Archive Result

20061125GRNLWSW1 9th March 2011

Welcome everybody. You have come here to spend the weekend for 2 days. A very important teachings called the Lojong. Generally, when we used the word Lojong, it really means training of your mind. Our minds. Sorry. But on the other hand, there is some kind of understanding whether it is misunderstanding or whatever , the Tibetan word for Lojong is easily translate into the western mind. It is , not only western mind, even Tibetans, many of them think. It has something to do with the developing a compassion or ultimate compassion which I call it unlimited, unconditioned , the best you could get. So technically it is called the bodhimind. All of us think that way. ( 16.29) Which is not true, said by . I think it is ….? Person name Dichen Ta Marangay? This is not really, again, a commentary. It is the , well , Dichen Maragay was teaching somebody took notes. That’s the notes, that’s what it is. Somehow this particular teaching that we are suppose to do, requested to do, is the teaching has been very , not very much available like normal Lamrim teachings or something . This is been very little . But then the Gelugpa tradition , there is only two notes on that. Only two. That is also as far as I know. I don’t everything, right? As far as I know there is only two commentaries available. (19.41.9) One is by this teaching Dichenda Maringay teaching notes and another by a Mongolian Lama known as Lobsang Dayang. He is a Mongolian. He lived in Mongolia. And one of my late master Kbabje Samso Rimpoche who travels a lot to, who travel twice to Mongolia and Lobsang Dayang and Rimpoche , they have , they gave teachings to each other and received from each other. And these teachings , Khabje Lobsang Rimpoche received from Lobsang Dayang , and Lobsang Dayang has a little note, I just more or less correcting spelling, something, very little note. So I received these teachings once from Khabje Rimpoche. I cant believed, I even forgot about it. So I am thinking , yes I did received. It was from Khabje Rimpoche, once in Tibet. And very recently from His Holiness Dalai Lama gave in New York. So we have the privilege of having the English translation then because of the His Holiness program. There is also , the person who translate His Holiness teachings , a gentleman by name of Geshe Tubten Jimpa who is also a professor, somewhere in Canada. He received his Phd from Oxford or Cambridge, one of them. I think it is Oxford. And he has translated all the collected Lojong, which is one hundred different Lojongs. It is called Lojong Gaza. Whether it is hundred Lojongs or not, it is called Hundred Lojongs. So we taking the advantage of Tubten Jimpa’s translation here. ( 23:30.3)

Now, as I am saying earlier, Lojong, people has the understanding Lojong means actually bringing the Mahayana Bodhimind within individual , which is not true. As this one says. This one says there is Lojong of Hinayana or Teravadian Yana and Lojong common with the medium level, which means again part of Teravadian training. And the Mahayana. This time it happens to be Mahayana. Within the Mahayana, there are two. That is the training of the mind in the relative compassion and the training of the mind in absolute compassion. The word , when you say relative and absolute. And you want to think the absolute is the true compassion. But , in a way it is true. But , normally, when we talk about compassion and wisdom, and the relative truth . Relative compassion is the as high as you can go, as far as compassion is concern. So the relative compassion is the real true compassion. (26:23.6)

Then what is absolute compassion means? Why is it so big about it? Why is absolute, you know? Because it is not only dealing with the compassion, but wisdom too, together. So the combination of the wisdom and the compassion together, which means absolute compassion. And it is interesting . The terminology in Tibetan give you that understanding. However, when you translate that in the European language, or any western language, it doesn’t give you. Because in Tibetan it is call it “ Kuncho…? “. Maybe it is , yeah , I mean, I don’t know. The moment you use “ Kuncho…” ( 27: 46.9), relative bodhimind. You get the understanding this is the real one. Maybe it is mind training, maybe difference or the word itself has effect, I am not sure. Which you lose the value , the power of the word, when you translate into English. In English, when you say , relative bodhimind and if you don’t have the background, it looks like a artificial, semi or the Indians have a very interesting terminology. It is called it “ kasih”. Kasih meaning , not real, duplicate. Just like that. Just to avoid the copyrights. I remember a friend, a professor who did not permanent job but a temporary posting. I remember he asked “ Did you? Is it your job to become. Is it permanent? In other words, did you get tenure? He immediately replied “ kasih permanent” So duplicate type of thing, right? So, but, you know that is the understanding. Anyway, this time it happens to be a absolute bodhimind dealing with it. I think it will be easier going this way.

