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20000727FRNVCFP

Finish of the Foundations of Perfections

000009 That we should finish the foundation of the perfections and we have been doing that for quite a while basically most important points we have covered last Thursday what do we have left today can you read it what did we do last week and then000041

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 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: so I think we’’re going to be very brief tonight I talked to you about the concentration I think a week before that and the wisdom two important verses and again the shamatha the meditated mindfulness meditative level what you learn in normal sutrayana which is either Mahayana or Theravadan tradition it is the same thing in Vajrayana there is no difference except at the Vajrayana level if you learn the Shamatha at the Vajrayana level what happens is analytical meditations do not disrupt concentrated meditation but non-Vajrayana level the analyzing will disturb concentration here and there a little here and there always do so in the Vajrayana level it doesn’’t that’’s because the background you build up in the Vajrayana so that’’s why though you are supposed to learn all of them before Vajrayana these are almost everything is preliminary to the Vajrayana but we learn basically every important points and then we enter into the Vajrayana and then we look back and look back and started learning and practicing and gaining development so when you look back from the Vajrayana level to shamatha and then (Rimpoche has trouble with his microphone) so from the Vajrayana when you look back and there’’s a lot of advantages advantage is for shamatha the analytical meditations does not disrupt concentration that is Vajrayana speciality000428

it is sort of a Vajrayana gift then if you look in the emptiness the wisdom part of it it also very different when you’’re looking pre-Vajrayana level though the same emptiness same emptiness but way you develop is totally different I mean totally is exaggerated but way you develop is there’’s a big difference the other day we went through two verses in the Yamantaka Sadhana did not we do that right we did that in the Yamantaka Sadhana just two lines give you a total essence of Theravadan teaching complete and the Mahayana teaching complete and the Vajrayana teaching complete and we emphasize that so the Vajrayana has these special qualities even different way of looking into emptiness from the Vajrayana point if you look in emptiness and if you look in the Einstein’’s theory of relativity and compare it no problem at all but from the pure sutrayana point of view if you try to look Einstein’’s theory and try to find the emptiness and I think everybody will make a big fun of you they may laugh at you but from the Vajrayana angle it is all possible 000603

Differences of Vajrayana

and there’’s no problem so it is much openness and much more much openness and much more less disruption and quicker you can gain so in Vajrayana within the Vajrayana I must say little bit here within the Vajrayana when you try to develop shamatha for example you do not want to focus on the image of the Buddha or breath you will probably like to focus on either on small drop at the end of the upper end of the center channel or the lower end of the center channel tiny little drop as big as light ball as big as sesame seed and within that sesame seed you’’re going to meditate whole mandala so it is harder when you look at it but much easier to develop and it is sort of this you know quickness quickness is the Vajrayana special yes really that’’s why it is quicker you know you don’’t develop you know the tiny little drop of sesame seed in which you meditate complete mandala then within that and then it is several gross deities and then without losing the gross deities you go into the subtle part of it subtle part means those deities on your eye ear nose and all of these body mandala deities you go into subtle so it is quicker it is harder to learn and quicker to develop once you learn it’’s very quick to develop so these are the Vajrayana has special advantage even from the Vajrayana if you look guru devotional practice a way of looking for guru devotional practice in normal Sutra and normal Theravadan tradition and Vajrayana way of looking is two different in in the normal Theravadan level the guru’’s are the guru devotional practice look at the gurus like Buddha in the Mahayana level they will look as a Buddha in the Vajrayana level inseparable that of Buddha so the deepness is difference likewise embracing human life there is a difference embracing impermanent there is a difference sort of rejecting total samsara there is difference so developing a Bodhimind there is a difference and developing emptiness of course there is big difference so these are the Vajrayana qualities so that’’s why what did they say what did they say a vehicle worthy something

audience:(inaudible)

