Archive Result

0Sound file 19960408GRJHNL8VMT6

Speak5er Gelek Rimpoche

Location Jewel Heart Netherlands

Topic Lojong

Transcriber Vicki Cahill

Date September 11, 2022

GR: The great Naropa, mahasiddha, mahapundits; both, in India. Naropa said. 0:00:13.9 (Tibetan: Lama naro…) Where there is no lama, there is not even a name of Buddha. 0:00:22.7 (Tibetan: Ge wa tong…) The thousand different buddhas are grown out of lama. (DT) Every yidam, every mandala is actually a manifestation of a lama. (DT) Do you understand word “yidam” or word “mandala”? Those who don’t understand. (DT) See? Quite a lot. The Vajrayana deities are we call yidams. (DT) We don’t want to use the word “deity” because the deity is overusage. Anything non-human spirit are sometimes referred as deity. (DT) Any spirit. Any ghost comes into trance, they may call it deity too. (DT) They do in Malaysia. (DT) They do have lot of deities. Every single thing is deity. (DT) Whether they’re enlightened or not enlightened. (DT) So. So, that’s why we like to call yidam. Because yidam. The word yidam in Tibetan really means mental commitment. (DT)

0:03:00.3 Yeah. Meaning some kind of manifestations of a perfect quality. (DT) To whom you admire so much. (DT) And you want to become of it. (DT) And you give your commitment to each other. (DT) So, basically that’s what a yidam is. (DT) That manifestations, we cannot. Ordinary beings. We cannot manifest.

Translator: We cannot perceive?

GR: Manifest it. I said some kind of manifestation of perfect quality. That manifestation cannot be manifested by ordinary beings like us. (DT) So, it is a perfect enlightened being. (DT) So, in the case of Buddhism. Buddhist Vajrayana will look manifestations of a Buddha. (DT) And they also have their own lot of rules. But anyway, cut them out. But word yidam really means mental commitment of. Yeah. Mental commitment of object we admire. Yeah. That’s what it is. Mental commitment. It’s even more than object which you admire. It’s mental commitment. (DT) So. Sometimes you find in Vajrayana, “I take refuge to Guru, refuge to yidam, refuge to Buddha, refuge to dharma, refuge to sangha. “ Sometimes five round. (DT) Sometimes four round. (DT) Basically three round. (DT) Sometimes six round too there are. You know? Anyway. So, maybe that much enough for this. (DT) So, it’s recommended to say three times. Refuge in Guru. Buddha, I talked. Guru, I talked. Dharma, I talked.

0:06:01.2 Sangha, I talked. (DT) So, then these are the. Again, 0:06:17.2 (Tibetan: Lama cho sum…) So, what you really do is now here you visualize. The object of refuge filled up the space. (DT) And then you are not alone. You are representing all sentient beings who are seeking refuge. (DT) And you are. Since you are representing. You’re leading them. Leading in sense, you become their spokesperson. (DT) So, what does spokesperson do? (DT) What does spokesperson do? Spokesperson speaks. (DT) So, you speak for all sentient beings. (DT) So, what do you speak? (DT) I respectfully bow to you. (DT) Ok. Now word “bow”. That is another problem. (DT) What does bow mean? (DT) The English language, the bow does not give you enough sense of this word in Tibetan. (DT) The Tibetan word here, Chag tsal. Chag tsal. Some people translate as prostration. Some people translate as bowing down. (DT) Both doesn’t do any good. (DT) Word Chag here is admiring the qualities you have. (DT) Word Tsal here is expressing seeking. (DT)

0:09:06.2 See. Then what you are really saying is, “I see your qualities. I like them. And I seek for.” (DT) So, that’s. That’s actually praying. (DT) Praying in the sense. In the sense. I like your quality and I want your quality. That’s what the real praying. (DT) That quality what they have, what we like, is something they cannot give it away. (DT) In normal understanding, when we pray, we simply say, we’re seeking. Help me do this. Help me do this. Give me this. Give me that. That is our deluded mind. Not clear mind. I hate to use, “the stupid mind”. But a stupid way of praying. (DT) With the exception of miracles, there is nothing to give. (DT) So, you can’t go and say, “give me, give me, give me.” (DT) You can say, “Help me, help me, help me.” Yes. (DT) Because there is a way of helping. (DT) And help you for what? (DT) There’s also clarity of what you wanted. (DT) This is important. (DT) Normally we don’t have much clarity, also. We just say, “help me, help me, give me, give me.” Give me what? (DT) If they turn; if the image turns around and says “What you want?”

