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20050529GRGRMRMOM5

Mental faculties

Good morning everybody and I hope you had a nice day yesterday and nice night last night so we are looking forward for happy nice day today and I also hope that you had little thoughts that what we talked yesterday about this functioning of the mental faculties that always been with our mind five of those and today Sky brought me another book here that is understanding the mind it’’s a type of publication by Geshe Gatsun Gyatso 000050

Five object ascertaining mental factors

and so and I’’m just looking at the terminology seems to be much more easier for me to read than this Guenther’’s translation briefly the five anyway so the five what we already talked yesterday and today what we are really have to be earlier today what we really have to be focused on this second set of the five here it call it five object ascertaining mental factors sounds a little easier than that complicated language here at least to me you didn’’t hear it all object ascertaining mental factor yes ascertaining mental factors five object ascertaining mental factors are aspiration Doombah we call it... you know the Guenther’’s translation one easier thing is he writes the Tibetan together along with the English but here they call it aspiration firm apprehension mindfulness, concentration, wisdom so these are the five of them Guenther has some interesting way of putting here I don’’t know whether we should read it or not.

Audience: can you read those again

Rimpoche: you know what Guenther says here five object determining ones he put as interest intensified interest which stays with its object, inspection, intense concentration, and appreciative discriminations that is how you can see how the difference language makes you need me to read again? aspiration, that Geshe Gelsun Gyatso, firm apprehension firm F I R M okay mindfulness, concentration, wisdom so these are the thing but you know what makes it easier is because Geshe Gatsun Gyatso is contemporary so, to me, so the everything whatever they do is we got from the same teacher and everything so it makes it much easier whether it is Gatsun Gyatso or Guenther whoever it might be what we based is the Yunsee Yeshe Gensen’’s commentary that is the only no matter wherever you go 000421

Aspiration

so this has to be based on something Yeshe Yensun’’s commentary was based on the Asanga’’s and Basubandu’’s work and so basically all will trace into one source that is the Buddha’’s teaching which is commented by the Asanga and Basubandu and whenever whoever writes about this in the Buddhist field they have to quote first from the either Asanga or Basubandu then goes on explaining so and that’’s it so the first faculty (Rimpoche has an aside) in Tibetan that is Doombah, Nervah, Tembah, Dinginzee, Sheerup these are the five and first what is this, what does he say here? aspiration he says yes aspiration so then you will see whether it is aspiration or interest or whatever it is this guy calls interest so so aspiration interest so what does that mean actually it’’s a mind of desire, mind of desire whatever you wanted and so you wanted to make yourself to be with it, it is desire to bring the things that you wanted to I mean it’’s almost like wishing and doombah is slightly different than wishing wishing will be you just wish it to have and how wonderful if it I have it and I wish I have it, how wonderful if I have it but Doombah here pushes you a little more than wishing so make it and work it and try to get it so what happened is Doombah this particular whether you call it interest or aspiration what is different? Interest aspiration anyway so so there’’s two translations here one of them use interest the other uses aspiration so whoever is correct it’’s not for me I can tell you what doombah means to me doombah provides foundation for enthusiasm 000742

the enthusiasm you know the six paramitas we work and there is enthusiasm. enthusiasm is based on the Doombah which one translates as interest the other as aspiration so the word Doombah gives you more than wish and you go for it and work for it and that was further approved by Nagarjuna saying Nah dah tell ah....

so Doombah makes you remain in your desire Doombah makes you to go and work for for whatever you want to achieve and Doombah brings Doombah creates the cause and Doombah brings the result thats the Nagarjuna has one little verse tells you that and Tsongkhapa further intensified in his Lam rim chemno I mean this is interesting that’’s why I’’m reading not on that synopsis but on the Yeshe Gensen’’s commentary so he says one of the challenges that we always face is we don’’t want to meditate we don’’t want to meditate we always have hesitation not hesitation but we don’’t want to it doesn’’t become our priority in other words we want to do it there’’s a desire we want to do it it’’s not the top priority always always it has to be second point or the third point or whatever and then you know many people we face a problem those of us few who have a commitments and we have the commitments becomes it is not an interest and not a joy it becomes a burden 001018

and it becomes... it is like a tax that we have to keep pay it’’s like the IRS is after you or something like that and that happens with us all the time (Rimpoche laughs) yes so that’’s what happens and then at the end of it at the end of the day the last minute like 1159 at night or something oh yes I haven’’t done this and that and so oh God I have to sit another hour more and this and that we do and Tsongkhapa try to put this too is this is he said Ding Zin goom...

