Archive Result

20090907GRAGLG6

0:00:04.0 sa zhi pökyi…

Thank you and welcome to our last session here today. As usual, please generate pure motivation. What we did so far is basically guru yoga. The guru is the most important point, as you all know and we did not emphasize it this time, because it comes at the level where the guru devotional practice is. So the importance of the guru is not only in Tibetan Buddhism but also in the very great Indian tradition. Even the different Buddhist and non-Buddhist traditions are all extremely important as you know.

0:01:41.4 Here particularly we utilize Guru Jamgön Lama Tsongkhapa, which is Jamgön Lama Tsongkhapa as guru. For this we have had the prerequisite activities, actual activities and conclusion. The prerequisite activities are taking refuge, in order to make it correct from the wrong paths. Then generating bodhimind, in order to make it perfect from the lower paths. So it becomes Mahayana path. Then generating the pure land of Tushita and the leader of those Lha, those gods, in the Pure Land of Tushita, particularly Yiga Chön dzin, the Joyful Mind Holding the Dharma. That pure land.

0:03:04.8 The leader of those is the future official Buddha, Buddha Maitreya, the Buddha of Love. Through the heart of Buddha Maitreya we have the opportunity to see the pure land again, miniature within the miniature and have contact with Jamgön Lama Tsongkhapa and among them, Atisha and many others. So we contacted Lama Tsongkhapa and invited him, who appeared to us on a cloud-like beaming state in front of us, dissolved into the mentally created field of merit and became oneness.

0:04:11.2 After invocation, the actual activities of the seven limbs, making request to remain, making prostrations, making offerings, then purification, rejoicing and requesting to remain forever, request teachings and dedication. That’s the seven limbs activities.

A duplicate Lama Tsongkhapa was invited on your crown, you made requests:

Ka drin chen pö go ne jezung te – the most important request – je su zung wa. I don’t know how to say it in English. We explained yesterday the meaning – maintaining connection, giving timely teaching and timely guidance. All of them are covered. It is not only keeping us safe. It is much more than that. So we made request for this je su zung wa, through his kindness and compassion.

Then seeking the blessing of body, speech and mind.

Then we have the mantra Migtsema. As I mentioned to you, the migtsema is living Manjushri, in the form of sound. Although it was composed by Jamgön Lama Tsongkhapa himself, not praising himself, but praising his own great master, Lama Umapa from the Sakya tradition. So Jamgön Lama Tsongkhapa wrote

MIK ME TZE WAI TER CHEN CHEN RE ZIK

TRI ME KYEN PAI WANG PO JAM PEL YANG

GANG CHEN KE PAI TZUK GYEN RENDAWA

ZHÖNU LODRÖ ZHAB LA SÖL WA DEB

So he offered this praise to Rendawa Zhönu Lodrö, but Rendawa cut his name out and said, “That doesn’t fit me”. Instead in the last two lines he put in:

GANG CHEN KE PAI TZUK GYEN TSONGKAPA

LOZANG DRAK PAI ZHAB LA SÖL WA DEB

So it is the Lama Yab se, both master and disciple, praising each other with this verse. This verse happens to be living Manjushri. It is also extremely helpful. This is the human rational mind: not only is this helpful on the spiritual path, but also helpful for many other activities. For example, somebody has given me here a Tibetan pill, which is for protection against epidemics. Right now, this is made in Dharamsala. Originally, this pill was made through the Migtsema.

0:09:01.5 Then when Sars came a few years ago from China, the Tibetan Medical Center in Tibet made this pill. It became extremely popular throughout China. Truckloads of pills were moved every day from the Tibetan Medical Center in Lhasa throughout China. Then they started making it in Dharamsala thereafter.

Anyway, that is one example of the activities. We told you yesterday that during Jamgön Lama Tsongkhapa’s life time, there were a hundred different activities, however, later, Je Mönlam Pel made the Migtsema be’um, the Collection of Migtsema activities. There are only 11 of them left. But then you know, many of them are things like making rain, stopping rain and as a matter of fact, they do work, honestly. They do work. They do work. Years ago we went for a picnic somewhere in Hudson Mill. During the picnic rain was going to come. So we had to get out. We were able to get out. I leave it there. So it is amazing. It does work.

0:11:26.1 I am not sure whether this epidemic pill is working or not, but you never know, still, when you are making millions of them in mass production, I am not sure how it’s going to work. These things are rare cases, simple, slowly, a few of them made by serious people for a serious purpose and then it works.

