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20070630GRALSR17 2323

Soundfile 20070630GRALSR17

Speaker Gehlek Rimpoche

Location Ann Arbor

Topic 2007 Summer Retreat

Section

Transcriber Christine Brennan

Date August 19, 2007

late night, after skit (indeed 3rd of 3 files)

Ok, now when you reach into the wisdom and then this visualization again, not visualization, meditation on the wisdom is also the same. As we did everywhere Lama inseparable with that of Buddha Sakyamuni Lama Gewah Chagya Torwah and then golden color just like pure refined gold. Golden color one face, two hands, the left hand is holding a bowl begging bowl the right hand is touching the earth as mudra and radiating light and then seven limb offering and single pointed prayer and with the mantra and then:

1:33

gem ney kun du lama la bel lha torwah dorje chang

la so wah deb

So collection of all refuge, Buddha, dharma, Buddha Vajradhara, Buddha Sakyamuni, Lama, root master, all inseparable, who is more like a god of gods traditional Indian culture, king of kings, god of gods, in that thing. And making supplication and visualizing light and liquid coming from the body of Lama Buddha Sakaymuni purifying negativity in general and particularly that of that of ignorance, confusion. All of them are completely washed away from our physical mental emotional space once and for all, completely away from our system and our body becomes pure light and nectar radiating. Light and blessings and wisdom of Lama Buddha Sakymuni we obtain.

Basically just like when we were talking earlier all other perfections here we can also think of three different wisdoms: the wisdom that is knowing the absolute truth

3:30

tun dum dor beh she rap

The wisdom of knowing absolute truth, absolute reality that is absolute wisdom.

Then the second wisdom is: Wisdom that knows all other knowledges such as five important points.

Five important points

3:59

nei ney rig pa kun dzo tor beh shes rap

nei lu je pa tun dum tor beh shes rap

sem jen tor je shes rap

So the first is absolute knowledge of wisdom, that is true wisdom. The second is knowing all knowledge of five major points of knowledge and all this relative wisdom. Then the wisdom to serve all living beings is the third type of wisdom.

So in visualization you have to think from the Lama Buddha Shkyamuni we have obtained all these three wisdoms. That is the wisdom aspects of the, when you count it you know generosity and all like six perfections and when you count it in that way.

In addition to that four, other four other paramitas. These are the six paramitas, six perfections to help self and then to help others you have four important perfections, four and the first one is so this is:

5:43

kor wha jem beh ney bar ah mah wah du

ju beh dun tun pa

So four perfections, first is necessary help giving. So even some practitioners are who need help mental, physical, financial help including generosity, financial help food, cloth, shelter, etc. Whatever is needed and giving that and helping practitioners to be able to practice is the helping others. First out of four first perfection.

Second is:

6:37

ney beh rey mah wah

Presenting the dharma teachings and information they need it. It's presented properly, true to the statement. Yet with the artistic touch so that it is presentable, nice, sweet admirable and good. So all this you need because even you if you don't have that art of presentation and if you are just being true and good, pushing it will not help that much. That is why that's why second point is, first is generosity, giving need. Second is presenting it properly.

ney beh rey mah wah

Actually, sweetly speaking with the art of presenting. You know I always give the example of if we go to the sushi restaurant the Japanese sushi restaurant will give you a beautiful daikon radish or carrot you know? It is shredded in such a way, beautiful. Although, it might be this much daikon radish, but it looks full and not over full, quite beautiful presentation. On the other hand, some of our health food will have this much daikon radish, but cut them in between and just dump them in the, you know, like a stew type of thing which is actually more solid and more good, however there's no art in the presentation. So this is an example.

So even if you are giving a dharma so true of course, but then very sweetly with the art of presentation. That will be helpful to the individual because it is accepted and that is the second perfection.

Third perfection is:

9:21

tun jeh beh

Making the disciples to follow whatever your are giving a teaching, making it to follow. That is not just left it for a learning and just heard about it and I have the recording, I have the record, I have the CD, I have the recording and I have a notes. The notes are collecting dust and the CD is somewhere, I can't find it. Yeah, I'd like to play it, but I don't have a computer to play it on, I don't have CD player to use and all these are useless. Not only a CD, or notes but the information whatever you have it is tied to internalizing. Making it internalized and making it, actually make the disciples to make it internalize, just don't in a polite way say, "Well, here is the information it's up to you, bye, bye." That is what it actually tells you. Make sure you do it. That is the third one.

The fourth one is; whatever you teach practice what you preach. That is it exactly. Whatever you teach, whatever you are guiding, you yourself should be doing that practice. That's why noble saying so this is for helping others, four perfections, other paramitas which makes six plus four, it makes ten, anyway. So six is ok, ten is ok, everything is ok, so

Everything is fine, but what is not fine is:

11:44

lak em mei tsun nyem tsum shey

shi chi sen yen sum zhi yeh

That's not ok. Some lamas, even if your temple is catching fire you are still laughing and smiling, and all our offerings eaten by dogs or the cats and then even then you are smiling. That is not ok. So which means, which means when there is something wrong, going wrong badly always you can't be laughing joking person, sometimes you have to be a little more .....

