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20070902GRAAWSW5

They open with Rimpoche’’s Long Life Prayers and continue with maybe with the protector prayers

Begin at 002011

Rimpoche discusses his early training

Rimpoche: Ought to continue where we stopped earlier I think it is Tur bah chung lah....

In this Tibetan version what you printed is that Tibetan is missing a word called Tog bah...002042 it only says Pung che bah....it is a word Tog bah two words are missing Rah tah...that is missing there can you mark it thank you so that’’s corrected okay so the English who going to read it Mark go ahead

Mark: though my learning is feeble I guess wildly about everything as my scriptural knowledge is scant I engender wrong views about everything.

Rimpoche: you know during the time of learning you don’’t study you don’’t study you spend your time fooling around and that is what we did, I did during the time you know everything and the fooling around almost everything in the monastery very well disciplined everything but within that well disciplined you find you know how to fool around (the audience laughs) there is no problem about it even though you memorize so much and they will force you to recite and you recite and you fall asleep and within the sleep you recite so when they recognize they make you stand while standing you recite you know how to fall asleep and then they put you on the window like a three-story building so you stand on the window and still fall asleep toward that so you know how to this is how we wasted our time as far as I am concerned so what ever little that I studied it is because of the push and the force from the teachers and from the parents and the attendants you know they will push you and you study if you don’’t study they pinch you they beat you do everything and that’’s what they’’re talking about and that’’s that Tur bah chun lah....

so what ever you really studied is very little so what happened is you know so you haven’’t done anything you haven’’t studied anything about like interdependent system or four logical reasons this is not four logical point what we are talking about it because like the Nagarjuna’’s Dala my ee....

either grown from the self not grown from the others and neither you have grown from both neither you have grown from the causeless so that is the four logical pillars establishing or there’’s another thing is called if you exist you should exist with oneness and two-ness separate and all that and all of those could have studied very carefully no nothing I didn’’t get any established and by the time when you have to teach and then you have to read every book possible and then probably you think it is and about to say it so that the and that is what this one is saying Tur jeh chun mah.....

so everything has to be you know because you’’re learning is very little limited so everything you have to be you make to the best of my knowledge they have to go to the best of my knowledge which is legally in the United States is okay but in this spiritual field in Tibetan Buddhism to the best of my knowledge is pathetic statement honestly it’’s a very pathetic statement so meaning you know nothing so you are guessing everything so that is what this one means Lung jeh chung mah...

because you don’’t have much resource to quote so everybody else saying you become very skeptical and think oh that’’s not right and that is what they’’re talking about Pun jah tog bah... that you do not have to repeat Cha bah con beh.....

Mark: habituated to anger attachment and anger I insult all those who oppose me habituated to envy I slander and denigrate others

Rimpoche: right so that’’s what normally a lot of people do and then the next will be Long nyee mah jeh....

Mark: failing to study I have forsaken the vast scholarly disciplines failing to rely upon teachers I defame the Scriptures

Rimpoche: and then the next will be Den nu may chah....

Mark: instead of teaching the discourses I expound lies of my own invention failing to cultivate pure perceptions I utter insults and threats 002624

Rimpoche: (Rimpoche laughs) Cher me lay lah....

Mark: refusing to condemn deeds that are contrary to Dharma I level various criticism against all well spoken words

Rimpoche: Whad sen ne lah...

Mark: failing to regard signs of disgrace as a source of shame perversely I hold what are signs of honor as a source of shame.

Rimpoche: so this is what I do instead of failing being a monk and losing the vow and failing at being a monk and somehow I saw a couple of publications they said he chose to be layperson not what he chose he failed to be monk (Rimpoche laughs) that is this one (Rimpoche laughs more) that’’s what it is now where did I go Uh I am lost Whad tzen ne lah.....

Don’’t be embarrassed about what you are

so whatever you have to be embarrassed and you don’’t consider that a source of embarrassment but then why you don’’t have to be embarrassed so you have to hide and people do that sometimes you know why sometimes people do that people do that sometimes when your practice spiritual practice or Buddhism or whatever and then you feel embarrassed and have to hide it make sure that nobody will know about it but that’’s nothing to be ashamed of to be Buddhist or to be whatever you are to be whatever you are whatever you are you are so if you are very conservative Christian you’’re very conservative Christian nothing to be hide if you are strong Jew you are strong Jew so what’’s wrong with that nothing to be hide it is not a subject of shame if you’’re a Buddhist or Hindu or something you are Buddhist or Hindu so what’’s wrong with it so why you have to hide unless it’’s some you’’re a member of some kind of what you call those let me say KKK or something 002904

and then you may probably have to hide other than that (Rimpoche laughs) or you know one of those some religions group cult groups yes some cult groups then you have to be ashamed and so some of them not ashamed of it they be proud of being KKK members or you know and they should be embarrassed but instead of that they been proud of being and this is what this one is talking about so Moh zen ne lah.... (Rimpoche laughs) okay the next one

Mark: failing to pursue any suitable deeds I perform instead all that is inappropriate (Rimpoche laughs)

Rimpoche: I think this is conclusion of all those talks concluded here so in short in short what you need to do is in order to obtain liberation or total enlightenment you need to do and which you do nothing but everything which you should not be doing to serve the ego grasping as well as self cherishing so you do all this and so up to here they explain all the faults of ego grasping and agent of that self cherishing and now the next one should say where did it go this is my fault I started picking up this and then I lost better leave it here and use this ruler to mark where I am Chen nah.....and then goes Em mah tah den okay so maybe you should go Em mah dah den goh.... two words

Mark: powerful one you who possess the bliss gones dharmakaya and destroy the demon of egoistic view

Rimpoche: powerful what did you say

Mark: powerful one you who possess the bliss gones dharmakaya

Rimpoche: Oh bliss gones dharmakaya.... Bliss what

Mark: Bliss gones

Rimpoche: what does that mean

Hartmut Gone to bliss...

