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So we were here and now we are reading that foundation of the perfections and the last Thursday what we read is can you?

Audience: yet without habituation in the three higher trainings thought training accomplishes no enlightenment empower me to know this deeply and intensely to train in the various ways of the great Bodhisattvas

Vinayana the rules of the Buddha’’s disciples must change with the times and conditions of the people

Okay I think we talked about the development of Bodhimind development of how to develop ultimate love compassion and mind that is seeking enlightenment all of them so saying even you have developed that mind and if you do not know what to do with that and then there’’s no way you can achieve enlightenment or not benefit anybody else so it is important to have three moralities actually three moralities Bodhisattva training and what is it three higher trainings but actually they’’re talking about three moralities we talked the other day to moral and ethical issues so three moralities basically you have to know from the Buddha’’s point of view when we are talking about moral and when we are talking about ethical things we are talking about it actually sort of basically I like to let you know the three things when you’’re talking about the moral or ethical we are talking about three different things one basically protecting oneself for not engaging in negative karma not creating negative karma that is actually the word vow the vow protects individual protects from what protect from committing negative negativities negative actions negative karma such as killing or all of those we have mentioned so that is one part of moral and ethical thing is protecting oneself for creating a negative karma so not letting yourself to create negative karma that is the one type of the morality that we have to look another type of ethical and morality is the creating a positive karma developing all positive karma that is another when you divided Buddha divided that into three categories so the second one is first one is not create negative karma second one create all the positive karma as much as you can it is sort of really very short statement that Buddha give (he speaks Tibetan) one should not engage any non-virtuous actions one should create all the positive actions as much as possible one should (retain?) one’’s mind and that is Buddhism I think it is the essence of the ethical statement that Buddha has given so here the second part of the they call it Sila or moral or Sanskrit is Sila Tibetan (tutem?) English you call it ethics or morals or whatever moral conduct and ethics that is the avoiding negative karma and creating as much as positive karma possible two of them you have to count separate I don’’t know why but it works together so that is the rule so the third one is helping and being a service of sentient being all sentient beings helping people is the third important point of moral and ethical thing so one should be able to help as much as possible helping is the one so that is the third one but then you know it is also very important one should be able to one should go out of the way to help us much as possible but on the other hand we should also see our limitations must draw the line we should not be behaving saying that well I need the moral ethical thing I need to help so I’’m here to help you like we see like a Jehovah witness (Rimpoche laughs) or that type of thing you know I mean they do very sincerely I used to have a regular Jehovah witness visitor and earlier he comes all the time and when I was not busy I enjoy talking to them so very nice three of them comes in so anyway so sometimes even you are busy they will insist but one should not be doing it one should see your limitations and then on the whole this ethical issue is very important the other day I raised very the more the scientifical developments we have the ethical issues becomes much more valid and much more important for us I mentioned the other day to you we certainly don’’t want to see the human production human beings been produced in the laboratories that is ethically wrong cloning of using the cloning beings to harvest organs is definitely ethically wrong there are many of them many of them comes in and it is so important that we have to really see the ethical thing not only the traditionally when Buddha was teaching that is two thousand five hundred years ago Buddha himself had very very clearly stated in the what you call it Vinaya the rules of the Buddha’’s disciples whether it is monks and nuns or even lay people to certain extent Buddha very clearly said here are the things that I have shared with you when I’’m alive when I’’m gone away what you have to do is if it’’s closer if it gets along it closely goes with what I have permitted for you to do and if it goes well with what I permitted to do and then you should consider it and you should use it and do it if it’’s going against it what I not permitted and if it’’s a bad thing then one should not consider that should be allowed it and go but most important these rules should change according to the times and the conditions of the people so that’’s a very very clear statement that Buddha has given so naturally that is what the other day I said we must upgrade all the time the moral and ethical issues we must upgrade so that’’s why when there’’s a scientific development and such as you know I mentioned to you the other day 000941