0:12:00.1 So, what do we answer? (DT) So, probably we say, “help me in everything.” (DT) So, right? Help me in everything. (DT) So, what are you looking for? (DT) Robot servant?

Translator: What?

GR: A robot servant. (DT) 0:12:35.2 She got a shock (?) said, “what?” (laughs) Yeah. Really it’s not clear for us. (DT) Many people. Many people. Go to temples, churches, and services, and say, “help, help, help.” Help on what? (laughs) (DT) Even in our ordinary human beings, society. In human life. If you are seeking help from somebody, you really have to have a 0:13:12.2 clarity(?). I need help on this and this and that. And then you go for seek help. Right? (DT) Just don’t go and say “help me”. They say, “Yeah, yeah, yeah. “ and nothing will be done. Right? (DT) I was told if you have to apply for a grant, you have to know exactly what you’re going to do. Why you want it .How much you want it. And what makes; what makes you; what you can make different and others you have to write all of them. In our normal society, basic general seeking help. (DT) People think. People make you a project. They plan it and then they seek help. (DT) But when you get seek from enlightened beings, whether you go to church or temple or whatever you do, nobody had to plan anything. (laughs) (DT) Nobody will plan anything. (DT)

0:15:01.4 You just go. (DT) And seek help. (DT) Right? So, here you have defined what you are seeking. The Buddhas will definitely say, “you need to define what you’re seeking.” (DT) What you’re seeking is, 0:15:27.4 (Tibetan: da dam ….) So, now what they really they’re seeking here is, “I and all beings, our mindstream, please bless. Perform miracles. Help. Correct our mindstream. “ (DT) Are you with me? Are you? Majority of the people. Are you with me? 0:16:23.2 (Tibetan: Ngo dro …) I mean the word what I’ve been mentioning earlier. So, I think you have to take that down as well. 0:16:34.6 (Tibetan: …) I bow down. I take refuge. Why I’m doing this? I’m seeking your help to bless. I and all beings, their mindstream, you bless right now. That’s what you say. (DT) So. Now since here is a little bit of Vajrayana influence too. So, by doing that, then you have to visualize tremendous amount of light coming from the body of those enlightened beings. (DT) So, by receiving those lights. (DT) In our visualization (DT)

0:18:01.0 We visualize light. (DT) Because that’s what we can visualize. (DT) In reality their love, their compassion and their power and their capability performing miracle on us. (DT) What miracle are they performing? (DT) They’re performing for purifying our negativities. (DT) How? Who? We are taking refuge. (DT) We are generating love and compassion. (DT) We regret our wrong doings. (DT) We are acting. We are taking action. (DT) The action what we are taking is we are thinking. We are meditating. We are praying. We are saying. (DT) So, that’s why we have four powers built in here. (DT) Power of foundation. (DT) Power of action. (DT) Power of regret (DT) Power of non-repeatable. (DT) So, four powers we are applying. (DT) And that’s why it’s purified. (DT) Ok. So. Again, the light is representation. (DT) Our action. Our doing is the main thing. (DT) So, by purifying all our negativities. (DT) It makes our mind perfect. (DT)

0:21:00.6 And that is the blessing (DT) Ok. Don’t think of blessing in the normal thing. Some kind of light comes hits you; change yourself. Not that way. (DT) You work. You apply. (DT) And so you get it. (DT) So, that goes with, “you’re responsible for your own deeds.” (DT) And also give room for miracle things to happen. (DT) And also getting help of all enlightened beings. (DT) This is how you function. (DT) Alright? Is that clear to you? (DT) Now the next is still at the preliminary level. But the next is, making up your mind. (DT) Simply, here it’s very simple. He says, “all sentient beings.” When I think all sentient beings. All beings. Do I have any connection with this? What do I got to do with them? (DT) This is unfortunately our thoughts will come up that way. Or if you don’t think. Just simply blindly follow, all sentient beings. You say all sentient beings. And then, that’s a different matter. Actually, Buddhism gives room for both. Buddhism gives you room for just simply blindly follow something or think and understand and make it happening. They give you both. (DT) Let us simply follow it today, for a change. Let’s not argue what we’re concerned with it. If we argue, I can argue. I can give you why we are connected. Simply, the world is too small.