[inaudible, lots of comments/laughter from audience between sentences]

More than serious, No, concern is lesser than serious you can show your concern, but then you have some serious little....

Yeah, strained and mean. Put your foot down. So these are the way, method of helping others. So actually four, but then whatever you do whatever you preach you have to practice. Preach what you practice, that is the most important.

You know if the lama himself is eating meat and then keeps on telling everybody be vegetarian, it doesn't work. Because it is the wrong person who is giving, I mean vegetarian is great, no doubt. But it is the wrong person who is telling you to be a vegetarian because you yourself are eating meat. Why are you talking to me? So what are you talking about? So these are the very important points, these are the four additional paramitas, ok?

So now next is, as we talked earlier, about the concentration points. Because you know when outlined, when you look at it, it says teaching on the six paramitas, especially teaching on two last paramitas. So two last, so six paramitas, three, three, three, three going around is six paramitas, plus four to helping others. Then now focusing back to the two last paramitas, that is the concentration aspects of it that we did in the afternoon. There's no point of repeating.

This now the sixth paramita, the wisdom aspects of it, slightly more emphasis on the wisdom as the vipasyana wisdom, as the vipasyana specially seeing inside. The vipasayana really means specially seeing inside.

So what you are seeing inside is not looking at whether you have intestines or lungs or heart, that is not what we're talking about. In here means in the reality. Reality, specially seeing in the reality. There are a number of ways, basically let me tell you the two most important points. One the wisdom of selflessness and two is wisdom of the phenomena lack of true existence of phenomena two, although whatever you seen one truth either self or phenomenn:

16:40

kan gyen gyu zhi teh shi neh tor wah

deh yin go du teh shin ney doh toh

I think it is Shantideva's words, if you see the reality of one thing you see the reality of all existence. So although it is true, however it is customary tradition to talk because Buddha himself comes out saying in absolute truth itself as selflessness and selfless of self existence and less of phenomena existence so it is:

17:30

koh kah zak ah dag neh deh chu jin dang beh

So selflessness of self as person and selflessness of self as phenomena, so these are the two wisdom aspects of it. How does one gain the wisdom? Gaining, the true gaining of the wisdom is true analytical analyzing only. I mean really analyzing is the main key here, logical analyzing is the main key. There is no other way. If you keep on watching a zero, you get a zero. You're not going to get anything more than zero. So do not be confused by interesting presentations of watching and waiting and looking at the sky. So might as well mention that much, but honestly true wisdom is as logical analyzing that will give you, not just sitting and watching.

But if you don't sit and watch, if you keep on logically, logically analyzing, logically analyzing then sometimes it becomes meaningless. That's why analyzing and drawing a conclusion focusing:

19:34

shi neh rap du tim beh lam dong nim bu jam beh zhi jeh neh to beh

shi nez zah che

That's why focusing is important. That's why concentration becomes very prerequisite of wisdom. If you don't have concentration, the wisdom will not go, it's needed. Concentration alone won't do

20:09

shi neh lam do tor weh she dub zhi chi tsim jeh jen yun moh meh toh beh

shi neh lam do tor weh shi dub zhi chi tsim jeh jin yon moh meh dor beh

yeh loh puh dah chu beh she rap teh

yu meh zhi neh tal ju deh neh

tah teh ooh meh rig pa tson neh jeh

ton zhey mi dah tam je ji gey wah

zhi ney lam dor tor weh shes rap zhis

chi tsim jeh jin yon moh meh doh beh

yang goh

Lama Tsongkhapa said:

zhi ney lam dor tor weh shes rap zhis

Without concentration no matter how much analyzing, logical analyzing with how much you analyze, it will never be able to subdue. Even forget about eradication, even to subdue the negative emotions.

she dub zhi chi tsim jeh jen yun moh meh toh beh

yeh loh puh dah chu beh she rap teh

yu meh zhi neh tal ju deh neh

So you need the wisdom. Truly understanding what it is needed is very stable vehicle. The vehicle is the concentration. Like a horse, a very stable horse. The horseman on the horse alone can do nothing, you need a weapon. The weapon is the analyzing, it is the weapon.

yu meh zhi neh tal ju deh neh

tah teh ooh meh rig pa tson neh jeh

So what you need is the Madhyamika, the Middle Path sharp weapon you need it. The middle path sharp weapon. So if you don't have the weapon, you have a horse sit on the horse is just like sitting in the car. The car is not even running, keep on sitting there you're never going to get anywhere no matter how long you sit in the car. You're sitting in the car, it's not going to get anywhere. The car has to move. The moving aspect of the power aspects, you know this is the metaphor for having wisdom.

The wisdom is like, you know the horseman goes and fights and has to have weapons. If you don't have weapons, if you keep on sitting there you will become what you call it? A sitting duck. The others will come and hit you, but you'll still be sitting there, no matter. How ever you're getting hit, you keep on until you fall off. So that is what it is. So you need the weapon.