Audience: Sugata... Deh shay

Rimpoche: Deh shay alright what does that mean anyway gone means what

Audience: Bliss gone away gone beyond

Rimpoche:Oh gone beyond Deh Shay gone okay anyway this one is referring to the great wrathful Yamentaka your body mind speech qualities are extremely important and great Dah den gom boh....

Ego Grasping

it is referring to self cherishing no Dah den gom bo is the ego grasping one and you could destroy the ego grasping completely and the reasons why you should because self cherishing is produced by ego grasping ego grasping and self cherishing is a demon within the individual I don’’t have much time Kew ban yun..... Tathangata gone beyond right gone beyond is referring to Buddha Buddha this time is Buddha Yamentaka Buddha Yamantaka referring to the Buddha Yamentaka why it is called Buddha Yamantaka Gyu bah yern deh what does gone beyond mean three reasons cause cause of development and the obstacles that you have cleared and the quality so because of these three reasons Tathangata means quality of total enlightenment is you remember normally we talk about a Sangeh 003514

Sangeh who cleared all obstacles that including delusional and imprint of delusional Geh... means developed total knowledge and add up one more total knowledge does not become knowledge knowledge become quality because of that reason it is Tathangata because of that reason it is Day shick.. Because of that reason it is Buddha and that’’s how referred to Buddha Yamantaka now To doe chez... powerful and that such a powerful Yamentaka is nothing but bliss void combination bliss void combination of wisdom which is completely free of ego grasping completely free of ego grasping and that’’s why it’’s referred as powerful and the best that is this word particularly this word Ama dah den... the next is Dha meh shee doe...

Mark: Oh wielder of club the weapon of no self wisdom twirl it over your head three times without hesitation003704

Rimpoche: okay so here Dah mey ye shee.... and that is what you say wisdom what

Mark: no self wisdom

Rimpoche: no self wisdom okay no self wisdom no self self destroyed most self-destruction was done by the wisdom that selfless wisdom that recognize selflessness and this referring to to the common with the Mahayana this is Sutrayana and et cetera that that Dah Meh that selfless is referring to this when they refer to the wisdom they particularly referring to the wisdom that is bliss void combination nature and that is the Deh don ney.... the ultimate Buddha level of that wisdom which is inseparable that of bliss and void and so which is again that wisdom destroyed self cherishing completely destroyed which in the form of Yupe doh.... the hammer or what what is the.....

Mark: the club

Rimpoche: club okay club not a hammer club I don’’t know which hits harder club or hammer I’’m not sure anyway so so probably Tet sun leh bah..... says turnaround three times or something right

Mark: twirl it over your head three times

Rimpoche: okay so again the question is why three three because number one the ego grasping number two agent of that grown out of ego grasping self cherishing number three from both we have borne the physical skandhas out of that so all three should be destroyed that’’s why Lan some leh lah... first one second one third one the result that cause that cause so that’’s how why three Nam dub.... right not only you destroy it by three times of whatever and also that also very fearful way the next verse Nam dub cheb.... and such a club is also not carrying by anybody else but a very fearful person who had the fears of the fangs are sticking and the legs are trampling dancing and within that fearful gesture destroy this self cherishing Ning jih... the next verse is

Mark: with your great ferocity obliterate this enemy with your great wisdom dismantle this false conception with your great compassion protect me from my karma

Rimpoche: oh they made it into three things here in the Tibetan it is two

Mark: help destroy this ego once and for all

Rimpoche: okay so great compassion Nee jih.... so saying and this is your great compassion should protect I and all sentient beings from self cherishing and the negative karma that grown out of self cherishing fears that we encounter because of those negative karma so please protect us from those because of your compassion but definitely destroy this this is the ego grasping this is the real enemy without any doubt it totally destroy request totally destroy Qwora bah....

Mark: whatever suffering exists for the beings in cyclic existence pile it all decisively upon this self grasping

Rimpoche: so you understand whatever the sufferings that we are possible to experience in samsara all of them giving on this pour them on top of this enemy and Ka long.... the next one

Mark: where ever the poisons of five afflictions are found heap them decisively upon that which shares the same nature.

