Archive Result

Soundfile 20030125GRAAGLG2

Speaker Gelek Rimpoche

Location Ann Arbor

Topic Ganden Lha Gyema

Transcriber Robin Trimarchi

Date October 4, 2021

0:00:00.0 In the form of deity. In the form of mind, the compassion in the essence, emptiness. Wisdom. [From the Migtsema] TRI ME KYEN PAI WANG PO JAM PÄL YANG. [TIBETAN] Faultless. Faultless. Pure. What is pure? Compassion is pure. Wisdom is pure. Compassion is pure. Compassion is like a lotus. Lotus grown out of mud. Compassion deals with the impure but compassion itself is pure. Compassion’s grown out of impure. But compassion is pure. And the essence of wisdom is compassion. Essence of compassion is wisdom. TRI ME KYEN PAI … huh? What is … I forgot!

MIK ME TZE WAI TER CHEN CHEN RE ZIK/TRI ME KYEN PAI WANG PO JAM PÄL YANG.

There you go (chuckles) TRI ME KYEN PAI WANG PO JAM PÄL YANG. The essence of that Manjushri. Right? TRI ME KYEN PAI WANG PO JAM PÄL YANG. So, if you have DÜ PUNG MA LÜ JOM … then it’s DÜ PUNG MA LÜ JOM … that’s added word.

DÜ PUNG MA LÜ JOM DZE SANG WAI DAK.

So, SANG WAI DAK, the Vajrapani is the most powerful and, uh, treasure, tantric treasure holder of Buddha. And that’s why, sort of three kinds of the bodhisattva. The wisdom, compassion and power. So, Manjushri, Avalokiteshvara, Vajrapani.

GANG CHEN KE PAI TZUK GYÄN TSONG KHAPA

LOZANG DRAK PAI ZHAB LA SÖL WA DEB

The crown jewel of the greatest scholar and teacher and master of all. In Tibet. Tsongkhapa. That, Tsongkhapa, Tsongkhapa himself wrote this for his own guru. And guru, one of the gurus, and that guru said, ‘doesn’t fit me.’ So, he changed the name. He said, he wrote GANG CHEN KE PAI TZUK GYEN RENDAWA/SHU-NE LO-DRÖ SHAB LA SÖL WA DEB, one of the Sakya great masters, from whom the Tsongkhapa has taken, taken teaching. So, he give that. So, he said, ‘that doesn’t fit me.’ So, he cut out his name, used it GANG CHEN KE PAI TZUK GYEN TSONGKHAPA/LOZANG DRAK PAI ZHAB LA SÖL WA DEB. So, it’s sort of returned by Tsongkhapa, who happens to be Manjushri by himself. And uh, wrote to his master, but became for his own praise.

0:03:02.5 So, what we say, it is the great mantra that praised two great masters for each other, on their ground. Actually, living Manjushri. So, this is such important. LOZANG DRAK PAI ZHAB LA SÖL WA DEB. So, the visualizations, like usual, you know, light and liquid coming, purifying, all of those. And then there is very special visualization (of) to develop wisdom. Seven different ways. And I hope it is in the transcripts. And it is, it, it, it combines, you know, these two OM A RA PA TSA NA DHIH, the Manjushri’s mantra, as, as Manjushri independent mantra as part of peaceful Yamantaka. And migtsema, they all goes together. Together. And also, and also, and also there is outer exemplary inner, inner, what is it, suchness. Secret, no. Oh, inner quality as it is. Secret suchness. All these three different practices all also there. So, that is the

MIK ME TZE WAI TER CHEN CHEN RE ZIK

TRI ME KYEN PAI WANG PO JAM PÄL YANG

DÜ PUNG MA LÜ JOM DZE SANG WAI DAK

GANG CHEN KE PAI TZUK GYEN TSONG KHAPA

LOZANG DRAK PAI ZHAB LA SÖL WA DEB

So, if you are saying 100,000 of migtsemas, then you can skip that DÜ PUNG MA LÜ JOM DZE SANG WAI DAK. You can say,

MIK ME TZE WAI TER CHEN CHEN RE ZIK

TRI ME KYEN PAI WANG PO JAM PÄL YANG

GANG CHEN KE PAI TZUK GYEN TSONG KHAPA

LOZANG DRAK PAI ZHAB LA SÖL WA DEB

With that you can do, you know that. Next is request.

THÖ SAM GOM PE SHE RAB PAL DU SÖL

CHE TSÖ TSOM BE LO DRÖ GYA SU SÖL

CHOG DANG TÜN MO NGÖ DRUB TZÄL DU SÖL

NYUR DU KYE RANG THA BUR JIN GYI LOB

John, can you read the translation. (Student reads):

May the wisdom which follows learning, thinking and meditation increase,

and may the wisdom of teaching, debating and composing increase.

May I achieve ordinary and extraordinary accomplishments.

Bless me to quickly become like you.

And that goes along with seven different way of wisdom development, meditation on the migtsema, and this corresponds. Next is …

DE CHEN LHEN KYI YE SHE CHAR DU SÖL

NGÖ DZIN TRÜL PE DRI MA SEL DU SÖL

SEM NYI TE TSOM TA WA CHE DU SÖL

NYUR DU KYE RANG THA BUR JING GYI LOB

(Student reads):

May the simultaneously born great bliss shine immediately,

and the delusion shadow of inherent existence quickly be cleared.

Cut the net of doubts of the true nature of mind.

Bless me to quickly become like you.

