Archive Result

20090725GRAACompassion2...Steve Kelly

001747

Rimpoche: Welcome everybody it is very nice that we all get together nicely it is wonderful good to see our old friends new ones all together 001816

And it’s very nice that Aura can make it you are okay over there huh? You can’t hear anything I can hear your head moving or something and so that’s nice and everybody else here and also like to thank everybody who have been doing very good A) your own spiritual work and that is most important try to do the best you can in your own homes in your own places workplaces living places or whatever in holidays everywhere and that is very kind and very nice 2) Jewel Heart as an organization and everywhere they are doing very good and everybody is supporting jewel heart very nice and in Ann Arbor we have a president I have to move him from the middle to the side yesterday very good president here and thank you as well as and people in New York and doing their very good work 002004

and Cleveland although a number of people Ann and all that are not here today and Sarah but Susan is here and Don is there Susan and Don are you the only two people from Cleveland oh there you are yes John and Julia Thorton okay they’re coming or what okay so anyway and very nice and then we have a beautiful good group of people in Chicago and wonderful and everything is great and we have a nice nice nice president in Chicago he did a great job for years and now you know of course we have to change and thank you and thank you now again and I have recently been in Chicago where very nice president (Megan?) then as well as there are a number of volunteers and they’re all working together and hopefully will function well and we do have a little group of people who try to do things in Nebraska and they’re doing okay they survive they do well and then we do have what we call it solitary heroes they are available in Boston and they’re here and then Indiana and everywhere else and so thank you okay now today we are here now we are going to talk about this compassion that will be Bodhimind

Bodhimind

and that will be the more or less the Mahayana path so it is a great tradition of earlier masters that they quote from certain words and then explains which we lately we don’t do but some teachers still continuously do do when I was looking at it the teachings given by Locho Rimpoche or Yeesheetopkay they all quotes like traditional style a little bit some quotations so today I would like to look into the J. Tsongkhapa’s work and in that lines of experience lines of experience what do we have the shorter Lam Rim and then there is there is Tong chen duu Lima, Du lima is J. Tsongkhapa looking back and saying I have done this and I have done well and I’ve done this and that well and I think that is also translates as the lines of experience this also called lines of experience there’s a little confusion but these I am referring to Tong jen doo lima, Tong jen doo lima says Deen nah tzoh...

So to make it paraphrase J. Tsongkhapa says in order to achieve state of the Buddha profound Vajrayana and Sutrayana or Paramita Yana or transcendental Yana and so Sam ah pra...

the profound Vajrayana is much more important than that of anything else it is known to the old learned people there will be no person who does not know the sun and the moon unless you are some quite a number of screws are missing so otherwise everybody will know sun and moon so just like that the people will know 002608

so looking at this what J. Tsongkhapa is saying when the Buddha taught to his disciples followers and not only during his period those of like us who are coming after thousand years later and to all of them Buddha said in order to achieve enlightenment you have two paths the path Sutra path and Tantra Path meaning he’s talking about the Mahayana path because Mahayana is the only vehicle or only teaching tradition the only treat teaching tradition honestly talks about becoming a Buddha any other teaching doesn’t talk the individual becoming (a?) Buddha total enlightenment total knowledge Buddha does any teaching any spiritual path does it talk about it? you people know more than I do are you looking the Judeo Christian tradition I don’t think they talk about becoming Buddha do they and you look into the Muslim tradition they are not going to talk about becoming Buddha or total enlightenment not only Buddha but in the Judeo-Christian tradition or Muslim tradition or any Abraham religion you talk they are not even talk about becoming god