Rimpoche: two points the five poisons the attachment hatred and anger jealousy and all that negative emotions are the five poisons referring to and then heap them on what some type

Mark: heap them decisively upon that which shares the same nature

Rimpoche: which shares the same nature referring to the enlightened and non-enlightened does not share the same nature the non-enlightened beings are same nature enlightened beings are same nature it is sort of two separate categories so same the reason why they say same nature Teh ten ren yeh neebah.... next four lines

Mark: though having thus recognized the root of all evil through critical reasoning and beyond any doubt if I continue to abet it and act in its defense then destroy the very person the grasper himself

Rimpoche: so means you know if you still protecting the self cherishing then this one must be the self cherishing if you are still protecting your ego grasping you are must be the ego grasping itself so therefore so who ever is protecting what that should also be destroyed that’’s what they’’re talking about then what is next Tet tera leh.... isn’’t it I’’m lost here (they take a moment to discuss) Oh la tah vah.... next two words

Mark: now I will banish all the blames on to one source and to all beings I will contemplate their great kindness

Rimpoche: okay Qui wah yo no.... so now every blames and you know where it belongs no one else this except this self cherishing self cherishing and then no one else you can blame Ki wah yon... so everybody is everything else been very kind there are a lot of reasons why you can’’t and even the life is we have obtained precious life we have obtained because of living beings we could meditate compassion because of living beings we could learn and practice because of the kindness of the people there are countless reasons Sheng ji.... next one two lines004835

Mark: I will take into myself the undesirable qualities of others and dedicate my virtuous roots for the benefit of all beings

Tong len

Rimpoche: so because of you know kindness of the people so much so every undesirable things whatever other people may be having I will take within me what ever is good about you positiveness I have I give it to the others so you have to meditate give and take Tong len here what you give is the good ones what you take is the bad ones but what we do our Tong len especially Americans Tong len is the good ones taking and bad ones giving out (audience laughs) so this is what American Tong len is right 21st century American Tong len or maybe it was hopefully it was twentieth century these teachers and taught they know a little bit about Tong len not so much so they did that so lets hope 21st century Tong len will be take the bad ones give the good ones okay Tah ton.... four lines

Mark: thus as I take on myself all negative deeds of others committed through their three doors throughout all three times so like a peacock that has colorful feathers because of poison may the afflictions be transformed into factors of enlightenment

Rimpoche: these are simple 005041

Rimpoche: by doing this by taking the sufferings in and we adjust that adjust this and change it into not as a poison not as a terrible negativities transform that within ourselves become help of obtaining total enlightenment just like a peacock has the capacity to take the poison and that poison is a nutrition become those feather business whatever that attractive feathers that people could exhibit is the result of that so I may be able to perform same thing so probably we be wondering if I take all this horrible things what am I going to do with this it may become cancer here or may become this or that you know will be our thoughts are such it will get that it may give me headache or it may give me a disease or may do this and that all kinds of thoughts we are going to get in so this is what it’’s telling you and just like a peacock adjust right now do we have that capacity no we don’’t we don’’t have the capacity so so when you take it also take it Lem beh koor ...

remember in those normal seven verses or eight verses or somewhere when you’’re taking it you’’re taking it your own future sufferings the sufferings that you are bound to encounter in the evening taking in the morning tomorrow is your own suffering next year’’s next live’’s in that way that way when the mind is trained then you take your spouse’’s and the family’’s loved ones so and forth and then the fellow citizens and that fellow human beings and so and forth in that manner and it will take it that is how you train but over here it said take everything now but the Lem beh qwo rim..... don’’t forget the procedure of taking is taking your own suffering which is much easier than others so that is how it works now similarly Tah kay kay...005320.

Mark: as I offer my roots of virtue to sentient beings like the crow that has consumed poison and is cured by its antidote may I hold the lifeline of liberation of all beings and swiftly attain Buddhahood of one gone to bliss

Peacock and poison

Rimpoche: so by giving my virtues you know you remember there was a peacock and a crow remember a peacock eats the poison can digest the crow thought I do the same thing and I can do become like a peacock so poor crow gets sick and possibly to die now the peacock gives that capacity of transforming so we are doing it by giving the virtues to the others so the others may be healed this is what simple dedication Nam jey dah dah.... so this is a simple dedication.

Mark: until all who have been my parents and I have obtained full Enlightenment in the Akaneeshdah realm as we wander through the six realms due to our karma may we all hold each other in our hearts.

Rimpoche: so now this is sort of dedicating for having good feelings for everybody Dis en do ach....

Mark: during that period even for the sake of only a single being may I immerse myself in the three lower realms and without compromising the conduct of the great bodhisattva may I relieve the sufferings of the lower realms005540

Rimpoche: Uh remember that in the Lama Chopa Sem jay rih dih chay.... the perfection of the enthusiasm so even for the sake of all sentient beings even you have to remain in hundreds of eons in the burning hell realms without any Ning jah may.... because of the compassion you have no hesitation and sadness and this is very similar to that how you transformed this how you transformed this Tay mah dah dah..... the next

Mark: at that very instant may the guardians of hells relate to me as their spiritual teacher and may their weapons turn into a cascade of flowers and free of harm may peace and happiness prevail

Rimpoche: Nay song bye ong....

Mark: May the beings of the lower realms too obtain clairvoyance and mantra and may they attain human or celestial birth and generate the awakening mind may they repay my kindness through spiritual practice and may they take me as their teacher and rely upon me

Rimpoche: Tay sah tor.....

Mark: At this time too may all the beings of the higher realms meditate thoroughly on no self just like me and without conceptually opposing existence to pacification may they meditate on their perfect equanimity may they recognize their self identity as perfect equanimity.

Rimpoche:Nyem bah nay dor....