0:06:00.7 The first four words dealing with wisdom, develop wisdom within ourself. Last two words, what does the wisdom should do. DE CHEN LHEN KYI YE SHE CHAR DU SÖL. The wisdom should be able to bring the simultaneous bliss/void combined together to ourself. NGÖ DZIN TRÜL PE DRI MA SEL DU SOL. So, this delusions, that dualistic thing that we have, we hang on, so we may able to clear that. That is the, what the wisdom should do. And every doubt that will, comes up should be able to cut it. So, you become doubtless. When you become doubtless, you become fearless. You become doubtless means, ‘because I don’t worry about it,’ that’s not ‘not fearless.’ That’s not doubtless. That is stupid. The, the doubtless really is the doubt doesn’t block you. Any doubts comes you will find a solution, and you can work it out. Correct solution that gives correct result, correct fruit. And that’s why SEM NYI TE TSOM TRA WA CHE DU SÖL. Cut the doubt of what? The nectar of doubt or something. Should be. [student reads: ‘cut the net of doubts’] Net of doubt. Because ‘net’ is the net. If you remember in the Three Principal of the Path, when you’re talking about this compassion, they said, ‘not only you are thrown in the river, but the river cross, crisscross four different current. And not only your throat, but you hand been shackled. Not only you’ve been shackled, you’ve been boxed in, in something. Or that’s what net they’re talking about it. SEM NYI TE TSOM TRA WA CHE DU SÖL. NYUR DU KYE RANG THA BUR JING GYI LOB. So, after making that request, and with that wisdom what do you do? You move to the Foundation of the Perfections.

YÖN TEN KÜN GYI ZHIR GYUR DRIN CHEN JE

TSÜL ZHIN TEN PA LAM GYI TSA WA RU

LEG PAR THONG NE BÄ PA DU MA YI

GÜ PA CHEN PÖ TEN PAR JIN GYI LOB

(Student reads in English):

Following a kind master, foundation of all perfections,

is the very root and basis of the path.

Empower to see this clearly

And to make every effort to follow well.

So, what is the root of our spiritual development? What is the foundation? Guru devotional practice. Guru devotional practice is the foundation. If you don’t have guru devotional practice, no matter whatever you do you must roll your eye, whatever, two hundred times in the air, even then you get nothing. Okay?

0:09:00.1 Okay, if you fly in the air, you going to fall down. Nothing going to work. It’s guru devotion. What is a guru devotional practice? And that is most important. Important. A profound respect, admiration, love, fondness of something, that one develops within one individual. Dealing with the guru. And that is the really guru devotional practice. And one of the reason why I discourage people in Jewel Heart to get up, bow down, do all this nice, beautiful rituals, some people like to do it. But I discourage because that is artificial. It looks like custom, and it looks like a ritual, and it looks like Tibet’s way, or Buddhist way, or the center’s way. And actually, yeah, it’s not bad. It’s good way. Why? Because by doing this they try to, they try to give you a, oh … (chuckles) They try to give you, [side comment to someone] So, you know, it sort of become artificial. It doesn’t do any good. By not having that artificial enforced as a rule, and then, when you share your knowledge and ideas and things, and then you develop that thing within you. Within each other. Yes, that is not difficultless, that’s not without difficult. If it is without difficult everybody will be Buddha today. It’s not. It’s not [inaudible]. That is the most difficult here. Most difficult because, that’s number one obstacle we face. Number one obstacle. You know, I never talk much about guru devotional till last couple of years.

0:12:01.6 Because the guru trips been so bad in this country, people have nice memories out of it. (chuckles) Which you don’t want revisit. (chuckles) So, so, so, then lot of guru trips, all these things had happened in the number of years, couple of decades. So, there’s tremendous misunderstanding. So, that’s one reason. Two reason, it sounds like, ‘oh, you have to respect me. You have to do this, you have to do this.’ And I don’t want say that. I, as this particular individual person, I rather be worryless. Honestly speaking. I could (chuckles), true, believe me, I couldn’t care less. Really, really, really that’s me. I really don’t care. Whatever it is, you know. And uh, when I was having my teenage rebelled in the early, or rather, late ‘20s, mid-20s late ‘20s, I enjoyed my life, you know. That is good time. (chuckles) That was good time. But, uh, you know, then it changed, you know. So, so, anyway. That, that’s not the point for me. Really, doesn’t matter. But in general, the guru devotional practice is the base of spiritual development. Everything has to build on that. It is, it is a sacredness of the individual. Sacred, sacred quality of the individual. What’s the, really that one. Without that, then nothing really builds. And it’s not easy one, because you see all faults, particularly if you have living teacher. All you see the, all faults, everything. The faults are easy to see it. Easy to notice. And when I look back on my teachers, yes, of course, I’ll say, ‘oh, this teacher gives you hard time for this, and this teacher give you hard time for that, and this teacher’s so short-tempered, and he was so learned, but, but eh, but had that funny character, this and that,’ all of them will pop up together. Together. And uh, it is sometimes true. Sometimes it may or may not be true. But doesn’t matter.

0:15:00.9 So, for me, what’s get, what get the most benefit for me is a, is a, doesn’t matter whatever it is. For me, it is living Buddha. And therefore, that’s what I gain, that’s what I respect, that’s what I look for. So, so, that’s what it is. But in this guru, guru devotional practice there’s a tremendous amount of meditation, as you know. In Odyssey to Freedom. In Lamrim. In everywhere, you have all those. And faults and qualities of the masters. But in short, the ultimate reason, what Kyabje Ling Rinpoche, the senior teacher to His Holiness, made me very clear number of times, pointing finger, in his own room [inaudible], [TIBETAN] He said, the ultimate reason is, one is seeking the qualities, no one is seeking disadvantage. That is the reason he give. Ultimate reason. I’m seeking quality. I want gain, I don’t want loses. That is the main reason. So, in other words, doesn’t matter whatever the teacher is. That’s different question. What is meant for me? If I look in my masters as true Buddha, I get true Buddha’s blessing. If I look them as some good teacher, I get some good teacher’s benefit. If I look, look them as rascals, and you get rascal’s blessings. You look them as crazy, you get crazy’s blessings. So, exactly that’s how it link. So, that is the root of all development, foundation of all perfection, but it’s very hard to develop. Very hard to develop. So, the conclusion here, through the teaching says, if it take 50 years, let it take 50 years, it’s worth. So, so, that’s what the conclusion of the earlier teachers.