Learn to have enthusiasm for your practice

so he says we don’’t enjoy to doing our practice or meditations or work that we should be doing or what’’s good for you but instead we like the opposite of it opposite of it that is laziness the direct contradiction against a laziness is supposed to be enthusiasm but our enthusiasm is so weak and so far away and we enjoy to be a lazy so because of that laziness it is not allowing us to practice or to meditate or even you try to do one time or two times you can not continue even you started something which again immediately you cannot continue the enthusiastic or the desire to do will become immediately weak and that is all because of this Lelo or the laziness so doombah is the only mental faculty that in our disposal at this moment although the powerful power that overtakes the laziness is the joy that we develop by both in body and mind as the result of meditation what we call it shingjums right lu shingjums and sem shingjums which is the body joy and the mental joy you know those of you who have been in that last year’’s the Thursday courses so you have heard this in very detail so those joys are the actually completely overtakes laziness because you know you enjoy you know there’’s happy there’’s a way the joy happiness that develops both a physical and a mental level 001418

which sustains sustains you know there’’s a difference between some joy and something which you obtain and then immediately goes and those joys some of you obtain and you sustain the practice of the Dharma practice supposed to do that supposed to do that it meant for us to do that and it should do this but it doesn’’t it doesn’’t do for us because we have ... number one we sort of got into it half unprepared and number two our desire to the Samsaric picnics are so strong picnic spots are so strong honestly it is so strong that almost all the teachings both in the sutra and Tantra has toned down tremendously 001540

Toned down due to issue of celibacy

Of any sort happy joy moment which will draw our intention or toned down tremendously in my opinion I’’m sure a lot of Tibetan teachers will not agree with this but it is toned down tremendously in order to you know they probably balance should we leave this joy state of development whatever it is clearly (valuable, available) to everybody or should we take them out and when they are balancing it they see it it is more dangerous to leaving them in there and you’’re better off even though it’’s a little harder but better off for the practitioners not to have it so that’’s why it’’s toned down tremendously and when it’’s toned down the balancing point of the other side the suffering and all this being very much up and sort of challenging it is toned down because of the issue of celibacy because of the issue of the celibacy and the moral issue and the desire and all of them they are toned down tremendously so that and that is why we have a tremendous amount of difficulty of overcoming the laziness and almost people who are very enthusiastically practicing here I noticed many of you almost forcing yourself really forced 001752

and pushed and sort of through discipline you are getting it rather than through joy the earlier Kadampa teachers used to say dead tired heavy load carrying donkey dragged up hills that is exactly our position heavy loaded donkey dead tired dragging up hills so what happens you pull from the neck and pick up through the tail and push them and do all this and that’’s what we do because of the laziness the direct control of the laziness is this joy a joy we don’’t develop because until we develop a stable mind you know these nine stages you have seen this elephant chart right where it becomes white and (?) And finally flying on all of those and it becomes the level after ninth stage by that time you don’’t need help because you are there already inside there and you don’’t want even get out of it almost laziness the other way around so the only mental faculty to overcome right now this this tired tiredness this you know laziness is only this (available?) at our disposal this what we call it Doombah one of them says aspiration and one of them says what? interest yes interest so that’’s what this particular Doombah does to us you know in order to develop this joy what we are talking about it in order to development that we need a very strong concentration and in order to develop this concentration and you have to have a very strong interest otherwise it becomes difficult it is number one in our priority list when we read from the lower up you know what I mean (endless?) And (raise?) up opposite wise you know you make your priority list I have to do this, I have to do this,. I have to do this, I have to do this, and then the last one is the least what we have to do so if you started if you started reading the priority list upside down and then it becomes number one this is not a new thing you know these earlier Indian earlier masters used to say that Dinah pah pah.... 002132

they call it number eight number eight no matter however you look it doesn’’t become number eight but if you look upside down it becomes number eight so Dinah pah pah.. This happens to us last thing and so so in order to have that concentration you need this Doombah which is what they call it interest or aspiration so how does Doombah develop? how can we develop interest?