Only Mahayana tradition offer path to becoming a Buddha

at all it is beyond human achievement beyond the scope it is the only you know (who are all ready whatever they will come down and manage but I had better not say much because I don’t know if I say too much I will make a fool of myself so honestly but then you look in the Buddhist tradition you look in the Theravaden tradition you look in all this none of the Theravaden traditions talk about it becoming total enlightenment 002902

their goal is Arhat level to be free from the negativities as a cause of suffering and free from the suffering and that’s it nothing beyond that nothing beyond that nothing beyond that and then you look into the little different the shamanisms and this thing that thing Native Americans and so and forth and all these different religions you look at it and no one talks about becoming total enlightenment and they’re sort of more it is sort of making yourself healthy and doing this and that and relaxing this and that and you know health building physical building all that I mean they are much more than that I’m not saying they are limited to that but they don’t talk about it becoming Buddha so total enlightenment the ultimate spiritual achievement is the only Mahayana Buddhism talks about it honestly this may be Mahayana propaganda I don’t know that is what I’ve been taught since I was a kid for a whole circle of 70 years 73 according to Tibetan anyway so yes whole circle all that they taught and then when I little know

about seeing what is outside and it is almost true at least to my understanding and I must say I know nothing about it any other tradition even Buddhist tradition that I happens to be old man happens to be born in that period happens to be brought in the monastery happens to be having a great many teachers and seeing it read about it thought about it and that’s the only my knowledge and nothing else so it’s very limited however that is my understanding so the Mahayana path the essence path of the Mahayana is totally wisdom and compassion the real particularly compassion the ultimate compassion unlimited compassion ultimates unlimited unconditioned compassion and love is bodhimind we call it bodhimind some people translate that as Spirit of Enlightenment right some people say Bodhichitta that is Sanskrit anyway whether you say Bodhimind or... yes bodhimind must be English mind is English word right “chitta” is heart in Sanskrit not necessarily mind but the message is the mind not the heart so so now we are here to spend our time talking about it Bodhimind 003325

Different texts on Bodhimind

there are a number of texts available so many on Bodhimind most important you have the Bodhisattvayachara which we spend a number of years talking on Tuesdays and Thursdays and still we’re not finished the chapter 9 the moment we finish the Lam Rim then we better finish this chapter 9 then 10 because that is the wisdom aspects and dedication so that is the chapter 9 then 10 is not finished but still we did there is a number of transcripts also available on that 003421

and that is Bodhisattva chaya avatara and then every Lam Rim everything will give you the Mahayana path and then most important Maitreya Buddha’s Ah vee sam maya.....

the root text of the transcendental wisdom you know the Pangee paramita the text like either 12 (?) either 12 volumes or the shorter version of the Pangee paramita is one volume or very short the heart Sutra but all of their comments is is there something can you do over there Tom Robaska the light on that car is hitting me directly and I can’t see it anything else so but without disturbing Aura no no no I don’t think Aura likes that do .you? You don’t like that okay so yes that would be great it is over there that corner that red corner there completely that corner yes there you are thank you you’re not blocking that not that side yes a little bit lower no other side other side still more yes very good thank you so I said Unjen lah......

so a number of Lam Rim’s All den dis doh.... A number of Lam Rim’s will give you all that and plus yes we’re talking about Maitreya’s Avi samaya....

Bodhimind is only doorway to Buddhahood

and as well as Nagaarjuni’s root text or Chandrakirti’s commentaries all of their essence talk is message is Bodhimind relative or absolute Bodhimind so that is what it is so this is going to be our subject and when we get to this level then our goal has been changed from not only from freedom from suffering but also to obtain enlightenment and the way and how you obtain the enlightenment what you do the method what you apply will be the wisdom and the compassion then this what we do is our self and that individual person whether it is relative our self or absolute our self our self is the base on which we work and what method you apply is compassion and wisdom the result what you hope to get is the physical form of Enlightenment and mental form of enlightenment so base path and the result are now clear below this is the basis doesn’t change our self but the hope the result what we’re working for is freedom freedom from suffering and here now gone beyond total enlightenment reasons you know why but basically I would like to say a little bit here I will not be able to go through but outline I would like to use is the Lam Rim Chenmo’s outline in that and that is that has three the first is the doorway to enter in the Mahayana path is only Bodhimind that is point.one 004103