0:17:57.8 And that’s why Tilopa/Naropa, Marpa and Mila. All of those interesting stores, Naropa’s, all of those are because of that reason. So, that’s about, uh, part of that. And particularly now, it is very important, because this is the spiritual fundamental development. Fundamental points. However, you don’t want to, to, to be brainwashing yourself. You don’t want, you don’t want brainwash others, you have to be intelligent reasons, and you have to be personal experience, and with all of those. And overcoming the obstacles. Huge obstacles always will come. It has to come. You cannot escape that, unless you are fully enlightened already. Huge obstacles will be there. And that’s why purification. Accumulation of merit. Meditation. All has to go together. All has to go to together. And then it gives you different result. [TIBETAN] Tsongkhapa said, there are times that you don’t want to do your practice, when you read the book you don’t understand, when you meditate nothing comes up, when you try to memorize word you forget all the time. And that, at that moment what you have to do is, you have to build your guru devotional practice.

0:20:19.5 That is the antidote for that. [TIBETAN] So, I don’t know. That is traditional teaching. That’s what I try to follow. That’s what I share with you. I not try to brainwash you. I don’t care. (chuckles) I don’t care, you know. (chuckles) That’s a, if you don’t if you say so much, ‘I don’t care,’ then you have no compassion, right? So, you can say that then. So, but that’s, that’s really how it works. And then, if you look in this, eh, uh, transcripts and read any Lamrims, there the qualities of the gurus, the, uh, common Sutrayana guru’s quality. Mahayana guru’s quality. Vajrayana guru’s qualities. So, you have mentioned those is there. So, you have to see whether this person is fit to be your guru or not, because you have to judge from those qualities. Not just simply because somebody said so. The guru recommendations, and uh, what else, what else you have? Recommendations and good reference. And, so, [unsure what he’s is saying] doesn’t work here. Really. And um, you have to make the judgement from, by looking those qualities. So, once you have chosen to be taking, and then you know, um, all three yanas have different way of looking to the masters. Hinayana, you shouldn’t say Hinayana, Theravadan yana level, you, so, you see the guru as, eh, guru like a Buddha. Um, like a Buddha. And then, in Mahayana, Mahayana it is a Buddha. In Vajrayana, it is not only a Buddha, but inseparable that of Buddha, the, the, the, the, the principal yidam of the mandala. So, that’s why, you know, [TIBETAN] In the mandala offering you say [TIBETAN]. In Vajrayana it’s even, it’s almost, it’s almost looks as creator. Creator of mandala. Creator of total existence. So, it almost goes in that way.

0:23:23.1 So, yeah, some people will say the Buddhist doesn’t accept creator. Yeah, that’s true, mandala has creator. Mandala is total existence. So, you can say, here you go wrong. So. Here you contradict yourself, so. That’s exactly what it is. It’s not contradiction anyway. When I say it is exactly it is, you may think that. Anyway, that is guru. So, what you have to do is, you have to visualize whatever the guru form, whomever the guru you may visualize. But if you’re not, normally I recommend guru as Tsongkhapa. Uh, as full-fledged monk with the saffron robe, yellow hat, like Tsongkhapa. And, uh, something like that. In reality it is all the masters of yours, not one. All the masters of my, in one physical aspects. Whatever, if those of you have Lama Chopa teachings, it is good description in the Lama Chopa. Simple Ganden Lla Gyema you have Tsongkhapa form. So, whatever may be. So, in that form you visualize. And then, not only visualize, but almost you, sort of, make them, eh, total collection of all enlightened beings. If you read in the Vajrayogini sadhana, in the middle of that guru yoga light goes out from you as Vajrayogini, invites all total existence of enlightened beings, Buddhas, bodhisattvas, dakas, dakinis of the ten direction, and all invited and dissolve to each and every one of those master and the lineage masters. Remember? And then you say, those words says, [TIBETAN] Each and every one of them become a total collection of total refuge. Remember that? So, like that. That is the, these are the, these are the teachings. These are [?] you take it. Whether it is up in Vajrayogini-level, or over here at guru devotional-level, it is the same thing. You have to apply same way. That’s what it is. So, look at that as total collection of total quality. Total buddhas. Total all this. Yet, we will see those faults. And these faults are maybe not true as I seen it. Maybe it is a, a, purposely that person is doing it.

0:26:30.3 Or maybe it is my simple delusion. Maybe it is my addiction on which I, through which I like to see. So, whatever it may be, it doesn’t matter. In their pure reality they are total enlightened beings. Therefore, they are free of those faults. You know what makes you not develop that real guru devotional, that beautiful feeling, and that beautiful thing you have, the sacred quality what you have – seeing faults. And doubts. And so, that’s why you have to deal with that. And then try to debate with this. Try to argue with you. That’s our meditation. Then I get light and liquid coming, purifying all negativities in general. And particularly that of not being respectful for the masters. And doubts. Not having a profound intelligence faith. So, these are the faults you wash completely away from your system. Outer, inner, secret part completely out. Become pure. And pure that you are not only a pure, that you, this is the moment that I will see my guru as pure. Pure, absolute pure that what I will be in future. My own reflection. The blessings of all enlightened beings in general, and particularly guru has been obtained within me. Then the next,

LEN CHIK NYE PAY DEL WAY TEN ZANG DI

SHIN TU NYE KA DÖN CHEN SHE GYUR NE

NYIN TSEN KUN TU NYING PO LEN PÄ LO

GYÜN CHÄ ME PAR KYE WAR JIN GYI LOB

The next is, not only that the, it’s actually simultaneously goes together. It is recommended, if you’re making a focus meditation, then you, you do the guru yoga and you also do this together. Because otherwise, sometimes guru yoga can block for 50 years for some people. So, you waste a lot of time. So, so the, so this, um, [TIBETAN]