The weapon is nothing more than the wisdom of the middle path. The middle path of the madamikya, the central path, middle path, free of two extremes. The extreme of existentialistic, extreme of nihilistic, and that is why it's called the middle. Center, middle, balanced, whatever you like. Buddha chose to call it madamikya, central path.

So how are you going to be free from the extremes? How are you going to do it? So when this is the simply, why you have a weapon. The weapon, who are you going to fight? What is it your target? Why are your preparing so much? You have that very stable strong horse, you're picking up very sharp weapons, who are you going to be fighting? Who is your enemy?

Nothing. Nobody other than the big boss, I, Rimpoche, precious me or Ego or Queen B. Whoever, you know we have all those. So this is the one, I. Who is the 'I' am I supposed to be annihilating myself completely? Am I supposed to be eliminating me completely?

No. no. I am the fundamental basis of functioning, function, basis of my karma. I came from a previous life. I'm here, I'm going into the future and that I is normal ordinary usual I and that I is not the target of wisdom at all. It's not suspect. Then there's other than that normal ordinary I. So do I have two 'Is' within me? The normal ordinary I and I the target of wisdom, eliminating the target of wisdom

Sounds like there are two Is. I the ordinary I and I the target of the wisdom. It looks like two because we can see it, two, when we're talking here. You said one I-lessness and the other one we said that comes from ordinary I is not the target. So it sounds like there's two. So it appears to be two. We perceive sometimes two that big I Rimpoche the Queen B, the boss, it is actually, we appears to us and we perceive it and we accept it.

In reality that's truly not, truly. Don't think of absolute truth. In reality that I does not exist at all. So the wisdom does not negate something which is existing. What wisdom will negate is something not existing, but we perceive it is existing. That is what we've got to be negating. So the object of negation or the I that we negate is our perception of that big precious boss, which is not there. Which is not there, but we project it and we perceive it.

So the earlier teachers gave you the example of ropes and snake. Ropes and snake in a dark dingy place. When somebody throws a little rope it looks like a snake. So we look at it, we see it, we have to walk by. We saw the rope, we'd be afraid of going because we say, "There is a snake, Yes, there is a snake." So sometimes we're going to be afraid even to look at it, but you look a little bit, "Oh, it really looks like a snake" keep on looking, "Oh, it looks like it's moving so it is really a snake" So we're really scared and afraid of that snake. Sometimes you can't even walk, wait there until the snake goes away. The snake doesn't go away, we could be still waiting.

So what's happening in that moment? In our mind first we saw something that looks like a snake. In reality it is a rope, but then our mind sort of get this antenna that goes up and says "A snake, danger!" So we're worried about it. Then we look at it, we acknowledge "Yes, the snake" and then we believe that it is a snake; projection, perceiving trusting, believing. Then it becomes a snake for you. For the moment you can't even go, you will be afraid of it.

So in reality there's no snake, but we project it and we believe it. Just like that, snake looks like a rope, that dangerous ego the boss looks like me. The self plus these five skandhas together. The rope with a little different colors looks like a snake. Then our mind which labeled this as like a snake, we labeled this as the big boss. The self has to be protected under any circumstances, anything that comes on the way must be destroyed

Then the more you are convinced, the more you believe, the more you look and the wind blows, the rope moves, "Oh yes, the snake is moving" and get more and more convinced. Just like that we do. So this projected big guy within ourself is the object of negation. When you say selfless that's what we are talking about, that is the object of negation.

So how does it appear to us is the question. It appears to us as independent self-existing. Independent self-existing, nothing depends on anything. An independent self, solid existing that's what we see, that's what we perceive, that's what we look at and not only do we believe it, we absolutely trust that it is there. That this is, so we are absolutely convinced it is there. So it needs a lot of work to convince ourself, telling ourself it is not there.

so this: 35:25

taje ume rig pe so ne kye

The wonderful sharp weapon of the Middle Path or the center thing. What is it?

Basically, it is two important logics. One is called king of logic and whatever it is, you know the traditional teachings will say let's take a grain, whatever it is it is wheat, or barley or rice or peas or whatever zucchini or squash or whatever, take grain. Anyway, grain and look at the grain and say "Hey, what this grain is base, the base on which you are going to work it is the grain" now how are you going to work it?

It says well this grain is not a truly existing as we thought about it, but we don't say that. That is the underneath, the grain truly does not exist because it is dependant arising; part, parcel, terms, conditions, all right it's just come in. If any one of them are wrong grain doesn't exist. It is a true sign of grain by it's own nature. from it's own way as we thought it is there. It's not true, because it's totally dependant. You get it? Totally dependant on part, parcel, condition, timing. If one of them is missing, it's not there. It is a clear sign.