I must tell you a story here. It is very interesting. It is Khabje Labsung Rimpoche , which I told you , I received the teaching from him on this. It was very old. I received Tara from him one time . And Lundrum Rimpoche told me after the communist revolution and in the cultural revolution and all these and in the meeting the communist leaders are urging all the Tibetans to do Lobjong. That means Lob jong. That only extra letter ‘b”. Nothing more. And you know if you , there is some slightly spelling difference . Other than that. So, then they urging every non Lama and respected ones. They said you have to encourage them. That’s their job. So then Khabje Labsung Rimpoche was the senior most seating there. Khabje Labsung Rimpoche said “ yes, yes , yes. Everybody should do lots of Lobjongs , particularly the wheel of the ? is very useful. “ And he said “ I received when I was a young and went to Mongolia and all that story” I then I asked Lundrum Rimpoche who is telling me the story. I said “ what did the communist official party do “ And he said “ Brief meeting of many thousands people. They didn’t do anything”. With a long face, he just said like this. I said, did others giggle? “ Nobody giggled. Everybody went like this . And the Chinese sat like this” He didn’t cut Labsung Rmpoche talking. ( 34: 37.7) And so, Labsung Rimpoche went a long time talking about this wheel of sharping in the communist political education meeting. The title . What do we have here? (35:55.2) I thought this is Tibetan. Oh, at the back. I don’t know what happened. Something happened to the title. The original title should say . I was reading the big top line. That was the problem for me. I would like to talk to you and do nice things. These has something like whatever the verse is . Something has something hundred and sixteen verses. We got only two days. We have to be talking less and reading more. So will be slightly different from usually I do. This one is originally given by Lama Dharma Rajita. Happens to be one of the teachers of Atisha. The Great Bengali scholar and teacher who refined Buddhism in Tibet in eleven hundreds.

I begin with “ guno chal tsal lo” . I am sure it is somewhere in here, right? Taking prostrations to Three Jewels. Oh, homage to Three Jewels. Then goes “ ..kolo” Then it comes , this is the wheel of the sharp weapons sticking at the vital points of the enemies body. That is important here. The vital points of the enemy. If you going to hit somebody, if you are going to shoot some one, unless you don’t want to kill it. So then you hit somewhere, the hands, legs or something and that is going to hurt that much, to that person, to the enemy. And if you really need to kill the enemy and then you have to be really vital point. Unfortunately just like we see in the news these days, former KGB agent who was killed in London. That is a funny example here.

So the question comes, who is the enemy here. Not Saddam Hussein. Or not George Bush . Okay, now , we are talking about life of our spiritual path and development. Spiritual reality. Or actually we are talking about life of our spiritual things. And when you are spiritually, when we are talking about ourselves. What help us and what harm us. Both are told to us 2600 years ago. Compassion helps us. And that message keep on going through , not only Buddhism , but all the traditions. Judea Christian tradition, Hindu Buddhist tradition. All these encourage us compassion, not violence. ( 42;55.8) Whether you are looking at the East or to the West, really, truly, there isn’t a genuine spiritual path which encourages violence at all. Honestly speaking. Non violence. What did Mahatma Gandhi calls. Akisa. That is non violence. It is not really Gandhi’s idea. It is true core teachings of all great religions. That we know. The religions we know. And so there must be reason why everybody who been great, who been admired, all encourage this non violence and compassion rather than violence and hatred. Unfortunately our lives is consumed by hatred tremendously. Thanks to our leaders such as Bush, Saddam and so forth. Made everybody engage in more hatred. So hatred brings sufferings. We know that. When hurt something, somebody or someone, you get back what you did. From natural instant point of view. From the law point of view. From karmic point of view. Especially from the karmic point of view. The violence brings pain and suffering. And also violence brings violence. So, the violence is actually the enemy. Whoever represents that. I don’t know. Saddam or Bush. And where does the violence come from. The violence comes from within our minds . Thinking we are protecting ourselves. Mostly we will see with everybody. The violence, unless you are paid mercenary or somebody. That is a different story. Other than that, everyone , we get the violence thinking we are protecting ourselves in the name of protection. Another words, in the name of security, we “ reveal” violence. And that is today as large as a nation, or as small as a family. Good example for that was Bush. Bush is saying . Remember the idea of pre-emptive. Idea of saying you are with us or with them. And all those ideas are truly , if you look it back. And it comes from the self protection. So it becomes the most important what you are cherishing is the self cherishing. Another words, it is me, me ,me. Because of me, me me, and then you made my, my, my and you, you, you and you know, all these problems are originally coming from there. (49:36.3)

