Archive Result

20080830GRAALR2

Opens with mantra and prayers

000244

Heart Practice

so do kindly generate pure motivation of a bodhimind and listen and Bodhimind and that is for the benefit of all living beings I would like to obtain ultimate enlightened Buddha state by myself for the service of all beings for which I would like to listen to the great teaching teaching which has eight four qualities and eight special points especially the great Mahayana path through which all enlightened beings have obtained their enlightenment the great Mahayana path essence of Atisha’s and Tsongkhapa’s heart practice

heart practice known as Lam Rim for which we have two outlines outline one the lineage and explaining about the lineage and then also explains what are the points here and steps and their orders and then two after understanding the lineage point order everything and then how does one train one’s mind now this is according to the New Lim the quick path outlines we do have I didn’t remember yesterday but Dawn showed me later when I taught this Delim in Cleveland I made an outline out of the Delim 000509

that you do have the outlines available there too this is the New Lim the quick path outline so may be a little easier because we’ll follow not only this weekend but all the Tuesdays and Thursdays so thereafter will be may be one or two we have a mind and mental faculties after that we’ll be studying Delim so it’ll be easy so if you take this big long everybody has that oh you have no copy yet? Are you going to print it and give it right so you don’t have to write it so if you could take that off and put in that this light of that first one lineage did you do that I don’t see anything here anyway put on the first light thank you (Rimpoche laughs)

Alright so going to briefly talk to you here that is as we say in Tibet Tibetans will say if you want to drink a good water the source of the water must be from glacier the snow mountain get it because if the water comes in between somewhere may or may not be good and particularly you know bubbling somewhere in the street not necessarily clean or healthy or anything sort of has to be coming from the source of glacier snow and when it comes from the snow mountain not only it is pure water it is sort of it always remains stream remains all the time even during the winter stream remains it may go a little bit up a little bit down but constant continuous. Are you going to be okay over there Aura we especially made that place for you because there is a window and only one chair available nobody else there it’s okay do you need to remove that tree behind you not the tree but this plant it is okay okay I must be deaf can’t hear honestly so if you need to be removed we remove it okay tell somebody Ujen lah probably if you indicate he will remove it.

Okay now likewise if you want good.... now this is Buddhist talking okay don’t try to compare with the other tradition religion you know like a new age or anything don’t try to this is purely we are talking from the Buddhist point of view and that also of Tibetan Buddhism what happened to the Laura Schultz did you keep her seat at the corner or some site alright okay alright who is sitting behind I think it is Margaret right Margaret DeVoss that is her right you can see me right can you see me okay? Okay so Buddhist point of view when you’re talking about Buddhist practice and that of a Mahayana Buddhist practice and the emphasis is the teaching must be coming from Buddha himself the historical Buddha must (have, be ?) taught that and during his lifetime as a human being in India during his lifetime he must have taught this and the people human beings must listen to him and human beings must brought that one after another continuation of the lineage and that is considered extremely important whether it is authentic or not authentic we make a judgment based mostly on this point 001132

this basis if it is coming from Buddha himself and taught by Buddha to his disciples during his lifetime and it is recorded into the collected works of the Buddha and there is disciples who listened who repeated who practiced and repeated and that repetition continues until today that is the most important sources of counting as authentic that itself gives a lot of things within the Buddhism so it really tells you you have a very grounded tradition it will not give you much room for some interesting thing happened here and there and at early in the morning and the middle of the night and you are half-asleep half a vision all of them are really cut it out as well as you know some kind of fourteenth to sixteenth century something coming into trance and talking to you and doing this and that all of them is also sort of indirectly put it down by this one statement saying the water must be coming from glacier the teaching must be coming from Buddha and that is the important thing but also if you look in the Pabongka’s Liberation in the Palm of Your Hand or palm of your hand right not hand of your palm (Rimpoche laughs) palm of your hand at day 11 does anybody have a copy here who can you read the day 11 day 10 okay alright right.

Audience: this is not false invented Dharma because it is the pith of authentic oral teachings this is not foolish talk because it comes from classical texts by the great forerunners this is not a shimmering mirage because saintly scholars and adepts have tested it, this is not a perilous cliff because it is the highway to highest enlightenment

Rimpoche: so that is the essence Cah den seme....

so it is Gindendenzosuezo right Gindendenzosuezo so this sort of tells us how we grounded our practice the first outline the lineage is that is the reason not only it has the blessings not only it also have support it is also the backbones of our practice the lineage it is extremely important so we have mentioned here and then normally in the Tibetan tradition we say Tum bye yan...