0:24:00.2 So, very small. So, we’re connected. (DT) By drinking milk. By eating cheese. By all this shows we’re connected. (DT) Do you get it? (DT) Naturally, where does milk come from? Cow. (DT) Or buffalo or whatever. Sheep or whatever. (DT) Where does cheese come from? (DT) Dutch doesn’t make cheese out of air, do you? (DT) So, you make the cheese out of milk, I presume. (DT) So, where does milk come from? (DT) So, that way, we’re very well connected. (DT) Even meat. (DT) Including mad cow meat. (laughs)

(Dutch conversation)

GR: (DT) Where does that come from? Mad cow disease. Where does that come from? (DT) Where?

Translator: England

GR: England. That’s true. But at the same time. Same time. It’s coming from pollution. Do you understand? It’s coming from pollution. Poor cows who are eating grass and meat. Sorry. Grass and water and fat with meat. And mum, you know. What you call that? Oh, they put them together in machine and shape them. Everything together and so, poor cow, how would they know it’s edible or not edible. Right? There’s a grass smell. You know? Naturally. Really true. (DT)

0:27:03.4 How do you expect the cows to know that’s edible or not edible? After all this process you did. (DT) And mind you, they probably fed their own parents’ meat or eyeballs or something wrapped in there. (DT) What else you expect anyway? (DT) After all, what do you expect out of that? Right? (DT) So, that’s why the purification is important. I’m sorry.(laughs) (DT) Yeah. When we say. When we say the purification, the first one. Not purification. What you call that? Cleansing. And we talked environmental cleansing. It is extremely important. You can see all this. You know? (DT) It is the human being’s capacity who can do all this. Good and bad. Both. (laughs) (DT) So, anyway, if you think of connection with all beings. We always have connection. (DT) we have connection with the air. We have connection with all living out there. We have connection with all the elements. Basically, we are very much connected with that. (DT) So, the question of a connection does not rise. (DT) So, therefore. Therefore, you better be good spokesperson. (DT) You know why? (DT) We happens to be, by chance have opportunity to speak. (DT) To speak in front of enlightened beings. (DT) And don’t ever doubt whether there enlightened beings are present or not. (DT) That’s why I’ve been saying yesterday. Not the image. Not the poster. But the beings. The mind. The mindstream behind that is needed. (DT)

0:30:03.7 So, here also, you’re now speaking in the presence of all the enlightened beings. (DT) And for the first time you’re saying the right thing anyway. (DT) Because we know what we wanted. (DT) And we know what we wanted rightly. (DT)

Translator: I’m Sorry. Right. Rightly?

GR: We know quite rightly what we wanted. (DT) Ok. So, enlightened beings are everywhere. (DT) They don’t have limitations. (DT) We have limitations. (DT) Ok. In normal Western language you say. If you ask, “Where is God?” What would you say? God is everywhere. (DT) You’re not going to say that God is in the temple, or the church and you lock them in at night. (DT) You’re not going to say that. Right? (DT) We have a joke among the Tibetans. Avalokiteshvara is known as Chenrezig, one who sees through eye.

Translator: He’s known as what?GR: Chenrezig in Tibetan. Which means one who sees through your own eye. (laughs) (DT) There’s a lot of meanings behind it though. This is translation will come down to word Chenrezig is; will come down that way. (DT) So, the temple keeper says. At the night he says, “Avalokiteshvara look by your own eye. I’m going to put off your light.” (laughs) They put out the candlelight. 0:32:17.9 Off, off with the lights.(???) (laughs) Did you get that? (DT) Because you know light represents. Burning. Light represent light. Give you light. Sight to see. Right? (DT) So, he said “if you see with your own eye, look with your own eye. I’m going to put out your light.” (laughs) Do you get it now?