point.two will be how to develop that Bodhimind point.three will be after developing after developing how do we function how do we behave how do we work and that is the three basic outlines I’m quite sure the liberation in Pabonka’s liberation probably use the almost the same outline I’m quite sure almost all Lam rims will use the similar here some are a little shorter some are a little longer but basically they keep in that format otherwise we’ll lose our format basis and if we lose the base then we will be nowhere so according to the Lam Rim Chemmo the first the only doorway the only gateway through which you can enter in the Mahayana path is a Bodhimind so J. Tsongkhapa explains says Buddha taught the transcendental wisdom of the Sutra path and the transcendental wisdom of the tantra path so the both of these are the Mahayana path beside that if you look for Mahayana you are not going to find anything when you say Mahayana means here either the Sutra path of the transcendental wisdom or the tantra path of the transcendental wisdom although they are taught separately but they are not separate within the individual because you have to talk separately you have to explain separately but you can’t talk them together will not make sense right (Rimpoche makes a sound of incomprehensibility) will not make sense so you have to explain separately but that doesn’t mean within the individual it doesn’t become separate remember the quality of a Lam Rim itself says Deh bah tam...

so like four qualities they talk to you Lam Rim and that is all the teachings of a Buddha will make a function together without contradicting each other meaning within the individual the spiritual development comes up they will come up together we try to separate the Vajrayana and Sutrayana and a lot of in habit we are separating that and even in jewel heart we will say Vajrayana student and this is we do that this are happens people make it me personally don’t like it at all and also so jewel heart here is a little better but Jewel heart Holland they even try to have people not to encourage to go into the Vajrayana I mean some kind of little secret thing they wanted to keep it 004504

I mean without saying their functioning will show but that’s not right but it is the individual within the individual both Sutra and tantra will function together makes development together here we also do hey I’m not ready for Vajrayana yet to some people it’s very true it’s not but on the other hand on the other hand if you are not ready for Vajrayana you’re not ready for Enlightenment you are not ready for the best spiritual development you are not you’re not particularly Tibetan Buddhism is geared towards Vajrayana the right from the beginning taking refuge onwards very strong Vajrayana influence comes the moment you take refuge you say Namo Gurubye Namo Buddaya, Namo Dharmaya Namo Sangaya we don’t say Buddham Shar ah nam....

Mahayana and Vajrayana are both part of Mahayana

we don’t end there we say that is right from the beginning it was geared towards the work that way anyway so that is why J. Tsongkhapa says without these two there’s no Mahayana Mahayana so Mahayana really means combination of Sutra and tantra combined together so two Yanas Sutra and Tantra whether you separate or not separate that is the Mahayana path so in the West I’ve said a number of times in the west they developed something called three Yanas they said oh Mahayana Hinayana and Vajrayana they count that basically that’s wrong that is wrong because Mahayana and Vajrayana both are Mahayana there is no Vajrayana which has not been Mahayana which means foundation of the Vajrayana is gone so it is wrong however from the point of individual development you can say that and there’s no need to correct this and no need to correct that because that is how it is developed and that is how people take it and let it be basically from the real point of view it was wrong but it is okay so whether you going to enter in Vajrayana or whether you going to enter in Mahayana compassion love ultimate of that Bodhimind is the gateway the throat through which you go so whenever you have that Bodhimind developed with you even you have nothing no quality for whatsoever except Bodhimind no quality whatsoever you become bodhisattva 0004924