Oral transmission from Buddha through the masters to the present.

so they say the advice or the transmission that is continuing from Buddha until the root master continuing that is the real source of real point of authenticity and important important because if it’s not authentic then you never know what the result you are going to get spiritual path is such that it’s not for it’s not just for a few days of fun or a few weeks or months of fun or fashion it is something that we involved ourself throughout our life and hopefully life after life until we achieve our goal and the result so it is very very tremendous amount of time that we spend on this and that is why it is important to have authentic oh what are you doing you are kicking me here yoh you are kicking me here so what are you doing (Rimpoche laughs) so it is the most important to making sure the practice is authentic and it is not just somebody’s good ideas put together and made into a mumbo-jumbo beauty show you know I mean more entertaining more what you call it more entertaining and more feeling good and all that that will not necessarily give us result okay now we have mentioned so much about importantness of the lineage 001853

and so what is the lineage we are talking about it right so but first comes the Buddha the Buddha is the most important guru the most important teacher the most important lineage master the most important is Buddha Buddha and that also I’m talking about the historical Buddha the Buddha that came to India as prince and developed himself become a Buddha and giving 12 epochs of epochs may be wrong but 12 different activities of his life and that Buddha I am talking about I’m also talking about that Buddha who has those hundreds of Jadaka tale stories before and all that that Buddha we are referring to that historical Buddha002012

Hinayana and Mahayana

Rimpoche: that historical Buddha has given a tremendous amount of now I have to go back very traditional Tibetan way of talking and that is Tibetan way of thinking actually and that is the Buddha first generated Bodhimind and then in between that three countless eons that he purified negativities and accumulated merit and finally obtained enlightenment that Buddha we’re talking about when you say Buddha obtained enlightenment and that also has two different way of presenting the Hinayana way of presenting and the Mahayana way of presenting is two different Hinayana way is normally you hear that Buddha was born as a prince and then went through six years of difficulties and then finally sit under the tree of Bodagaya and obtained enlightenment and after which he gave a teachings in the Varanisy and all this are the Hinayana way of explaining Mahayana way is as I said earlier generated Bodhimind three countless eons purification and accumulation of merit and finally become a Buddha at pure land called what is it Ackanishda? Aura yes or no okay Achanishda that place so he become finally become a Buddha and then have this 12 different activities in this world so you need to hear it because otherwise you hear only one path and then if you see somewhere something else you see a lot of paintings pictures read the books and then you be wonder what is this going on here so that is why the Theravadan or the Hinayana path of explaining and the Mahayana path of explaining different Mahayana people Mahayana Sutra and Mahayana tantra also have different so the Mahayana Sutra says Deb a cahn dah... so according to the Mahayana Sutra even in the human realm human land is not good enough to Buddha to become a Buddha so therefore it has to be travel the last minute it travels to the pure land of Ackanishda called Woming in Tibetan Deb buh kan doh.002410

So they divided the existence into three that is desire realm form realm and formless realm formless realm supposed to be the highest but the Buddha’s don’t obtain the Buddha in formless or desire realm both but they obtain in the form realm form realm also has 17 different points so out of which this Woming the Ackanishda place I get mixed up with the one you know this antibiotic they taking with the Echinachea or something I get mixed between these two 002459

Anyway so not very sure which is what so anyway so that is where it obtains enlightenment then the 12 events I’m not going to spend time talking about the 12 events the most important events out of this is teaching J. Tsongkhapa said Zab bah go lih....

Even we have to commemorate Buddha or respect Buddha remembering kindness of the Buddha whatever we do and we praise Buddha or so do the best of Buddha’s activity the best of the Buddha’s activity is teaching that is what J. Tsongkhapa said so which in this dependent praise of dependent origination it is in that the book was here yesterday so it’s gone today I told Kathy to remove it so but if you look at its in there too that what His Holiness give teaching and Jeshayloshoe Rimpoche is going to give this teaching in Garrison so hopefully Lojo Rimpoche will go through with everything 002648

His Holiness has such a short time limit so what else he can do you know so so in that it had mentioned does anybody have that book here Zab ah goo... yes you have that yesterday is here yes can you find it somebody because it is they may have a number so I can look in the Tibetan there number in Tibetan Tibetan text what has the numbers?

Hartmut: I think there are.

Your speech is supreme

Rimpoche: There are that’s good here Tibetan is 52 and in the English is it 52 yes should be right it says of all your deeds your speech is supreme within that too it is this very speech so the wise should remember the Buddha through this teaching of dependent origination so of all your deeds your speech is supreme your speech is supreme and that is the way to remember Buddha that is a way to commemorate Buddha all that by looking through his most important activity and that is supreme activity teaching teaching also now you know teaching also has two Buddha’s teachings are or there are many ways of saying it turning of Dharma wheel three times that is one way of explaining first-round (teaching?) second and third first second third is neither considered by time nor considered by the disciples but first second third is divided by the subject that is one thing simple way of looking is Buddha’s teachings are considered two one wisdom aspects of it and second method or compassion aspects of it so you can divide that into two wisdom and compassion aspects of Buddha’s teachings so there will be no other Buddha’s teaching which is neither the path of wisdom nor the path of compassion even a single word that is spoke by Buddha Gom bu cher chee....