Translator: I don’t think it’s funny.

GR: Alright. Anyway.

0:32:59.6 So, meaning if they’re limited to a temple or house or ordinary light, so their power’s gone when the light is put off. So, they’re not. That’s. So, God’s everywhere. It’s not locked in the temple or church or anything. (DT) Do you know why enlightened beings are everywhere? (DT) Do you know the reason? (DT) It’s a very important reason why they’re everywhere. (DT) They don’t have limitations. (DT) As we do. (DT) We have limitations. Physical limitation and mental limitation. (DT) We have to be physically present. (DT) So, that’s why we have to fly in the airplane across the Atlantic Ocean. Go back and forth. Because that’s a physical limitation. (DT) Or drive a car. Go here. Go there. Because we have physical limitations. (DT) So, the enlightened beings don’t have that physical limitation. (DT) Because their body is, what we call it, illusion body. (DT) A pure body. (DT) Limitless. (DT) Free of all limitations. (DT) So does their mind. (DT) So, we have limitation of our mind. But we are a little better than our body. (DT) We can sit here and think about what’s happening in Tokyo or Beijing or New York. (DT)

0:36:03.5 That doesn’t limit us. (DT) So, the enlightened beings have even better than that. (DT) They don’t even have to think about it. (DT) Because they’re known to them. (DT) So, their knowledge is limitless. Their knowing is limitless. (DT) On top of that, their body and their mind functions on the same level. They’re union. They’re together. Not like us, separated. (DT) This is ultimate union. Union of body and mind. (DT) Are you with me? (DT) So, wherever their mind is, their body is because they’re union. They’re together. They’re oneness. (DT) Not union like a companion union or the husband and wife or the companion. Not that way. But more than that. Oneness. It becomes one. (DT) So, mind is body. Body is mind. (DT) So, wherever their mind is, their body is. (DT) So, that’s. That’s why they’re everywhere. (DT) Because there’s no limitation for them (DT) So when you become spokesperson of all sentient beings; created proper atmosphere mentally by yourself. (DT) And you are addressing it truly to the enlightened beings (DT) Don’t even doubt. (DT) Because they don’t have limitation. We do. (DT) And never think “I may pray this way. I may say that way. Who is going to hear me?” Don’t even worry about it. (DT) Whatever we do, they know. (DT) So, when you teach. When you teach. I always think that way “All the enlightened beings are watching here. All the enlightened’s been there, helping, supporting or correcting all.” So, making sure you don’t mislead. All this are, you have to be careful because you’re doing in their presence. (DT)

0:39:19.5 And that’s why every time whatever you do; try your best. (DT) If you take refuge to them, try your best way. (DT) If you present dharma; try your best way. (DT) Whatever you do, try your best. (DT) So, this is how it works. (DT) So. So, you speak the right thing. Talk to them. Give. Be support. Be help. Be this. Be that. Be that. Give all of them. You know? (DT) So, that’s why the visualization works. Everything works. (DT) So, here what’s now, the step at where we are on is, for me, “What is my connection with all beings?” I have always connected with one time or the another. Everybody is I’m concerned and connected. (DT) And that’s why I care for them. (DT) So, the care is extremely important. (DT) Right? (DT) Care. The husband cares for wife. Wife cares for husband. Vice versa. Every companions. (DT) Why? (DT) Because you are connected. You love. That’s why you care. (DT) That goes for us. (DT) So, when you talk about all sentient beings. Our limitations will not let us see how much connected with them. (DT)

0:41:59.6 But if you can go beyond our limitations, we will see the connection with all beings all the time. (DT) Buddhism or the Buddha tells you; tells us, “We should care for all beings. We should look all beings as mother beings.” (DT) And Buddhism will give you mother beings as one of the greatest example of love and kindness that we receive. (DT) And I’m not sure whether that is good example today in the West. (DT) Because number of people will say, “Oh, my mother” (DT) Always (DT) Not one, two, three, but everybody have that problem. Or had that problem. (DT) But if you watch or if you’ve been yourself, a mother. (DT) And how much you care for your children. (DT) There is big difference. There’s a surprise. Big difference and surprise of where the mother. As from the mother’s window, when you look to your children. And from the children’s window when you look to the mother. There is a big surprise. (DT) So, that will show you the mother’s care and love to the children. Look from the mother’s window. Not look from the children’s window. (DT) I can’t say, because I’m not been mother myself. (DT)