The rules adapt to the culture except what is by virtue a negativity

such as we developed atomic power and you could have used this for a great usage although India Gandhi the Indian prime minister used to say India’’s nuclear power is for peaceful development and peaceful and economic development but it didn’’t came out to be the right in the end but she used to say that and it is the idea that Gandhi had and so the India did not use for peaceful purposes I don’’t think so they made a bomb two years ago right and so everybody made a this atomic power they made bomb out of it likewise now we have all this biotechnological developments and each one of them will raise very important ethical questions and so I think that is very important to be aware of it as I don’’t think if you are a Buddhist or not Buddhist it doesn’’t really matter but if you’’re Buddhist I don’’t think the Buddhist should go and say well Buddha said this this this and then these are my concern the rest of them Buddha did not say anything so it’’s okay so things like that I don’’t think it’’s going to work so it is so important to came up with the time and so you have to go accordingly and if you cannot do that then its not right but sometimes you overdo it like the I’’m not sure I heard in Japan they said well it has to change according to time so all the monks can get married because it’’s according to the time it goes so if that’’s true I don’’t know I heard if that’’s true that is overdone (Rimpoche laughs) according to the time and condition changing is over changing and the celibates are celibates you can not go on changing and if you become non-celibate you are non-celibate that’’s about it and according to the time and the conditions I don’’t think you can give and take here I don’’t think you can do that so maybe that is slightly over gone they done in Japan I was told it’’s done in Japan about two centuries ago or something so but Buddha did say that according to the time and the conditions and needs of the people they should go on in changing changing and that also two things right naturally the moral issues two things there is one by virtue it is negativity and there is no there is no bargain for that whatsoever and there’’s another one by simple rules how does a Buddhist ethics really have come in is somebody does something funny and then everybody goes to Buddha and said hey so-and-so has done something this and this is that okay so then Buddha says no I don’’t think it’’s okay but it is done this time done so forget it in the future you cannot do so all this three hundred and some sixty two hundred and sixty four rules for the monks and three hundred and fifty something for the nuns are coming out of those incidents that have taken place and so the incidents even those the nuns has more it’’s because more incidents have taken place during the Buddha’’s lifetime it’’s not that because it’’s woman you should be restricted this and that no it’’s not it’’s all incidents and most of the incidents are there is a monk called Charka. Charka does all funny things which comes into the incarnation lineage of (?) Rimpoche the Charka is the one who does all kind of things you know really and almost the most of the sexual rules are incidents that Charka was somehow involved here and there so it’’s all came in that manner so the how Buddha really did this he did not sit there so you can’’t do this you can’’t do that

he didn’’t do that he did this just because of somebody did something and people came up and raised the question and then they had this council meetings and then they think what you think this well this may not be a negativity by virtue it’’s okay but is not suitable for monk to do this it may not be in negativity but it is not suitable for nun to do this and so all of those there are that is why I said there is two types and one is just sort of made it because majority at that time wanted in that way and also found is not so suitable for and then others are by virtue it is negativity so by virtue what is negativity you cannot change by the rules so that you can change that you can change now for example now the issue of the woman’’s issue whether the woman have equal rights to the man in the Buddhist tradition can a nun sit along with the full-fledged Bikhu or can she sit above the Bikhu if she’’s a senior all these questions are according to the times and conditions you can certainly change there is no negativity you can change traditionally its Indian culture male chauvinist culture the monks sit first and then nuns sit thereafter if it’’s equal vow so that is they do even it’’s a the senior nuns will sit below the junior monks so that is the Indian culture and over here if you have that you should change that I don’’t think there is anything wrong for changing that provided if they have equal vow they should sit seniority-wise if it’’s question comes anyway it’’s not only a question of nuns and monks but a the question of the Sangha among ourselves so we don’’t make distinctions we sit all together whoever comes first we sit there so that’’s what we do and nobody objects nobody does anything so that’’s okay001725

so this is not against Buddhist rule because because that’’s what it is that’’s what I mean such as this and there are many things so I do want to spend so much time talking because I talked last week so I don’’t want to spend so much time because ethical question is not simply just not for the whether it’’s going against the vow or not against vow alone it should also look into the times and the conditions where the society is in how it functions and also how it hurts whether it’’s hurting anybody or not hurting anybody and these are very important issues so we really have to think within ourselves we have to talk about it we have to think it is a wonderful thing when the more scientific developments comes it’’s great it’’s really wonderful thing at the same time we should be very much alert of the ethical issues if you don’’t if you don’’t the society will become funny1836