Even the single little breath that taken by Buddha or great Masters including J. Tsongkhapa or Gom bu cher chee.... even single breath is for the benefit of all beings all other activities are for sure to be so which means single word that Buddha shared are teachings 003158

Buddha did not give teaching as though as we do now might have sometimes but most of the Buddha’s teachings are conversations conversations with the disciples and incidents take place then they ask a question to Buddha Buddha give answer advices and that is how Buddhas teachings are rather than Buddha sit down and think compose the books or give a lecture like this but it is mostly the conversations questions answers and the teachings that is how Buddha’s teaching becomes so every thing single word of the Buddha whatever we have it is part of this either developing wisdom or developing compassion for whomever he’s talking to and whomever he meant for particularly Buddha’s teachings are meant for all of us those of us who are following Buddha even 1000 years after in such a places like United States or that of Michigan can imagine Michigan and the Midwest and you know all of those and that I think he is meant for that and that is what Buddha is giving teaching okay so that is meant to all of us so so either it is a Sutra or Tantra whatever it may be whatever it may be Sutra or tantra whatever it may be so it is it is wisdom or compassion so wisdom aspects are called profound teachings compassion aspects are called vast like a big huge profound is such a word I’m thinking it meant deeper deep but then still Konambah kept on saying me all the time vast is profound profound is vast he may be right so I mean Steve he would like to say something like that anyway all the time he is not here right huh neither Steve nor his girlfriend also not here right no okay so we can say anything we want about him (crowd laughs) I’m just joking so I don’t know but that is my understanding the one is very sort of big you cannot point it out where it ending where it is beginning that is vast I call it and one is extremely deep so it is really deep so I call that profound or maybe you can call it deep I don’t know whatever so two okay so normally in Tibetan it is called gyach ih vah .....

Lineages

So the vast and deep ones Paan jeh pra.... is always have both Mu den toon yee ..... so there is a direct explanation and hitting explanation so anyway Pun jah para mita..... carries both although we consider pun jah para mita. Is the sources of the compassion teachings and Madyamika the wisdom teachings middle path or the logical aspects and middle path is considered as profound but both has both direct teaching and indirect teaching both carries Punjah Paramita has both so Lam Rim is mostly based on the Punjah Paramita teachings wisdom teachings anyway so the lineage goes like this from Buddha to Maitreya and Asangha. Asangha is one of those 17 Maha Pundit and the Siddhi of Nalanda so I think so anyway so that is called the compassion aspects of the teachings Buddha through Buddha Maitreya and Asanga and throughout the lineage the wisdom aspects is Buddha through Manjushri and Nagajuni and Shanideva etc. Shantideva also has great compassion teachings otherwise where does this Bodhisattvacharayavara comes out so so that is how it works so two sources okay okay the wisdom and the compassion lets make it rather than profound and deep and all that making a little complicated so the wisdom aspects and the compassion aspects compassion aspects coming from Buddha to Buddha Maitreya Asanga and so and forth 003950

and the wisdom aspects come from Buddha Manjushi Nagajuna and so and forth so that is the two different lineage coming early in India both of them are personalized not only received practiced and personalized by great Atisha so Nagarjuna is known as...004033

second Buddha so does Atisha whatever the teachings and knowledge and quality Nagarjuna has Atisha has the same thing that is the Tibetans would like to brag that because Atisha is the person who brought this great teaching to Tibet from India so I’m not going to talk to you the Atisha or Nagajuna and Asanga’s biography then we go a lot of time

Atisha

but I would like to mention to you one thing Tibetans has to select Atisha for a variety of reasons A when the Tibetans looking for teacher to be able to bring to the Tibetans first thought they sent a lot of young kids to India and they will learn everything so they couldn’t they had a great deal of difficulty of sending young ones and finally they been able to send 21 kids throughout the Tibet they selected the very witty clever sort of having a lot of good ideas they selected all of them sent 21 they didn’t make it most of them died because of the difficult to travel the roads and Shing don bon....

When they’re walking through Tibet they say all of a sudden there is a huge tree in the middle of the road like a dead body and even after 20 years when I think of it I shake my heart and internal organs will be shaking afraid Too dah dah tay ah....

So you know all this great translators we call it Lo sah wahs and they really did a tremendous amount of difficulties finally only a few Lunden shiroff and Legbay Shiroff and Marpa and Golazarwah and so only a few and Nocksolazarwah only a few and couldn’t do it so then they decided to get good great Indian teacher over to Tibet so then they don’t want older ones because it is difficult and then they don’t want young kids either so they want a great learned kind compassionate one who has a karmic connection with the Tibetans and they’re looking for for a long time even the young what they think of selecting becomes old by the time when they have to get it and they chose Atisha and Atisha on the other hand is also the keeper of the Bigramsheelah and become sort of the Tibetans might have selected when he was young it becomes middle aged and below the senior ones and above everybody else teacher manager keeper everything so Atisha becomes so Atisha they say when the Tibetan translators met Atisha they said Atisha has 18 keys around his wrist because he must be opening keeper so he got 18 keys hanging around his waist going around and a number of things then the Tara plays an extremely important role that Atisha to be able to go to Tibet but the most important thing is Tibetan rulers at that time they just simply would like to beg the Indian monastery the University monastery Bigramsheelah to let Atisha go for a few years in Tibet and Indian teachers have no consideration for whatsoever letting Atisha go to Tibet no consideration so they would like to say no but they thought we just can’t say no because it is Buddhist teaching so we have to make something impossible for the Tibetans (audience laughs) so they came the idea that all right you bring gold equal to the weight of Atisha’s body and then we let him go for three years so the Tibet the word Tibet actually comes from a Sanskrit word called PRI Tibetans read as DHI Pa ra tak hi..... the rest of the world reads the PRI TAH PRITAH means a hungry ghost land of hungry ghosts so they said where does these hungry ghosts going to get gold weight of Atisha’s body so that’s a good impossible enough 004717