You can lose Bodhimind

you become bodhisattva you became the Prince of Wales (Rimpoche laughs) honestly you become that way even you know nothing development of the Bodhimind if at all happens to be at the dog level if happen to be most probably not but if happens to be and that dog becomes a bodhisattva and probably very limited for any quality or anything but still because of this Bodhimind it becomes bodhisattva the moment you lose that this is not something that you remain permanently until you are fully developed it can grow, we can lose it the moment you lose this even if you have full wisdom direct encounter with the emptiness etc. whatever quality you may have it but you’re going to fall down from the Mahayana into Hinayana you are going to fall down no matter whatever you have so this is that important 005114

bodhisattva Chaya avatara I think the Pabonka’s liberation might have quoted that I am not sure Chan jue sim... the moment you developed the moment second you develop the Bodhimind and everyone in the samsara will everyone in the samsara will recognize you as the children of a Buddha is that quoted in the liberation can you read it aloud

audience: the instant enlightened mind is developed a wretched being enchained in samsara’s prison is called a son or daughter of the shuggattas.

Rimpoche: thank you so that is the Bodhisattva Chay Ayatara I don’t know what verse number it is it should be the chapter one but...

audience: yes chapter one verse nine

Rimpoche: oh they marked that oh good chapter one verse nine that’s great so that shows how important it is and even you have nothing else you may be whatever you might be if the Bodhimind you have it you have solidly but if you lose the Bodhimind the moment you lose even you have direct encounter with wisdom and all that you are not going to be shuggattas son or daughter of Buddhas perfect enlightened you are not going to be and even though you may be Prince of Wales you will not become the King of England anyway (Rimpoche laughs) sometimes you even lose the status of the Prince of Wales what they call it abdicate throne or something right so that is how you know why we’re talking about that because there’s a tradition why we’re talking about the throne and king and all that because this is a 2600 years old teaching so relevant at that time in the culture and life of the people at that time so anyway and not only that in our six session yoga right you say Tir ih sang.....

So today I have been born within the (cause?) of the Buddha right paraphrasing and those of you who say six session yoga long ones you say every day don’t you but short ones may not have it medium and the short ones Ter ih seng gey.. 005537..

Today I become the children of a Buddha now I become the children of Buddha Tah nah dah and therefore I will behave and function just like that of (Honoring? Brahmin? Caste) and all that so they’re all Bodhimind the moment you have it Tah dey sang.... today I born as a Buddha caste and become the Prince of Wales so and then there was biography of Maitreya Buddha and the Maitreya Buddha’s biography that is Sutra just like a heart Sutra you have you know Manjushri says this Shariputra said that and this and that there’s a discussion and in that discussion and Maitreya Buddha says Toh je Rimpoche.....

Bodhimind is like a diamond

they said Maitreya Buddha was saying if you have a broken diamond if you have a broken diamond it is a broken diamond but it still remains a diamond it will not lose the name of diamond nor it serve with lose its capacity power even though it’s broken but if you sell it you can still get money you can still it can still protect you from being poor because it has its value even though it is broken it will not lose the title of diamond likewise if the bodhisattva may not have a perfect Bodhimind may not be good Bodhimind but still you have a Bodhimind you’ll be much more than that of seasoned Arhats those who have spent years and decades for practice at Arhat level still you’ll be much more important than that you will not fall into the lower realms the lower Yanas that is Hinayana like the Arhats may have such a great ornaments being Arhats may be like gold ornament but your diamond could over power that it is not mentioned in the Lam Rim Chemno but I think in this (Mademikara Aratowa?) or something and they give example of a Prince and Princess even though they’re not educated they are not experienced and they don’t have power but even then they are much more important more powerful than that of seasoned ministers and they could overpower them and this and that sort of examples they give and I try to remember the verses but I don’t 010031

but anyway so even the bodhisattva who developed the Bodhimind doing nothing sitting idle doing nothing is much more important than that of seasoned Arhats and that’s what it is Nagarjuna had said Dah yee dan....

And then in short Nagarjuna had said Dah yee dah.... so you better you and me or anybody in the world if you want to achieve ultimate enlightenment the root of this is the ultimate compassion Unlimited unconditioned compassion Bodhimind you have to hold that make it very strong solid with you like that of Mount Everest or something make it as big make it as solid as possible and that is the how if you want to obtain ultimate achievement in your spiritual path that you need not only that you need it that you need it very solid like Mount Everest or something 010331

I am paraphrasing if you read the Lam Rim Chemno it will be there and I’m sure Pabonka might have quote it

audience: He has a quote here

Rimpoche: Same quote?