Intelligent Faith

In order to develop this interest this Doombah you have to have something to see it some quality it just not good enough you heard it has tremendous value it’’s not good enough for person like me at this moment to tell you how wonderful it is it’’s not good enough you have to have some personal thing that makes you interested in the usual American what you call it usual American language what’’s in there for me and that is really very true so in order to gain this Doombah they call it Tehbah I used to say this intelligent faith but it’’s very interesting I saw this morning the Guenther’’s he talk completely different this Tehbah what we are referring to he gives interesting he calls confident trust confident trust yes confident trust and I don’’t know what he calls anyway should be somewhere around here 002402

he calls faith so it’’s a confidence trust I thought that’’s a very good way of putting it confidence trust so how do you gain confidence how you can gain trust you have to see some quality in it and Doombah will help you to see this though the confidence trust brings you stronger Doombah but it is sort of you know the chicken and the egg business who comes first what brings who so it’’s almost in that manner so this confident trust so number one confident trust I don’’t know how strong confidence it is going to be but you’’re learning you are understanding you are learning you are understanding and your own little personal experience and it is not that we don’’t have it and many of you do have it and when you practice well when you do it well you have that occasionally feel comfortable nice and see really wonderful things it’’s not that you never experienced that although we act though we never heard about it but we had experienced that a number of times and those are the inspiration basis for us to bring it in and try to bring your own confidence confidence and confidence trust to yourself and confidence trust to the practice that you do the confidence trust statements that giving by the great people throughout the lineage confidence trust that you can see people who have developed around you your peers your contemporary ones and all other like outstanding person like His Holiness and that type of thing and the all great other different teachers of all traditions and when you see all that type of thing and that makes us to think and one more thing I can almost guarantee you those of you who are here and those you people who listen on these tapes or read transcripts of this I can almost guarantee you all of you know something beyond the material comfort and joy is there that doesn’’t answer our total needs so that sort of a firm understanding firm trust you have and this is the basis on which you build your own confidence trust and that brings utilize this mental faculty called Doombah to this purpose because that’’s at your disposal within you this mental faculty is within you it is your own disposal so you can give the guidance you can give the direction remember one of those mental faculties last night which I give you the example of the security guys you know they sort of does this you can’’t do anything anyway very polite way even you try to go the different door 002826

That hand gesture you know and that is it end of it nothing to negotiate right that’’s the end of it so this mental faculty called mind mental faculty is the one directs so utilizing that mental faculty to give direction to this Doombah and drawing towards and I think that so this is one of the most important for us to help yourself I’’m telling you this from the practice point of view but if you want to make this in other point like any other thing like any business or in the work or whatever whatever you want to do these are the tools whether you use this way or that way so that’’s what it is Nagarjuna’’s word remaining means remain in enthusiastic way 002954 Neda tela neyah dah

remaining and remaining in that the first remaining means interest the second remaining is enthusiasm and what brings enthusiasm is the confidence and trust and it also gives you result what you hope to gain out of that is this particular joy both the physical and the mental joy we are not talking about the bliss we are not talking about that at all this is simple straightforward physical and mental joy that you develop by meditating by meditation focusing practicing and so you know now you see this a lot of programs and advertisements 003114

And everywhere else and people who say meditation reduces your blood pressure and meditation does this and that and all of those are because of this mental faculty and key is this and I just saw in Europe on the BBC that Benson the Harvard professor Benson’’s program and he had a slightly different (film?) now than the earlier what I used to see earlier he had those (Tummo?) meditation and all of those now he has that plus he has this TM people the TM guys meditating and then he comes out to a very interesting conclusion actually I did inform you wrongly he did not get 500 of those but five of those (Rimpoche laughs) so anyway so he keep on saying you need to repeat something (sound?) I don’’t know on what basis he is saying it you have to say it something and so then you know he doesn’’t use OM or the Tibetan’’s OM mani pehme hum I think he said something like that but you have to repeat word whether the word has any meaning or not you keep on repeating the word and then he keeps on going and then somehow he said even the physical exercise those who are doing (ruthoom?) of joking and all of them and they said does the same thing whatever you do that is on the BBC I saw in Europe he is doing it but whatever however people explore and whatever may be but the key is this particular Doombah that brings all of those so this is also extremely important to the practitioners 003348