0:29:29.3 The, the, the embracing the human life. And it is difficult to find, it is quality, all of them you go together. [TIBETAN] The word is, the beautiful human life with all this quality that I have found once, it is extremely difficult to find. Why? Because we don’t have those qualities. You know, quality life is difficult to find. Not just human life. Remember, I used to make eh, tell you the story, one of the Panchen Lamas, Second Panchen Lama or Third Panchen Lama, I think third or fourth, giving a teaching in Tibet, and a Chinese benefiter came, attend, he keep on talking for days how difficult to find life. So, one day he got so fed up, the Chinese guy, and he got up and said, ‘Excuse me, but you have not been to China. There you will see how many human beings there.’ (chuckles) ‘Here’s very, (chuckles), very little in Tibet, but in China there a lot.’ So, that’s what he said, remember? So, not talking about human lives. Just, but we’re talking about quality human life. And particularly the quality with opportunity to practice, eh, Vajrayana. Not only Buddhism, but Vajrayana. That is special quality. By now, all of you know, all of you know how many spiritual paths in this world. And which spiritual path will tell you how you can become total enlightened. How no one will tell you, you can become a total, fully enlightened buddha. No one. Don’t say buddha. Fully enlightened. The ultimate level, whatever it is. No one will, can tell you how you can become God. No one will tell you how you can become Allah. And I don’t think anyone will tell you how you can become Yahweh. (chuckles) Can you, can they, do they? Even in Buddhism, no one tells you, besides Mahayana Buddhism, no one tells you can become a buddha.

0:32:33.5 Besides Vajrayana, no one can tells you, you can, it’s not that far. It is reachable. Even Mahayana, they’ll say, they will say, oh, first you generate, uh, what is it. [TIBETAN] You generate bodhimind. Then three countless eons you purify. Three countless eons, and you, and you accumulate merit. Finally, you become buddha. The Vajrayana’s the one you say, ‘hey, within this life, or next life, or at least couple of lifetime.’ So, this is the quality that people don’t get it. When you say it is real quality, no one really gets. Buddha said, how many people can get that quality? He said, ‘I pick up a handful of sand from the Ganga Jamuna area, and I turn my hand down, and I shake, and how much sand I will have it.’ And that much people have that quality. A couple of sands may stuck in between his nails, provided he didn’t cut his nails. (chuckles) So, you get, be remained there, right? So, that was example given. And that is the quality. The true quality of the rareness of this life is the Vajrayana. When you link with the Lamrim with the Vajrayana, you’ll hear that. Otherwise, in normal Lamrim we will not say it. Normal Lamrim teachers will not say it, they will not say it. But when you link with Vajrayana, you have this Vajrayana quality. That because this is the only path really tells you, no matter, wherever you look, east, west, south, north, wherever you look, whatever tradition you have, you have that. That is the rare quality. And it is not a joke. It happens. We have seen it. Witnessed one after the another we’ve seen this. And it works, it happens. But everybody doesn’t make it. That also true. But most people do make it. That’s what it is. So, that is the quality, rareness. Rare opportunity. So, that’s why they said, ‘found but once.’

LEN CHIK NYE PAY DEL WAY TEN ZANG DI

SHIN TU NYE KA …

Extremely difficult to find. At the time why is it difficult? Vajryayana is such, doesn’t remain that long. We happens to be such period where it happens to be there. That’s why. Otherwise, it doesn’t happen. One thousand buddhas supposed to come in this eon, right? Only one, two, and maybe three have Vajrayana. Rest of them don’t have. So, that’s the rareness. That’s why they give you [TIBETAN]

0:36:24.1 Like that of magical flower which is supposed to be, be, to be, to grow when Buddha officially born. It blooms when Buddha officially become a Buddha. And um, and uh, it dies when Buddha passed away. Official Buddha passed away. So, that’s what the udumbara, so, they give you example like udumbara flower, like that, it is such rare. And then if you look in Vajrayana, [TIBETAN] ‘You the great masters, you the great beings, you have found something equivalent-less,’ you hear in those initiations. And that is the rare quality, he’s talking about it. Human quality within that. Eighteen qualities within that, you know, five qualities of the time. Within that, within that, Buddha’s teaching. Within that, teaching that really work one’s lifetime. Then that’s how it becomes that way. Rareness. These are you have to meditate. Then you appreciate your life. You begin to realize, when you begin to realize it’s true, then you begin to realize how really, truly important this life, what you have. It is much more important and valuable than that of next-door neighbor. Upstairs, or downstairs, or the Rockefellers, or the Donald Trump, or who else? Huh? [inaudible student comments] Okay. And that’s what it is. And that is your inspiration. When you truly develop that, that, you know, you say, ‘I been burned out. I been all this, I been that,’ you hear that. And that you will not hear anymore. That because that is the inspiration. You have that.

SHIN TU NYE KA DÖN CHEN SHE GYUR NE

So important. And then automatically you regret if you waste it.

0:39:26.4

NYIN TSEN KUN TU NYING PO LEN PÄ LO

GYÜN CHÄ ME PAR KYE WAR JIN GYI LOB

To make this essence, I may have that mind day and night. I may be blessed to have that. Right. You read that part, right? You didn’t read it. (Student reads):

Precious human life, gained but once,

has great potential but is easily lost.

Empower me to remember this constantly

and to think day and night of taking its essence.

And then you have to visualize light, you know, you do this analytical thing at the end, then you sort of draw conclusion, and this is true, this is what it is, I may realize that, light and liquid come, purify all the negativities, obstacles in general, and particularly developing this precious life and that, that level of this development is been all purified, you become pure, developed that state within you. That’s what you do. Visualize, meditate.