Mind and faculties of the mind

And then there may be a time that the people would like to create the only people should be how tall the person should be how healthy it should be what the color of the skin should be and all of them are begin to selected may not be produced in laboratory but even then even though mother give birth but even then genes are selected and injected and some genes been taking out and some been put it in and if you do this I think it is really a crime against the humanitarian so that is become a very important ethical issue I don’’t know whether it be threat right now it is there or not within next few years it’’s going to be right in front of us so be aware of it so then I would like to move to the next verse

audience: and empower me to pacify distorted mental wanderings and to decipher the ultimate meaning of life that I may give birth within my mind stream to the path combining concentration and wisdom

Rimpoche: that’’s right so now the three ethicals creating a positive not creating negativity helping all the sentient beings isn’’t that enough for someone to become enlightened it says no (he speaks Tibetan) the first word here it says (he speaks Tibetan) you need a concentration you need a power of concentration if you don’’t have a power of concentration you cannot even you have method and wisdom and whatever you have you will not be able to apply them on whatever you need to apply so you need to a concentrate what is a concentration we do here the Shamatha practice you have been kind enough to doing that for a long time here and we do that we even have a three-hour right sometimes three hour come in on Sunday three-hour Shamatha meditation so there you go so that is the concentration okay what does that mean concentrate what is the obstacle for concentration focusing two things wandering and sinking and more important I think it’’s sort of a switch between the sinking and wandering but immediately sort of the most vivid with us is wandering wandering mind mind cannot concentrate it wanders everywhere it goes everywhere you know why unless you’’re tired if you’’re tired Oop you go to sleep and that is sinking mind gross sinking mind and there is a subtle sinking mind subtle sinking the wandering is more powerful because we have more attachment more attachment we are more active in attachment in our daily life rather than ignorance we’’re not that ignorant ignorance is quite less for us unless you are under an influence of a chemical or alcohol or too tired and then you probably dozed off but otherwise the wandering I don’’t know how I’’m going to talk to you this have to make you to understand this a little easier okay let me tell you what is mind and what is mental faculty how you make the distinction between mind and mental faculty if you know that it will help I’’m not sure in the short period. I can tell you or not but mind is (itself or the self?) the principal mind mind acknowledges recognized acknowledges a mind gets awareness aware but mind doesn’’t do anything it’’s simply a just saw it simply just acknowledge then along with the mind these mental faculties comes up mental faculties are a sort of emotion sort of emotion and these mental faculties there are fifty one of them but even more among the forget about the fifty one right now there are five always accompanies the every mind always there’’s a five it’’s call it it even has a name it is call it always accompany it always accompanies the mind so I hope I will remember what those five are ... my mind is blank (audience laughs) absolutely blank I’’m sorry absolutely blank anyway what does these mental faculties I forgot all their names just don’’t remember

audience: ( largely inaudible)

Rimpoche: well if we know what these five are then we can (Rimpoche laughs) so anyway there are five of them I just really don’’t remember right now because I’’m getting mixed up between just like a five five five many of them so I’’m getting mixed them up and don’’t remember a total blank so if I remember next time next week I’’ll share with you

audience: (largely inaudible)

Rimpoche: no no no no it is all emotions what does that do and that sort of colors the principal mind I always tells you the principal mind is colorless shapeless then yet it is like a crystal lampshade I told you remember and then emotions are looks like a red bulb red light bulb and green light bulb and they change the color do you remember that that I said that very often (?) so actually though we said it is the principal mind is sort of acknowledging and doesn’’t do much so these mental faculties particularly five of them do it everything sort of remember it and acknowledge and like and dislike and experience and all of them I think maybe (?) is the one which means experiencing002748

so I guess completely forgot so I just don’’t want to talk much anyway these five mental faculties I’’ll come back to you and bring their names and definitions but what they do and they will make the mind to not only acknowledge to make distinction of recognizing liking disliking rejection and all of those these five of them do so in the reasons why I wanted you to why I wanted to talk to you is the principal mind will focus principle mind will recognize and focus on the focal point point whatever you may be focusing if you’’re meditating on the image of the Buddha the principle mind will acknowledge that then out of the little mental faculties called like memory or something will pull you out and immediately take you to wherever you are last night or whatever you are doing last night or whatever you know and all this sort of thing and more or less many of them come from the attachment side they will take you away from your focal point so that’’s why the wandering is more powerful than sinking for our concentrated meditation or to develop Shamantha002947