Three desires

if you want practice that is it you needed that so if you divided Doombah the Tibetan’’s tradition that you divide you divided Doombah into three desire to meet desire not to separate and desire to have it and I think basically in that much for this desire to meet get something desire not to separate once you meet and just wanted to gain that simple desire alone so that is philosophical way of dividing its not that important but most important is it is a little more than wishing it works and it makes the mind focus okay the next mental faculty should be is one is ouch sorry well this one says firm apprehension F I R M apprehension and this one says now I’’m sorry I did not mark the page okay there it is he goes on says intensified interest which stays with its object intensified interest which stays with its object so now we call it in Tibetan Mervah...003557

it is MO with the Umlah and the PA Mervah Guenter has the Tibetan within the bracket he brings in Mervah so what does this do you know during the initiations we say you visualize this oh I forgot I watch is it (Rimpoche has an aside) sorry during the initiations we say we visualize this and visualize that right we say in English visualize everybody in Tibetan the word what they use is Mervahzer means bring your Mervah in it.. so we intend to translate Mervah into visualization so visually try to arrange that everybody does anyway every initiation you at least visualize this and that so that’’s what everybody does so that is the we say visualize this and that but in Tibetan Mervanzer so it is slightly more than just visualizing Mervah here is a little more than simply thinking because Asanga says what is this Mervah and his answer is Mervah makes you to stay with the things that you have already confirmed did you understand what I mean when I was introduced to you and say this is Mr. X so I have been confirmed this Mr. X so my Mervah makes me, if someone tells me this is not Mr. X I know Mr. X Mr. X is that one so I will not move I will make a little more stable a little more stable maybe not (stebbin) but a little more stable 003911

because Mervah makes... it’’s not only a visualize that’’s now gives us another understanding here that is whatever you are visualizing you not visualizing something wrong your are visualizing the right things the whoever is guiding you on that visualization that person is guiding you the thing what you visualize is confirmed thing did you get me? something already confirmed and it is not just simply imagine it’’s not just imagery it is more than that it is confirming it is sort of more confirmation in it, it doesn’’t makes it makes you not to change easily so no wonder why the Tibetans have permanent stubbornness yes that is what this one... you know there are number of them and especially this one does that so once you really truly understand and once you really get it once you been confirmed and then you will not move you will stay stable and that is the this mental faculty does this is this particularly identify by the work this does this work does you remain in your confirmation and you don’’t pursue it easily push this way or that way so that was the Mervah (of?) idea of going beyond you know Tatha gatta gone beyond gone beyond is based on this you know it is gone beyond you say the six paramitas we say the generosity gone beyond morality gone beyond gone beyond you say right? Huh? that is the thing so we normally say gone beyond and leave it there it’’s gone beyond so we presume to understand gone beyond normal state gone beyond Samsaric level that’’s what we presume now by looking at this Mervah it tells you gone beyond shakeable, gone beyond changeable, so that is how Tibetan Buddhism works and one single little place you don’’t tell you that so you really have to look in everywhere else and you pick up here and there 004301

Gone gone gone beyond right what is it? gate gate paragate right gone gone gone beyond that’’s what it is talking about wherever it’’s referring to so the strong Mervah and so so during the initiations you visualize this visualize that it’’s not simply imagery but going a little bit beyond that and it is sort of based on the Doombah the desire brought this in Doombah desire was built on

the Doombah interest whatever it’’s built on the confidence trust and then that brings on to this level of the Mervah and so and that is probably how

the individual practitioners built your own practice and your path and from your mental aspects of it you example given by De yuhn see yee yentsen here 004422

is you say well during the refuge you will learn the qualities of the Buddha and the specialness and then you gain the firm trust of reliability of refuge and then you begin to see afterwards no one can change your mind ah yes that’’s more important here and the Shantideva has given Gey wey cho

so Shantideva also has a verse it says all this positive karmas that we build is rooted in this Mervah so just not simply doing you know you see the qualities you have the firm trust you bring the Doombah and then you have this Mervah comes in so it is sort of a couple of steps that comes in and that is the second one third mental faculty on that is here he has mindfulness so you know this Guenther’’s interest of the Mervah is intensified interest which stays with its object so he really tries to be very point really really it’’s not a one-shot word just throw but it is really oh this is interesting inspection he calls it inspector must inspect inspection (Rimpoche has an aside)

Intensified Interest

second one is intensified interest which stays with its object the third one he calls inspection I don’’t know I think it is more mindfulness what happens is Asanga been asked in his commentary he says the question rises saying what is this Tembah? Whether you call it mindfulness or... what is it? 004734

the reply is things that you already know or things or thoughts or ideas or whatever beings which you already know the mind makes not forget it by not forgetting maintaining it it’’s really mindfulness Nam ber mee...