Mark: If I do this the enemy will be vanquished if I do this false conceptions will be vanquished I will meditate on the non-conceptual wisdom of no self so why would I not attain the causes and effects of Buddha’’s form body.

Rimpoche: so maybe there is a little explanation of the different emptiness between the mind only viewpoint and what is (?) called? Prasangkika Prasangkika viewpoints they may be slightly different here because that wording but that may be too detailed so the next is Kye ah tah dah...

Okay one word Kye ah tah dah...005923

Mark: Listen all of this is but dependent origination

Rimpoche: that’’s it so what are we talking about here everything that we explained ego grasping self cherishing what egp holds as its focal point self all of them are just dependent arise it is just a reason because of a cause condition just become right so saying this is interdependent existence interdependent existence just exists because terms and conditions just right it is interdependent existence interdependent in nature of existing is the reality of emptiness emptiness is not just empty it is interdependent existence and that’’s why this word said Ky yah hey you people they are all just dependent arise that’’s what it meant the next word is Dem day dur bah....

Mark: Dependent and empty they are devoid of self subsistence

Rimpoche: that’’s right interdependent or dependent arising is devoid of self existence because it is dependent right you dependently existing so if I have to depend on someone to hold me to get up which means I cannot get up by myself so self standing is devoid because you can only stand because of help and conditions likewise if you are existing in (term?) and just dependent arise it tells us the message behind is it is dependently existing which means none of independent existing there sort of if it is naturally existing then it should be independently existing because it’’s nature itself should be existing so don’’t depend on anything so our existence is a dependent existence not a naturally existence which means emptiness next is Per duru sur..... probably that’’s what right Pur duru sur....

Mark: Changing from one form into another they are like apparitions.

Rimpoche: it is apparitions what is apparitions

Mark: apparitions like insubstantial ghosts projections a mirage

Rimpoche: okay the word here is 010338

Rimpoche Para guru sura guru.... it is sort of can go here there and it is Pur guru tsu guru.... it is interchangeable it can go here or there you know I mean there’’s nothing certainty here it is a sort of changeable not only it is changeable even we look in this space in front of us outside and when it’’s very clouded very cloud covered 010423

we can say oh the weather is bad it is so clouded but then suddenly the cloud can go and so then you say that oh that weather the space is very clean and clear and it is wonderful the nature of the space whether it is overcast or the nature of the space which is totally cleared doesn’’t change it changed because there is a cloud when the cloud goes away it becomes same thing so it is all in that manner better go Gah meesh sha.....

Mark: like a fire ring seen in a rotating torch they are mere illusion

Rimpoche: when you are looking at the fire that burning when did you appear you were not there and now you are there (audience laughs) I mean when you’’re looking at the fire and it looks like the fire is continuing continuously burning however the fire of minute to minute you know five p.m. 27 after five p.m. fire is not the fire of 28 minutes five p.m. although it seems to be one thing to us but in reality it changes every minute to minute every time to time it is not only time like this but every second to second it changes and that is what they’’re talking about gey mee shen to.... no Too shee shen doh....

Mark: like the Plantain tree life force has no inner core

Rimpoche: and they are sort of easy to know right Bo ah shin doh.....

Mark: like a bubble life has no inner core

Rimpoche: Koon nah shen doe....

Mark: like a mist it dissipates when one bends down to look

Rimpoche: so when you look in the morning when it looks like when you have those what is called now mist right and looks like this it’’s so foggy so much and suddenly it is gone Migd gue shen do....

Mark: like a mirage it is beguiling from a distance

Rimpoche: Mey loh soo....

Mark: like of reflection in a mirror it appears tangible and real

Rimpoche:Din dah nah....

Mark: like a fog it appears as if it is here to stay

Rimpoche: right and early morning if you look in this mountains and the fog sits there you know you sometimes you see the peak of the mountain here fog as though it is a beautiful sort of thing across the mountains you can see it looks like it is there and then it’’s gone so that’’s what they’’re talking Din dah na..

Mark: this butcher and enemy ego too is just the same though ostensibly it appears to exist it never does

Rimpoche: just like we talked earlier our enemy the ego grasping and its agent self cherishing and it is object focal point of object of self all of them looks like it’’s there looks like it is true looks like it is real but it is not there never been true never existent Den den dah.. The next word Den den dah

Mark: though seemingly real nowhere is it really

Rimpoche:Nung nah dah....

Mark: though appearing it is beyond reafication and refutation

Rimpoche: what does that mean

Mark: means it can’’t be substantiated and it can’’t be refuted

Rimpoche:La nong nah... looks like it looks like it the self cherishing or the self itself standing there but what is perceiving the self standing self itself is wrong mind wrong perception so in reality when you really go down never existed before and it will never exist it is just not there Tell lah lej...