To understand that, you don’t need Buddhism. You don’t need Christianity. I mean, just normal common sense will look this is exactly what happens in our lives. Unfortunately everything in our lives is built on that. Our politics, economics, everything is actually built on that basis. So the self cherishing within ourselves, me, me , me holding and that is true enemy within us. That is the one who really gives us pain and suffering. Doesn’t give us joy and happiness at all. But somehow we don’t know that. Unfortunately we know that. Many of you people knew about this, however you don’t like to pay attention on that. And that is what this absolute compassion is all about. And that is wheel of sharp weapon is all about. First and foremost, important to recognize. Because the title itself , wheel of the sharp weapon , you must be fighting with some body. And who is that somebody is? You know, very recognize enemy within our mind. And that is self cherishing. I don’t mean to care about ourselves. And if you don’t care about ourselves, who else is going to care? But overly doing , I am me, I am the most important. I am the dictator. I am , you know, the big me who dictate on ourselves, within ourselves, and tried to destroy our compassion, our joy, our happiness. And that is the enemy within us. That is the vital point of the enemy. Enemy within us. In the form of self protecting. Pretends of self protecting. And the , I think it is a very important point for us to deal with that first. Honestly. Because our common sense , sort to tell us almost automatically, the self protecting is something , self cherishing is something all about it. The common sense will say, I am here to protect me, and to help me and to make me better and that me, me will come in. That is common with us. There is truth in that. But if you don’t help yourself , who else going to help you. So you have to have it. But the true self, the true me needs help. What is happening now is my ego is functioning as me. My ego took over my identity. And my ego make me really, twisted me and did all kinds of things. So my ego made me hate everybody. In the pretext of helping me. This is honestly true because no one going to hate anyone unless you think you are to be hate. Because we have a very common quality within us. And that is human nature. Which is truly loving, truly caring. The honest, truly loving, truly caring (57:02.4) And nice and wonderful nature. Each and everyone of us human beings have it. No matter whoever you look. You may see , oh this person not that good and blah, blah , blah. But if you look deeply. There is a kindness and compassion and caring and loving within any individual will have it. However they couldn’t utilize that. What I mean, could not utilize , that means we don’t see each other, deeper, kind, nice nature of a person . We see each other the funny way. Always with faults. We don’t see the quality. Because our ego dictating over us. That is actually destroying our happiness and joy. Interesting thing is our book should mentioned here. Interesting thing is for 2600 years, Buddha told us compassion brings happiness. We sort of trusted and believed. Just normal common sense shows us when we are good to somebody that person somehow been good to you. And that is the normal common sense that’s all , we rely on that. Now, I was told the scientists begin to discover this. And what they are doing is they are using some kind of thing and testing people. Some kind of brain level where they are happiness and sorrow is another side, wherever it is . And they have people meditate compassion and when you meditate compassion the , some kind of brain or something which moves to the side of the happy lobe. They using everybody as a guinea pig. The seasoned meditators, you know those very senior, many years, seasoned meditators. And new ones . Man, woman, everywhere . It is not a one university now. It is almost quite a number of ten, fifteen, twenty universities doing that. And millions of dollars went there. And also the , I mean I don’t know how far they are going to prove it but it is good news. 2600 years of sort of words that we followed, begin to have a scientific confirmation. And that doesn’t do by every meditation . They are very specifically, the scientists are scientists. They really know. Honestly. Just seat there and meditating doesn’t , no, no, no. Meditate on this , meditate on that. Now they are telling the people meditate on this, meditate on that. Meditate on this subject, meditate on that subject. They know the subjects. Recently I attended one of those conference . Not recently, when His Holiness was in New York. One of those conferences. This is just September. That is the medical doctors. Quite well known medical doctors.