If we depend on a walking stick what does that tell us? When you have a walking stick in your hand, I have a walking stick in my hand what does that tell me? I cannot walk independently, because I have to depend on the walking stick. Otherwise why are you getting a walking stick? To hit at your head? No, so it goes to walk because I am dependant on the walking stick means cannot walk independently. When I am depending in terms of the conditions I cannot truly exist because it is combination of so many things

It is the same thing, glass. Glass of water it is dependant arising. There needs to be a glass, there needs to be water in it. If there is water and there is no glass it is water flowing on the table. If there is a glass and there is no water it is an empty glass. It is not a glass of water, clearly we can see.

It is matter that, taking a little more deeper and profound and finally looking at self 'Me' that I am protecting, that big one. Where is it? Somewhere inside me, it's not my skin, not the face, this is my face this is my nose, this is face, not this, something beyond that, somewhere inside, right? When you begin to look somewhere inside...

And then somewhere inside, so now I don't have much time, so I'll go like this within me. When I look I got five skandhas, right? Five skandhas, so it is when you look in there you have five skandhas there. So looks like in the combination of the five skandhas we have that big 'I' that's what we perceive. We don't have to really go much deeper, sort of, yeah it is the combination of all this skandhas together that is something existing solidly, right? That's what it is. That's what we perceive

So whatever we are perceiving that the picture, the projection whatever we perceive that as the first point:

42:18

kan jen nhe beh nih

Now here you get one important point, that point is recognizing the object of negation. What the object of negation is, the appearance of self within my five skandhas. Something solid that is coming out, recognizing that is the first of the four, is the first point of first point of of

kan jen nhe beh nih

Recognizing or realizing the object of negation. Now the second point, since we recognize that so you know that self lets say mixture of body and mind or something. Mixture of the body mind and it is not that I projected, but from it's own from it's own nature it is coming to me. That is called ego grasping. This is how ego grasping minds grasp the ego or the self grasping mind grasps the self. It is some kind of mixture of the body mind, somewhere where you know combined together. Something sort of coming out

So you got some idea, you heard. You're not absolutely clear right now. It is not going to be clear to you until you keep on thinking and analyzing more and more. Gradually you can really get understanding on that. So until that, you have to put on the efforts of thinking it more on that and you have to go the true how your mind perceived. This not just following by word or peoples talk or even the information from a book but your own true way of perceiving the self, in the midst of your own mind and body

That is the point number one, point number two should be :

46:20

kan gen gey geh nig

kan zen geh beh nig

Point number two will be: If it is, let's say, if it is there on the forms and mind on the five skandhas and six consciousnesses on those. If it's on that, then is it existing there as one along with the skandhas or does it separately exist? You get it? It is as one means one, means a mumbo-jumbled piece of all five skandhas and self. All mumbo jumbo on a little lump or separate?

If it's separate, then you take this out and this out and that out and you get to have it, the third one there, something like that. I think Pabonka gives an example in the Liberation in the Palm of Your Hand, if someone locks up a, what is it? Horse, elephant and, some three animals anyway in there. When you take the elephant out and you take the horse out and when you take the cow out and then you have to have a buffalo still left there saying "This is buffalo" but then you don't have it.

When you don't have it, it is a clear sign there is no buffalo in that room. So this is the idea. So if it's there it has to be either oneness with the skandhas or separately. You either be one or separate, you can't be both or can't be middle. I mean that is reality, even I mean if it's there it is there. I mean it can't be mumbo jumbo there, you know? I mean you can't say neither it's here nor it's there, and that is a joke. Neither exists nor not existing. If it exists it exists, if it doesn't exist it doesn't exist. If it exists you have to exist with all these five skandhas, either with oneness or separately. If it separately exists you take the five skandas out you still have to have I there, which is not there.

If it's one with the five skandhas, there are five of them, form sound smell and all these and when you have five and then if it's one which is it? Or is there five 'I' because if oneness with the, you know, form. Then, you know, one with the form, one with sound, one with the smell, one with the touch. So it's not there. Pretends to be there, presumed to be there, projected to be there and perceived to be there.

I told you when I was a kid and afraid of my teacher they would keep this pillow inside with this rope and stand there. I won't, I'm afraid to look and thinking it's still there, you know? In reality it is the pillow and the rope, so I perceived it's still there, just like that we do.

We perceive 'I' within there, so now we try to prove to ourself if it's in there then either has to be this, this, this, or there's another one, a third one, show me which one it is. So there is nothing to be shown, so then it has to be same as this.

If it's the same as this, then this one has five, so is there five of that 'I' too? Or what is it?

Or if it's one 'I' then all these five skandhas must be one, there's no five. It's one skandhas because there is one I. This is same as I so must be only one skandha. You are the special person who has only one skandha and is that you? Ok?

So these are the four most important points. Let me go, let me look back. Did I cover all four? Ok.

First, recognizing the object of negation that is one.

Point two is, if that I exists as I perceived, then it should be on the five skandhas. If it is so, is it oneness with the five skandhas or two separate or separate. You can't be in the middle that is point two.

Point three, if it's one, if it's one and then there must be five of these. Why? Because there are five skandhas, or one I. So there may not be five skandhas for you, you maybe have only one skandha.