Rimpoche: what does portal mean001007

Audience: (inaudible)001007

Rimpoche: Oh door doorway of the fortunate beings so normally fortunate beings are referred to bodhisattvas in Buddhist terminology but however this translator choose to call to the Vajrayana people because the Vajrayana doorway is the entering into initiation the doorway is the initiation the Buddhist doorway is taking refuge the Mahayana doorway is ultimate love compassion the Bodhimind so the Vajrayana doorway is the initiation I need to think about the Tibetan for a minute I completely lost is there Tibetan in that what did they say can you read it yes

audience: (inaudible)

Rimpoche: Okay that is enough (he speaks Tibetan) okay so up to here whatever we taught is the (one row?) or the preliminary preliminary of the Vajrayana the total Lam rim teaching is normally it’’s Vajrayana (one row) this is Tsongkhapa’’s special way of looking at it normally not normally the Sagya tradition or Kyuba tradition or when they call it Ningma too when they call it (one row?) they probably referred to a hundred thousand Vajrasattvas recitations a hundred thousand prostrations a hundred thousand mandala offerings and a hundred thousand guru yoga they will refer to that but in Tsongkhapa the Tsongkhapa says everything is (one row?) up to the initiation because without which the initiation if you sit in that it is not necessarily going to be a perfect and that’’s why Tsongkhapa choose to call up to here a total (one row?) though they call it a Lam rim but all Lam rim’’s are (one row) for Vajrayana so we have come to this level so the next is they recommending very strongly enter into Vajrayana why zillion different reasons but I give you one simple reason and sutrayana whether it is Mahayana even in Theravadan level they don’’t talk about becoming a Buddha at all you go and listen to any Theravadan read the three (Pithicas?) and wherever you look their goal is not to it is not to becoming Buddha is not their goal they are right there is no reason why any individual has to become a Buddha no reason what we want is a permanent freedom from sufferings and cause of sufferings and that’’s what we wanted so for which you don’’t need to become Buddha so the Arhat level is good enough so in Theravadan teachings the focal point of aim what you wanted to achieve is Arhat level and that also two types of Arhats because there are a lot of intelligent people here so I would like to say it and the normal Tibetan Buddhist teaching will not say that two types of Arhat. Arhat that who has left over of first Noble truth and who has no left over of first Noble truth that means a body dead Arhat and live Arhat that is what they’’re talking about it so that is the Theravadan principle the goal is that and when you reach to the Mahayana your goal is shifted shifted to become a Buddha why because you have that special mind committing to serve all sentient beings so in order to complete that you need every best possible tool so that’’s there comes the reasons why you have to become a Buddha so the Mahayana the aim is to become a Buddha yet they will talk about it eons I mean usual Tibetan traditional teachings will say our great Buddha first generated Bodhimind then countless three eons accumulated merit and purification was done and finally become a Buddha so that is the normal sutrayana countless three eons and Vajrayana you don’’t do that Vajrayana is very practical if you have it you have it you don’’t have it you don’’t have it they don’’t want go on yet lives and lives they wanted to see it right now when we are in life or in death they don’’t want to go into life after next life business they don’’t they really want to achieve whatever you can achieve within this very lifetime and Vajrayana is supposed to be capable because it has the speed it does have speed tremendous speed in that as much as you have the speed that much danger also there we normally see you know when the plane crashed yesterday or day before yesterday nobody left right and normally when you have a car crash maybe one or two people saved and on ordinary plane maybe the plane that crashed in Nepal yesterday morning right not everybody is dead so things like that 001744