Rimpoche :What are you trying to show me?

Audience : There is a book by Daniel Goldman

Rimpoche : Oh ya. Daniel Goldman. He has emotion, intelligence , then new ones and all that. That gives you good information but these are the one I am talking about, really Physicists. Physicists. They do that. Anyway , whether the Psychologists tells us or Physicists tells us. It is more the Physicists tells us. In that conference, they are all medical doctors, well known , including doctor who operated Clinton’s heart. All of them there. And they concluding , finally they asked me is that okay if we say the meditation is too general, cannot be confirmed any one of those. Has to be very specific. Right or wrong. They wanted an answer from me. And I have to say yes. You were there, right, remember? I have yes, the meditation name is very vague and doesn’t mean anything. Those doctors are very much interested . Deeply into analytical meditation rather than seating. Because this thing moves. Something moves , I don’t know wherever. Something moves somewhere. Then they were another group of scientists. What you call them “ Mind life guys” Yohannes goes with them all the time. He does their sound job and all that , he does. Anyway, Mind Life people. What they are focusing. They are focusing absolute compassion. These medical doctors are focusing on the relative compassion. Honestly. The Mind Life are focusing on the absolute compassion because they are looking at existence and changes , and effects and all that way. They become deeply interested in the interdependent nature of existence. Many years now. (1.06:57.9) They have been dragging His Holiness everywhere because it is the symbolic of absolute and relative bodhimind.

So anyway, we are dealing with both. The absolute and relative bodhi mind here. It is key to our happiness. Honestly. Key to lasting happiness. From the spiritual point of view. From the scientific point of view. On both. This is where the spiritual and the science meet. Because follow the facts. And a lot of spiritual path follows faith. So then, it shows the faith did not really let people down. When the fact following 180 degree turnaround and then we meet here. So I feel fortunate to be address this today on the basis of this book. I don’t how much detail but I feel fortunate to address this book today with you because that is what Tibet gives for the western people. Honestly. For a thousand years, Tibetans kept that behind the snow. But I also want you to remember. This is a very very ancient text. Very ancient text. Way before Tibet. Atisha in eleven hundreds. So it may go very smoothly as you expect.

Now it begins with “ Homage to the wrathful Yamantaka” This Yamantaka is a another Yamantaka. It is the same but what we did Yamantaka this week is the solitary. This one happens to be red Yamantaka.

This is the first verse here.

“ When peacocks rose through the jungle of virulent poison. Though the garden of medicinal plants may be attractive, the peacock flocks would not take the light in them . For peacocks thrives on the essence of virulent poisons. Likewise when heroes enter the jungle of cyclic existence though the gardens of happiness and prosperity may seem beautiful, the heroes would not become attached to them. For heroes thrive in the forest of suffering. Those who pursue happiness and prosperity are brought to suffering due to their cowardice. Bodhisattvas who willingly embrace suffering always remain happy due to their heroism. Now here desire is like the jungle of virulent poison. The peacock like heroes alone can digest this. But for the crow like cowards, it spells death. For how can the self centered digest such poison? When you extend this analogy to other afflictions, each similarly a sales liberation life force like poison to a crow. Therefore peacock like heroes must convert afflictions that resembles a jungle of poison into an elixir”

You know why I read in Tibetan? Because of the oral transmission. That is the reason why. Otherwise you may be thinking why I read it in Tibetan. (1.14 : 30.7). Now what is the essence here. This is something funny. The tradition Indian culture, Sanskrit and Tibetan , will always says peacocks can eat poison and by eating poisons they think they are beautiful, feathers becomes great and wonderful. Somehow never say in the western culture. Somehow it doesn’t tallies. At least my experience is that doesn’t work in the western culture. I don’t know why. But that is the example they giving here. What it is saying. Just like that, the hero, the hero over here are those who are able to help themselves are the heroes. The point is if you don’t, again if you cant help ourselves then our sufferings and pain continues. I am coming from the background of reincarnation. So our life did not begin at the conception. Nor it ended at the death. So continuing . So it is continuing , so what makes us the bring happiness and what us brings the suffering. When you don’t have the panoramic view of life after lives means . My view is very limited from birth to death. So within that limitation , the definition of happiness is very limited. Some people will think happiness is comfort. Some people thinks happiness is money, wealth. Some people think happiness is love. Not really love, attachment. And that’s why the limited view make us to use violence or anything obsession as a way of bringing happiness for us. Ultimately. And that is the ego spell running over ourselves. One who can overcome is the hero. So the rest of you can figure out when you are drinking coffee. (1.19: 37.4)