Point four, yes it is separate there. If it is separate there then you take out all five skandhas and still you need to take out the sixth one called I. Where is it? Like Pabonka says , elephant out, horse out, buffalo out, where is the cow?

So by looking at these points, not with one, not separate it is you know it's no matter wherever you look I'm perceiving, but when whatever I'm perceiving if I keep on looking very carefully within me I can't find it. You just can't find it.

You have to realize you can't find it. It is true, you're not going to find it because it is not there. It is a delusion. A delusion that is projected and perceived and controlled. It is truly, it is on there, that's why you can't find it. So you have to satisfy, because I couldn't find anywhere. So you have to be convinced that it's not there.

It is hard to convince, especially if we lost our wallet. If you lost the wallet you're not going to accept it easily I've lost the wallet, you're going to think, it is right here, it is right here, it is in my bag in my pants pocket, in my coat pocket, in my shirt. So you keep on looking, looking, looking and still you're not going to find it. So you're still not going to accept it's not there. You're still going to say , it is here, it was here. It was here. Somewhere you convinced yourself it is still here and you drag your feet for a little while thinking it is there. Finally, finally, finally you can't see it anywhere. You can't take your skin out, so then you have to be accepting that it's gone, right?

When you lose your wallet, especially if you have a lot of money, and you'll be worried too, afraid too. Finally you have to be convinced that it is gone. So then you have to write a police report or whatever you have to do. So that's what you've got to do.

Just like that, when you are searching within your skandhas and among your mind body and oneness or separately or if it's one which one is it, there are two of them five of them, two, body and mind, five skandhas, what is it? And search, search, search. Does it end? No. It's not there. And if it's separately there take each one of them out. Throw the whole page out, one after another. When you read the news you keep on throwing the page out, so just like that page out. Will you still have something left here? Then it's left over, but when there's nothing left there's nothing left and that's it. Taking out there's nothing there

So it's is taking time for us to be convinced it's not there. So these are the two most important logical reasons, either the king of the logic or this or both four points

Finally, when you really realize it's really gone and then instead of saying "Who took it?" Who took it? Instead of saying who took it; it doesn't matter who took it, it's gone, right? So instead of saying who took it, and then not having, not there should be used as object of meditation. Then focus, it is gone, it is empty. It's like space, nothing, nothing blocks because it is empty. So this called:

60:34

nem che nam gyu teh buh teng dzin

So, which means, space-like meditation or no this [60:52, can't make this out] not little, what is it? Space like equipoise or something? Yeah

Audience: equipoise

GR: Echo?

Audience : equipoise e-q-u-i-p-o-i-s-e

GR: Equipoise, ok equipoise. It sounds much more, more, what do you call it? Attractive than just saying meditation, right? Space like. And that, when you're meditating on this and this is you are truly meditating selflessness and with convincing it is gone. Like truly realizing your wallet is gone, and then you feel it, sort of empty void. Feeling of that focal point and focusing and when that becomes a little weak go back to the analyzing again. And say, well decided to look once again is it definitely there? Where is it? You know, this time maybe you go to the doctors and maybe they cut a little skin out and see whether it's sill inside there or not. So anyway, that is how you bring the sharpness and maintain the sharpness on the empty point. When the sharpness is going weaker analyze again. Very simple.

So then we moved to not only a meditation, I'm sorry I have to say it the second time, the first time is analyzing on self, then the second time is analyzing on phenomena, whatever you are doing it doesn't matter, same thing same way

Then keep on focusing on that until you gain those physical and mental joy. The question you raise, how long do I have to meditate? The answer is physical and mental pleasure. You know you talked in the skit, shave your hair and put the hot towel on the top. So physical and mental joy brought together with this space like equipoise. Meditate combined together, when the physical and mental joy ads up on that and becomes very sharp that is called special seeing insight, vipasyana, insight, special seeing and this is true wisdom.

After that when you come out of that meditative state things function differently. Things function differently, you'll see things. You'll see the wall, you'll see the person you'll see everything, but you always have a second information within you: this is a movie, this is a true movie. This is a movie, and this is called:

65:27

che du juh beh dub buh

And that is the aftermath of illusion. Huh? Illusion like aftermath because you see it. You see its appearance and reality different. Get it?

Then what happens? Then the individual is trying to obtain initiation, enter in vajrayana. By obtaining initiation four initiations:

66:26

pah wah kan geh chu ju goh wah yeh ka sah

tan chen me sing tem beh truks

sah wah ye she du zing yem beh ying bah nye ying

lung gye yal sah

cho wah suh bah ling geh chu ju ye nam wah sey yung

tem pah ye she wah sung dan lu wah teh beh

toh doh dang leh tor don che beh shoz

So for initiations, base water initiation is purify. Purifying not negative emotions, purifying not negativities, purifying ordinary perception and ordinary acceptance as appeared accepting. It is now purifying here, do you see it? By now it's purifying because it's faulty. We don't know it's faulty until now, so that's why.