0:45:01.5 But I watched. (DT) I’ve seen it. (DT) So, it is big thing. (DT) And you people know better than I do, because you are experienced. Many of you, anyway. (laughs) (DT) Not everybody but many of you. (DT) Oh. Ok. Oh, oh, oh. So, that much care and love given by. We received when we are their children. Or when we are their parents. When we are their children. It is unlimited. Actually, the connection between all the sentient beings are absolutely unlimited. (DT) 0:46:11.3 (break in recording) For the first time, very nice meeting with you. But we always met. We should say, “Nice seeing you.” Rather than nice meeting with you. (DT) We look different. (DT) We speak different language. (DT) But we’re not strangers. (DT) It’s always. It’s always with everybody. That’s what it is. (DT) So, anyway I have to stop here today. (DT) And what I’m trying to do, is try to build up the motivation. (DT) And we will continue with that tomorrow. (DT) And later in the evening we have an informal hour. Within that informal hour, you can raise questions. We can talk. Or whatever. (DT) Thank you. We better take break, because I’m late by five minutes. (DT) Ok.

0:47:45.0 (mantras) 0:50:48.0 (Dutch) 0:51:39.0 (mantras)

0:57:19.6 GR: Basically, the thoughts of the Langri Tangpa’s mind training teaching. It has three outlines. Preliminary, actual and conclusion. We are at the preliminary level. And the basic preliminary which also gives you the preliminary of normal Lam Rim practice. And then basically common with the lower level. (DT) Why they give you common with the lower level as a preliminary here? Because of the refuge. (DT) We normally call Lam Rim and leave separate, sort of looks like separate practice. But what’s happening here is when you take refuge to Buddha, Dharma and Sangha the total requirement of taking refuge before was given here. That’s why common with the lower-level Lam Rim comes in. Because that is absolute requirement for taking refuge. (DT) In other words, they are not talking this from a Lam Rim point of view. They are talking because you have to take refuge. (DT)

1:00:00.5 So the refuge was over yesterday. (DT) Now the second step after taking refuge is generating a pure thoughts. (DT) Always Buddhist tradition teachings always recommend. Always they recommend. Recommend to. To. For motivation, they always recommend bodhi mind as a perfect motivation. (DT) For lay people like us, to generate a bodhi mind is quite a difficulty at the beginning. (DT) But still it is not impossible (DT) to generate some kind of semi-bodhi mind. Not exactly, but semi-bodhi mind. (DT) That is for the benefit of all beings. (DT) And those all somehow connected with me, one time or the another. (DT) Not only connected to me but had been tremendously kind for me .(DT) So, that is recognition of all sentient beings and relationship between me and all sentient beings. (DT) So, therefore those people, all of those beings that one should care. I care for all of those beings. (DT) When I care for them, I would like to see them happy. (DT) So, where does the happiness come from. (DT)

1:03:04.2 It comes from the cause of happiness. (DT) Not from the cause of suffering. (DT) When I look at the attitude, addiction of all beings. (DT) I only see them. They been attracted or addicted to the negativities and negative emotions. (DT) So, there goes their happiness. (DT) So, what I can do. What can I do? (DT) If I could become a Buddha, I may be able to do something. (DT) Because the Buddha is supposed to have unlimited power. Unconditioned power. (DT) So, in order to become a Buddha, to serve all beings, I would like to generate or train my mind in the way Langri Tangpa suggested. (DT) What you’re really training your mind here, is the training your mind to develop what we call bodhi mind. (DT) So, that is all about it. (DT) and here in this commentary. Not commentary. Here in this little practice, it says. It says, “Profound practice.” (DT) So, that’s it. That’s how you generate the mind. (DT) So, what you really have done so far is taking refuge and generating a pure motivation. (DT)