LÜ SOG YO WA CHU YI CHU BUR ZHIN

NYUR DU JIK PAY CHI WA DREN PA DANG

SHI WAY JE SU LÜ DANG DRIP MA ZHIN

KAR NAK LE DRE CHI ZHIN DRANG WA LA

NGE PA TEN PO NYE NE NÄ PAY TSOK

TRA ZHING TRA WA NAM KYANG PONG WA DANG

GE TSOK THA DAK DRUP PAR JÄ PA LA

TAG TU BAK DANG DEN PAR JIN GYI LOB

Then this whole bunch of them comes. And that is, now here you begin with the common with the lower level, too. Recognizing importantness of life. Importantness, value, difficult find. Impermanent, next. Yes, it is important, it’s great, it’s wonderful to have it. But it’s not going to be there forever. Impermanent. Subtle impermanent, gross impermanent. Gross impermanent is our life, how short it is. It is really true. You’re there right now, you gone. We all go through this. This is the reality. A living human being, talking, sick maybe, talking, right there, and few minutes later it goes. It’s just take few seconds between so-called this life and so-called future life. I don’t know whether we say ‘so-called’ or not. Between this life and future life, there is nothing, there’s no mountain to cross, there’s no river to cross, there is no passport to obtain, there’s no visa to have to obtain. You don’t have to buy air ticket. There is nothing, simple air that we breathe. Breathe in, breathe out. It goes out, (takes a slight breath), that’s end of it.

0:42:43.5 That curtain has come down. The partition is gone. The future life started. That’s, that’s where we are. How fragile we are, that’s what we are. Anything can happen to anybody. Today well, tomorrow sick, day after tomorrow die. It’s very common. Today well, perfect. Next hour something happened. Terrorists came and attacked and killed. Or no terrorists came but killed. That’s, that’s the reality. That’s our true life, nature of life. Everything’s so important, we have to take care of everything. We have to. That’s reality. You can’t ignore. So, you have to do everything. You have to paint our face. You have to paint our lips. You have to do our eyebrows. You have to put on perfumes, or you can’t put on perfumes. So, whatever. You have to do all that. And look so nice right now. And next minute, it just dismantles. And then it is true

[TIBETAN]

The last word of, you know, I will, or wish, or explanation. With the great difficulty you try to speak. However, because your tongue has already started dying, people won’t be able to hear a word. With that sadness one has to go. It is true. When I went to India, I went to see Daisy. And uh, the last day she was talking something, so many, all of us, we couldn’t hear at all. But then we decided to say, ‘yes.’ ‘Yes,’ because you know, people may feel sad, you know. So, you say, ‘yes.’ And afterword she said, “I don’t think you’re hearing me because when I asked question you say, ‘yes.’ (GR laughs)

0:45:45.0 “Everything is a ‘yes,’ you say, ‘oh, yeah, yeah, yes, yes!” (GR laughing) So, that’s what happens. That you can hear it, I ask a question, then another question. [inaudible under his laughter] But uh, but her death was great, again. Fantastic. Even you make it, you don’t make it that way. So, I’ll share you that on Sunday, because it is connected with Vajrayogini, so. So, anyway, it is fantastic. Never happens that way, even you make it. So, anyway. First, I thought I was there unnecessary burden for those people. And then when she died, they say, ‘Oh, yeah, it’s worth for me to be here. So, that’s what happened, you know. So, anyway. So, impermanent. And that’s true. And there’s a human being breathing, and next minute it’s gone. So, automatically we change the vocabulary from the body to corpse, yes. So, that’s, that’s nothing. There’s no time limit, it’s nothing, just minute it goes like this. [TIBETAN] (Chuckles) I was remembering, he said, ‘oh, you don’t think you’re hearing, because I asked questions, you people, all of you say ‘yes, yes.’ So, then I remember that verse [TIBETAN] Then what is it? Forget it, okay. Anyway. Impermanent. So, you have to meditate. Not only meditate, remember there’s nine round of meditation on impermanent. So, you meditate all this. And draw a conclusion, ‘my life is impermanent. You never know when I’m going to go.’ So, best to be prepared all the time. To be clean (?), to be nice. That will be great way to go. So. So, whatever the time I have, I have to do make best. Remember? If you have a couple of months to live, I’ll make sure my future life is correct. Good human life or pure land.

0:48:48.0 If I have a year or two to live, I will make sure I’ll be free from the samsara. If I have more year to live, I’ll make sure I will become fully enlightened. So, that’s what you’re expected to do, conclusion from the impermanence. Yes, it’s true, impermanent. But that doesn’t mean you have to wait for waiting, waiting, waiting. Sometimes we do that. So and so going to call you. So, you do nothing, keep on waiting, waiting, waiting, and the person never calls. Right? So, that’s called wasting of time. So, we don’t, it’s impermanent. If you don’t wait, we be prepared. Right?

LÜ SOK YO WA CHU YI CHU BUR ZHIN

It’s like a bubble out of water. And what happens thereafter, one thing we know very clear, we will not disappear. We have not been disappeared before. We now know quite clearly that we are come from somewhere. We now know that simply just mama and papa getting together did not become me. If that’s true, they get together so many times, there should be so many brothers and sisters, it’s not there. Right? And simple just having a combination of egg and sperm getting together does not become human being. We now know it clearly. So, there is something other than that. And what is that? That is the consciousness. It’s not made in there, we now know. In our deep mind, intellectually, we may accept, may not accept. Some do, some don’t. But if you really think it deep enough, we now know it is not just that. The real force behind that is the consciousness. It depends. When it’s not right, it’s gone bad, it’s gone rotten, and it doesn’t give you birth. Or, or handicapped, or whatever. All of those, because conditions depend.