so these efforts of the Bigram Sheela told the Tibetan delegations yes if you can manage to get gold in the weight of Atisha’s body we will consider so they go back and started searching for gold the ruler at the time at that time the Tibetans were quite ruthless actually quite ruthless but the ruler happens to be Valla ma chanchu doesn’t want to engage in war with anyone to grab anybody’s gold so he had this campaign searching gold collecting gold and searching Tibet itself doesn’t have gold at that time and that Tibet what they’re talking about that probably not really the today’s Tibet my guess is not not the Lhasa area or not the eastern Tibet it is most probably in those Lahdah and south and southeast side of the Himalayas I think in that region mostly and there is no gold there is no gold for whatsoever so they have to get the gold from the other different little principalities of the kingdom so they thought we can easily attack another kingdom and get it gold as much as we want to but we do not want to engage negative activities particularly killing and hurting people in order to bring Buddhism so Kenbin of searching a gold begin by King himself going searching for gold and I don’t think king went in with the retinues I think he also pick up one little back pack just like anybody else went inside different places buy bag and do whatever gold as much as they can and then the other side came to know he is the king they arrested him and when they arrested him they wanted gold equal to his body size in order to release the king out so his nephew becomes the ruler because the uncle was arrested

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so nephew becomes the ruler and nephew has two choices get his uncle out by giving the gold or have a war and get him out and war is most likely because everybody would like to have it because they are ruthless quite ruthless you know almost like a barbarian type and they can really do they are very rough and can be very this thing sort of guarantee they win not only they win they conquer the other kingdoms but this young nephew thought and saying look uncle decided not to have a war to get gold because it hurts people and we don’t want to engage in the violence activities in order to develop Buddhism so certainly I’m not going to go and do this so I will search gold and get the gold give them the gold first and get uncle out and then we get this teacher later that was his decision 005136

So he collected the gold equal to the body size of the uncle and went to that ruler and he give it he give the gold and they weighed it they said yes it is equal to his body but we want one more equal to the head (Rimpoche laughs) head’s weight so then he said at this moment can I speak to him so they said yes we will allow you to speak to him but you have to look through the crack of door we are not going to open the door so you can speak through the door there is a crack you can look through so the nephew told uncle and I have collected the gold gold equal to your body size but they still want another your head weight

I will soon collect that and come back and get you back and I decided not to engage into war because it violates so he replied I thought you were a little spoiled rotten little kid but way you thought of not engage in violence proves you are good I be happy to die he said well we’re a poor land we want Buddhism for the benefit of the people so don’t waste gold take the gold what you give to him take it back and don’t spend time to searching for gold on the weight of my head even I am free from here we have only a few years left if we waste that much gold for this it is not worth so let me die here take the gold give it to the Indians tell the great teacher to himself that I am happy to spend my life in order to bring you into Tibet So have kindness and compassion for the people and please do come and give teachings so that is how he died so then they found people to go to India finally now Atisha was brought into Tibet when Atisha brought to Tibet the ruler this young ruler first what he requested Atisha I don’t want some teachings that you be able to fly in the air go under the ground I am not interested I’m interested in the essence practice of the Buddha and the great Indian Masters and so would you please share that with us so then the Atisha give teaching called the path Lam Durn lamp on the path Lam Durn which was the basis of the Alfred’s book that Binder published it so Lam Durn and in that Lo mo sam....

And Atisha said a great disciple Chan chu wer....is the name of that person Chan Chu as he requested I will teach this so Loh mo san bo..... he said good disciple he said good disciple because he is a King he didn’t say because he’s a king he didn’t say good disciple he gave a lot of gifts good disciple because his nonviolence in principal in life and the benefit of the others that is why good disciple so Atisha brought to Tibetans these two wisdom and compassion combined together and brought and give teachings to the Tibetans so we consider sometimes Atisha as also the the real like a Buddha almost Nagarjuna Atisha they are almost considered like Buddha 005709

Drom Rimpoche

and so Atisha give that teaching but the Tibetans always interested to have some kind of longevity and getting better from illnesses collection of wealth or something all the time so Atisha is giving all these teachings in public but Atisha couldn’t give Lam Rim teaching much so he decided to give this Lam Rim teaching to Drum Rimpoche as a secret teaching because nobody else so then Drum Rimpoche as a secret teaching so then Drum Rimpoche asked Atisha how come you give every initiation everything to everybody else and why you’re telling me why you are giving me this teaching as a secret why so Atisha says Neeay kew nimba. So he said I couldn’t give to anybody else except you so because no one is interested (Rimpoche laughs) everybody is interested to have a longevity and wealth collections healings and composing this and that so I could not find anybody else except you to give these teachings and then Drum Rimpoche becomes extremely famous and Drum Rimpoche is not .famous famous is one thing when we say famous the effect of that individual becomes huge and that’s why we call it it’s not like in the West you say famous it become somebody you know something you know all the celebrities are famous 005951

not that way Drom Rimpoche becomes when the Tibetan documents teachings says famous becomes very effective to a vast number of people and why Drom Rimpoche becomes very great because of this due to this dependent omens Drom Rimpoche becomes very effective now we have Drom Rimpoche Neh je waja.... 010055

