (audience laughter) and I say “No I’m not wrong” he says “No it has to be consistent Jewel Heart does it that way.” (Laughs).

Audience member (doctor): Next syllable LA next syllable is KU next one is SUNG next one is PUK next one is ZHUK next one is NE (“M” E?). That’s the first one. I’m sorry (to other members).

(Discussion on what was said - audience talking over one another for clarity of what was said above)

Audience member (doctor) continues: Okay. So, LU NA GHI LA KU SUNG PUK ZHUK ME. Ready for the next line? LA MA CHE…Is that right (to Rimpoche)

Rimpoche: (Laughs)No, don’t ask me!

Audience member (doctor) continues: Alright. Let’s cancel the last syllable (referring to CHE). LA MA is the “LA MA” let’s put KYE alright – “KYE RANG” - the next one is RANG the next one is TA (question from audience “T?”) TA the next one, Matthew is going to laugh, is PUR the next one is CHIN the next one is GYI the next one is LOP. CHIN GYI LOP. (Transcriber note: Audience asking for clarity on spelling and also a loud background noise).

1:01:37.3

Audience member (doctor) continues: Yeah, if you want to be consistent about it is there’s no prefix so the TA takes a higher tone and so it really should be the former sounding uh tone not the GYE but the CH. If you want to get refined (?) about it. LA MA CHER RA CHIN GYI LOP

Rimpoche and others: Huh? CHER RA? (murmuring among audience that sounds like confusion on what was just said…).

Audience member continues: I’m sorry. I have a funny way of saying it. LA MA KYE RANG TA PUR CHIN GYI LOP. This is what (inaudible) all the time.

Audience question: I don’t know what this is. Like, adding this on to the fourth initiation is that what it is?

Rimpoche: Yes

Audience member: But not part of the nine round?

Rimpoche: In the path of the nine round.

Audience member: But it is not Ensapa?

Rimpoche: No, no, no.

(Audience question inaudible)

Rimpoche: Sagyu pa (?) nine rounds without…we don’t introduce that. That is mentioned. (inaudible). The first two lines (Tibetan) say TEM BA TA BA (inaudible) . Buddha Shakyamuni defines Buddhism and uh YAL (?) dorje chang or the Buddha Vajradhara is the creator of mandala and Avolokiteshvara is the faultless compassion. The Manjushri, they…there is an interesting translation of the Migstema by (Lax hecksin?) remember? Where is it? Do we have it? Where is it?

Audience member: I have it at home.

Rimpoche: Bring it. Anybody here, anybody knows the (lax hecksin?). Where is it? Which book? (audience offering suggestions that are overlapping). He wrote translation of another rewriting of the lama chopa or something. Yeah.

Audience: We don’t have it?

Audience question: These two lines Rimpoche, I know you said this, but these are the last two lines for the fourth initiation from the (sangyu?)…

Rimpoche: Whether the fourth initiation or not I ‘m going to add that so there (trails off).

Audience question: Where do we put it?

Rimpoche: I will put it don’t worry. (laughs)

Okay, where are we. So now are you done (Steve Konenburg?). Okay? So, LU NA GHI LA KU SUNG PUK LA MA KYE RANG TA PUR CHIN GYI LOP. Okay, now if you do it just say like maybe you add, maybe we should introduce (Tibetan) before the (Tibetan) first word (Tibetan) how you going to say it? If I say it he is going to criticize.

Huh? Huh? Huh?

Audience member (doctor): Do you mind if I read it?

Rimpoche: No, read it. Read it. If it is somewhere around here. Yeah yeah. TEM BA (Tibetan inaudible). Uhm, you want to spell it? If I try he will criticize. I don’t have (inaudible). You better do it, then you will say it is not consistent and blah, blah, blah. Okay. But, only I must tell you the way and how we spell it is Jewel Heart doesn’t correspond to the Thurman. Doesn’t correspond with the Jeffrey (Hoffman?) Does not correspond with the uhm Glenn Mullin’s – none. None of them correspond with the way we write. And none of them correspond with each other either. So you add another one more on top of it. Okay? I must tell you that too.

Audience member (doctor): (inaudible at 1:07:07.3) Uh T-E-N, P-E-I, Z-A-K, D-O, T-U-P, P-A, J-O-M, D-E-M, yeah (repeating) J-O-M, D-E um uh D-E.

1:08:07.1

Audience member (doctor): Make “JOM DE” C-H instead of a J. Make CHOM DEM DE a “CH” instead of a “J”. yeah, CHOM, CHOM DEM DE.

Rimpoche: Then the next I think it is (Tibetan and hard to hear).

Audience member (doctor): R-I-K, “RIK”, G-Y-E-I, “RIK GYEI”, K-Y-A-P, Z-A-K, D-R-U-K, P-A, D-O-R, J-E, C-H-A-N-G. I’ll say it slowly – “RIK GYEI KYAP ZAK DRUK PA DOR JE CHANG.”

(Transcriber note: Some indistinguishable chatter in audience as notes are compared)

Rimpoche: Alright, we have a lot more to go so better do it.