0:51:52.6 So, it is life that we have. It is coming from somewhere. So, it’s going to go somewhere, too. That for sure, we now know. So, it’s not going to be disappeared. So, what’s happening, the death is disconnecting, the occupying consciousness within the body and body itself. That disconnection is called death. Okay,

NYUR DU JIK PAY CHI WA DREN WA DREN PA DAN

SHI WAY JE SU LÜ …

What happens thereafter, we go. What do we carry? Only two things: the good deeds and bad deeds. Whatever good deeds we do is not going to disappear, it’s going to come, follow you. Whatever bad deeds we did is not going to disappear, it will follow you, it haunt you. So,

SHI WAY JE SU LÜ DANG DRIP MA ZHIN

KAR NAG LE DRE CHI ZHIN DRANG WA LA

So, good and bad deeds will follow you just like body and smell, body odor. Yeah. You may put something else there and try to do different things, but no matter, whatever you do it will go, and your original smell will remain there. You know that. Otherwise, you don’t have to do that every day. People do, you know, whatever, the thing, round thing people use. Or whatever they do. So, you don’t have do that every day. Why you have to do that every day? Because the original smell comes over. So, [TIBETAN] That’s right, LÜ DANG DRI MA ZHIN. So, the deeds and individuals are like the body and body odor, no matter, whatever perfumes you put, it will show up. So, therefore, the negative actions will bring negative result, and positive actions will become positive result, I may be able to have only positive actions and no negative actions, I may be blessed to have that. That’s what, how you meditate and pray.

0:54:43.6 I may be, at least, I may have awareness all the time. Right? So, that covers the common with the lower level. And refuge is gone to the other side, at the beginning. So. Then comes –

CHE PE MI NGOM DUH NGEL KÜN GYI GO

YI TEN MI RUNG SI PAY PHUN TSOK KYI

NYE MIK RIK NE THAR WAY DE WA LA

DÖN NYER CHEN POR KYE WAR JIN GYI LOB

Even though you make once, your next life correct. But if you have the same condition, I may not have the opportunity what I have now. And it’s better that I’ll make sure everything’s right now. Otherwise, I will repeat same thing – samsara continues. Same thing will repeat. So, so, I have great interest for the liberation. That’s arhat level. Free from samsara. I may be able to gain that. Common with medium level.

NAM DAH SAM PA DE YI DRANG PA YI

DREN DANG SHE ZHIN BAG YÖ CHEN PO YI

TEN PAY TSA WA SO SOR THAR PA LA

DRUP PA NYING POR CHE PAR JIN GYI LOB

The real true essence of practicing, getting out of the samsara is protecting your vows. Vows with awareness and alertness. So, then I may protect all my vows, I may become pure. From the pureness, and you be, you be able to cut the samsara with the wisdom. Then move to the Mahayana level.

RANG NYI SI TSOR LHUNG WA JI ZHIN DU

MAR GYUR DRO WA KÜN KYANG DE DRA WAR

THONG NÄ DRO WA DRÖL WAY KHUR CHER WAY

JANG CHUB SEM CHOG JONG PAR JIN GYI LOB

This particular verse, it said not only I have been in that condition, but all others. So, I may develop bodhimind. Now I’m going to jump, you know. Um.

SEM TSAM KYE KYANG TSÜL TRIM NAM SUM LA

GOM PA ME NA JANG CHUB MI DRUP PAR

LEG PAR THONG NE GYEL SE DOM PA LA

TSÖN PA DRAK PÖ LOP PAR JIN GYI LOB

0:57:33.4 Even you develop the bodhimind, and if you don’t have the moral discipline, and then even you have developed bodhimind alone will not do any good. So, the three moral disciplines. What are those? [TIBETAN] What is the third? [Student responds: “Benefitting others, is the third one. GR: That I have. (TIBETAN) Student: “Keeping vows. Keeping the three vows of …” GR: That’s right. (TIBETAN) The other one is? Student: “Collecting virtue.”] Collecting virtues, yeah. Collecting all the virtues. And keeping vows. And [Student: “Benefitting others] benefitting others. These are the three main things, what the bodhisattvas make sure their bodhimind remains active and effective. That’s why, then that’s, what is it. This particular verse here, what they say? [student reads: “Yet without habituation in the three moralities, thought training …”] Three moralities, that’s right. Three moralities, that’s what it is. [TIBETAN] Um, then what is the third one. [student: “Empower me …”] Ah, yeah, yeah, no, no. Three moralities. [Student: “oh, thought training accomplishes no enlightenment?”] What? The three moralities are collecting all the virtues, [student: “keeping the vows] Keeping the vows, [student: “and benefitting others”], benefitting others. These are the three moralities. That’s what it is. So, by that one becomes one maintaining that, um, um, did you say ‘thought training’ and what? [student: “yeah, ‘thought training accomplishes no enlightenment. Empower me to know this …”] Thought, thought training and what? [student: “Yet, without habituation in the three moralities, thought training accomplishes no enlightenment.”] Well, each one of these vows, each one of this moral disciplines, probably need to be understanding. Need to be think about it. You have to train yourself, and you have to complete those, uh, each one of those three vows, three moralities within ourself. But three morality is this, these three: collecting all the virtues, and um, and um, helping others, keeping your vows perfect. These are the three things. Okay? Uh –