More on lineage

so Drom Rimpoche has two or three sets of a group of people two lineages actually the one lineage as I counted the names that doesn’t mean much to you because they’re all Tibetan names but Neja wuhn jah.... Drom Rimpoche also give to Jenga su tin bahrwah.... Jenga su tin bahrwah give to Cher yue bah... so there are two Kadam traditions came out of Drom Rimpoche two Kadam traditions Kadampa lamas Kadam traditions and both of them both traditions from Drom Rimpoche reached to one of the J. Tsongkhapa teachers called Hotato.... Hotato.... received both so two different lineage coming from Drom Rimpoche both are joined at the level of Hotato..... and these two are received by J. Tsongkhapa from Hotato..... that is one Kadam lineage two of them become one that it becomes one Kadam lineage and then another lineage is called Kadam Shumbowa this Kadam Shumbowa are system is they read great books and give explanations on the big important books not the small little booklets but the big important teachings and give the system it is call it Shungbabah Shun means text Kandampah who follow the text system of teaching text so that is Tumbah Drom Rimpoche. Geshe Potawa Geshe Tabawa Sharawa and these are called one lineage called Kadam Shungbawa. 010348

that is text teaching lineage that text teaching lineage received by Tsongkhapa by Tahwarkin.... not Lodatu...Lodatu has this too and Tahwarkin.... give Tsongkhapa this thing and all of those in the essence you know this Kadam tradition up to Tsongkhapa is known as Kadam tradition Tsongkhapa and below is known as the new Kadampas so the Geshe Gelsang Gyatso does not have a right to take the name of the new Kadampas only for his group he does not we all have a right to be in the new Kadampas but I don’t know whether we want to say we are new Kadampas or not or not because of political reasons but other than that this is Tsongkhapa and below is known as the new Kadampas 010509

Geshe Gelsang Gyatso might have picked up name because of that you know whatever the reason is anyway so if he registered earlier we are a little too late (audience laughs) so all these lineages the teaching in essence in essence the teaching is I’m going to go old way renunciation Bodhimind and perfect view these are the three principles in essence this is three principles Tsongkhapa practiced that that is his essence practice and later Tsongkhapa went into the place called Redding those of you who traveled to Tibet you know Redding is now a tourist spot so everybody seems to go to Redding even when we went to Tibet we did not get to Redding but our middle end group went to Redding you did go with the middle end people right.

Rimpoche: you went to Redding so the Redding in the Redding there is Atisha’s image, image of Atisha sort of you know Oh yeur yoh.... so Atisha’s image head is going like this I don’t think he is copying any rappers but going like this (?) Going like this that image so in the presence of that image Tsongkhapa begins to practice a long time and also began to write the Lam Rim Chemno too compose Lam Rim Chemno but it was said during that period Buddha and (?) That is his teacher and many lineages especially Atisha Drom Rimpoche Potawa Sharowa all of them he had a vision constantly for one month one month finally everyone dissolves to each other and they all finally dissolve to Atisha and Atisha put his hand on Tsongkhapas head and said you help and this helps living beings help Buddhism and for you to become a Buddha to help living beings I will help you so and so then Tsongkhapa begin to write the Lam Rim Chemno the big Lam Rim by requesting two great other teachers and then the Manjushri appeared to Tsongkhapa and said my teaching to you is not good enough right so you have to make a huge volume right? so Tsongkhapa no that’s not right so your teaching of renunciation Bodhimind and perfect view are the life and backbones and the life of this teaching of mine and this is the life and then I add up Atisha’s system of giving teachings to benefit others of this through common with the lower common with the medium and the Mahayana path so these are the very profound historical facts so all these important points in this Lam Rim is coming from Manjushri, Tsongkhapa Atisha Drom Rimpoche earlier Kadampa Lamas so you can almost say that they are the authors who created this work so and there are a lot of lineages again through Tsongkhapa but normally what we important points we would like to touch 011109

is the (asofa?) actually (integrate?) then from Tsongkhapa onwards we have this Gelupa tradition

Tsongkhapa did not say Gelupa Gelupa came after Tsongkhapa though Tsongkhapa’s followers are become Gelupa so they are not called separate sect during the Tsongkhapa’s lifetime but later they become Gelupa they started wearing yellow hat and that’s what yellow... Chinese doesn’t know what’s going on in Tibet honestly and so there’s a lot of traditions so for them it’s easy to make it figure out so they decided to offer different hats for the different lamas so make it convenient for them to in their document they call it yellow hat, red hat and black hat and multicolored hat

and that is their own internal classification of the group because the language and they don’t have constant contact occasional contact and they don’t even know who is who they all look the same they all wear the same they all talk the same thing but they are all totally different sects and different groups so they found a way they found they give (Kamupa?) the black hat and but they made a mistake the give Chamchingchurjay the Tsongkhapa’s disciple on behalf of Tsongkhapa they invited by the Chinese Emperor and also give black hat (Rimpoche laughs) Chamchingchurjay wears just like Chamchingchurjay is the founder of the Sera monastery he wears just like a (Kamapa’s hat?) 011316