Audience: Yes

Rimpoche oh good

audience: if you and the rest of the world wish to gain ultimate enlightenment its roots are an enlightened mind as firm as the supreme Lord of mountain

Rimpoche: supreme Lord of mountains okay and then below that did Pabonka quote the talk between the Vajrapani and other Bodhisattvas who can enter into the Mandala or not? No did not quote all right so but then you know it also not only the Bodhimind and makes you solid until you have really strong Bodhimind with you then you know and you’re flying honestly you’re not grounded for obtaining enlightenment for Dharma practice yes you have grounded already however not a solid not the best the moment you develop the renunciation within you you become solid Dharma practitioners but you are not you did not become the best you are grounded I mean you put your foot on the ground 010516

until then you’re not touching your full ground flying you know there’s a little movie they call it the Angel it doesn’t touch the foot on the ground and flies around hits you here and hits you there so it becomes like that spiritual practitioners not grounded if you have a renunciation you are grounded with the spiritual practice and if you have Bodhimind then you really become solid but again make sure you don’t lose it because you can lose this you can lose that that is not difficult to lose very easy to lose and J. Tsongkhapa talks here one more thing I’ll make it very short and that is there is another discussion between the Bodhisattvas and particularly Vajrapani is the keeper of Vajrayana so that’s why we say powerful because Sang ah dah...

So the Vajrapani is the one who keeps the mantra tantra yantra all of them Sang ah dah

Vajrapani on Bodhimind

so tantra yantra mantra all of them so he was asked which one would you like to have it for you those who are in seasoned Arhats or simply little ones who just developed Bodhimind and the reply of the Vajrapani says hey no I’ll have to have those who have a Bodhimind those in seasoned ones when they don’t have Bodhimind I will not even talk about it (Vajrayana?) I will not show them mantra they are not even fit to be so there’s no question that is the Vajrapani’s answer so these are the qualities of the Bodhimind and that’s what it is then most important point J. Tsongkhapa said in this and I’m sure... not only I am sure I saw it Pabonka quoted that and that is Ten nah chur

so J Tsongkhapa has one short statement here and that is because of these reasons what Nagarjuna said what Vajrapani said and all other above so the Mahayana is important but one has to understand the practice is the Mahayana that’s not enough the person must be Mahayana person that is important Pabonka caught that I’m sure what did he say? 010907

audience: it is not enough that the Dharma we are interested in should be the Mahayana the person who’s interested in it must be one who has entered the ranks of the Mahayana

Rimpoche: anymore?

Audience: yes and what makes someone a Mahayanist depends solely on whether or not he has achieved enlightenment mind if a person has nothing more than a conceptual understanding of this attitude that is the extent to which he can be called a Mahayanist

Rimpoche: that’s it all right if you have some understanding of the Bodhimind and you try to be that and then you be that much Mahayana but if you have a perfect understanding of the Bodhimind and develop and then you be perfect Mahayana so it is totally depends on the development of this very you know in English people took over the compassion common usage is compassion people don’t talk about Bodhimind though Bodhimind is a compassion all compassion are not Bodhimind although that difference is there but understanding among the normal Western people it is compassion when you are talking about the compassion you see all different layers of compassion don’t you see it now you begin to see the different layers the deepest that’s what ultimate compassion is the Bodhimind Bodhimind is a Sanskrit terminology we don’t use it but that is the bottom line the ultimate not bottom line but that is the compassion you cannot go beyond that that is the ultimate compassion we are talking about it so J. Tsongkhapa saying that practice may be Mahayana but if the person doesn’t become Mahayana it doesn’t help and I’m quite sure there are much more but I should talk about it you know there was a story people who practiced Vajrayana that of Yamentaka but doesn’t have Bodhimind and that person becomes a ghost remember there are two practitioners went into retreat together in the northern side of the Lhasa just across that mountain (Pembo?) and while they are sitting together one died and one is still practicing so then one day he saw a Yamantaka look-alike person standing there so he thought he got Yamantaka vision so he started the folding hands and prostrations and all this and that Yamentaka looks and he said no I’m not Yamantaka I am the person who died here so you know so what happened is because of the lack of the Bodhimind lack of this compassion and then that practice becomes he got a power he becomes a powerful ghost look like a Yamantaka all your total practice efforts you put in went into that rather than becoming fully enlightened Yamentaka 011305