Mark: so how can there be a wheel of karma? 011040

Rimpoche: so therefore that self cherishing and self cherishing itself it does not exist self itself self grasping itself does not exist you are grasping but it is not existing whatever you are grasping when it is not there how can there be cause and the result how can there be everything because it’’s just not there that is exactly what it is Tel lah lej..... so now up to here Del lah lej.... up to here it is saying no no no it’’s explaining the absolute true nature but then then you know remember the emptiness is such in absolute reality nothing really existing however relatively everything functions so up to here that explains no no no existing now comes in relatively then goes Dih nah tay dah....okay

Mark: okay so I will back up

Rimpoche:four lines yes

Mark: yes I will back up one so how can there be a wheel of Karma it is thus though they are devoid of intrinsic existence just as the moon’’s reflection appears in a cup of water karma and its effects appear as diverse falsehoods

Rimpoche: that’’s it so how it is existing the way and how it is Dee nee..... so there is no truly existing anything it is not there however this self grasping self cause and conditions result all of them are just like when there is a clean clear water and there is a moon in the air moon in the sky and no clouds you have a clean clear water whether it is a lake or whether it is a small little what you call it puddle or even a cup of water and whatever it is when these two get-together the reflection of the moon does exist in the glass in the puddle in the lake in everywhere that existing of the reflection is dependent arise because of the conditions such as some moonshine and there is reflection capability when these two join together then you have a reflection that is what this one talking Len den..... 011522

Blocking Karma

Rimpoche: oh one minute I’’m not finished yet yes similarly negative karmic causes negative result positive karma cause positive result etc. we talk about karma and its consequences of joy and suffering all of them it is an absolute truth it doesn’’t exist however relatively it does exist and no one can stop that because when there is conditions right the water clear water the moon reflection will come no one can stop unless you block the condition when you block the condition condition is altered when the condition is altered the reflection goes that is how we exist can you see it how we exist it is the condition is right and so we exist if you can block the condition you cease to be exist suffering is the same thing suffering is we are experiencing because conditions are right if you can block the condition if you block the moonshine on the glass the condition altered when the condition altered no longer moon in the glass exactly same way when you can alter the condition then it ceased to be and then you may raise question well isn’’t that karma can I change karma isn’’t that karma is definite all of them will come up however when the conditions altered karma is also dependent arise you didn’’t change karma you exhausted the karma moved and a new karmic takes place and that is how changes come and that shows you it is not absolutely staticly independently existing if that’’s so you cannot alter anything you cannot alter anything so this is how one should see it is likewise Mila ah mue doe... isn’’t that next Mila ah mue doe... right Mila mue doe..... four lines

Mark: when the fire at the end of the universe blazes in a dream I feel terrified by its heat though it has no intrinsic reality likewise although hell realms and their likes have no intrinsic reality out of trepidation for being smelted burnt and so on I forsake evil.011834

Rimpoche: so if you dream at night the whole universe is burning and you are caught in the middle of huge fire in a mountain or something in a place and you are really caught in there and you are sufferng you are suffering you are burning you are screaming and all this and in reality somehow who is not sleeping looking at you and that one sees truly that you are not burning you are not there is no fire you’’re not burning however you yourself experiencing that burning and you’’re sweating and sometimes even scream and you wake up and at that level that burning in the dream and that suffering in the dream is reality for you and this is more true to a people who have what we call it mental problem mental problem what we call it mental problem people suffering from mentally and they think the whole thing is going on you know the whole world is burning and you know I mean we laugh at them and we say we laugh at them we dismiss them and saying well the person is sick and hallucinated or whatever it is the pain that individual person going through is real 012020

Suffering

That person is experiencing true pain but when you’’re looking at it there is nothing happening there is nothing whatever the person screaming saying oh there’’s a fire on my hair a fire on my hair screaming and jumping and pouring a water on your head and doing all this you may see it and you know nothing is happening what we do we normally catch that person and don’’t let him pour the water and all this I don’’t mean you should let them pour water but that particular person is experiencing at that moment a burning his or her hair and his or her head is on fire and to that person at that moment it is real that pain is real that suffering is real but for us looking from outside particularly those of us who are examine the other people’’s mind and you know we know better and it is not real but that person is truly suffering and that is how all our existence are in reality if enlightened ones are looking from the other side of what we are going through for us it’’s real but for their knowledge for their understanding it is just like we quote unquote so-called straight mind person looking at the crazy one jumping around claim screaming head is on fire but we know it’’s not but that person is experiencing and even to some of them are seeing it and it is burning it it is really feel burning it. It is not there so that is real for that that is what relatively existence is giving example truly not existing but relatively existing yet it serve the purpose it does everything no matter how much you say that person is crazy may be true but that person is experiencing that pain you cannot deny that no one can deny that if you try to deny that it shows you don’’t know what you are talking about so that is really the reality we are this is what this particular text says Reng jeh may jah.... so even though the hell realm et cetera exists not truly existing however the suffering what they’’re talking about is the reality and individual person experience and therefore avoid it I think that’’s what this one is saying (Rimpoche sneezes) sorry So seh lah so....

Mark: when in feverish delirium although there is no darkness at all one feels as if plunged and trapped inside a deep dark cave so too although ignorance and so on lack intrinsic reality I will dispel ignorance by means of the three wisdom’’s 012417

Rimpoche: feverish or no feverish traditionally these are traditionally but you know remember these are about a thousand years ago they wrote this they call it it feverishly and even the commentary says feverishly but look at the reality when you’’re looking at the reality fever or no fever the person is going through depression here you just look at clearly you can see it I mean it is so dark whether even there’’s no darkness there is a dark 012457