Speed of Vajrayana

so the speed has the difference Vajrayana is dangerous yet it has speed it is capable of delivering the good it is not just simply talking about eons it talking about right now that is the Vajrayana quality downfalls strongly equally big it is funny traditional teachers will tell you not traditional teachers my teachers used to say Vajrayana is like like a bamboo stick so if you put a snake in a bamboo stick either the snake is going to get out here or get down here so you hold the bamboo tube like this it has to come either this way or that way it is not going to get in between because there’’s no holes so Vajrayana’’s the same thing either you are going to become a fully enlightened perfect Buddha or going to go way down somewhere not only necessarily normal hell realm the Vajrayana hell realm is even worse than normal hell realm so either up or down that’’s what it is so chances are chances are 50-50 really (audience laughs) really either you are going to go up or down it is a 50/50 chance you have nothing more it’’s 50-50 but the opportunity is there and we have to take the chance we’’ve got to take the chance because this opportunity does not come very often at all you know in this eon they say according to the Buddhist whatever mythological or whatever it is there are supposed to be one thousand Buddha appears official Buddha’’s we are the fourth Buddha Shakymuni is supposed to be the fourth one in one thousand the shakymuni is the first one who has Vajrayana the others don’’t the eleventh Buddha may have and the last one one thousand one that has even among these official Buddha’’s that officially appears out of a thousand only three carries Vajrayana in their (?) the others don’’t so that’’s why (he speaks Tibetan) there is a Hindu mythological story there is some kind of fantastic flower which will only grow once when the official Buddha comes when the official Buddha becomes official they open when Buddha dies that flower dies is so rare but to having a Vajrayana is even rarer than that out of a thousand only three so we are somehow a very fortunate to be in this period at this time in one way we call it degenerated age terrible age and what is it the Hindus call it Kali yoga and sort of all this but other hand one of the great Kadampa Lamas said what ever the general timings might be this is the best timing we have you and I have that is really true it is an opportunity no matter whatever it is even there is a danger there we should take a chance we are not going to get the chance again no question downfalls sure we’’re bound to get it no way we are human beings if the human beings make no mistakes who else can make mistake we are the worst I told you the other day right when we get atomic developed we could have made wonderful things Indira Gandhi used to say for what is it she said peaceful purposes or something but finally not only India but everybody made a bomb out of it so that’’s a mistake

Scientific breakthroughs

and that’’s why I said it’’s great this scientific biochemical technological development is wonderful if you make good use of it it can be fantastic human capacity has no limit there’’s no such a thing which human beings cannot do materially spiritually nothing that human beings can not achieve yet we make big mistake all the time all the time you know we make a mistake not for sake of making mistake but we make a mistake sake of making good and that’’s what I am a worry we may begin to produce human beings in laboratory we would like to have this gene we would like to have that gene we would like to this gene we don’’t want this gene we don’’t want that gene we can select the genes and produce the human beings in laboratory that is dangerous we do it for good reasons but it will be a crime against humanity that’’s what I always keep on worrying but the scientific developments is wonderful 002413

and there’’s also funny and each and every one of those points if you look and it comes very close to what Buddha had taught the Einstein is the one who really found this what you call it relativity the Buddhist emptiness is based on relativity I keep on telling all the time because you begin to look for (empty?) zero you never going to find it you look for existence how we exist we exist dependently collectively point of reference is the base on which we will know how empty it is how existence it is002508

It is not that Einstein become a arya something somebody asked me one time you think Einstein is fully enlightened bodhisattva or something I’’m not saying that they look in nature reality and what is Buddha has presented is the natural reality which he understood through meditating way the Einstein has understood through material way they are meeting together because it is the reality not only that Einstein but all these string theories and all of them they are after one after another now the genes what you call it genome and all of them are just exactly it is sort of (proven?) complementing each other with the Buddha’’s presentation of reality it is not a spiritual development it is the presentation of reality because he understood he experienced and he shared he experienced because it is true so this understandings can get better improve the individual faster through Vajrayana much faster much better so these are the Vajrayana qualities not only that we make a mistake no doubt about it there’’s a downfall always always but every downfall is not permanent it is impermanent we can make it right we may have to make right three hundred times an hour but we can also constantly we keep on making mistake three hundred times in hour but we can keep on correcting and that is the human quality is all about it and that’’s how we learn before they have the walkers when the babies learn how to walk how many times they fell down they fell down they get up, they fell down they get up they fell down they get up and finally they know how to walk without falling falling down that is exactly we work in the spiritual path that is exactly we work in Vajrayana path of course we will make mistake don’’t get so worked up because we are human beings yes downfalls are bound to be happened yes there’’s a danger of going way down there too but but we also have the opportunity to correct purify (he speaks Tibetan) even we don’’t do anything at least if you don’’t have if we purified downfalls not there within sixteen years you become a fully enlightened Buddha that is a Buddha guarantees in Vajrayana that is in Vajrayana not in Mahayana not in Theravadan Yana that is another difference then we normally traditional teachings we will say within three years and three months one can obtain enlightenment it is traditional teachings will say that but then in our teacher’’s meeting in San Francisco His Holiness the Dalai Lama he said this is probably a propaganda so maybe it’’s a propaganda so I’’m going to leave it there so these are the Vajrayana qualities okay so that’’s why the when you have this common practice is done one may become the vessel worthy to use the Vajrayana thing which is initiation there are a number of different initiations probably when you don’’t know what you’’re doing you are not initiated at all there are a number of people who goes and attends initiation and have no idea initiation is or what is all about it was is the deity what is the Mandala who is the Vajra master how did you enter a lot of people don’’t know anything about it they heard the bell is ringing there you know something put on your head and touch it and all this it’’s probably not an initiation the initiation really is actually to introduce the individual to the Mandala, this is not the time of (Rimpoche stops talk to friend).for me to talk about initiation so I’’m going to leave it there so what is the next verse (Rimpoche speaks Tibetan)