Subtle sinking can damage you intellect

the wandering will take you much more then sinking, sinking will come which is more dangerous sinking is more dangerous than the wandering mind wandering mind will wander you around but it is okay you can bring it back even the wandering has two subtle and gross sinking has two subtle and gross gross sinking mind is okay you go to sleep alright you snore it’’s okay but it is not okay for meditation but it doesn’’t do any damage but a sinking subtle sinking mind do damage subtle sinking mind will not lose your focus yet you don’’t have the sharpness on that yet you don’’t have sharpness example giving is it’’s almost looks like Chinese kung fu example giving is they give you a huge bowl filled up with water and let you carry it over without dropping any single drop so then you really have to hold tight but you have to focus completely right otherwise the drop will go so not only a holding tight but really truly concentrated and focused and that’’s call it sort of a tightness if you don’’t have that tightness if the bowl is halfway through (halfway filled?) you can easily walk by and carry it and put it to the other side without putting too much focus because there’’s no danger of dropping so when you have that alertness of focusing and that’’s called that indicates it’’s not there’’s no sinking subtle sinking problem because the subtle sinking problem destroys your intelligence here that’’s why it is dangerous that’’s why it is dangerous subtle wandering and gross wandering is not so dangerous but a subtle sinking mind is very dangerous if you can’’t because between that and a true Shamantha or true Samadhi the differences is as subtle as they say the hair out of horse’’s tail, it’’s very thin right? so the difference between true samadhi and the subtle sinking is as subtle as one hair out of horse’’s tail so that’’s dangerous you to be alert you to be aware of that if you go to sleep it is not bad or if you are loss, I mean it is not right for meditation it’’s wrong but it’’s not that dangerous or anything so that’’s that so (he speaks Tibetan) so the first word is what distorted distorted mental wanderings (Rimpoche sighs) the translators are translators the word in Tibetan is (he speaks Tibetan) it is the one who losses focus on the wrong objects or subject that means you’’re not thinking which are focusing but you are thinking something else or you’’re not thinking that means you’’ve lost the focus right so basically you can make it very elaborate and you can have all this you know nine stages and six conjunctions and four alertness and all of them you can bring them and you can do this but bottom line if you go bare bones two problem wandering and sinking wandering is coming out of more or less it’’s coming out of power of attachment sinking is more or less power of ignorance more or less not a hundred percent if you’’re too tired or you’’re drunk then you go to sleep you have a sinking mind that is not necessarily maybe ignorance but not necessarily direct production of ignorance but anyway so the wandering part is coming out of attachment so we lose it very often that shows it very strong attachment power so how does attachment power and sinking mind is affecting is because of these mental faculties particularly these five of them they make you immediately move immediately move it’’s almost like a I don’’t know I can’’t have a good analogy here it’’s almost like the principal mind it is almost like a nice wise good old man who knows what’’s going on everything but don’’t act and those mental faculties are like little young ones here and go say hey that’’s too much and that’’s not good and try to influence drag you here and there and make you move and do things you know is that good analogy no I don’’t think so (Rimpoche laughs) I can’’t find a good analogy here it’’s good okay003637