Rimpoche: even there is no hole you are falling in there you’’re stuck down there you can’’t get up I mean this is it depression I mean although traditionally they call it the fever maybe yellow fever or something but whatever it may be it is truly talking about this so when the people are sick in that category even if it is sunshine they probably feel it how dark it is or sometimes just opposite of it how too much light I cannot even stand no matter how dark it is still it has to cover up (?) It just goes other way one way or other way around anyway so when you have the sufferings that are coming from the negative karma as well as negative emotions and all this pains that you experience actually it is only your perceiving you are simply perceiving but it is not reality it is not true you know it we all know it when we are looking at a person who’’s really sick in that manner and we know it’’s not but again this is real and this is true to that person although person is not falling in the deep ditch deep dark pit somewhere but they feel it they see it and they exactly see it you really in that dark pit in there couldn’’t get up that similarly just like that it says Mah ree lah soh.... just like that ignorance et cetera are truly doesn’’t exist however you have to clear that you have to clear this by three wisdoms three wisdoms isn’’t it by three wisdoms three wisdom is then maybe you can talk about it two ways or two ways one way is so of learning about the emptiness and the wisdom two analyzing three meditating or Tur jung oh mani.... understanding the emptiness with the reasons understand emptiness directly understanding the emptiness through hearing like we have been talking here emptiness it is reality is not there but it is real it is happening it is some understanding of emptiness through conversation or reading that is called Tu jung sheer um.... wisdom that followed learning and then when you understanding emptiness you understand emptiness with the reasoning first first with the reasoning this is called Jay bah... reasoning because of this should be this because of that should be this becuase of this should not be sort of analyzing and so you came to the point by reasoning is the second level of understanding emptiness third level is direct encounter what we call it Moo sum.... direct encounter so when you’’re talking about the mind sometimes when the mind divided into what the yes into so many yes okay so Too jung... then okay anyway three wisdoms can be in that way when you encounter the wisdom first you can hear about it read about it understand second by reasoning yourself with these four logical points we talked the other day four logical points reasoning then and not the or you can use because it is dependent arise and that is called the King of logic or using those and in your mind you’’re getting to convinced and you’’re getting understanding of some kind of emptiness it is called Jay Bah.. It is reasoning and getting it and finally encounter with the direct direct so these are the three did they say three wisdoms or what did they say

Mark yes three wisdoms

Rimpoche: three wisdoms that’’s what we’’re talking about this Roma keng gee....

The violin music

Mark: when a musician plays a song with his violin if probed there is no intrinsic reality to the sound yet melodious tunes arrive through aggregation of un-probed facts and soothes the anguish that lies in people’’s hearts

Rimpoche: right when the musician playing they say violin violin okay when the musicians playing violin and you keep on saying where the music is coming is it the music is coming from the musician himself or whether the music is coming from the violin of those little lines or it is strings or this little thing they play with it the bow oh yes that’’s right 013209

right is it from John Madison or is it from John’’s bow or is it the string or is it that wood structure that he carries or which one when you look at it when you listen it go near it looks like each one of them providing but what happens when the musician is not there no matter whatever you have a bow and violin and whatever you have there will be no music when there is no strings there no matter how much musician will go and do whatever they do there will be no music even the string and the violin and the musician there when there’’s no bow and you can’’t get your hand over there and produce the thing so that music is provided by a combination that is what we mean when terms and conditions are right just like that I’’m sorry just like that and that gives a relief to the people you know enjoying the music relieving pain so you know Allen Ginsberg asked me what is the purpose of the poetry and the music and I said to relieve suffering and this is where it comes from so it is relieving suffering and then so that music relieves the suffering of the people just like that causes and conditions all of them and neither one is not separate and looks like it’’s here but it’’s not there but just appearance itself is good enough to be able to function because the combination of these is good enough to hear the music and it relieved the pain of the individual that is good enough you search it each one of them are in reality not producing it is the combination that is producing that is what it means ““existing relatively”” interdependent in nature of existence is this and which shows there is something beyond the musician beyond the instrument beyond that there is something called music doesn’’t exist now you may say what about the CD (Rimpoche laughs) what about the CD

Audience: it needs grooves and a laser player....

Rimpoche: Right right the next is is it my turn to read or your turn to read

Mark: Your turn....

Rimpoche: Okay Lehr don jun du.... so one two three four five

Mark: likewise when karma and its effects are thoroughly analyzed though they do not exist as intrinsically one or many vividly appearing they cause the rising and cessation of phenomena seemingly real they experience birth and death of every kind so within this mere appearance I will follow the ethical norms.

Rimpoche: and then also the next is almost the same Chew ee tay bah.... okay maybe that’’s we leave it there three

Mark: when drops of water fill a vase it is not the first drop that fills it nor the last drop or each drop individually through the gathering of dependent factors the vase is filled

Rimpoche: isn’’t that beautiful say not the first drop not the middle drop not the second drop neither is each an individual but altogether fills the bucket so that is what it is Den dey so bah...013706.

Mark: Likewise when someone experiences joy and suffering the effects this is not due to the first instant of their cause nor is it due to the last instant of the cause joy and pain are felt though coming together of dependent factors so within this mere appearance I will observe ethical norms

Rimpoche: so Dah lah my eeh.... it is not one cause that produces you know this is a dependent arise that’’s what this one is talking about and then next verse is Den deh sobah.... as appearance one experience or something right? Yes within the...