To continue what we talked earlier. We talked about the hero already. Idea is peacock can digest the poison and help. But if the crow eats poison , cow dies. So, it is very similar to that, hero , which we already talked earlier. When they enter into the samsara. And the samsara needs a little explanation. ( 1.21:16.8) So it is a matter for here. Things that we get, hate. The hatred developing materials . Whatever it is. Developing materials . Not necessarily materials. Conditions. And situations. And obsession developing. Conditions and situations. And that is what they are talking about it. This field of poisons. So then one who are occupied by control and occupied by the ego. The example of the crow and one who had overcome the ego control is the example of a hero. Then it is easier to understand what we are talking about it here. If the crow eats the poison, crow losses the life. So we been controlled , we already controlled by our ego. And then if we don’t have any awareness , one alertness, two, understanding , three , no discipline , four, if we are manage and if we are run by those, and then we lose the life of liberation , freedom . That is the crow life is the example of liberation and freedom. Now the last verse is telling if you who overpower the ego, and then like the peacock can use the power of poison, transform that . Transform that and it becomes the energy. It becomes the energy and you can help whatever within that. (1.25: 32.0). Meaning here is if you don’t have ego control and you have compassion, greater compassion and if you have understanding of reality. This is the absolute bodhimind they are talking about it. If you have understanding of reality then there is a possibility of the individual person to be able to utilize even negative emotion such as hatred and attachment into a liberated path. Like we spend the week here talking about Yamantaka. This is related to the Yamantaka and prostration done to the Yamantaka. The Yamantaka is the method of transforming hatred into path. Likewise within the Vajrayana you have Heruka , Chakrasamara is known for the transforming the obsession into path. Meaning if we know how to handle , the techniques how to handle it, even those negative emotions are poison , however it is a possibility of transforming it into path. Which is not easy. We all know. But it is not impossible.