that’s what J. Tsongkhapa means the Dharma Mahayana is not enough the person must be Mahayana that repeatedly tells you if you have a Bodhimind you give a little piece of food to an animal or insect or something which is much more effective than that of without Bodhimind been a generosity of some fantastic and when you compare it their discussions like this compare it which one you choose all the great beings choose the giving little piece to a dog over some kings who give all their wealth into generosity because the Bodhimind makes different so there are important I don’t know I don’t want to say tricks but important points uplifting the individual practitioner’s practice up to certain level and this is one of the most important ones okay so am I supposed to take a break here or no huh? I know but (they discuss this for a moment) if I take a break then by the time when you sit down it may become 12:30 and if I don’t take a break I think people get tired I get tired so that is the problem so what shall be the solution that won’t be 10 minutes you know what happens is

new audience: you take a break and we’ll follow you

Rimpoche: alright but you have to you know alright so we take a few minutes break because also I made a big deal not to go to bathroom and all that I’m sure some people are rolling so we take a few minutes break and it is 1156 and we should meet by 1205 at least okay thank you

Rimpoche: how did you get there today

audience: there was an empty space...

Rimpoche: you are supposed to be on that chair over there, you probably bribed Elizabeth did you..... oh then Tik jim bah...

so if you have a slightly understanding of Bodhimind and then your Mahayana will be slightly understanding of a Mahayana but if you have a perfect a good or good Bodhimind and then you will have your Mahayana also good J. Tsongkhapa adds more from the Sutra of a Buddha and he says Ree jih boh....

Bodhimind is the required seed of a Buddha just as corn seed is required for a corn harvest

he says Buddha says to his disciples he says this Bodhimind ultimate unlimited compassion and love is like a seed you know if you are a farmer and you are growing corn the most important thing which you need is the corn seed right you may have everything else if you don’t have the corn seed you’re not going to get corn so if you have corn seed even if you don’t have everything else you get something something related to corn 011915

I mean provided if there is a little bit of everything like a little water you know like a little water I maintain a little flower garden and then it gets a little water not enough to soak and then the flowers become weak and all that but they are flowers if they don’t get water all they will die right but if they get a little water not enough it doesn’t become strong if it gets a lot of water not over watered and then it is helpful but if there is no seed of flower or transplanting flower nothing will happen if I put a lot of water it’s all going to be wheatgrass filled up the flower what you call those bed flower bed it will going to be filled up with the weed grasses and when you pull them out it becomes empty right so it’s like seed Tel ah choo dah....