So now what you have got is, “TEN PEI ZAK DO TUP PA CHOM JOM DEM” Right? “RIK GYEI KYAP ZAK DRUK PA DOR JE CHANG.” MIG ME STE WEI TER CHEN CHEN RE ZIK, TRI ME KHEN PE WANG PO JAM PAL YANG, DU PUNG MA LU JOM DZE SANG WAI DAK, GANG CHEN KE PAI TSUK GYAN TSONG KHAPA, LOSANG DRAK PAI ZHAB LA SOL WA DEB.

LU NA GHI LA KU SUNG PUK SHU(?) NE that’s what Steve was telling earlier. LU NA GHI LA KU SUNG PUK SHU(?) NE. LA MA KYE RANG TA PUR CHIN GYI LOP. You got that now? Now it is together.

The nine round is the Sagyu system follows as: TEN PEI ZAK DO TUP PA CHOM JOM DEM, RIK GYEI KYAP ZAK DRUK PA DOR JE CHANG, MIG ME STE WEI TER CHEN CHEN RE ZIK, TRI ME KHEN PE WANG PO JAM PAL YANG, DU PUNG MA LU JOM DZE SANG WAI DAK, GANG CHEN KE PAI TSUK GYAN TSONG KHAPA, LOSANG DRAK PAI ZHAB LA SOL WA DEB, LU NA GHI LA KU SUNG PUK SHU(?) NE. LA MA KYE RANG TA PUR CHIN GYI LOP. That is the nine round of, is that nine? Eight? Nine?

TEN PEI ZAK DO TUP PA CHOM JOM DEM

RIK GYEI KYAP ZAK DRUK PA DOR JE CHANG two,

MIG ME STE WEI TER CHEN CHEN RE ZIK three,

TRI ME KHEN PE WANG PO JAM PAL YANG four,

DU PUNG MA LU JOM DZE SANG WAI DAK five,

GANG CHEN KE PAI TSUK GYAN TSONG KHAPA six,

LOSANG DRAK PAI ZHAB LA SOL WA DEB seven, LU NA GHI LA KU SUNG PUK SHU(?) NE eight,

LA MA KYE RANG TA PUR CHIN GYI LOP nine.

That is nine round. Huh? What’s the matter with you? (inaudible). Think. Think.

Audience member (doctor?): The first time you said it differently…

Rimpoche: Yeah, yeah. I (inaudible) looked in the book (inaudible). I said (Tibetan) that’s by my mouth. DUM BA (?) and TUB BA (?) is in one says the muni and in the other says the teacher, that’s it. That is the only difference. (Tibetan). Laughs

Okay? That is the nine round sagyu system (Tibetan) is the nyingu system of nine round. Okay?

What’s the matter now? (audience member response inaudible). (Tibetan) Lama chopa has the asiningu, yeah, doesn’t matter. This guys not thinking today. What are you thinking? (laughter).

Okay. Think. (Tibetan) at 1:16:07.0. No, so (Tibetan) . Okay, now easy way for us to do is now now everybody together or not yet. Okay, now think . We said (Tibetan), right? So now we say then (Tibetan) that is the outer exemplary. Then, inner it is is the (Tibetan) is the inner as it is. Then inseparable or the third initiation equivalent is (Tibetan). It is the it is inseparable as well as the third initiation, right? Now, let’s forget first two words (Tibetan) let’s forget about it. (More Tibetan reading).

1:17:32.7

So that’s where (Tibetan). So, whether you say bless me to be like lama, you, lama, or whether you say bless me to be like you, whatever it is it doesn’t matter, it is the same thing. So if you said this and them we had the fourth initiation completed. Okay?

Audience Question: So, if you say once we have, then we add the first (inaudible).

Rimpoche: Yeah, forget about the two top ones. I just introduced nine-round of Sagyu but out of that just leave the two first words out and just say, let’s say it just now. Let’s do the first initiation.

MIG ME STE WEI TER CHEN CHEN RE ZIK

TRI ME KHEN PE WANG PO JAM PAL YANG

DU PUNG MA LU JOM DZE SANG WAI DAK

GANG CHEN KE PAI TSUK GYAN TSONG KHAPA

LOSANG DRAK PAI ZHAB LA SOL WA DEB

(Two more lines inaudible).

Now the second initiation

MIG ME STE WEI TER CHEN CHEN RE ZIK

TRI ME KHEN PE WANG PO JAM PAL YANG

DU PUNG MA LU JOM DZE SANG WAI DAK

GANG CHEN KE PAI TSUK GYAN TSONG KHAPA

LOSANG DRAK PAI ZHAB LA SOL WA DEB

(Two more lines inaudible)

Now third initiation.