So they made a mistake that and then the Degumpas and all they give a red all these different hats are more or less they like it and the Chinese give them unfortunate the Tibetan lamas around about this time 11, 12, 13, 14th centuries many Tibetan lamas are running to China to become the guru of the Emperor or they are running you know so then they say well the first Sakyavas right? And Don gon chur...... Was uncle and I don’t remember the name anyway they invited to go and try to become the guru of the Chinese Emperor and then the Chinese Emperor decided to observe him observe him what is it 12 years or six years or something so after 12 or six years they said you are qualified you are fit to be so then this great Sakyava teacher said you have observed me for 12 years or 6 years or whatever I don’t remember now I’m going to observe you for 12 years or six years to be fit to be disciple or not so within that he died his nephew Chu chey pa ba then no observations straightaway they are taking teachings and all that and for first initiation they give this Per chu.... so they give this certain areas in Tibet it is sort of 13 different districts so it is known as Per chu.....011520

So they had like 10,000 settlements each 13 of them they presented so the first unified Tibetan ruler happens to be Syjah and then all this and for power struggle they go to China and Chinese take advantage of using the Tibetan lamas to influence public and all that they don’t have to spend money they don’t have to maintain administration they can maintain one lama as a chief (?) honestly take a look at today now we don’t see at that time and it’s very easy to see afterwards what went wrong so that’s what happened anyway so then J. Tsongkhapa at that time the most important teacher in Tibet J. Tsongkhapa Purdurinchinto and probably two the most Purdurinchinto Purdurn and J. Tsongkhapa and the Tibetans used to say Ton mon doh..... whether you have seen it or not seen it some sources ask poh poh stand for Purdurinchinto and Tarchu.... right or wrong ask J J stand for Tsongkhapa so those are the two great teachers at that time they also look the same Purdur Rimpoche also wears a yellow hat looks like image looks like Tsongkhapa but it is not Gelupa Lama at the time there is no Gelupa you know Gelupa later came as called them Gelupa it’s not even Gelupa it is Kandempa because the Tsongkhapa monastery is Gandey so that’s why it is called Kandempa Kandempa011750

become Gandempa Gandempa became Gelupa that is exactly what had happened Geh and Gah is a very native tongue makes a difference so anyway Gelupa the virtuous system that becomes so anyway so J. Tsongkhapa Je su zera... so maybe there’s not so much for me to talk the lineages because if you don’t talk a little bit about the lineage particularly when I was giving teachings earlier I skipped the lineages because it is only Tibetan names and you know it’s like some of you telling me in the twelfth century John came and John gave teaching to Marry Mary give to the Dee Dee give to (Rimpoche laughs) it’s almost something like that and that is why it doesn’t make much sense to you so that’s why I skipped it earlier but I make a little bit longer today and finally I have to tell you from Buddha to Atisha Atisha to Tsongkhapa Tsongkhapa to my late masters we have received this teaching with the unbroken lineage from one human being to another human being and I first received both the Lamen..... together from Jebjay Ling Rimpoche in Depung Losaling in I don’t know what year that could be 1940 I don’t know late forties can’t exactly tell you 1947, 1948 in summer the Losaling assembly hall Jebje Ling Rimpoche was giving this teaching that first time I received this teaching since then I’ve received a number of times from a number of great teachers including Jepuje Tzan Rimpoche as well as His Holiness I think and Jebje Lojo Rimpoche too I think and a so a number of times I received this teaching so it is fortunate to be able to repeat to you people today as a messenger to deliver the message and during this great masters teaching and they read the book and so give you with their own personal thoughts and experience and here what I do I read the book translate it to you the language what I know 012205

and that is all that is a huge difference where when I received from them and when you people hearing from me but still it is a continuation of the lineage so with this so what we really need to do is

if we understand this Lam Rim stages and everything properly it is far much far-reaching to the enlightenment than any those profound things we’re talk about it and according to the teachings it will say knowing the Lam Rim stages properly and developing that within ourselves is far better than becoming even the level of Arhat or something it’s even considered even more important than that so the Atisha say book Lamp on the path is the sources of all Lam Rims that the Gelupas teach and it is also the sources of Dain Rim that the Sakyavas teach and it is also sources of Jewel ornament and that Gudjya traditions teach Gambopah’s Jewel Ornament and so Atisha really becomes the sort of real good way of saying it is real source 012502