Mark: within this mere appearance I will observe the ethical norms

Rimpoche: Noh wah zom doh.... well ethical norms is may be too much I mean it is correct translation but everything may not be necessarily talking about ethical 013822

Rimpoche: Lang tor ming tse.... ethical talk but it doesn’’t really mean that it means as appears everything is reality you have to function as a truth that’’s what they’’re talking about Eh mah mah da four lines

Mark: Ah so utterly delightful when left unanalyzed this world of appearances devoid of any essence yet it seems as if it really does exist profound indeed is this truth so hard for the weak to see

Rimpoche: okay that’’s quite clear right Ay mah mad dah.... this is what really is okay so this is what they’’re talking about Nang dong geh meh.... appearance yet empty which is not contradicting each other appears as existing in the reality it is empty and these are not contradicting in the three principal aspects of the path we say what is it Shay ah nah.... so appearance luminous existence emptiness luminous nihilist, huh?

Audience: I have the translation you did here you used to word non-existent.

Rimpoche: non-existence okay nonexistence I am paraphrasing sorry yes appearance luminous existentialistic point and empty luminous nihilist nonexistence huh

Audience: existence not existentialist existentialism is something else

Rimpoche: okay what you say

Audience: Existentialism has....

Rimpoche: I am not asking you that appearance luminous is what

Audinence: Existence Eternalism

Rimpoche: okay that’’s fine that I have no problem whatever you say whatever way what I mean is existing has to be destroyed because you see it and nonexistence has to be destroyed because you don’’t see it so that is the major point so this is what this one is talking about and they said it’’s profound but difficult to see it then the next is Tah nen delah....

Mark: now as I place my mind on this truth in total equipoise what is there that retains definite appearance what exists and what does not exist what thesis is there anywhere of is and is not 014247

Rimpoche: when you understand we have some understanding of emptiness what we’’re talking about it and then when you begin to meditate you should meditate on that when you’’re meditating in the appearance of that meditation within the within that meditation appearance you will be blocked all relative appearance completely even relative existence also you don’’t see it it is not there so when you’’re completely focusing on the emptiness and then within that minute all relative things are completely doesn’’t see so Jangala Tsongkhapa says at the third stage third path path of seeing itself divided into three categories of sort of a prerequisite actual and aftermath during the actual level when the mind is completely focused on emptiness completely focused on emptiness at that point at that moment in the perception or appearance of that mind at that moment nothing else there except true nature nothing else there the word terminology what we use is Chittawa Chineva Chineva refers to more or less relative Chittawa refers to more or less absolute at that moment total absorption on that emptiness at that level that particular mind that particular individual see nothing except absolute truth so at that moment to this mind there is nothing else exist that’’s what this one is talking about so nothing is there within the absorption of emptiness nothing else there okay so that should be enough okay then the next is what Yue den chu....

Mark: there is no object no subject no ultimate nature of things free of all ethical norms and conceptual elaborations if I abide naturally with this uncontrived awareness in the ever present innate state I will become a great being.

Nothing is truly existing

Rimpoche: so in absolute reality nothing is truly existing object what are you observing emptiness also only the name label and is a projection only from it is emptiness itself does not exist from its nature so in absolute reality it doesn’’t exist so therefore in absolute reality you cannot say this is to get rid of it this is to perceive the procedure of avoid and accept and all of those are in absolute reality is not there this is what they’’re talking about Tie neh nenah... and such a reality you know when you talk about it Tur deh and there is no manifestation nothing free of all this in absolute reality it’’s call it it is call it primordial not primordial mind primordial I don’’t know what you understand primordial natural real true natural whatever it is that is what this one is talking about okay Ha nen neh nah.... okay Tet tera guhn... okay next verse

Mark: thus by practicing conventional awakening mind and the ultimate mind of awakening may I accomplish without obstacles the two accumulations and realize perfect fulfillment of the two aims.

Rimpoche: oh as we explained earlier self cherishing have all kinds of faults and where it is coming from cherishing others have all quality and sources of all and exchanging self and others meditating on relative bohdimind and when you understand that meditating on the absolute bohdimind by using examples by using logical reasons by using quotations all of them what we have learned analyze and meditate by this virtue one may be able to obtain Sun nah meh shee....

One may be able to obtain the merit and the wisdom merit and finally obtain the total enlightenment which enrich with the Dharmakaya the mental aspects of total enlightenment and the Rubakaya the physical aspects of total enlightenment that is I believe is the dedication here okay so the Lama Dharma Rechita has prayed and dedicated this this what is this Dova nella... the name this one is the wheel of sharp weapons that can hit not only can that hits the vital point of enemy’’s existence and that also returned by Lama Dharma Rechita in the forest where all kind of fearful Gig mah jeh..... all fearful animals running around in the forest and the forest is samsara fearful animals are the we have those eighty symbolic fear like the Tiger and snake and all that type of lion and all that type of thing fire and water and all of those eighty fears and so in the midst of eighty fears so which is meaning in the midst of our life and it is like a forest and yet we are not knowing where we’’re going and with all this danger of all this fears around in this and that is I think it is the completion of this Lo jong.... or the wheel of sharp weapons 015413