1:06:10.8 And taking refuge and generating a pure motivation is that all we’re talking about it for everyday life. (DT) So, up to here is actually, you can do your. This is what? Daily practice. (DT) Without. Even without doing the training, the Langri Tangpa’s thought of training mind or without doing anything. Whatever you do. In the morning, if you do this practice. I mean that is; taking refuge and generating your bodhimind. If you do that, your life will become worthwhile. (DT) Taking refuge with those thoughts that we have talked last two days, will be very good taking refuge. (DT) Rather than simply saying, “I take refuge in Buddha, Dharma and Sangha” (DT) You can say that, if you have those three thoughts leading to that conclusion. (DT) Similarly, “I take refuge in Buddha, Dharma and Sangha until I obtain enlightenment.” Right? By practicing generosity and the other perfections may I be able to obtain enlightenment. You can also say the same thing with the thoughts of your relationship with all beings. And who are those all beings? What you got to do with this? And why you are; why you are concerned? Why you’re caring? If all these thoughts comes up and then simply say, “For the benefit of all beings, may I be able to obtain enlightenment. “ Then it becomes proper motivation. Otherwise, it will be simple artificial word.

1:09:00.7 (DT) Now, still at the preliminary level. Now we are totally. Now we are focusing for this particular practice. Still at the preliminary level, but we are focusing this particular practice. (DT) Well. This is mind training.

Translator: Sorry.

GR: This is mind training. (DT) So mind training has three things. (DT) The actual training of the mind. (DT) To make the actual training of the mind work perfectly to invoke and request for the enlightened beings, their support and their blessings. (DT) And after the training the mind, how do you behave? (DT) So, again I’m not saying, there’s three of this, four of this, five of this. But basically, we’re looking at it. What you’re looking at. When you look at training of the mind, if you just go and training of the mind. Say, “I’m training my mind.” If you started doing that thing, it doesn’t work so well. As. So well. But instead of that if you provided base of functioning condition then it works better. (DT) Ok. Now the basis here is again, generating supreme field of merit. (DT)

1:12:01.9 Ok. The text here goes, 1:12:04.8 (Tibetan: kai e ..) So, in your visualization, right in front of you, the open space. In that open space. At the center of that open space, lotus and moon disc. What you do is, suddenly, in the place before me. Suddenly appears a huge nice and wonderful lotus cushion and above that lotus, flat moon disc. (DT) Here in this practice, what they generate lama in the form of Buddha Amitabha. (DT) Amitabha is the. Ok. Forget. It doesn’t matter. Actually, Amitabha Buddha is in the red color. (DT) And with the begging bowl in hand and two hands together, rather than Shakyamuni style. But in this way. (DT) It also the third Buddha in this thousand Buddha supposed to be in one eon. In this fortunate eon, they call it. (DT) Shakyamuni is the fourth one. (DT) So. So, I just thought about that, but it is not relevant. Amitabha Buddha is red color with folding hand. (DT)

1:15:05.2 Surrounded by number of bodhisattva, including Avalokiteshvara. (DT) As most important follower, disciple, assistant of Buddha Amitabha. (DT) Also, other millions of the Buddhas, bodhisattvas. (DT) Arhats, (DT) Dharma protectors (DT) are all filled up the space. (DT) But you are focusing to lama Amitayus, lama Amitabha. (DT) Lama Amitabha. Why you’re saying lama Amitabha. It’s because in this practice. Practice which is connected with the Mahayana, Vajrayana is always lama inseparable than that of object of refuge. (DT) That’s why your root guru is your main connection with your enlightened beings. (DT)

Translator: Connection with?

GR: Enlightened beings. (DT) So, therefore it is always. It is always the, whatever enlightened beings you may focus, or you may look for, work for, seek for. But it is always inseparable that of your root master. (DT) This maybe, might not be difficulty to those who have studied Vajrayana,

1:18:04.9 But it may be slightly difficulty for those who are exposed for the first time. (DT) But I think they’re all connected. What we say root of all development to is guru devotional practice and whatever we’ve been saying. And the teaching traditions, at the beginning level and Vajrayana level all are, I think, connecting it here together. That’s why this is how it works. (DT) In our normal rational Western oriented mind, we may say, “Well I really, I’d rather make a deal with the enlightened beings than that. I’d rather have direct dealings with enlightened beings than that of going through whatever.” You know? (DT) Not only with the Western mind, but even I was younger, I used to think the same way too. (DT). But what I understand later. I don’t think that works. (DT) Anyway. So, that is good enough for that. (DT) So, that’s the reason why in any traditional. Not traditional. In any Tibetan Buddhist or even Hindu. Vajra. Hindu, Vajrayana or anything if you look at it. It will always show you the lama or guru inseparable that of Buddha or yidam or anything. That’s the. That’s the whole circle about it. Does that make sense to you?