All of the conditions have to meet the corn

So then they like the ground the water the heat the fertilizer all of them if they meet with the corn seed there will be corn if they meet with the wheat there will be wheat if they meet with the barley there will be barley if they meet with the pea there’ll be pea rather than corn so the seed of the corn it will be the most important determining what the result of what you will get the seed right you get it now likewise our efforts of try to reduce anger hatred or constant efforts like pouring a water or meditation like the heat or purification like a fertilizer if that meets with the Bodhimind the results will be fully enlightened if that meets with the like barley or whatever or couscous or something whatever you get it then it’s going to be that so if you meet with simply determining your self free from the suffering then the result will be the Arhat level you are not going to be get enlightened the cause and the conditioning are whatever it may be the most important cause the root the seed whatever it is the most important so the traditional Indian culture the example given in the Lam Rim Chemno is the rice rice the water the seed the ground the heat moisture and heat all of them if they meet with the rice (petal?) result will be a rice! otherwise something else will come just like that just like that like any other efforts even including seeing emptiness directly everything whenever it meets the causal level the really (seed?) that happens that’s why according to the Pasangkika even the Hinayana level you do have seeing emptiness direct remember that is the reason why seeing emptiness direct could result only freedom from samsara not freedom from Nirvana not freedom from Nirvana so why we say See shee tan yee... so the two extreme ends will be at the basic level we talk about existentialist and nihilistic but when you go up one level and then two extremes will be samsara and Nirvana 012518

and you’ll find a lot of prayers that says See shee jig praying to be free from the fear of samsara and Nirvana so that is the that is why every other efforts you have it really depends on the seed which you have what the result is going to be I think Maitreya Buddha Due Lama....

Pabonka’s mother father analogy

In the Lam Rim Chemno they (caught?) this Tee Joh..... I think Pabonka might of caught that that Bodhimind the understanding of wisdom might is like a mother the Bodhimind is like a father and now forgive me we are looking back 2600 years ago caste system applies so really true and if you want a Brahmin if you want your child to be a Brahmin the father must be Brahmin in India the mother whether it is Brahmin or lower caste it doesn’t matter the father must be Brahmin to become Brahmin that’s the traditional Indian culture and doesn’t suit with us today for sure but in that level at that time that is a good example so to explain we’re not talking about the Brahmin or the Harijens at that level but we are talking about how the practice works so Bodhimind will be like that of father father’s gene determining whether the child is going to be Harijen or Brahmin or whatever that is how the caste system works in India earlier 2600 years ago so that’s what using as an example and the Maitreya Buddhas the word is this Tay joe lam...

So like wisdom or seeing emptiness et cetera are mother-like be able to provide be able to nurture be able to bring that up but whether it’s going to be Brahmin or I’m going to stick to that Brahmin and Harijen culture because it is 2600 years ago at that time the culture functions that way so it’s a father determined caste, not the mother. just like that seed Bodhimind determines whether you’re going to become fully enlightened or going to be Arhat it is the Bodhimind that is making the difference it’s interesting here Chen jue jih sem nay...013028

okay so J. Tsongkhapa is now not talking about it is not talking about Harijens or Brahmins he is now talking about it if the father is a Tibetan the son will be Tibetan 013046

if the father is Chinese or Mongolian the son will be Mongolian and Chinese and Tibetan mother can provide the Chinese son as well as the Mongolian son so that is the now J. Tsongkhapa is 1357 to 1419 so the culture reflects at that time so in India the Brahmins and the Harijens and Tibetans they give example of Chinese and Mongolians and Tibetans and that is old culture Nagarjuna says San jey rah....

Father as Bodhimind and mother as wisdom

So the Nagarjuna says one of the praise to the Prangehparamita which is the wisdom he says the only path which gives liberation like a mother who give a child birth to children so which means in Buddhist culture in traditional culture like Bodhimind will be referred as a father and wisdom referred..... compassion refers as a father and wisdom refers as a mother why ultimate compassion will determine what the result what your spiritual result is going to be not the mother like wisdom wisdom provides whether you want it Arhat level freedom from samsara or you want ultimate enlightenment wisdom will provide but the father like determining what caste it is going to be is the Bodhimind it has to be Tey jee chan jue.....