Lineage

is exactly referring to our life and then it’’s continued lineage from Atisha Drom domo Potowa...... and whoever wrote this is a (Dollarow?) And then lineage continue I receive this teaching first from Debche Hubso Rimpoche and later from His Holiness so His Holiness is what a few years ago in California is in New York okay so and thus we have completed the Lojong the Wheel of Sharp Weapons and some of you I’’m sure understood to a certain extent and been helpful some of you have heard and will become very helpful so will be helpful so whatever it may be and we have created very positive karma all these positive karmas we will be utilizing it to be able to bring in Bodhimind within all of us and connected within us as I said the other day we would like to dedicate is for the people that passed away from the jewel heart as well as each and every individuals have as you know like families loved ones spouses or near and dear ones are many we have siblings and we dedicate to all of those and each and every one of you have to bring your own thing you have to remember we will dedicate all these virtues and those of whoever done well and may enjoy the fruit of good Karma those of them some of them who may not have done so well and may purify anyone of their negativities in general and particularly strong negativities and their consciousness will meet with the Lama Buddha Shakyamuni not necessarily in the form of a Buddha not necessarily in the form of a Lama but in the spiritual guide and can anything can be can be spiritual guide of a bird animals trees water river anything that give the message to the individual and link it through the positive karma and leading towards total enlightenment we should be dedicating along with that as the Bohdimind demand for the benefit of all of them and particularly those ones we are dedicating I the individual each one of us would like to become fully enlightened be there help them guide them be there so for which we will generate Bohdimind seeking a Buddha level through a special ritual for which as we said earlier tonight and each and everyone of you should be able to have purification and accumulation of merit as you know purification one of the easiest purification is Du bang teme bang.... remember clear the dust and clean the dirt remember 015905

so somehow organized manner because if everyone tried to sweep the floor nothing else to sweep so organized manner clean completely sweep from the roof to the floor completely A while sweeping each and every one of you should say Namo rana tiyah..... which we say in the jewel heart prayer or Om Mani Peme Humg which is easy (audience laughs) and so not only a sweeping period and even after this session I will be disappearing but however you people should do this and while you are after cleaning whether you are stringing the flowers and decorating and putting it up everything you may have to talk to each other saying don’’t do this do this give me here do me this but still your mind should be focused on the Om Mani Peme Hung which is easier and saying it 020051

you know the really manta saying you hear it others don’’t hear it that is the level where you say the mantra right if you don’’t hear it you are not saying it and if others hearing then it is not good too much so in that level and then also there are sutras to be read although you remember the major sutra has to be read was done by (nyadacomsane?) in Drepung in Lobsalang in South India they have done that Ujen la reminded me the day before yesterday they had already done that he had received a confirmation from them they have done that at the same time we should there are a couple of sutra books just read a couple of pages by here and you don’’t have to read together you can’’t read together only one copy available one reads one or two lines the other pass it on and whether you complete or doesn’’t complete doesn’’t matter but just read it and that’’s what I wanted you to do and I want you to string the flowers each and every there are 5000 flowers are here right 5000 flowers here so we don’’t have 5000 human beings here so each and everyone can string one or two at least so and also put it up nicely and decorate them and clean it you know you may want to clean Ket a yang.... I think you have to sweep and clean first because otherwise the dust is going to go on the flower because some people may say do it together no don’’t do it together because you know what happens is dust going to cover the flower what is the use so clean it do the dusting everything and then string the flower hang them and that’’s it for you today 020317

and tonight if possible don’’t spend your time in discotheques or karaoke whatever you know and so a little positiveness and at least say 100 or thousand or a minimum 21 Om Mani Peme Hung but if you can 100 Om Mani Peme Hung is not that difficult and a couple of Dara Dara.... also too so I mean Dara Dara Didi Didi mantra I don’’t mean Darak darak..of bumping in bed (Rimpoche laughs) and so right you heard me? I’’m just joking so anyway so with this and then tomorrow you do Cala is going to lead tomorrow you do early early Lama Chopa what time is it nine O’’clock you start the Lama Chopa and Lama Chopa Tsoh and then we’’ll talk then do not dissolving the field of merit and then we have a second session which I will be joining and then so hopefully so nine ten ten thirty you finish Lama Chopa including tsoh offering maybe you don’’t need to distribute the tsoh no leftover tsoh nothing and so in that way and then we will come back so 10, 1030, or 11 at the latest because you know and then the sooner that you can finish the better it is unless Kathy has some points (they discuss Jewel Heart business)

I want you to not only say Om Mani Peme Hung mantra I want you people to have some Lam Rim meditation done tonight as we been talking at least on the basis of the Lama Chopa or foundation of perfection or some Lam Rim meditation done tonight and some tomorrow morning when you wake up before you come here and three during the Lama Chopa period it will go and so at the fourth level we take the bodhisattva vow so I guess that is it anything else anybody have any questions in practical (they discuss more Jewel Heart business, some dressing ettiquette and the mechanics of the offering)

So that is it so we dedicate all our virtues for the benefit of all living beings obtaining enlightenment together this spiritual master spiritual practitioners disciples teachers students and benefitters everybody together to be able to obtain enlightenment we dedicate for that for the longevity of Buddha’’s teaching longevity of great masters longevity and success of each and every practitioners like J. Tsongkha said Tetera lam sah

the masters who gave great path and the colleagues who are practicing together all of those everything together obtaining enlightenment and whatever we have talked and whatever we have talked about it please don’’t leave it as for words alone and have it a practice done so Kah jah..... (they finish with singing prayers)