More on Atisha

of almost all great teachings of Tibet in every tradition in Tibet that way of seeing is Atisha is the bottleneck and everything coming through there so there are some stories say that Atisha remained in Tibet for 13 years some says Atisha remained for 19 years so exactly I don’t know who knows you know those days not so much good record maintained even funny systems one-year sometimes some people count six months as a year all kinds of funny systems in earlier times so which makes confusion over confusion on confusion over confusion so anyway finally Atisha passed away in Tibet Nyae dah wah... so anyway the Atisha passed away in a place called Nyeat tong. Where we went and we saw the Atisha’s we call it Deh Pung which means always carrying with him that little Tara which this Temple been hiding this Tara and that Avalokitesvara 012746

under the ground they been hiding and then make a little altar there and have this sort of iron bar covered but Tara is actually kept under the ground because that Avalokiteshvara got lost from that Temple from that iron bar somehow the Avalokiteshvara sold by one dealer in Hong Kong to some kind of American collector and then that Governor in Hasa at that time took that up through Chinese government to the United States and the UN 012842

and all that finally they got back they got back and they dig the ground and put it on there (Rimpoche laughs) so when we went there they took it out and they even took it out and we have been able to see them and put on everybody’s head and that Tara also carries with little conch shell and that together and so all that so we be able to see that is where Atisha we also saw the Atisha’s stupa where the Atisha’s remains have been kept but finally Atisha’s remains have been moved to Bangladesh because

Atisha is Bengalian so I think the Chinese government decided to give Atisha’s remains for Bangladesh and Bangladesh is very happy to receive it

But still there is a little bit left in Tibet at that time so that is where the Atisha whether he stayed 18 years 19 years or 13 years or whatever it goes here Tah nah lon ning.... so Atisha himself had said in the (Bigram?).after 18 years I leave my body in Tibet so it says as he said it it is become true

and now now out of Lam Rim Atisha’s path light on the path give us quality of Tem bah tah.... all the teachings of the Buddha is not contradictory Sura muh loo... all the teachings of a Buddha are transmission for development of three stages within any individual and through this we are led to the Mahayana path so pre-requisite of the Mahayana path we have common with the lower level common with the medium level why we have to say common because our goal is not going through the lower level or medium level our goal is going through Mahayana great vehicle Te bah chembo... the big vehicle so two early ones prerequisite small and medium vehicles so all the Buddha’s and particularly Buddha Shakyamuni’s teachings are there is nothing which is not included into these three ways of looking at it there are you know I told you earlier there are different way of three ways first teaching second teaching third teaching which is not according to time but according to the explanations but these three are common with the lower common with the medium and the Mahayana so as Buddha developed Bodhimind accumulation of merit becoming a Buddha finally giving teachings all done for the benefit of all living beings all living beings so how you can get the benefit for all living beings two ways our goal is temporary goal and permanent goal we got two our temporary goal is to have a good future life Mo doh... permanent goal is to become a Buddha Geh lik so the Tibetans commonly known as Mo doh geh lik.

Mo doh geh lik means to get a good life and to become Buddha these are the two purposes get a good life and become Buddha so anything to get good life good for this life and good for future lives are the common with the lower and the common with the medium level all Mahayana teachings are to become Buddha and that is very straightforward what make a difference between the Mahayana and the other yanas? Mahayana is bodhimind oriented bodhimind is the doorway or the gateway of the Mahayana 013524

Importance of Mahayana

from the motivation point of view from the purpose point of view to become a Buddha is a Mahayana to have a better life is Hinayana so the Hinayanas goal is never beyond Arhat level never beyond Arhat level Hinayana teachings don’t talk about becoming Buddha at all that’s not in consideration Mahayana is and that’s why the goal is more greater than having a good life method or the way and how you do is more greater than make yourself happier and better alone and have a benefitting of all living beings and application of compassion greater compassion and wisdom both have wisdoms but application of greater compassion makes Mahayana Mahayana. Mahayana also divided into two different subdivisions one depend on the other one build on top of the another the first one is the usual Mahayana we call it Mahayana Sutra right usual Mahayana and second is Vajrayana Vajrayana J. Tsongkhapa said Kam sah dinah.... I don’t know where that come from lines of experience I think Dinah tzoh..... I don’t know whether it is called lines of experience or what Dok jen due leemah... that is the Tsongkhapa has one teaching called my life becomes worthwhile so if you look in that I think that is actually called lines of experience somehow we have oh yeah Nyim goo is also lines of experience anyway so that English titles must be getting overlapping but in Tibetan it is called Dok jen doo leemah so in that he said Dinah tso.....in order to become a Buddha you have two profound two paths of the profound Vajrayana path and the profound Sutrayana path you know Dos an jay sohs.... we have two of them San ah pur ching.... the Vajrayana is more profound and more important than Sutrayana so but Sutrayana is the causal yana Vajrayana is the result yana so when you talk about Mahayana you have cause and the result cause is Mahayana Sutra result is Vajrayana okay whether you going to go to Mahayana Sutra or Tantra the gateway the doorway the bottlenecking point which you have to go through is the Bodhimind without the Bodhimind you don’t become Bodhisattvas without become bodhisattva you don’t become Mahayana at all Atisha says Cher tek wah.... the practice what you do is Mahayana practice doesn’t help you but the person must be Mahayana person if the person is Mahayana person even you give piece of little food to a dog or cat or ants or bird or fish or whoever what ever you do it becomes a Mahayana practice but you have a practice something great profound the person is not a Mahayana whatever you do you may blow 1000 trumpets you may blow 1000 drums beat up whatever you do 1000 trumpets not going to make a noise in the pure land 1000 beatings of 1000 drums together will not create vibration in the pure land nothing it depends on the person that is Atisha’s teaching 014135