J. Tsongkhapa says and therefore we don’t have an understanding efforts put in development of a compassion Bodhimind we don’t have it but at the beginning of every practice you may say by practicing generosity et cetera I may obtain enlightenment and after that all your efforts was made into a counting mantras or meditating visualization of mantras and all that type and if you happens that Shue joo shin...

means you have not understood Dharma at all your understanding of Dharma is equal to sesame seed I don’t think he says sesame seed but very tiny little that’s what he said and that is why what is your essence practice it is very important I remember the conversation with the Locho Rimpoche one time and Locho Rimpoche says in Drepung back in Tibet 013508

this is early 1950's Tyayb Rimpoche he is the head of Tyup it is the Tyayb who’s in Germany that is the same Tyup Rimpoche he is the head of whole Tyup all province it’s a huge province huge monasteries and huge area huge province he is like a miniature Dalai Lama there when they brought this type of Tyayb Rimpoche Pag bag lah....

and all that type of Lamas the big Tibetan Lamas and they have almost (Sycdaba too?) They have almost like a miniature government of their own really it is all set up so the Tyayb Rimpoche was brought in Drepung to further study and then Tyayb Rimpoche very little right young small and so Rimpoche has been playing with Locho Rimpoche physically so Locho Rimpoche is very serious right so Locho Rimpoche does not know how to stop the Tyayb Rimpoche’s you know physically jumping around so he told Tyayb Rimpoche he said when you are leaving Tyup and coming to center Tibet the people of Tyayb whether it is the monasteries or the laypeople or your government set up officials or your region or all of them and when they brought our Lama to the center of Tibet to the great Drepung monastery to learn something so they (need for him a master?) so you know who they wanted 013717

who they wanted have your masters? have you seen the list? so Locho Rimpoche is in the list number 2 you know number one is (Gempemejensin?) Number 2 is Locho Rimpoche so Tyayb Rimpoche realize and he becomes a little small and doesn’t move a little embarrassed and he said then by the way what is your major practice and he said Tyayb Rimpoche kept a little quiet and then he moved it away he said Bodhimind (Rimpoche laughed) he said I have nothing to say see because there is a word called Rin jin sum....

Tsongkhapa says your major practice should be Bodhimind

so J. Tsongkhapa at the end says that your major essence of practice should be Bodhimind so that is common for advice so Tyayb Rimpoche might have memorized that word right he must be about 10 or 11 or something like that so he said move the tongue a little bit move the lip a little bit so got that point and he says Bodhimind (Rimpoche laughs) so the essence of the practice should be Bodhimind rather than you know the Yamentaka or Vajrayogini you know well that’s great wonderful but Bodhimind Rin jen sum....

the essence of practice should be like that and I told you that story because many of you know both Locho Rimpoche and Tyayb Rimpoche so I put them together and giving that story make you to remember so the essence is the Bodhimind not some wrathful like earlier Kadampa Lama says Gum dyue har...

the earlier Kadampa Lama says there is no one who cannot meditate a fearful wrathful or whatever loving kindness what ever deity 013948

Rimpoche’s analogy of practice without Bodhimind is like an Ice Castle

and there’s not a single person who has no mantra to say but the problem is no one has Dharma to think that is the earlier Kadampa Lamas says so therefore this morning session we try to establish a point in our own heart in our own mind or brain whatever you’re using have a big mark and that mark will be the essence of our practice should be compassion Bodhimind essence on that basis above that you can have Yidams but if you go to Yidams and don’t have essence here and then we talk about the ice castle remember the ice castle and that’s what it is although we said ice Castle preliminary we say but the most important one is here and if you don’t have those it becomes an ice Castle but some of you may think oh yes I have all that commitment do I drop now? No you don’t do a little practice but try to put efforts to build the Bodhimind commitment practice that’s why it is as short as possible as little as possible because just keep commitment and if you’re in that stage of development then that works very good but build that efforts that is the real one of those treasures of the Kaddam tradition a treasure there are 10 of them but this one of them maybe we are getting hungry and so let’s stop for bread and tea isn’t there some sort of we stop for gas oh yes please please thank you I’m sorry I’m glad you said it thank you can you get there yes yes here you have the microphone there it will pull out a little bit thank you it’s wonderful (they discuss jewel heart business and announcements)

Rimpoche: Thank you I think we had better go and eat....