So Nam ber mee... means this one makes you not wandering not wander not scattered you know really being to you Asanga gives three in order to make this Mervah this is Tembah normally we just call it mindfulness or something it actually is remembrance really truly but everybody looks like calling mindfulness and Asanga says it has to have three qualities this particular mental faculties has to have three sort of aspects qualities quality of object on which you focus the quality of the object must be known to you not a new one known to you Dey ben woo 004924

which you are used to it which you is known to you already and aspects of it what your focus is already known to you what aspects of it holding it ror not forgetting activity of it is not making it wandering just focusing it becomes mindfulness in that way three different qualities and it says if the object is not known to you before it’’s not qualified to be this Tembah 005012

even you know before and at this moment if you forget it doesn’’t qualify as a Tembah and then it has to be constantly focusing because on the basis of this mental faculty you have to gain the concentration power up it brings up so why this three qualities particularly for this so I don’’t know whether it is inspection or not inspection but I see so this mental faculty this one and awareness this whether you call it remembrance or mindfulness or inspection or this and awareness are the two most important mental faculties that builds our developments whatever practice you are doing Sutra, Tantra whatever or even business these are the two mental faculties that brings them okay so this mindfulness has been talked everywhere and a lot of materials are available and there are people who specialize on mindfulness and teach you and all of them are available so does not need to be much more explained to you because it is already known to you now the next is I think the fourth one this is also going to be easy and that is I’’m sure this one says concentration yes concentration and then this one it’’s very interesting guy oh he said concentration but he says intense concentration, intense concentration not just concentration intense concentration you know the word Din gun zing...

in Tibetan uses Samadhi, Shamatha all of them are born out of that word Samadhi and that Sanskrit word what you hear so that is, it is interesting Asanga had been asked saying what is this Din gun zing Samadhi what is it and he said Tag may guul...

whatever been introduced to you and you are making it focusing it just without wondering without doing anything just focusing it so it says it makes the basis of your mind to retain so this is the earlier Asanga’’s answer for this so what is a concentration means the object whatever introduced to you and make it focus all the time 005450 124

and so because when it’’s introduced to you, you hold it so that is quite simple okay so I’’m not going to talk too much detail on that Din gun zing because the whole year I talked last year the transcripts are available roughly edited transcripts are available now so they made it available in Holland when I was there so it’’s not done the editing here but it is made available so it is there and then most of you many of you have spent a whole year either coming to the jewel heart in the Thursday night or or Tuesday night or listening online or reading daily sort of weekly transcripts and reading online and all of them you have done so you have much better information than what I’’m going to be able to tell you now short time but briefly there are some of you who are completely new here too some of you I’’ve never seen you before so I would actually like to meet you those who I have not met before, we look at it each other we smile but.... anyway basically this concentration or meditation is not just simply for this guy again what is it intense concentration I mean it’’s it has a lot of interesting thought so not just simply focusing simply focusing or concentrating can be very (wavering?) And even weak or slow or not so much so in order to make this what concentration here this particular mental faculty which finally developed into Shamatha which really requires a very intense focusing but not so much forcing yet intense but relaxed perhaps this evening and tomorrow morning I’’ll be able to talk to you that because I intend to move from this mental faculty (ten sets of this) ten of this and then move to a wisdom concentration so you maybe able to hear a little more but what really is 005809

Intense yet relaxed focus

Intensely focus but very relaxed manner and that’’s what meditation is all about it because if you try to push hard and try to hold you won’’t be able to do 005827

very long at all and very short second or so not even a second it is gone you may be sitting there can’’t get up like me but the mind is gone all the way in the middle of downtown in Beijing or something so that really is happens so that’’s why you don’’t want it to be so tight yet completely not relaxed because you know we have two extremes and in one extreme we have too intense and nothing achieves and then another is too relaxed and never bothered so these are the the two extremes of anything not only a practice and meditation but even your work even your work so always we have that so not overly relaxed not overly intense sort of very balancing point yet constant continued constant continue and that’’s the one which will be needing it and basically you always know there’’s two obstacles which is either you lose the focus and as I say landed in the Beijing or so comfortable and start snoring these are the two gross level difficulties and then you have two subtle level difficulties the subtle level difficulties are you did not lose the focus but you are focusing but a lot of other things are happening there too you know it’’s like you’’re looking in the water and underneath the water you see the pebbles and all kinds of things and all of them you have and also you know water is moving or not moving or becomes a little muddy and nothing clear but water still there all of those are there not completely subtle but sort of semi-subtle problems and not completely fall asleep and snoring but you know struggling him and fighting the sleep and he says how uncomfortable way you are moving or mind is pushing in it so Omara pres ent tee

and also coming up all this and that is the medium level then there’’s really subtle ones you don’’t realize you focus you don’’t realize you are not really focusing tightly and that is a big problem and there’’s a lot of information on that made available to you people. 010155

so that is about this mental faculty and here we take a break for coffee or tea or if not, wherever you have to go...