Audience: The foundation of what then produces the two powers is the guarding of the pledges and commitments of the Tantric initiation and bless me so that I may have uncontrived knowledge of this and guard my discipline as I do my very life.

Change according to the time

so today I don’’t have to talk much about that but you know once you get initiated the first most important thing for you is not to have a downfall so pledges and commitments that is the most important that is the ethics point of view ethics we talked ethics the other day remember the other day so this is the ethical point of view it really shows you I always say when we talk about the Buddhist morality and ethics we are not talking about the sexual orientation I always say that but this is how this will prove it ethics really means commitment and pledges honoring that I don’’t mean your pledge to Jewel Heart I am not talking about that pledge (Rimpoche laughs) I’’m talking about individual’’s commitment and pledges to become a fully enlightened Buddha to benefit sentient beings remember I talked you morality is three points three moralities helping sentient beings and accumulating all positive as much as possible avoiding negative actions these are the three most important ethics in Buddhism avoiding negatives you know that you have to think the how strong negativity is what it is according times it changes you cannot go on saying at the time of the Buddha two thousand five hundred years ago this is the rule you cannot do that I mean the times will change Buddha himself said when you change it you have move according to the time and the wish of the people 003330.

and that part is absolutely important and that’’s why the Buddha did not mention anything even cloning of another being person and harvesting their organs the Buddha not say it is negativity because it never happened during the Buddha lifetime if Buddha is here today or come back and look back we can ask him he will definitely say it is a mistake in ethics so that is how we have to adapt and adjust so keeping commitment and pledge is the most important in Vajrayana then the essence of next verse will tell you because I want to finish today I’’m sorry I’’m rushing

Audience: and bless me so that I may gain realization of the main practices of the two stages of Vajrayana, essence of the tantric path

Vajrayana two stages

that’’s it essence of tantric path is two stages now in Lam rim we have so many sixty four right something but in Vajrayana it is two development stage and completion stage development means building up you build your Mandala you build your deity and you meditate and learn how to die had to go through Bardo and how to take rebirth so these are the essence of development stage development is building (Zoh Rim?) or completion stage is what ever you build and you actualise them at that level it becomes actualization in development stage it is only imagination and in the (Zoh Rim?) level it becomes actualization (Zoh Rim?) or completion stage whatever you visualize it becomes actual so these are the basically two stages as I told you earlier Vajrayana is again very practical they don’’t want you to sit and think and meditate and sit and think and meditate too long keep on building it up when you build it up try to make it actual become actual actually becoming becomes reality reality when is that becomes reality then all of your personal nature of I don’’t know probably change the law of physics to that person at that level but I tell you what the scientists is also equally going to discover equally going to discover they probably can find a way how you can walk across the wall scientifically they going to find it so whatever the spiritually whatever the information’’s giving scientifically it can develop too maybe not become a Buddha but to that level it’’s going to come Buddha himself said the development person who gained Buddha called it material which means scientific and all of those material development and meditatively spiritual development and through mantra power development all equal but the weakest is the mantra the mantra is the weakest out of those four powers through meditative development spiritual development which becomes actualized and scientifically what they going to discover it is equal it is same level is going to be so I can bet some scientist will definitely going to find how to walk across the wall without breaking the wall so that’’s it