Principal Mind

Or the principal mind is like a good flower nice pure wonderful white and these mental faculties are like red paint and yellow paint and people started dipping the flower in the colors right so then you have the blue thing and the purple thing and all of them and they’’re all like that and then the old analogy it is clear crystal lamp shade and mental faculties are the light bulbs red color green color and then it looks like green lampshade red lampshade yellow lampshade and that is how it moves so principle mind is very stable mind a very nice and stable and steady these mental faculties make them act and do this and do that and all of those particularly five of them functioning very actively so they makes you move and do everything like dislike wanted more reject all of those interesting I am not sure whether anybody from here listens on Tuesday the other day when I was reading not the last Tuesday Tuesday before that I was reading the Bodhisattva (?) And there was one thing the last sentence what I have is the happiness and I asked a question to the people and saying what do you think happiness is and last Tuesday the answer came back with all the about two hundred people there and out of those I think it I don’’t know ten or twelve people may be a little more than that people give answer and each and every one of them had a different answer what really happiness is it is interesting and I don’’t want to give a Buddhist (aspirin?) Buddhist (aspirin?) does one thing free of suffering is joy and happiness that is normal Buddhist buzzword and so I don’’t want to give that so when the people try to think the happiness itself is difficult to think so what happens is because you know why because of this five one of those mental faculties does it is that’’s job what does these mental faculties do do you know happiness if you experience something they always wanted more and if you experience something they don’’t always don’’t wanted more they want to get out of there as fast as you can so that is where the happiness and misery is presented to the principle mind by these little mental faculties the moment you experience you like it and want it more or the moment you experience you don’’t want anymore so that is what these mental faculties does not the principal mind does principle mind acknowledges and sits there and these mental faculties tells that is their job so likewise for the concentrated meditation the principal mind if you let it alone it will sit there so the mental faculties jump around and pull you here and there and that’’s what it is so what you’’re really dealing is you’’re dealing with the you try to play you really try to play with those mental faculties the mental faculties not really pushing the principal mind here and there that is what really called concentration that is really called samadhi that is really called Shinay because the mental faculties don’’t jump around and let the principal be in peace yet don’’t take away the alertness the five of them have to function together has to otherwise something else goes wrong become a cuckoo or dull if the five of them doesn’’t function I wish I remember those names but anyway so I just don’’t I’’m getting mixed up with all these five there’’s like five five five of them like four of them so I don’’t want to give you the wrong message and if I give you the wrong message it is very difficult to say ( it was) that to correct is very difficult so that’’s why I have to read and try to remember or read you know and read and the bring it next thing so (he speaks Tibetan)

so when you are free of those wanderings then you focus on (Rimpoche laughs) ultimate meaning of life you know the translators are sometimes they really take very easy shortcut here ultimate meaning of life to what did they say to?

audience: (inaudible)

Rimpoche okay to figure out okay (he speaks Tibetan) so then they talking about the wisdom what we call it (Pepashan?) in Sanskrit one is Shamatha the other is (Bebashana?) right that is called (Bebashana?) I don’’t know whether it is the same (Bebashana?) that (?) teaches here or the insight meditation teaches or not I’’m not sure but according to the traditional Indian culture and Sanskrit that’’s called (Bebashana?) or Tibetans call (?) sort of special awareness specially seen so seeing the absolute reality 004356

Meaning of life

so here is call it the meaning of life right? So it’’s really talking about the emptiness the meaning of the life is emptiness or not I’’m not sure but the ultimate reality that’’s why I said the translators too but what is the meaning of life? There was a commercial about a year ago you saw I think it is Canon copier company somewhere some kind of big mountaintop where a guy is wearing orange robe and saying hello Dolly and he says what’’s wrong is my fax is broken and I have all of this type of answer so what is the meaning of life he says I’’ll send you a fax (Rimpoche laughs)004453

So meaning of life might not be the absolute reality the truth of life might not be the meaning of life really one have to be very aware of it because meaning of the life is but what does meaning mean actually well purpose explanation and the purpose of the life is definitely not emptiness right definitely not maybe to understand emptiness is may be purpose of life but emptiness can’’t be purpose of life and the other one is purpose of life and (?) explanation of life definition of life is definitely not emptiness so that is funny so that’’s why I said the meaning of life might not be the absolute reality that is very confusing a lot of people talk about the meaning of life and a lot of people like to be satisfied with the emptiness if you have some idea of Buddhism and if you don’’t have any idea (tape goes silent) that is probably people will see a purpose of life or meaning of life I am just throwing two figures out one out of spiritual and the other out of money so it is good to think what is the meaning of life I mean that’’s not my subject today my subject is because of the translation my subject is the wisdom I have to you know when you learn how to focus then they tell you focus on wisdom that is it the wisdom is the only thing the only thing truly speaking only thing which can cut the root of samsara did you hear me today I’’m giving all I’’m talking to you all kind of funny language today root of samsara when I was in Washington talking in that mall a lady raised a question and saying why is all this sufferings coming from and I said me me me you remember that I said me me me so Thurman said oh all your sufferings are created by Rimpoche (Rimpoche and audience laughs) so it is interesting so the reason why I said me me me and there is you know there is a Dharma no Chandrakirti it is Nagarjuna’’s commentary Nagarjuna’’s root text commentary by Chandrakirti the first word what he used is (he speaks Tibetan) this is why everybody we don’’t have control of our lives and we are why we are in this spin cycle that is the question why we are in the spin cycle we are in the spin cycle right when you’’re washing clothes cycle spin we are in the spin cycle the first thing is me the first thing is I, I and me and I and I then it is mine and mine I I am mine mine that is right so I we cannot throw eye off and since we cannot through eye off and then we cannot throw my off so I and my and me all of them are attached together so then we started spinning because its mine I can’’t let it go this is mine I want this I don’’t like this and all these things comes up so that’’s how we get into this spin cycle okay so that is the point the essence of the Buddha’’s experience is cutting that out cutting me and I out so when you say me and I out it sounds very strange so we can easily say cutting our ego out okay but do we know the difference between our ego and me we don’’t that is the problem we have we are in that problem you know why we don’’t know the difference between me and my ego it is very simple I’’m not functioning my ego is functioning my ego functions so much and I am totally smashed totally taken over by my ego it’’s like you know Chinese emperor the emperors sit over there nicely with all retinues and queens and concubines and all things and also opium’’s and everything they’’re actually who is a functioning the ministers are functioning right just like that so I can’’t function my ego is functioning so that’’s why we couldn’’t make a distinction between my ego and me because I’’ve been completely smashed and overpowered and put aside by ego’’s functioning005250