Okay so the real essence of this concentration or intense concentration whatever ultimately they try to give you the Shamatha. Shamatha is the basis of.... Shamatha or we call it Shinay in Tibetan or it is the real what meditation is all about it. It is called Gom so the Gom in Tibetan means meditation or this intense concentration or concentration or Samadhi or Dingenzi or Shamatha or all of them will boil down to that there are a number of tremendous amount of advantages that I told you earlier bring joy happiness physical and mental and emotional level by meditation doesn’’t have to be wisdom even concentration meditation brings it. It’’s all because of this mental faculty which we have just now gone earlier this sort of what you call it factor something you know the books gone here and there so so we have one more you know one more thing to... Ben has been able to find George Dreyfuss’’s talk and he emailed Ben so object concentration and so interest or aspiration or form apprehension really leads you to mindfulness and mindfulness mindfulness really leads you to Shamatha that’’s what we call it Shinay... Shamatha to it they have a tremendous benefit of completely overpowering the laziness completely because of those joy that you develop physical mental emotional and do you really need to have Shamatha to develop that joy that particular joy yes but there are... I was talking to you earlier there are in the essence of the Vajrayana the real essence of the Vajrayana is also developing joy within the individual so what I’’ve been saying is perhaps some people thought and perhaps it’’s true the traditional teachers have cut down tremendously for by the developing the joy aspects of it because it can become Samsaric picnic spots for so many people so when they try to balance and say they try to weigh which is better (of, off?) they probably draw the conclusion 010611

1253

even there’’s no joy even if they have to work a little harder they would be better off because these joys could become a part of negativity and so the point of the sexuality as using as a path as a practice has been cut down tremendously in other words and almost removed almost removed and because the celibacy and vows and commitments and as you notice a number of those traditional Tibetan teachings are more or less focused on this monks and nuns rather than a lot of them in the lay tradition but still it’’s not completely out it’’s not getting removed out completely it’’s there it’’s around so hopefully it’’ll be available for our usage too so hopefully and so that helps us to overcome the laziness I’’m going to leave it there so I’’m not going to talk more oh that little bit there are some other things so as we have said there is a tremendous... when you get to that level that is a tremendous benefit and but also the obstacles that we face a lot of them I mentioned the gross level obstacles and the subtle level obstacles are even more difficult to handle because you know the difference between these what you call it (Rimpoche has an aside)

Subtle sinking mind

okay so anyway okay in that case the subtle sinking mind is a very big problem but it is a problem when you get to quite a good level right now it’’s not in a very big problem so it’’s okay actually in order to avoid that subtle sinking level of a problem even at the beginning level you know as I just mentioned to you you have been fighting against sleep and try to focus and sleep try to take you down and your focus you are not losing yet you’’re still saying and feeling the other comfort on the warm comfort taking you down on the other hand you’’re focusing try to avoid that as much as you can and that will be reduced the danger of a subtle sinking problem later 011105

and if you’’re falling asleep just stop everything and go to sleep or just wake up and throw water on your face and walk around and have fresh air or do something like that rather than try to maintaining this struggling business which is sort of a (?) business and we always struggle there but if you avoid it it helps to reduce subtle sinking problems later and I think that is very much about this medit.... as I said ultimately it is the Shamatha that is this mental faculty’’s the level what ultimately they bring is the Shamatha hmmm this is interesting well.... okay, now the next is this one is called wisdom I think011247

he called wisdom he called concentration and wisdom like normal and this guy try to be very specific see lets see what he calls oh appreciative discrimination so actually it is semi-wisdom not really the wisdom it’’s just like the concentration the ultimate concentration leads to Shamatha or Shinay and this also the ultimate this mental faculty leads to the total wisdom but right this moment we don’’t have it wisdom so that’’s why I like to be really called the word what they use in Tibetan here Herup which is same as the wisdom so the Asanga’’s commentary asked what is that whatever you call what that wisdom or whatever.... this is interesting and determination or something didn’’t he say that? 011431

appreciative determination (Rimpoche has an aside) intelligence so we get all this and there he called this above one is called what concentration concentration yes concentration intelligence and all this different wisdom... I think it is let’’s see with this guy’’s point is the Asanga been asked what is the Shirup let me use the word Shirup what is Shirup so he reply Tag ban nee...