Audience: by sitting in four daily sessions (inaudible)

Rimpoche: yes when you meditate you meditate four times a day that’’s how you do retreat that’’s what it is okay there you go actualized what the sages have taught you know if it doesn’’t become actual then something is wrong then you have to go back and think what went wrong and you have to check it has to become actualized if doesn’’t become actual then you are thinking you know same thing good thoughts thinking about good things ohh it becomes love and light it’’s not that great I’’m sorry I’’m not against new ages but that’’s what it is you have to become actual cutting down negativity has to be actual cutting down negative emotion has to be actual becoming yourself enlightened Buddha has to be actual and reality it is not necessary that you have to have (?) here and there but but that is necessary actualized if we cannot actualize then something is wrong where what went wrong we have to look back you cannot afford to think I’’m swimming but you are carried away by the river way down miles where you still think you’’re swimming then you are going to sink one-day so the Vajrayana is very practical you have to look into practically you have to do everything practically if it is not become practical where what was wrong you have to look back and correct and that is the quality of the Vajrayana it is very much today’’s spiritual path it is the twenty first century’’s spiritual path like it or not it is it will tally completely with the scientific development it will go side-by-side it will have it is little explanation their explanations go little bit ahead of scientific developments and individuals capable of deliver to the Buddha level that is the Vajrayana I think the last word is pray simply praying right prayer for the long life of the individual practitioners their friends their lamas and gurus and what not benefitters and so on is the benefitter mentioned

Audience: (inaudible)

Rimpoche: oh that’’s the benefiter and all of those but there’’s a prayer part and then finally the last dedication isn’’t there something (Rimpoche speaks Tibetan)

Audience: (inaudible)

Rimpoche: no oh yes yes I forgot this is with the Ganden La Gyema right oh my god alright so then I have a little extra work for you to do you have that supreme field of merit Lama Tsongkhapa with the two disciples now the time the two disciples will dissolve to Tsongkhapa from the right shoulder and the left shoulder dissolve to the Tsongkhapa Tsongkhapa shrinks and becomes about one inch light nature comes and sit on your crown no heart now comes and sits in your heart level your heart chakra opens and sit in there happily first second Tsongkhapa Lama Guru inseparable that of Tsongkhapa sits in there giving you the ultimate completement of a fully enlightened level and on the way whatever is needed common and uncommon completement004316

Five faculties

and that Tsongkhapa will remain with you forever so that is what three precious guru may stick your seed in your heart and remain until enlightened that is the three levels first sitting giving the completement ultimately remain with you till you become fully enlightened there is a reason for this the reason is well I might well as talk to you this reason is when you become a Buddha how do you become a Buddha is some kind of a sudden thing hits you and going to be all of a sudden you know like you put white cloth in red or yellow dye and look at and then it become yellow and white it does not become that way what happened is your consciousness your mind is somehow linked up with your ultimate guru’’s mind and so when you become a Buddha you becoming Buddha in the nature and in the reality of the mind of a guru’’s mind and that’’s the reason why it is saying remain here (?) forever and all this and that so just briefly mentioned and that’’s the reason why guru yoga is important okay so up to here actually if you looked back I have given you Buddhism in your palms in your hands all stages but very very brief you can read more you can understand more after all Buddha who is total knowledge not total stupidity it’’s called enlightenment doesn’’t call it stupid (Rimpoche laughs) so I guess that’’s about it I’’m not going to give you an opportunity to ask me question but remember I forgot these five mental faculties last time I found a little booklet today I just grabbed before I came (he speaks Tibetan) because when I try to think last time completely it is blank (he speaks Tibetan) thank you very much you have the names in what where is it can you give it because I cannot think in the English names you had better read yourself