MIG ME STE WEI TER CHEN CHEN RE ZIK

TRI ME KHEN PE WANG PO JAM PAL YANG

DU PUNG MA LU JOM DZE SANG WAI DAK

GANG CHEN KE PAI TSUK GYAN TSONG KHAPA

LOSANG DRAK PAI ZHAB LA SOL WA DEB

(Two more lines inaudible)

Now fourth initiation

MIG ME STE WEI TER CHEN CHEN RE ZIK

TRI ME KHEN PE WANG PO JAM PAL YANG

DU PUNG MA LU JOM DZE SANG WAI DAK

GANG CHEN KE PAI TSUK GYAN TSONG KHAPA

LOSANG DRAK PAI ZHAB LA SOL WA DEB

LU NA GHI LA KU SUNG PUK SHU(?) NE

LA MA KYE RANG TA PUR CHIN GYI LOP

(transcriber note: Fairly sure on last two lines but needs review)

Now worked, right? Now you know where to put what no problem. First initiation comes from head Manjushri, second initiation comes from the throat Avolokiteshvara, third initiation comes from the heart Vajrapani and fourth initiation comes from the crown, throat, heart, navel, secret organs all five together, five colored nectar and the light reach to my five points of the body, me and all sentient beings, five points of body. Fills up our body completely. Purifies the negativities created. Are you with me? Purify the negativities created by body, mind and speech. And, uh, obtain the fourth initiation. Empower me to practice it. Ultimate union. Meditate ultimate union and lay the seed to develop the union of Vajradhara within me.

1:21:00.1

Okay? So, now the next thing is here what you do is you have a lama Tsongkhapa with the two disciples have come out a duplicate form, the body and that all dissolves to your body, mind speech of ourself. And that of lama Tsongkhapa’s body, mind and speech become inseparable and my body mind and speech has been totally filled up, influenced and became the body, mind, speech of lama Tsongkhapa. With that union, with that oneness you meditate for a little while and focus. These are the seeds of the Mahamudra. Same as this.

Okay?

That covers the four initiations. What is it?(computer noise in background).

Audience: Computer.

Rimpoche: Oh. Uhm, Now the next will be the what was the second outline? Activity here is the wisdom. You people have the teaching already, but…uhm, wisdom, wisdom, wisdom, what I’m going to doooooo, what I’m going to, what I’m going to do, (inaudible).

1:23:08.3

How many…oh, in between that now you said this (Tibetan inaudible) so what is that? Wisdom, learning, thinking, something…huh? Maybe wisdom of learning, thinking blah, blah, blah….

You can put in between if you’re going to do the wisdom part, there are not complicity with every (inaudible) Ganden Lha Gyema or combined you, by giving you teaching is not compulsory to do that every day. Don’t misunderstand. Some people must be going on their head. Hey, Tony you are sitting somehow I don’t see Kimba at all, Kimba going like this all the time. So, somehow you have to move. Why don’t you move (inaudible) this side a little bit? Actually what happened is John you moved this way, or you’re taking the what is her name? Janice’s place move back over this way. Colleen move a little bit that way.

And now you move this way. Uh huh. Little more. Still little more. Alright now. So you can’t block, he’s sitting behind (inaudible) he’s too big. (audience chatter – laughter).

That’s what we’ve been talking earlier (laughing) huh?

Audience question: (inaudible then volume gets improved)….initiation, when you’re doing the reference to (Chen re zig?) and nine round Migstemas and you go AH once and then OM the second time and then OM the third time are you doing the first one three times the second one three times…?

Rimpoche: It depends on how you complete your visualization. If you finish your visualization in the one fine one is fine. If you do it, don’t then do it second or third time. Then even if you don’t do fourth or fifth time. That is totally, there is nothing compulsory on numbers or anything. It just say how to correspond with your mental activities. That is the most important activity. And then uh the word just adjust to that because a word is a word it automatically goes out of sometime it comes under tongue (?) but it is straight or crooked as I it comes from me (inaudible). So, like that and then it goes. And so the mind you have to put the focus and so when that completes whether the number is three, or four , or six, or seven it doesn’t really matter. But normally recommended is three and then seven and uh if you can fit in three it is good if not then go with seven. If you don’t fit in seven then maybe go up to twenty one or something. That’s, or eight. Not nine. Oh yeah, nine verse nine round anyway, so I have some excuse there.

Ten goes to ten because the mind (laughs). Or eleven, because the days eleven (laughs). Thirteen is not, thirteen, counting thirteen as lucky is western stuff. I never know this. I mean, you do find thirteen floor hotels in Singapore, Hong Kong, everywhere…

Audience member: I just wonder because when I brought scones over you said don’t bring thirteen, you said twelve or fourteen, or…

Rimpoche: Because you were born in the west (audience laughs). You are a normal American. You insist you are not a normal American then FINE! (laughs).

Okay, so we talked about the wisdom, how many different types of wisdom are there? Seven. Very good. Seven (inaudible and laughs). Uhm, you can do all seven separately. Or, you can do all seven together. Anyway, what are the seven. Do you? (audience member counting but inaudible). Three. Five. Yeah, three plus two.

Audience member: One of them is the two combined. Right?

Rimpoche: One of them two combined is six.

(End of recording)

1:29:17.4