so whatever been introduced to you object your focal point so you look very detailed in there very detaily analyzed and analyze and clearly understand and clear all your doubts clear all your doubts so this sort of determining what did he say appreciative discrimination you are discriminating whatever you have doubts it’’s all cleared and then intelligence that is born out of discriminating all wrong things 011633

Virtue, non-virtue, or neither

really that’’s what it boils down to so then Asanga still continues to ask what do they focus on, he said three things the virtue, non-virtue, neither (Rimpoche laughs) so there is no other things left out either it’’s virtue non-virtue or none of them so everything whatever in the world it is it goes into these three there is not going to be another thing you can not bring it in so maybe focusing for everything so whatever the object or subject given to this mental faculty it’’s sees very clearly the faults of this and the qualities of this and discriminate it this is very important point here very important point here so how does one do this discriminating things but by using what kind of logic I did not realize this is going to come here oh and in the Buddhist teaching in Buddhism when you’’re using logic and very important factors we call it four logical points four logical points are actually idea of reincarnation idea of refuge karma interdependent system all of them are basically established by the four logical points and I did not realize it’’s part of this that comes up it has counted here Chow wah che....

Rimpoche: sorry what happened (Rimpoche has an aside) Chow wah che... The logical points of how things are working logically try to establish how things work that is the number one logical number two logical point is how it depends to what it depends on so all the interdependent nature of existence and establishment all of them will be established by this second point of logical point and the third point of the logical point says is whatever you have established earlier by two other points or one of them whether it is right or wrong again re-examining re-examining and the fourth one is the nature of reality of logic that is like a nature like a mind is the moment mind came it came with the capacity to be able to read to be able to perceive to be able to have all these mental faculties working together 012045

and all of them are sort of a nature it is there is not so much why why why business it is a natural it is so this is the basically four points normally it doesn’’t come here but it is here the Yeshe Jensun’’s commentary he just counted doesn’’t explain it so that’’s right why he has to say that clear doubts probably probably this particular mental faculties job is clearing all the doubts and then the question arises how then naturally by using this four logical points Chitera too beh

so the Tsongkhapa’’s one of these prayer he says Chitera too beh

whatever you have learned you analyze all your learnings are by the four points of it and by spending time and not rushing it day and night when you are examine it carefully there will be time that you really clearly understand what you are looking at it and with this with this idea you should cut all the (?) doubts so I think commentary just concluded there they didn’’t talk to you more about those four logical points as you see the Chowa chegbah Rigbah the activity working, working of the activities what does that really do is that establishes karmic system why such a result is there because it is cause and the result and it is how when you do something good and now it happens good to you when you do something bad it happens bad to you all of them not only by looking at it using that as a reasoning and understanding it beyond that is the logical idea of activities and second point is the interdependent-ness it just does not going to happen it also depends on the terms and the conditions and without depending on that nothing happens when the terms and conditions are right now matter whatever it may be, it materialize they are all logically established very carefully and I believe His Holiness has tried to use these four points to the mind life dialogs and all this all these things I think he is using these four points on that basis that’’s what he’’s been doing it 012438

and then there’’s another one like the natural thing and why the world is round there’’s no reason why the world is round and there may be a reason yes but that’’s not our job to find out whether the world is round or flat or whatever and we know it well-established and so one of those mental faculty whatever well-established it has to accept it and don’’t push it away by the doubts like earlier religion’’s theories some of them tells you even Buddhist theories some of them tells you world is flat and now we are not going to spend time trying to find wether the world is really flat or round because it is well-established fact that will be totally waste of time and when I was a kid just sort of vaguely remember this Trineegee Rigba the natural points and you don’’t say who made the thorn sharp you know these roses have thorns and why they so sharp and who made it and why is it sharp you don’’t spend time to find out who made the thorns are sharp or no we don’’t spend time to thinking who made the peas are round who rolled all the peas are round so somewhere there you have to leave something you go deeply analyze but however there’’s a point that you have to stop and accept so that is the fourth one will balance the Chu nee rig bah

so I guess that’’s about it and what I’’d like to and why these are called discriminating factors each one of these mental faculties will pick up a very specific point of the object and it holds mind together along with the three faculties whether it is one of the senses 012718