Ego-less-ness

so my ego is so touchy so touchy and so sensitive anything whatever’’s happening good and bad and it is so touchy and so sensitive and that’’s why we create a negativities negative emotions are coming can we make emotion free no you cannot as I told you if you take those five faculties out you will be sort of a semi-retarded sort of like a robot you call robot right that that electrical person robot with a mind a little mind with a little mind robot not intelligent enough our semi-retarded human being so if you don’’t have emotions at all so so you can’’t be without emotions you cannot be free of emotions at all but you can be free of negative emotions so if I am in the function the emotions will be the positive emotions will function when the ego is in control the negative emotions function the positive emotions does not function because the ego’’s object is again the me me me my my my business005500

and that’’s why ego is called (he speaks Tibetan) in Tibetan self grasping so you know I’’m using Tibetan word particularly because I just wanted to give you some idea so I said self grasping but the word is (he speaks Tibetan) so so the Buddha’’s the real way of making himself free is defeating the ego totally so that’’s why ego-less-ness some people will say selflessness but selflessness I don’’t know ego-less-ness is an important point and when you have the power to be able to concentrate when you establish the Shamatha the (?) should be able to see the ego-less-ness of me the ego-less-ness of every existence and that’’s the reason why it’’s called the (?) specially see so the combination of these two together the Shamatha and (?) together is the recommended vehicle on which you can travel to gain enlightenment so without these three things the morality three moralities plus Shamatha plus (?) one does not reach to the enlightenment at all these are the three things you have to have it so since this abbreviated version of Lam rim so I’’m going to leave it there not yet I am going to leave it there (he speaks Tibetan) and I think we have almost covered the Sutra part of the Foundation of all Perfections and now the next is Tantra part right?

Audience: (inaudible)

Rimpoche: okay then

When to go into Vajrayana

audience: (inaudible but it sounds like this verse) one who trains and these common Mahayana practices becomes a vessel worthy of the supreme vehicle, Vajrayana empower me that I may quickly and easily arrive at that portal of fortunate beings.

Rimpoche: good so then comes this is the time when you have those things then is the time for you to go into Vajrayana so this up to here is the Vajrayana preliminary actually the (wonder?) of the Vajrayana up to here preliminary of Vajrayana once you have this then want you to definitely go into Vajrayana with and without Vajrayana is there difference tremendous difference once you know how to function in Vajrayana I can even tell you here tell you even we are talking about the Shamatha way the Shamatha developed in Vajrayana and a way the Shamatha developed in sutrayana different it is different so way you develop the Shamatha in sutrayana part of it if you analyze so many things it disturbs to develop concentration power but when you’’re dealing with the Vajrayana and analyzing it does not disturb the analyzing will not disturb the development of the Shamatha on the contrary analyzing adds up and helps to develop concentration like that this is I am just throwing one example one example of the Vajrayana power makes a difference just because we are talking Shamatha and (?) though although it’’s very interesting you really have to see it although the true wisdom there is no difference between these Theravadan wisdom Mahayana wisdom and Vajrayana wisdom there’’s no difference it is one Shunyata no difference whatsoever nothing however who uses the mind which is using the Shunyata the mind which is focusing the Shunyata makes a big difference the quality of the Vajrayana is on the observer not on the subject observing point okay the quality of the Vajrayana is on the subject not on the object okay so that’’s it it is very interesting I think I did emphasize this Vajrayana out of the Yamantaka Sadhana a little what did I do it right did you listen yes yes in the morning you people didn’’t hear okay so did I do it Carol you did right you do remember that so I did that and a lot of people says the Yamantaka Sadhana all the time but I try to point it out couple times and nobody seems to be noticing nobody seems to be noticing there is a little verse does anybody have a Yamantaka long Sadhana anyway probably no one will have it I don’’t know in English you do do you remember that particular verse that we read the day you are not you know Nancy it is below the mantra saying and they say there is they says nine faces is something something two horns are the two truths and the hands and legs are et cetera is yes. Jonathan was on the phone that day