Audience: I am not sure if it is correct

Rimpoche: Correct or not correct you found in Internet Internet is Internet he called me (tape goes blank for a few seconds)

Rimpoche: isn’’t there two set of five

audience: (largely inaudible)

Rimpoche: Alright Alright go ahead

Audience: faith or conviction I am not sure if this is correct

Rimpoche: okay let me say what I have in Tibetan let me try to do my own understanding of English the first one is experience we call it actually feelings but it doesn’’t really mean feelings you felt it you experienced you develop this mental faculties are not necessarily separate from the mind itself it is an activity of a principal mind so you really what we call it in Tibetan (he speaks a Tibetan word) you have it one oh good thank you oh this is Thangu Rimpoche let’’s see what he says here is there five of them there oh permanent yes yes that’’s what he called it feeling discriminant intention contact mental engagement feeling discriminant intention contact mental engagement thank you004858

That probably goes well with me so he call it feeling okay now what is it you experience good bad whatever you know joy misery that experiencing point of age what are you experiencing you are experiencing the result of your karma every single thing we experience what ever we experience we are experiencing result of karma even good feelings even you have some kind of whatever good sex even then it is the result of good karma if you have bad sex it is the result of bad karma (Rimpoche laughs) I’’m just joking not joking in actual reality it is true (audience laughs) I went to the very big thing you know so you know the feeling or experience here he call it what did he call feeling he call it (Sorwa?) in Tibetan (Sorwa?) which really means experiencing the part of mind activity of the principal mind one part will make you feel good or bad remember I did ask in Ann Arbor last two Thursdays ago what is happiness and I told you the next Thursday there was like twenty different answers by whatever the amount of people there so twenty different answers but actually feeling of happiness and feeling of of unhappiness feeling of happiness is really when you have it you want it again and that indicates it’’s a happy period the moment you meet with that you don’’t want it you don’’t want anything to do it’’s a miserable feeling so that’’s what that’’s why that is how you know really sometimes I have to go so simple to that level because you know because people take so high philosophical mystical spiritual level somewhere we lose basic things so here when we talk mind functioning with the faculties so we have to be very very simple level very very normal simple level so that’’s why the feelings good and bad is you know Buddha insists to call its karmic result why he insists to call it karmic result what the message he tried to throw here he try to throw our good and bad feelings will not come without any cost nor it does not created by anybody else that is the (two or true?) message behind this it is not a creator who created good and bad feelings that you experience it is not coming out without any cause so it is the cause of your own deeds these mental faculty proves that we are responsible to ourselves not third person not second person not up there and not down here no mystical ghost created nothing that is what this mental faculty will do even the feeling you have to divide into two the physical part and the mental part you know that the physical part is whatever we see here enjoying music is the good experience of the physical aspect it is not the mental aspects though mind may enjoying it who really enjoys is the mind but it is the physical aspects 005359

so I wanted to be brief so I’’m just going to go the second is discriminant discriminant it is call it return here discriminate what do you have discernment same thing so the second one what does that do this will bring three things together object on which you are focusing mind what you are focusing and if you have a mental like a like eye or ear and all this like you know if you are looking at a beautiful body so the body the eye consciousness and the mental mind (pick?) there the mind who really received that message of beautyness this mental faculty does bring them two together though there are three separate this faculty bring them together and then recognize good bad that is this second one so like seeing hearing then reasoning or clairvoyant understanding all of them are made by this particular faculty called discernment thank you that is the second one and third one is called mind I don’’t know here what they call it intention here is call it intention actually it is sort of a small mind not the principal mind small mind so what does this mind do this as I told you the principal mind itself is just colorless shapeless intangible I told you like a clean clear lampshade this particular mental faculty is called mind same name makes forces the mind to focus draw the attention and focus and recognize and all of those it forces the mind to act and function and do are you with me or am I talking on your overhead maybe I’’m talking overhead the example given here is the you know the magnet if you carry magnet anywhere any little nails and needles will pick up by the magnet just like this this particular mental faculty pulls the principal mind to act and function and recognize otherwise principle mind is just pure and stays there nothing happens so actually this is the real karma of mind karma of mind (he speaks Tibetan) the activity of the mind itself karma means activity actually we understand karma is something else but karma in Sanskrit means activity functioning now the fourth one over here it is called contact what do you have

audience: (inaudible)