Here, again, the real essence of Buddhism, Buddha’s teachings. The real essence of Buddha’s teachings is actually liberating oneself from the sufferings and the cause of sufferings. And many methods have been given to do that. And many of them done by strict discipline. Strict discipline is great. But it very hard for everybody to follow. Truly if you look into this Buddhist celibacy community and honestly, they suppose to be very well discipline. So much so that you are looking about two feet beyond this way or that way. Or this way or that way. So that you may not encounter with any attraction. And forcibly disciplining the individual, cutting out from any attraction. This is true discipline. Actually it is a mental discipline is linked with physical discipline. Which is very difficult for all of us if we don’t , if you cant look two feet this way. Probably run over by car. And then the essence of the Mahayana is the compassion. Compassion cuts the ego. Although direct opposite of the ego is wisdom. But wisdom without compassion is dry academic alone. But what does compassion do? Compassion changes our motivation. Until compassion develop we have been me, me, me. And when compassion develops and when we know compassion well , it becomes we,we ,we and not me, me, me. And then perfect, we said all beings. And not all living beings. So, this indicates how the individual changes from yana to yana. I mean vehicle to vehicle. And then the Mahayana, you have this Vajrayana. And this is what they are talking about. Transforming. Is the Vajrayana points. ( 1.33: 47.8)So truly speaking we sometimes make the distinction between the Sutrayana and Vajrayana and we make a lot of distinctions. We do. And it is true to a certain extent but it also true if you look at the Buddhism that comes out through Tibetan tradition as everything is Vajrayana. Honestly speaking. Even the Four Noble Truth is Vajrayana. Everything is Vajrayana. Without Vajrayana one couldn’t even survive. Many old people will say, we lived with the Vajrayana, we sleep with the Vajrayana, we die with Vajrayana. So people may project Vajrayana means rituals, singing, chanting and all that. That’s not Vajrayana. Oh Mantra is Vajrayana. Not the other rituals. Because mantra really means protection of the mind. Mantra doesn’t mean Om Svaha, and Hum and Phat. Mantra really means protection of mind. So, again, what went wrong is the real Vajrayana becomes showbiz. Honestly. Showbiz. Because it is the singing, and all of them. What you see is that. What you don’t see is the essence of the Vajrayana. And that’s why Vajrayana is almost hijack by showbiz. So the real Vajrayana is transforming. It is a very strong discipline but very relax manner. For example looking at one. Let’s say hatred . What does hatred do to the individual.( 1.37: 26.0) What does my hatred affects me. How it affects me? If you looking with the wisdom , you find our hatred, my hatred will hurt me. Torturing me. And I presume everybody will hate me. Then I make myself isolated from everybody else. And I become suspicious of everybody else. These are the very vivid example. You know more than that. You know, almost to the point if I don’t kill that person , he will kill me. So I better kill him first. Even murders will be committed by my hatred. So , what does the Vajrayana gives you the wisdom here? Hey, it is not an outside enemy . It is here within ourselves. Th real culprit is inside me. My self cherishing. My ego. It is not them. I must tell you a story here. We have a friend in New York. Elderly lady. African American. She is very old now and we don’t see much but she is always there. I have many stories to tell about her. Really. Honestly, one time I am doing a teaching and then she asked me , she asked , “ How do you look into Buddha . What is it all about” And I was naïve and also short of time. So I sort of tried to make it easier, I said “ Oh, just like God” And month later, she told me “ Well, if Buddha is a God, I am interested to become God”. But it is true. And then one day, she thanked me. Give me a kiss. And I said “ Why”. She said “ everywhere I go , people treating me better”. She said “ I go for shopping , the departmental stores. Every time when I have to come out, I had to fight for my rights. They looked down on me and they will fight. Now I come down I said thank you to them and they thank me . And very nicely I don’t have to , nobody look down on me” So whether the Buddhism helps her or not. But change of mind that she had. You know, there is a racial difficulty at that age. Already presuming they are going to get me. So, because of that , always been struggle. And once you give up that thought, and as human beings to human beings you treat them well, they treat you well. That at least the beginning of joy and happiness anyway. ( 1.43: 40.1) And the essence of the Vajrayana is the wisdom and compassion combined . This is the essence of the Vajrayana, what we are talking about. What we don’t have here is the mandala and the rituals and the ding dong is not there. That’s all. (1.44:13.1) So the essence of this is the wisdom aspects , examine very carefully where , what is the ego, where it comes from , how is it functioning. And what is it made up of. Really look into very very carefully. Then you begin to see it is only our confusion. And it is not as solid as we thought it is. Actually one should really say it is the way of looking. Our normal way of looking is everything is so solid and it is only this and that. It is very very tough. And when you look at it with the Vajrayana eye. When you really look at it, it is not that solid at all. It is simply dependent arise. It is only the times and conditions that happen to be. It is not as really solid as we thought. And therefore it becomes easy to transform. So, that this one’s talking about. Transforming the poison into a ? Elixer. Nectar. So the poison change into nectar. The hatred changes to compassion. And the obsession changes to pure love. The horrible even changing to positive, nice , peace. War changing to peace. This is what transforming means. It doesn’t mean , pick up the hatred and then turnaround and say this is compassion. It is not that. That is not transforming. It goes through a process. And the use it itself as developing compassion. And that is the way one individual look within, situation carefully and one sees , one will begin to see by oneself. That is what Buddhism is all about, honestly. As long as we maintain the ego. As long as we entertain the ego. It becomes slave of the ego ourselves. If we ask is there a person call Mr Ego. Then we can catch him and beat him up. But no. (1.50:11.0) Honestly, what is it? It is the way we perceive things within ourselves . Then ego becomes. And self been torture. I am not saying, two beings, schizophrenic. I am not saying we all schizophrenic. On the other hand we function as if we are schizophrenic. Each and everyone of us , cherishes self so strongly. It is not love. It has gone beyond love . It is so much of cherishing . That mind make us as don’t care of anybody else or anything else. That is why we drop so far. Really too far. Is because we care nothing. Except me. Which happens to be wrong. So much that you are destroying yourself completely. (1.52:29.7) We don’t have to look far. We look ahead . That’s exactly see how it happened. Try to see himself and his raise and then destroy everybody else. This process finally destroy himself. To a certain extent Saddam too. So this mostly , those brutal dictators do that. And that then brings sufferings as we see clearly. On the other hand the person like Gandhi, Mother Teresa. All these people totally cares for everybody else. They did not ignored themselves but they for everybody- together. And see the results. Who in the world we say Mother Teresa is not a nice person? And how many will say Hiltler is a nice person? So see who hurts whom? And the how. So that will clearly sees the self cherishing , beyond our normal . And that is the real enemy within us. Okay, shouldn’t talk too long. Because otherwise we got a hundred and sixty . No , not hundred and sixty, hundred and sixteen verses . Will be stuck here.