It is now faulty so we now know. So it's purifying that's why abishekah, all the water initiations water, water, washing, washing. It's a metaphor. A metaphor, but washing means when you have dirt on our physical body we go and wash. So likewise when you have a fault within us this is ordinary perception and perception as appears it has been accepted, it's now false. That's why we call it delusion, dualistic, all these words are because of that.

That's what you're washing first initiation:

68:28

pa way kan gye du yu koh yeh

tam eh neh jhe tu min

sah wah ye shes du zing

yem beh nying nah neh lung gey yu shos

So the second initiation is secret initiation. The secret initiation by tasting the nectar, don't ask me what nectar, ok. You want to know what nectar is? Huh? Amy doesn't want to know. You want to know Kevin? Oh you want to know. Ok, I'll say it Mr. Yak, the yak man, no not one-eyed yak, two-eyed yak who gives you yak milk. Two-eyed yak gives you yak milk

69:27

sah way ye shes du zing

yem beh nying nah neh lung gey yu seh che wah joz

By tasting the nectar the sound all sounds become the essence of energy.

69:51

sum beh ying je kah wey jug gyu ying yeh neh woz

seh zhu yu sam dem bra shoz

The third initiation, the wisdom initiation will give you the mind. Lift the mind to the level of clear light.

Fourth initiation:

70:11

che bu song ju tan loh moh tai beh

tah du dong lah ton du che bra shoz

The fourth initiation is the word initiation, word. Introduction to the total enlightenment.

che bu son ju tan loh moh tai beh

tah du dong lah ton du che bra shoz

By this introduction the true understanding of total enlightenment, we don't know total enlightenment until that level. We're talking about it, but that is where you get it. So after taking initiations, then the commitments that one has given and vows during the initiation not only have to be protected, but it have to be protected more than, more precious, more important than your own life.

Then what will you do? Development stage. Developing your own enlightened environment, inhabitance, life. Utilization of everything, that is the development stage.

The completion stage will be whatever you developed imaginary develop, you're making it complete. Make it real and make it totally complete, that is completion stage.

So basically that is how we go from ordinary not knowing anything in the spiritual field to total enlightenment. And then finally you say I may be able to obtain this, light and liquid coming from the Lama Buddha Shakymuni's mental physical body purifying negativities, all of them for me and all sentient beings. Purifying all completely, and I and all sentient beings obtain the stage of Lama Buddha Shakymuni and this is how we complete our path.

Then what do you say, last but least or something? Last but not least is Marpa. The great Marpa Lotsawah said:

73:54

nah nye geh neh chu lah tah pai lam den zhing

tar beh chel lah nye yeh rang lah rangz

So Marpa Lotsawa said, I showed you the path to the liberation. Liberation is not in somebody's hand, it is in your own hands. That's how I would like to end tonight.

And before I conclude, Kathy you have announcements? Lot. You have to sit, Kathy sit underneath this microphone and then you talk up. Have to shrink your body you know what Milarepa did? What Milarepa did? Milarepa shrunk his body either the body went smaller or the yak horn went bigger. So the Milarepa sits comfortably inside the yak horn and is singing, telling his disciple Rechungpa, "If you want shelter from the rainstorm, come inside the yak horn and there is a beautiful open space available here." That's what you need to do, Kathy. I didn't say sit on...

Kathy: I'll work on it Rimpoche. All right, let's see. Rimpoche, tomorrow what time do we start then about 9:30, as you were saying earlier?

GR: Yeah, whatever because you know they have the 9:00 up to 9:00 is breakfast, right? People will prolong until about 9:30 or so, so then I mean you will hear the gong.

Kathy: Ring the bell at maybe about 9:30. All right. Just to remind you the teacher offering envelopes that we've been placing in the glass jar out there if you haven't had a chance to take care of that please do so soon. We'll be making that offering to Rimpoche tomorrow morning on a big open tray with all the envelopes there. Let's see. Don't forget to fill out your retreat evaluation sheets, give on feedback on how the week went and you're thoughts around that so some of you have turned them in to some of your discussion groups facilitators and otherwise just feel free to turn them in at the main table out there in the front and we'll collect them.

So some details for you, for tomorrow, don't forget to give back your room key and your lanyards and you can leave that out front on the registration table. We need to leave here tomorrow by 3:00. They've told us the way to leave the rooms is you just strip your beds and put your towels and sheets on the floor in your room and they'll come pick them up there. Those of you who have borrowed any fans from Jewel Heart, please return those to the lobby as well. And that's it in that respect.

Let's see. We need help again for Geoff and Uujen-lha for loading the truck tomorrow. We are offering yoga tomorrow morning at 7:00 AM over at Kellogg with Kate, again. And I think that's about it Rimpoche, other than, do you think that it's too late to do the volunteer.....

GR: Well, I don't think it's too late to do. It's not even 12:00 yet so it's just 11:00 and so one thing I, you know one thing I'd like to say is I mean it has been so wonderful, everybody is so kind and everybody did everything really thank you so much for everybody. The organizers, participants, volunteers, every worker, people who were doing everything, everything and like today the raffle was so wonderful it was done very well thank you so much for I think they thanked everybody else but didn't thank Fran. Year after year so thank you so much.