Rimpoche alright it is a contact it’’s a direct translation pf Tibetan word called rekpa what does rekpa really do rekpa actually tells the mind this is good this is bad that activity was done by this mind this is good this is bad that is what it is well looks like discriminate but they may be slightly different they may be slightly different over here are you Sanskrit scholar I think it’’s called spasha

audience (inaudible)

Rimpoche: it is the contact they call it over here can be sensation

audience: (in audible)

Rimpoche:: now the fifth one is almost the same as that little mind we could talk the third one very similar difference is third one we generally draw the mind focus no matter whatever this one discriminates again discriminates again so there is not so much separation within those five there is a lot of common laps over it also part of the mind itself it is not completely different we are talking about it 010049

Audience: (inaudible)

Rimpoche: Five mental engagement I said so basically because I wanted to talk to you about this five actually there are fifty one but these five always has to be accompanied with the mind if that is not accompanied your mental function is not right so your mental function is not right that is called that is how you become cuckoo where one of them not functioning really true what it is when I was doing the retreat for Ram Dass two years ago up in (?) what is the name of that emotional intelligence Dan Gorman came up and Dan Gorman give a lecture on the Tibetan psychology and he told the Tibetans psychologist called Tibetan psychologist called what did he say (Abidama Korsha) anyway he’’s right and these are part of (Abidama Korsha) in (Abidama Korsha) they tell you all this details so I normally remember those and the other day I said five of them and I started to look it was all completely empty and I said it is completely emptying so I remembered it today so I just grabbed that little booklet as a matter of fact the Chinese have published it from Beijing (Rimpoche laughs) so I guess that is it so I’’m not sure whether these five things I did not really do good work on that I just simply introduce and you think about it and I guess that is it so perhaps we are not meeting for oh I completely forgot yes I promise to some people to give the refuge today but I forgot you know I normally give refuge with little Buddha picture or Buddha image or something completely forgot I just reminded now I don’’t have anyone I cannot produce like a I cannot produce like a that Sai Baba there you go okay so I guess this is a we are taking a break for a while and the whole month of August we don’’t have actually do we have a shamatha meeting continuing otherwise this teaching we don’’t have in whole month of August as end of August we have the summer retreat in Ann Arbor I was told it is already on the waiting list people they are waiting for people who get dropped because we cannot take more than two hundred so that’’s it so if anybody dropped they will be dropped out so people on the waiting list so that’’s what it is so those who you’’re coming there we will see you there and then we begin in September Thursday again and I wish to thank you and so I should let you ask questions which I normally do but somehow

audience: (inaudible)

Rimpoche oh by the way we also fixed (DCA””s) Vajrayana initiation it is somewhere one weekend in October I forgot where did Dimitri go Dimitri you know anybody know that the date for the September fourteenth?010657

Dimitri can you give me that if you’’re talking to Kathy can you give me date for the Vajrayana initiations

Audience: (inaudible)

probably that’’s what it is

audience: (inaudible)

Rimpoche twenty seventh twenty eight twenty ninth yes in Ann Arbor yes December because last year we made this survey and that said seventy percent wanted December at the end not a survey but what you call that it is survey right and when the seventy percent wanted seventy percent so they wanted in that December so it is going to be December twenty seven four ten days and teaching will be Lama Chopa and I intend to do what I not taught the last three times last two times or three times whatever they did not be able to talk that’’s what I’’m going to talk so I’’m not going to repeat what I said Lama Chopa before but I’’m going to talk different things that not been able to talk thank you very much and all the best you all and have a good whatever month and see you thank you and thank you for those who are listening wherever you are thank you