And mind itself and object together and focus on certain specific aspects of it and that’’s what these five mental faculties do but sometimes it doesn’’t really have to be have to have the senses there sometimes it can function without senses for example the meditation above here during the break I read it here and even Yun zee nee shee gen za goes on the scolding people are meditating by looking at the object 012803

and there’’s a big scolding here saying that you are not and the meditation is the activity of the sixth mind and not the activity of the first mind which is the eye consciousness and so he quotes and goes on quite detailed in this so these are the basically what I like to talk to you about the these 10 factors and how it makes mind work and the way we talked it might have completely skirted to you right now but when you get time together and put them together and started to thinking and you’’ll understand how your mind works much better than simply thinking this is just mind focusing I cannot focus and it is not you know all of those because you know don’’t look from an angle of the mental faculty and out of which five that ““omni faculties”” and the five what you call it objective object ascertaining faculty and then if you see it whichever is missing not functioning and when you look carefully and then you will begin to realize those of us who loses a few screws in our mind so you begin to see which screw is really loosing and where it is going and if you to tighten which one has to be tightened and all of those that I think it will be helpful so that’’s what I would like to do it and this understanding the mind explains the nature and the function of the mind by Geshe Gatsun Gyatso by the (Tapa?) Publication this has good information and this one is called mind in Buddhist psychology translated by Guenther and Kawa Maru must be Japanese, and then this.... now (?) will come up so it will be helpful now the rest of them if you just count it they will just give you 11 virtuous things and then the six root negativities 013110

and 20 secondaries and then four changeables he calls something else changeables? four variable whether virtue or non-virtue and these are like a (sleep?) Neer dun ger....Sleeve did he count it here?

Audience: Sleep, regret, investigation, and analysis

Positive Sleep

Rimpoche and that’’s it sleep regret investigation and analysis and there are can be virtue can be non-virtue but you can be switch around it depends on the whatever you’’re doing sleep oh sleep you go to sleep now (Rimpoche has an aside) it’’s okay so sleep is something which can be very useful I must say in one way we are fortunate we had Terub Tulku come over to the jewel heart in one summer and did a workshop on the sleep thing and on the other hand we are very unfortunate Terub Tulku passed away last year so anyway so sleep is the one thing extremely important and easy to use it and that is the whole sleep period can be very positive virtue and that absolutely again depends on the mental faculty of out of those five Omni presents and this focusing and Doombah these two will do it and motivation and if you make it if you try to continue to cut this short if you try to link this sleep with the positive thoughts the whole sleep period until you wake up it becomes positive by its nature because it is a very evolved mental faculty so that is one.very good advantage that we can take 013414

Sexual activity with the three awarenesses of Body Mind and Speech is a downfall but it is sometimes difficult sometimes people fall sleep with a very anger sometimes people fall asleep very often with attachment which we all do anyway so because you know it is the period where we really... one of the samsaric picnic spots that we enjoy so try to make it virtue is difficulty but in the Vajrayana practitioners you always have some way of doing it even though it cut down tremendously but one of the downfalls which it says when you don’’t have three awarenesses and one of those three awarenesses are the body, mind, speech awarenesses so I might not be able to talk to you very detailed in this here but it is just giving you a hint and and body, mind and speech remember the downfall of.... downfall of sexual activities without three awareness right 013557

It is one of them so the three awareness will give you completely clear understanding how it links up so therefore for the sleep period it is changing into very positive karmic activity is not impossible not even difficult for us it’’s a matter of overcoming strong negative emotions such as hatred or simple ordinary flat desire just flat desire so that is about it so that’’s what we do and then the regret is whatever you regret by virtue of action you will understand and analyzing is the same thing whatever you are analyzing and all of those and most of them the mind is the most important and the mind influences by this faculties and use those in a positive way and motivation makes the mind changes because it looks like a big piece of sort of mirrorlike thing whatever is reflected it goes according to it and it is managed by this tiny little agents called mental faculties and 10 especially 10 of them running around and doing all its activities try to push here and push there and that’’s what’’s doing it and all of them in our own control so this is really how it is so this is how we deal with our mind this is how we link to our mind this is how we connect to our mind this is how we control our mind this is how we use our mind by utilizing these 10 little agents running around and you recognize each one of them have what job so then you pick up and bringing them and that is I hope it will be helpful and we try to use them this evening and tomorrow to looking into a little more in the wisdom part of it and afternoon is the question and the thing so you have your discussion group and then after that you have a question and answer and so that’’s it here we are and now they ganged and we better go home, they gonged and we better gang them