Audience:(inaudible)

Relative truth just like illusion and the absolute truth just like space

Rimpoche: Yes yes that is a little bit of down there they said in short

audience: (inaudible)

Rimpoche: yes that’’s the one yes

audience: it (inaudible)010412

Rimpoche: that’’s right you don’’t have to go more any more like I would need three words there so what these really words tells you is all the teachings of the Buddha no matter whatever wherever it is the message no matter how verse the Scriptures maybe the message is two things two things what are the two things the relative truth just like illusion and the absolute truth just like space010454

These are the two things no matter where ever you look any Buddha’’s teaching so these are the messages these are either this one of those messages carry how does he one use one develop these two is the thirty seven wings of the Buddha Dharma practice which means every hour practice will go for mindfulness and all of those are counted as thirty seven right but most important out of this (he speaks Tibetan) so most important of all this thirty seven Buddha’’s way of learning and all that essence of this the most thing is to understand absolute truth there may be sixteen different ways of understanding it but it is all same understanding of truth is the absolute essence of Buddha’’s teaching whether it is Sutra or Tantra so then you ask up (he speaks Tibetan) the last word what did they say Jonathan? the last sentence and that is also

Audience: (Inaudible)

Rimpoche: the bliss void or something

audience: (inaudible)

The nature of our existence

Rimpoche: that’’s it that’’s it joined with the great Bliss as method is talking about Vajrayana so when you’’re so that is the really the essence of the Buddha’’s the Hinayana path the Mahayana path the Vajrayana path so the Vajrayana path is the subject the method the subject the person whom reading the absolute reality and there comes the Bliss so the Vajrayana special quality is not from the emptiness point but from the method point from the mind point the person’’s point what happens is if you don’’t have the Bliss and you simply understanding the emptiness the moment you encounter if you encounter a number one it is hard to encounter number two if you encounter you will be throw it out immediately you will not be able to focus you will not be able to do anything with that until you get used to it you be thrown out and that’’s why that’’s why you know I talked to you one time remember I talked to you the kids movie called never-ending story and it gives me a very much story of the emptiness not the emptiness of I mean which really means without a Buddhist influence when you talk about emptiness and you get it what really emptiness means every piece of Earth is losing every piece of everything is going the little kids is holding little tree and until the line comes and pick up so which is that is not the Buddha’’s emptiness at all but that is true empty so when the Buddha talks about emptiness the wisdom is the wisdom is you know emptiness is fullness emptiness is not empty it is fullness it is full if you look for emptiness you’’re not going to find emptiness if you look at how you exist you’’re going to find emptiness so this is very strange how do we exist we simply exist because so many conditions are right all the conditions are together that’’s why we do exist right it is interesting we know this chair stands here is wood I cannot go through it blocks me why because there’’s so many why I can’’t put my finger through the wood because of so many what you call it molecules together and that’’s why if these molecules if that breaks my finger will go through so the existence of it is the combination and the collection the Einstein’’s theory of relativity gives you a very good idea of Buddha’’s emptiness point of reference without a point of reference you cannot even figure out where you going how fast you are going what’’s happening the point of reference is relative truth the absolute truth is if you don’’t have that you have nothing to hope for if you don’’t have those molecules here there is nothing to hold the wood together if you don’’t have your body your mind your name your level and your karma and your emotions together there’’s no you you exist because of all of them together Buddha talked from the point of wisdom and call it so we made that looks like something looks like religion when the Einstein discovered that we call that scientific development and what Einstein really discovered is a small part of a what Buddha small part of what Buddha has really been telling what is absolute truth absolute reality is a tiny little part of it may Einstein was Caucasian Caucasian male and that is why it becomes scientific (Rimpoche laughs) I’’m just joking that is a joke if Buddha happens to be born in Germany or something and this would have been scientific too or England so (he speaks Tibetan) the absolute they say absolute meaning that’’s why I have a problem with absolute meaning of life so I would like to see the reality the absolute reality when you gain the Shamatha power to focus so what you have to focus you have to focus on that absolute reality how it works so you have to understand the mechanism of working you have to understand how it exists and that is the once you see how it exists then you really begin to see you really begin to see how you do not exist really I mean you really sort of get it two projection you perceive two things you perceive the relative person as a person face being acknowledged talk you can kiss you can hug you can do all this and you also see within that you see beyond that you see that beyond that beyond that something what you level something what physically would something what you can hug something what you can kiss something whom I should say beyond that you see some kind of you know sometimes those computers savers you have some kind of picture there and screensavers you have a picture there then you have something else moving in there and moves right so you can see both of them together and that is the reality will be like that whatever picture you put on the screen or screensaver and that picture you can proceed at the same time some movement comes and something goes round and all these pictures will shake cook and then they’’ll come back and it goes back all the time see can sort of really see two things the traditional picture is using a mirror that doesn’’t work very well if you stand in front of a mirror and hug with somebody and they look in the mirror it doesn’’t give you that message of two realities but in that screensaver you know why because I saw yesterday on Kathleen’’s screen there is Tara and then something goes around and so I was feeling very uneasy and I got somebody to stop that 11637