Atisha’s the Tibetan king who spent his life sacrifice his life to get the gold that is Atisha that Atisha’s teaching is this it depends on the person not on the practice person person so that means us not this one this one we have tremendous in Tibetan language thanks to the earlier Tibetan teachers zillions of them I have a library even in this Ypsilanti my books used to be upstairs Jamyan keep on telling me if you leave your books there your house is going to collapse he say the house is going this way or something so I had to move downstairs so move downstairs you know that much book I have that thanks to the earlier but books are books it remains in there collecting dust and the different guests come and make dirty too and the different people comes and pickup here and there and they become incomplete too so that happens anyway happened before for a little while it doesn’t so then something else happens we had the numbers we made in each one of these books then somebody put a new tape over here because it’s falling pieces and then forgot about the number the number is inside this old tape has a number so they put a new tape over here the number is gone so this is what happens in the books anyway so there so many of them but this doesn’t make it the difference is the individual person and the way and how it makes the individual person different is through the training of the mind through your own mind so we are still up here no I should go a little more than that so it is the only the Bodhimind Bodhimind doesn’t grow from anywhere except greater compassion Teya sawa ning..014424

Plant the seed that will give the crop you want

Maitreya Buddha’s Abisamyaya Alankara.... or the transcendental wisdom book says Teya sawa ning jen dus.... root of this or the seed is this when you grow when you have a seed of flax and when you have a seed of marigold and when you put this marigold seed down hope to get flax up it is not going to happen so we have to put marigold seed down and marigold will come so if you want Bodhimind you need the seed of greater compassion greater compassion is the seed of Bodhimind not wisdom not anything else only the great compassion is the seed for Bodhimind so just like that

So this very compassion what does that compassion feels how does that compassion feels that compassion feels unbearable suffering of all living beings become unbearable that’s what they feel the compassion doesn’t feel your numb or happy or joy or feeling less it almost make you unbearable seeing the suffering of living beings 014621.

You must have compassion for yourself

Such a compassion to all living beings are not possible unless until you feel same thing for your self unless and until I feel same thing for myself when I don’t have any feelings about my own suffering and thinking that I have pretending that I have feelings for all living beings is a big lie how can it be possible it is not we can pretend and that is cheat that is a lie it is not even possible so first and foremost developing compassion and feeling and a sense of urgency for me our self Buddha himself said according to this Che dan tur ah.... if you don’t have the capacity to take a sip of water from your glass how can you think of drinking the whole ocean it is not possible if you cannot think of taking two lower paths within you how can you make an attempt to take Mahayana path with you it is impossible not only that Tsongkhapa in the Lam Rim Chempo

Ran Deveh poin.....

You know the similar this is quoting from Tsongkhapa’s Lam Rim Chempo but similar Atisha said when you feel nothing about your own suffering how can you feel miserable about others’ sufferings not possible Shantideva Sim jeh tah dah...... feeling of unbearable (?) people going through suffering we did not even have a dream earlier we didn’t even dream about yourself how you can have compassion like that for every living being not possible so so what we do how do lead our self we lead our self common with the lower medium and then we lead our self to the Mahayana path particularly leading with the common with the lower level lower level help us tremendously A) to reduce our superior feelings B) this is a suitable and helpful for all whether you are great intelligent person or medium level or even you are not so intelligent person everyone has something to do not only something to do but what you do is perfect capable of delivering perfect result and that is why this is important 015154

especially those of us who like to do something great for us we definitely need that oh is it after 12 already? my watch is a little behind not is almost it is after huh three minutes after no no no it’s after look at the form and we will know they will definitely give you oh yes right two minutes before two minutes before you are right eleven fifty eight you are right yes so so especially those of us who would like to practice Vajrayana so we do need this absolutely necessary because Manjushri himself told. The nang gah lah....

so Manjushri said first don’t think of a great higher Vajrayana practice profound one leave them alone for a while develop renunciation develop bodhimind and see as much as you can gain experience the moment you have that every virtuous action that you take becomes direct cause to become total enlightenment so matter how long it will take no matter how difficult it is this is the place where you have to have patience enthusiasm and conscientiousness that is the Manjushis message for us okay that I hope complete the first outline the lineages and orders okay so we will do the second outline in the afternoon before you go away I like Kathy made an announcement last night and I’m sure she has another announcement too but I like to say one thing and that is please when you’re having coffee or pop or whatever and when you’re throwing the coffee or pop out A) they are making request throw the liquid out B) if you don’t throw liquid out but just go near there and put it in nicely because you know you throw it like this and then get on the wall and during our last retreat the whole wall become completely dirty where the garbage cans are so please make sure that you put them inside there so it remind me that Chinese movie called the last Emperor and so the last Emperor was arrested by the Communists right but he still have two other old attendants so the two other old attendants are helping him to put his toothbrush and tied his shoelace and all that and they see through the hole so they took him out of two other attendants and put in different prison so at the different prison so you know he doesn’t know how to pee he had a difficulty of peeing because waking everybody up so the prison attendants told him the way and how you pee is pee against this walls of the can not in the middle so that make noise with everything so similar to this (Rimpoche laughs) every left over coffee cups please put them inside that nicely just don’t throw even you think it is going there and it goes against the wall thank you (Rimpoche laughs) (they end with prayers)