1:21:02.8 Circle. (DT) The circle it might not be working in English properly. Because I’m thinking like Indian terminology. In Hindu. In Hindi they will say, 1:21:29.3 (Hindi:..) meaning. Meaning, this is the, sort of functioning and this is the problem and this is the trick and this is the point and this is key.

Translator: It works in Dutch

GR: Huh?

Translator: It works in Dutch

GR: It works in Dutch. Oh Good. So glad. So, then it’s great. Well it doesn’t work in English very well, if you say this is the circle. What does it mean? You know? So, anyway, that’s that. And so, creation of the supreme field of merit. And the merit whatever we have visualized created is our own mind manifestation. Or our own imagination. (DT) And to make it more official. (DT) Then the, the usual rules how it works. (DT) The usual rules are the three major points of those enlightened beings. The body point, this speech point, the mind points. Focal points of the body, mind and speech. Which is crown, throat and heart level. (DT) In this root text here, in the Tibetan here, it says, 1:23:38.1(Tibetan: ne sum dorje sum..) meaning three points marked by three vajras. (DT) Meaning crown, throat and heart level. (DT)

1:24:02.3 Three vajra here means representing the body with the letter OM on the head. (DT) The vajra body. Representing the vajra body, letter OM. (DT) And vajra sound, letter AH at the throat. (DT) Vajra mind, letter HUM or HUNG at heart level. (DT) So, this is the. This is the usual, I don’t know. The usual rule or usual, usual system or usual thing. (laughs) (DT) So, why OM represents body. Why AH represents sound. Why HUNG represents mind. There are a million different reasons. (DT) If I keep on talking those reasons, it probably doesn’t make much sense to you. (DT) I better avoid talking to that. (DT) But with a little; very little thing. How do I explain this to this? Ok. OM is the seed syllable of Vairochana Buddha. (DT) Buddha Vairochana is actually. I think. I don’t think the people here is 1:26:28.6 really() to this, but basically, we have five. What is it? I also don’t remember the name. Five what?

Audience: Aggregates

GR: Uh?

Translator: Five Buddha families?

GR: No, I’m talking here.

Audience: Aggregates

GR: Yeah. Five aggregates. Five aggregates. And.

1:27:00.0 In the physical form, we sort of have the five aggregates that form sound. All this type of five things. And this is our ordinary body. And when that becomes pure, it becomes one of those five. Not one of those. But each one of them becomes one Buddha. And that becomes the five, what do you call Dhyani Buddhas. (DT) 1:28:01.0 (Tibetan: …) I’m sorry. The physical body, when it becomes absolutely pure, that purity is called labelled. The named as Vairochana Buddha. (DT) You may look. You may think five Dhyani Buddhas. You may think there’s some kind of five god look like Buddha comes in and landed. It’s not. It is when you become fully enlightened beings, what it become of. So, your physical body is becomes the Vairochana Buddha. So, that’s why it’s called pure part of physical appearance as Vairochana Buddha. (DT) So the Vairochana’s seed. Seed syllable means like initial of the Vairochana is OM. (DT) So, it is the signal of Vairochana Buddha is OM. (DT) Like if we sign. If we initial on piece of paper. So, you signed it. Right? You signed it. Your sign means somehow you have seen it, you have acknowledged it and you have agreed. Or, you know, some giving you some signal of you. So, that’s like that. It is the seed syllable meaning, that’s exactly what it is. (DT) So, that’s why OM represents the body. (DT) Similarly AH represents sound. (DT) You can look in two ways. One, the out of five Buddhas, the sound is Amitabha Buddha is the pure part of the sound. (DT)