Also this sort of couldn't tell at the moment know when this anonymous money donation and when she got that she gave it to me for Jewel Heart so it is the money has come to Jewel Heart. .

And then the skit was absolutely beautiful. Always, great, especially when you have this the naughty girl or whatever that is it is funny. I mean everything is great and everybody for everybody thank you. Especially thanks for the Rochelle, Jim, and everybody else, Amy and Mr. Yak, for that beautiful Indian dance I thought your pants were going to fall down at that time. But he was nice, holding the pants up because they're going. Actually it's all falling down, right? Huh? Because you know he was first jumping with the two hands going, suddenly he has one holding pants. It was very funny and very nice, thank you for everybody.

And then a few volunteers names that we have to thank and it's a long list and as I told you I don't read English. Kathy and Hartmut one by one going to read it or what? You said that you have microphone there so why you have to get up? But then you have to find what one, two, one microphone pull this way pull that way so why don't you say take it and they're going to read on my behalf because I don't read English.

Kathy: Well, to begin with I'm sorry to keep you to listen to each and every name and there will be names that we'll miss and I apologize for that but the overall thank you has to do with basically everybody here who had made the difference of what this retreat is and we're very grateful and you'll soon see when you hear four pages of typed names for what it took to get this all together and naturally of course Rimpoche tomorrow we'll be thanking you but at the top of the list is your name.

GR: Oh but, please read the list.

[I am just guessing at spelling of people's names below...]

Kathy: Umze, Colleen Rutherford and thank you Jamyang and then the choir that completely is, maybe we'll clap at the end. It'll be a long night. And the entire choir along the way there and then the help with all ritual and the setup of the altar and the fire puja and all of that Sonam Dhargye, Hartmut Sagolla, Gloria Belargen, Carla Corazol, Ed Howlett, Uujen Salong, Birgit Roller, Jamyang Setun, Jenna Diamond, and then with Tara, Amy and Dawn thank you, Amy Hertz and Dawn Weignet, and then I guess we could say the analytical summaries and people who helped with question and answer Hartmut and Brenda and Ann and Mark McGill and Supa and Matthew and you want to go from there? Take a turn?

Hartmut: Yeah, So Workshops and presentations, Kathleen Ivanoff, Rochelle Winter, Ben Shapiro, Helen Weingaden, Jim Winter, and Peter VonWright for the Tibet movie, and other activities, yoga, Cindy Lee, and Dimitri Eherlich for kung fu and Fran Periello and Dan Welch and the runners Kate O'connell for yoga as well. Discussion group facilitators, coordinator Suzie Kirschner and David Bollington, and then group leaders, Padme Ball, David Bolito, John Vasinau, Vicki Cahill, Ruth Friend, Kara Moore, Shelian Kahlhani, Greg Holden, Vivan Hartman and Susan Kirschner.

Kathy: And then with the children's programs which the councilors were just Mena Camo and Lindsay Schelera and then we had people who helped present to the children which was Birgit Roller, Heather Mooney, Helen Weingarten, Jill Newarth, Vivian Hartman, Greg Holdman, Oops, what did I say? Oh, Howlett, I'm sorry. Jill Howlett, Greg Holden, Christy Burns, Suzanne Moran, Sarah Rolsten, Robin Olsen, Janet Bourgen, Whitney Begaman, Jane Robinson, Arian Dewey, Christen Lambert, Vicky Cahill and then in the not yet ready for enlightenment players, those bodies you saw on all other incarnations, Amy Hertz, Jim Winter, Glen Powers, Tony King, Colleen Rutherford, Jess Williard, Rose Jasso, Billy Bussineau, Steve Lowe, Cara Moore, Kevin O'leary, Sean Ike, Janet Diamond, Hartmut Sagolla, and Rochelle Winters as the director, yes sorry I didn't read the top line.

Hartmut: Ok, Artists at the art show organizers are Sarah Ralson and Vivian Hartman and people who showed their work was Helen Weingarten, Sarah Ralson, Vivian Hartman, Frederica Foster, Ayana Emerson, Eric Kneeling, Lyla Fujara, Vivian Melvacki, from of Netherlands Peter Monroy, and Jonas and Didier and Molly Glenton Oh that's...

Kathy: Some of these are added notes.

Hartmut: Movies, Ray Paul, then comes Jazz, karaoke, AV and that's Jonas, 86:45 [no idea] and Bobbie Glenton and music, Bobbie Glenton, Rose Jasso, Jazz, Kevin, Jonas, Sheilan, and then Steve Lowe, Sean Ike and Supa

Kathy: A lot of entertainment

GR: For in the 87:03 [can't make it out] They're ready to come, but they couldn't make it.

Kathy: That's true.