1:00:25.1

SEM TSAM KYE KYANG TSÜL TRIM NAM SUM LA

GOM PA ME NA JANG CHUB MI DRUP PAR

LEG PAR THONG NE GYEL SE DOM PA LA

TSÖN PA DRAK PÖ LOP PAR JIN GYI LOB

LOG PAY YUL LA YENG WA ZHI CHE CHING

YANG DAK DÖN LA TSÜL ZHIN CHÖ PA YI

ZHI NÄ LAK THONG ZUNG DU DEL WAY LAM

NYUR DU GYÜ LA KYE WAR JIN GYI LOB

The next is, and uh, then what you, yet, if you don’t have concentration, you won’t will do. Because you started thinking, you goes everywhere. So, particularly attractions, you follow your mind. So, LOG PAY YUL LA YEN WA ZHI CHE CHING/YANG DAK DÖN LA TSÜL ZHIN CHÖ PA YI. So, where you have to focus, you have to focus the actual essence, meaning each level where you are, you have to focus that. So, what you need is both shamatha, the focusing point, vipassana to be able to able to analyze. ZHI NÄ LAK THONG ZUNG DU DEL WAY LAM/NYUR DU GYÜ LA KYE WAR JIN GYI LOB. So, not only, eh, bodhisattva activity of generosity, morality, patience, enthusiasm is enough. But it also need the concentration and wisdom. When you have that, um, THÜN MONG LAM JANG NÖ DU GYUR PA NA then that’s called preparation for initiation. Then it goes, next one, THÜN MONG LAM JANG NÖ DU GYUR PA NA. When you have that done, then THEG PA KÜN GYI CHOK GYUR DOR JE THEG. The best yana, the Vajrayana. THEG PA KÜN GYI CHOK GYUR DOR JE THEG. What is it? (Student reads):

One trains in these common Mahayana practices

becomes a vessel worthy of the supreme vehicle, Vajrayana.

Yeah, common Mahayana practice is not necessarily good idea to say it. But what is really saying here is, when you have, when you have those developments, then you’re prepared to go into the Vajrayana. Vajrayana. Why you can say common, because Vajrayana is uncommon. This is common, maybe you have reasons, but, um.

THÜN MONG LAM JANG NÖ DU GYUR PA NA

THEG PA KÜN GYI CHOK GYUR DOR JE THEG

KEL ZANG KYE WÖ JUK NGOG DAM PA DER

DE LAG NYI DU JUG PAR JIN GYI LOB

So, it is then the, the best vehicle, Vajrayana. THEG PA KÜN GYI CHOK GYUR DOR JE THEG. KEL ZANG KYE WÖ JUK NGOG DAM PA DER. The fortunate ones path. So, I may be able to follow that. So, many of you already followed, many of you already in, but everybody else coming in tomorrow.

1:03:20.1 So, [TIBETAN] and out of the Vajrayana, up out of the Vajrayana, you know, there is four classes of the Vajrayana out of which maha anu yoga tantra, the highest yoga, out of which there is father and mother tantra. It is mother tantra. There is a lot of mother tantras, crown jewel, or the icing on the cake, the outstanding, extraordinary, king of all mother tantra, the Heruka tantra. So, both Heruka, eh, yab and yum, both of them are coming, following one after the another, in two days. So, there’s no better, you know, it is the [TIBETAN] out, extraordinary, outstanding yana from the, that is our luck. That’s our fortune. And that’s what we’re fortunate, really true, it is, in one way. Yet, there is a lot of difficulties. It’s not easy. Yet, but that’s true in that way. So, whatever it is, if you don’t die tonight and then we have that tomorrow. You know, there’s a, you, who knows impermanent’s impermanent. So, if you don’t die tonight, then we have tomorrow this, eh, [TIBETAN] the outstanding, extraordinary yana, Dorje [?] Mahayana. But, by entering alone is not enough.

DE TSE NGÖ DRUP NAM NYI DRUP PAY ZHI

NAM DAG DAM TSIG DOM PAR SUNG PA LA

CHÖ MA MIN PAY NGE PA NYE GYUR NE

SOK DANG DÖ TE SUNG WAR JIN GYI LOB

What makes you to achieve common and uncommon, ordinary or extraordinary achievements. What makes you to achieve that? NAM DAG DAM TSIG DOM PAR SUNG PA LA. For, in order to get that you have to have commitments and vows, have to obtain, maintain, pure. It is says here, right? DE TSE NGÖ DRUP NAM NYI DRUP PAY ZHI/NAM DAG DAM TSIG DOM PAR SUNG PA LA. So, you really have to have real, true, understanding of that. And uh, according to this, SOK DANG DÖ TE SUNG WAR JING GYI LOB, one may protect that even more important than your own lives. Right? Can you read that. (Student reads):

The foundation of what then produces the two powers

is the guarding of the pledges and commitments

of tantric initiation.

Bless me so that I may have uncontrived knowledge of this

and guard my discipline as I do my very life.

There are so many words, anyway, good.

DE NÄ GYÜ DEY NYING PO RIM NYI KYI

NÄ NAM JI ZHIN TOG NÄ TSÖN PA YI

THÜN ZHI NAL JOR CHO LÄ MI YEL WAR

DAM PAY SUNG ZHING DRUP PAR CHIN GYI LOB

The essence of the Vajrayana practice is two stage: the development, developing stage and completion stage. [TIBETAN] So, I may be able to understand this and practice perfectly.

1:06:38.0

DE TAR LAM ZANG TÖN BAY SHE NYEN DANG

TSÜL ZHIN DRUP PAY DROG NAM ZHAB TEN CHING

CHI DANG NANG GI BAR DU CHÖ PAY TSOG

NYE WAR ZHI WAR JIN GYI LAB TO SOL

It is dedication. Can you just read it? (Student reads):

Empower me that the masters who have unfolded the

sublime path within me and the spiritual friends who have

inspired me may live long;

and that the myriad inner and outer interferences

be completely and utterly calmed forever.

In all future lives, may I never be parted…

Yeah, that’s right. You read it. (Student continues):

In all future lives, may I never be separated

from the perfect lamas or the pure ways of dharma.

May I gain every experience of the paths and stages

and quickly attain the stage of Vajradhara.