Maybe four lines here.

“ Therefore peacock like heroes must convert afflictions that resembles a jungle of poisons into a elixir”

Rimpoche : No, I think you have to go a little bit down”

“ And that the jungle of cyclic existence, embracing the afflictions that heroes will destroy their poisons. From now on, I will distance myself from demons adversary self grasping which makes me wanders helplessly and seeks selfish happiness and prosperity “

By understanding this, that ego, self cherishing , ego within me, self grasping, ego within me is actually messenger of the devil within me. So, it is just nicely coming me, nicely buttering me. Your happiness , your joy buttering me. Actually, making me , without any freedom, circling life after life, with no power and no choice of where I am going , what I am going to experience, no control of whatsoever . This was made by this one . So therefore I call this one as a agent of devil. (1.57 : 58.9)

And therefore I am going to cherish others, sufferings, difficulties even though I have to go for changing that, it is worthwhile to voluntarily accepting this.

Three lines here “ propel by karma and habituated to the afflictions the sufferings of all these beings who shared this nature , I will heap them upon the self that yearns for happiness.” Therefore for I would like to accept all the sufferings of different people on me, the me,me, me , not the self , me, me , me the ego. So many of them will tell you here . Anything that is happening in our life is almost blaming self. But I would like to tell you clearly here that is not the self of the individual human being. That is the ego self. So, you have that mind, very clearly first. Otherwise it would like self abusing here. Okay I am going to read some.

“ When selfish craving enters my heart I would expel it and offer my happiness to all beings. If those around me rise in mutiny against me, I will relish it thinking this is due to my own negligence. When my body falls prey to a verible illness. It is the weapon of evil karma returning on me for entering the bodies of others. From now on I will take all sickness upon myself . When my mind falls prey to suffering it is the weapon of evil karma turning upon me . for definitely causing turbulence in the hearts of others. From now on, I will take all suffering upon myself. When I am tormented by extreme hunger and thirst, it is the weapon of evil karma turning upon me for engaging in deception, theft and miserly acts. From now on, I would like take all hunger and thirst upon myself . When I am powerless and suffering is serving to others , it is the weapon of evil karma turning on me for being hostile to the weak and subjugating them . From now on, I will employ my body and mind for the service of others. (2.02: 54.3) . When unpleasant words reach my ears, it is the weapon of evil karma turning upon me for my verbal offences such as divisive speech. From now on I will condemn flawed speech. When I am born in a place of impurity it is weapon of evil karma turning upon me for always cultivating impure perceptions. From now on I will cultivate only pure perceptions. “

So, here you can see yourself and every sufferings and pains that we experienced , actually it is not somebody made it. Our negative deeds are giving its results. And the last verse says. Even taking rebirth in the difficult areas, we normally tease Lahdarkies for that. But when I went back to Tibet, I begin to realize how bad it is. Never thought about it. I never thought about it. You to compensate that, Ladharkies call themselves Ladhark. The word Ladhark, they change to Leydhark which means pure common guy. But that one says it is the result of impure perceptions. So now on we have pure perceptions . Pure perception is a positive thing. ( 2.05: 45.4) So much so as, Tibetan Buddhism gives you so much positiveness so much so as you think yourself a totally enlightened Buddha. You look every male as Avalokitesvara , of compassionate one. Every female as Tara, the mother of enlightened beings. What more positive than this. You have it. That is Vajrayana. That is the changing of perception . Perception will change the reality. And I believe, there is. I believe it is time to eat. And before I stop here and Chloe be announcing certain things. ( 2.07: 29.4)