GR: Because we're going to go now to be to ....[can't hear, someone else talking too]

Kathy: and then with packing the store ahead of time we had Ed Howlett and Hartmut Sagolla and Uujen Sulong, people helped stuff the packets for your registration documents which was done before hand with Whitney Begeman and Helen Weingarten and with transportation Peter Arnesen pretty much managed that and his, the drivers he was able to have for that was Ann Yentis, Daniel Welch, Paul Kapling, Cindy Rigger, Richard Nowak, Tony King, and Janet Bourgin

Hartmut: Ok, loading the trucks coming here and it was Tony King, Glen Powers as driver, Geoff Lutz, Uujen Sulong, Jess Williard, Heather Mooney, Karl Richardson and myself. Unloading trucks, setting up in Albion on Saturday, Glen Powers, Geoff Lutz, Uujen Sulong, Jess Williard, and Debbie, Carol Shuford

Kathy: That's the end, ok. and hopefully a lot more people from here and then the rest goes on to the Jewelettes and the raffle.

Hartmut: I want to also mention Ed Howlett here did an amazing job of hanging up all those thangkas.

Kathy: Yes, he was in the first section, under ritual and setup. I've got Jay here too. Do you want to do the Jewelettes and the raffle or no? I had wrote it so you. Ok the Jewelettes grew and grew and grew at the very last so I have a little list but as you saw the harem just kept increasing so of course there's Greg Layboh, dear Bali Greg, and Brenda Rosen, Rochelle Winter, Gloria Bellageran, Genieve Wilson, Matthew Krickpa, Amy Adams, Fran Perillo, Carol Shuford, Cara Moore, Kate O'connell, Sarah Ralson, I know David Beletho was a runner, he was almost one of our Jewlettes and many more I can't even name them all.

Hartmut: We go to registration, right? That was Cindy Rekha and Debbie Burr for the beginning of it and Birgit Roller most of the time.

Kathy: Would you like to applaud Birgit's work she really....

Hartmut: Birgit stepped in for Debbie at the last minute.

GR: Thank you. [whispers] flowers

Kathy: Oh, and flowers was it was under the altar with Gloria Bellageron she was mentioned, as well as the other rituals, we did that earlier with that's where Ed was mentioned.

GR: Thank you.

Kathy: All right. Special attention helpers, we had a wonerful crew of people who tended helped to tend to each other where we were in need. Ed and Jill were very helpful in that category and Cindy Rigger helped with organizing other people who graciously signed up and were wonderful support we would like to name those that we're aware of which is Jenna Wonder, Janet Bourgain, Miriam Sullivan, Colleen Rutherford, Ken Manwrought, Sally and Herb Boyer, and many, many more.

Hartmut: Cleaning the space on a daily basis here in this room was organized by Christy McFall and Kathleen McFall and people who helped were Sally and Herb Boyer, Ann Warren, Kate O'Connell, Bobbie Glenton, Janet Burger, Christine Wright, Whitney Begemen, Paul Kapling.

Kathy: Which they did against all odds with scheduling so it's...

Hartmut: Yes it had to be re-scheduled and out of here at the time when they're supposed to do it and in later and in and out, but they did a great job under the circumstances.

Kathy: And we'd like to thank in advance Mara and Sandy who's planned to meat everybody over at Jewel Heart to unload the cart and the truck and set up as well as Heather Mooney and Whitney Begeman, Paul Kapling and Jess Meno Kemo from the child care as well as Uujen-lha and Uujen-lha with all of his store staff and every body who has helped him I don't have the names on that but for running the store so beautifully for us throughout the week so that our needs of books and ritual items and so on and so forth and the silent auction, offering that wonderful opportunity and then just generally I'd like to thank all of the sangha council. The sangha council executive committes and members particularly those who helped with getting the retreat together and the board members who had their meeting this week setting they had a meeting before we began and they came and made special efforts some of them couldn't stay the whole time and finally Harmut if you want to go to the last page with the transcribers.

Hartmut: Oh yes, people who agreed to transcribe everything that Rimpoche said in this retreat except the things he said we shouldn't transcribe. Are Janet Bourgoin, Beth Locke, Sarah Wilkinson all the way from California, Christine Brennan, Greg Holden and Colleen Rutherford.

Kathy: So thank you to everybody and thank you.

GR: Well, special thanks as we all say to Kathy, Hartmut, and everybody else who did a lot of work behind the scenes. Amy, Amy Adams.

And above all, all of you. If you people don't come here we won't have a retreat so a real true thank you to all of you so I guess we have said thank you enough now so better do the conclusion we can get some sleep so what we're going to do is again emphasize that I mean we do the mandala offering followed by lam rim dedication that is the longer lam rim dedication not the shorter lam rim dedication. What page number is it? Huh? 119 and what we're going to do is 94:23 [?] dedication followed by the mandala offering so now what I'm going to say here is it is very fortunate even myself also to be able to make this very, very short way. Very, very appropriate very simple way going through and very fortunate and for me too and whatever we have taught as I said earlier don't leave as information, see how much you can internalize and live your life according to this:

[After this is about 8min of dedication I did not copy out of blue book as mentioned]