KYE WA KÜN TU YANG DAG LA MA DANG

DREL ME CHÖ KYI PEL LA LONG CHÖ CHING

SA DANG LAM GYI YÖN TEN RAB DZOG NE

DOR JE CHANG GI GO PHANG NYUR THOB SHOK

The great Vajradhara stage may be able to obtain. So, thus we have completed the Ganden Lla Gyema. I did not bring the secret part of the Ganden Lla Gyema at all. But I did a little bit in this, this migtsema level. But there’s a secret Ganden Lla Gyema teachings separately comes. But, eh, otherwise the common Ganden Lla Gyema teaching, and Foundation of the Perfections has been completely given. So, even you are a brand new person, you can come and take initiation tomorrow, because you are qualified in that way. So, anyway, for that is that, and then tomorrow I hope to. So, tomorrow what we going to, tomorrow I won’t talk much. And I try to go through the rituals, and we have to do the preparations. And actual initiation, and I really hope to be done before dinner. So, I hesitated to come back up, to break for dinner and coming back will be a little difficult. Your dinner can be a little late, can be like 7:00 or 7:30, the restaurants don’t close by that time yet. So, so, I hope to start by about 12:00 as we have said earlier. I try to stick to that. 12, 12, 12, 12, 12, you know, the preparations. Let it be 12:30. 12:30, because I, I have to do everything before, so. And I don’t have one book yet. So, I have to search that, which really, I may not find tonight, so.

1:09:29.8 So, let it be 12:00, so, 12:30 we start. So, that’s it. And thank you for coming.

SA ZHI PO KYI JUG SHIING ME TOG TRAM

RI RAB LING ZHI NYI DAY GYAN PA DI

SANG GYE ZHING DU MIG TE UL WA YI

DRO KUN NAM DAG ZHING LA CHO PAR SHOG

IDAM GURU RATNA MANDALA KAM NIR YATA YAMI

MIGTSEMA PRAYER

You know what happened? The moment he said MIG ME TZE WAI TER CHEN CHEN RE ZIG, I looked up, and you have the Ganden Lla Gyema here. We haven’t dissolved it. Ganden Lla Gyema is still sitting there (chuckles). So, you forgot that part, right? So, so, you have this precious, kind, root guru come and take a seat. So, you have to have that. But otherwise, you have that stuck here, you know. I said, MIG ME TZE WAI TER CHEN CHEN RE ZIG, you have the Ganden Lla Gyema here. That’s funny. So, what you have to do is, you have to dissolve. You make the first [TIBETAN – NAMES THE LAMAS IN THE VISUALIZATION] The first request is: the great master, come and take your lotus seat in my heart. The earlier one we have said, on my head. Now it’s the heart. So, in your visualization you have to dissolve the two disciples, and uh, to the Tsongkhapa. And then you repeat, second [TIBETAN – NAMES THE LAMAS IN THE VISUALIZATION] By this time, the, the throne and uh, sun and moon cushions will come and sit in the, at your heart level at this, your heart opened up like eight-petalled lotus. At the center of that, the throne and all of them will sit. At the third time, the two disciples merge into one Tsongkhapa, will be about one inch size of light-nature Tsongkhapa comes through your crown, goes through your central channel, at your heart chakra level, at that central level, in your heart in the form of lotus opened, and, in that throne ….

TAPE ENDS

(AUDIO FILE NUMBER 20030125GRAAGLG3 CONTINUES BELOW AND SEPARATELY)

Soundfile 20030125GRAAGLG3

Speaker Gelek Rimpoche

Location Ann Arbor

Topic Vajrayogini Retreat

Transcriber Robin Trimarchi

Date October 4, 2021

0:00:00.0 … opened, and, on in that throne, throne in there and guru in the form of Tsongkhapa in light-nature sits there. And heart petal closes. Yet, the continuation of the thread of this, uh, little cloud that connected to the Pure Land of Tushita remains. Even you close your heart petal and all of them, yet it is still connected to the Pure Land. That was not cut, we not cut it at the ground level, ground level, not cut at the heart level. It maintains, so easy to be able to go there and transferred. Heart closed. Not only a closed, it has to be sealed. It’s sealed by mantra

MIG ME TZE WAI TER CHEN CHEN RE ZIG

DRI ME KYEN PAI WANG PO JAM PAL YANG

GANG CHEN KE PAI TZUG GYAN TZONG KA PA

LO ZANG DRAG PAI ZHAB LA SOL WA DEB

Essence mantra of OM YE DHARMA HETUN TRABHAWA/HETUN TEKAN TATHAGATO EWAM DENTA/TEKAN TSA YO NIRODHA EWAM WADI/MAHA-SHRAMANAYE SVAHA. Or, if you want [Can’t make out what he says here], A AH I IH U UH RI RIH LI LIH E EH O OH AM A. That’s Sanskrit alphabet. KA K’A GA GHA NGA CHA CH’A JA JHA NYA/TA T’A DA DHA NA TA T’A DA DHA NA/PA P’A BA BHA MA YA RA LA VA/ SHA SHA SA HA KSHA HUNG HUNG PHAT So, these mantras are sealed, so that. And uh, okay that’s what it, that’s how you dissolved now. You look up, and this is still there, so, that’s, that is, ah, how mindful we are, you know, so. Maybe not your fault, it’s my fault totally. So, that’s what it is. So, then the dedication. Uh, what we have [BEGINS IN TIBETAN, THEN STOPS], no, we have, eh. [students respond: TSE RAB KUN DU GYEL WA TSONG KA PAI]

TSE RAB KUN DU GYEL WA TSONG KA PAI

TEG CHOG SHE NYEN NGÖ SU DZEI PE TU

GYEL WAI NGAG PÄ LAM SANG DE NYI LE

KE CHIG TSAM YANG DOG PAR MA GYUR CHIG

All my lives, that Tsongkhapa may remain as my great master.

DOR NA KYE SHING KYE WA THAM CHE DU

TÖN PA JAM YANG LA MA JE SUNG ZHING

In short, in every life after life my teacher may be Buddha Manjushri.

TEN PA TUB TA KUN KYI YANG TSE CHUG

LO SANG GYEL WA TÄN DANG JE WAR SHOK

The greatest teaching of Tsongkhapa we may continuously meet. That’s, that’s how it is. Okay, now you don’t need another mandala, not need another Migtsema, and I should say ‘good night.’ Okay. (chuckles)