but that is what gives me the picture today thinking yes that would give you two different pictures there (Rimpoche laughs) and something beyond you see definitely you have definitely see beyond the face you see beyond name what you hear you go beyond that and that is that is this that is not this but you know the collection in here makes your finger doesn’’t go through that you have to think you have to think emptiness in that way you don’’t think emptiness or if I’’m here I should not be here I should be here that is the it is a very difficult one very very difficult one and then doesn’’t matter if you recognize emptiness one bottle of water or recognize emptiness and with yourself or on your mind it is the same thing (he speaks Tibetan) if you see an emptiness in one thing you will see emptiness on everything although we divided into two self and phenomenons and that also subdivided into the sixteen different emptinesses but these are the philosopher’’s a little bit I think we really need to know as little bit of that that is the what they said that particular word instead of saying meaning but absolute reality instead of saying meaning of life and looking focusing concentrating knowing embracing digesting and becoming part of my life perhaps is the meaning of life perhaps but that’’s what this one talking about it so the combination of the Shamatha and (?) is the key to reach to the enlightenment and the Vajrayana is the spring board you know the swimmers they jump when you jump in the swimming pool something you (?) drop springboard that’’s it the Vajrayana is the springboard is the springboard or if you’’re swimming you know you wear that little fins in your leg big fans the Vajrayana does that job yes yes it makes you go fast and sharper and much faster and there’’s a danger too so I guess that’’s it I’’m going to stop here because I wanted to finish this foundation of perfection in this month so this month means there’’s one more Thursday right there is one more Thursday I think I am done almost because below that there is not so much to explain (he speaks Tibetan) so when you know this then it is time for you to go to Vajrayana if you don’’t go to Vajrayana it’’s going to take you eons to get enlightened eons and eons so it is very fortunate to have Vajrayana so then it is time to go so taking advantage of it (he speaks Tibetan) so it is the fortunate people’’s path I may be able to follow or something like that what they say in English

audience:(inaudible but might be) empower me that I may quickly and easily arrive at that porthole of all fortunate beings

Rimpoche: so I think we leave there and then next Thursday we will finish this and I also have to do the refuge too so there are few people asked refuge so the next Thursday we will do that and then probably we going to take a break there after so because I won’’t be here in August and then we have at the end of the August we have a summer retreat and all that so probably we will take a break we did take a break last year right so I think we do take a break anyway I will let you know what happens next Thursday I guess that’’s it can I call it a day go ahead go ahead please (tape ends here)012231