0:12:04.6 One thing, if you keep on saying 100 Migtsemas a day, then no matter whatever, you may not get any stroke. It is very hard to even get a heart attack. If you have to die, no one can avoid it. You know Buddha himself said,

Medicine Buddha gives medicine,

Vajrapani protects from obstacles,

Amitayus gives longevity forces,

But even then you have to die

So even in the midst of all this powerful help, you still have to die. Other than that, I think it helps. Also just the two first words mig me tse wai alone give you the essence of the Buddha’s teaching; the wisdom that recognizes the lack of inherent existence, in the essence of that there is the ultimate, unlimited, unconditioned compassion. The essence of compassion is wisdom, the essence of wisdom is compassion, inseparable. The combination of both is the union, the union of compassion and wisdom and that is the union of body and mind and that is the union of method and wisdom. This is also the union of illusion body and clear light. This really means the basis of the Two Truths. The path of wisdom and compassion, the result of Dharmakaya, the mind of enlightenment and rupakaya, the physical aspect of enlightenment, all together, in various levels, like the lay stage level, path stage level, Mahayana seeing path level, the meditative level, the Vajrayana level and ultimately at the buddha level. All of this is expressed by these few short words: mig me tse wai. By that alone you can see how important it is.

0:15:56.2 So then other detailed activities, as I mentioned yesterday, look in the transcripts. Particularly, the collection of siddhis or accomplishment of wisdom, the huge wisdom, quick wisdom, clear wisdom, profound wisdom, etc, all these seven different qualities of wisdom, separately or together, through the body, speech, mind, hand implements, particularly through the book, particularly through the sword.

0:17:13.2 In short, between Migtsema, Arapatsana Dhih and Yamaraja, these are all internally interchangeable – everything. Then one of the most important things we have to remember is whether the yidam in the physical yidam form, or mantra as sound form and even the threads and knots or the talisman or chakras – all of them are yidams themselves. Virtually you see no difference. That’s what it is.

0:18:52.6 One time, years ago, I think J W invited Gungbar Rinpoche who has already passed away years ago. He was a former abbot of the Upper Tantric College, Gyütö. He was asked to do certain pujas by Gyütö Tantric College by His Holiness, in his brothr’s place in Indiana. At that period, JW invited Gungbar Rinpoche and asked him for some protection for his new house. So he gave him one of those knots and nailed it to a pillar. He talked a little bit and told JW, “That is Yamantaka himself”. So JW came up and asked me what he meant. So it means that all of those are the same, no difference. For us, when we see the physical form of something we pay more attention than to a knot or a talisman or the chakras.

0:20:31.4 Yantras, mantras and tantras, all of them are same, there is not so much difference. That’s how it is. The mantra in this case is the Migtsema. With this understanding if you say one Migtsema

MIK ME TZE WAI TER CHEN CHEN RE ZIK

TRI ME KYEN PAI WANG PO JAM PEL YANG

DÜPUNG MA LU JOM DZE SANG WEI DAK

GANG CHEN KE PAI TZUK GYEN TSONGKAPA

LOZANG DRAK PAI ZHAB LA SÖL WA DEB

then it is meaningful and worthwhile. If you don’t think anything then even if you chant it, it won’t mean much. We alone have three, four different tunes.

Having said that, I should move to the last outline:

The dissolving system

Again, I am not going to go into much detail but refer you to the transcripts again. But in your simple visualization, you have Jamgön Lama Tsongkhapa in front of you and the two disciples enter from the side into the shoulders into Jamgön Lama Tsongkhapa, from right and left, very similar to the sadhana lama dissolving system. You can even make a mandala offering here.

DAK ZHÄN LÜ NGAK YI SUM LONG CHÖ

DÜ SUM GE TSOK CHÄ

RIN CHEN MANDAL ZANG PO KÜN ZANG

CHO PÄI TSOK CHÄ PA

LO YI LANG NÄ LAMA YIDAM

KÖN CHOK SUM LA BÜL

TUK JEI WANG GI ZHE NÄ DAK LA

JIN GYI LAP TU SÖL.

Body, speech, mind, wealth and virtues

of the three times - my own and others’-

This fine, precious mandala

and a mass of Samantabhadra offerings,

I mentally take and offer

to my guru and yidam and the three jewels.

Please accept them through compassion

and bestow your inspiration.

IDAM GURU RATNA MANDALAKAM NIRYATAYAMI

I and others’ body, speech and mind, also the virtues accumulated in past, present and future, all are put on the heap of the mandala offering. By my mind I am offering it to you, the Lama, Yidam and Three Jewels. By your kindness and compassion, please accept this and bless me.

So inviting, seven limbs, mantra recitation, visualizations, especially requesting wisdom and internal development. All of them make Jamgön Lama Tsongkhapa extremely pleased with our activities, particularly these particular guru yoga activities. Now the Lama would like to merge with us and I would like to merge with him and then finally, Jamgön Lama Tsonkghapa enters through our crown and then we say these verses:

PAL DAN TZA WAI LA MA RIN PO CHE

DAG GI NYING KAR PA MAI TENG ZHUG LA

KA DRIN CHEN CHEN POI GO NA JE ZUNG TE

KU SUNG TUG KYI NGO DRUB TZAL DU SOL

O glorious and precious root Guru,

Come take your Lotus and Moon seat at my heart

And keep me safe in your great kindness.

Bestow on me please the powerful attainments of your body, speech, and mind.

PAL DAN TZA WAI LA MA RIN PO CHE

DAG GI NYING KAR PA MAI TENG ZHUG LA

KA DRIN CHEN CHEN POI GO NA JE ZUNG TE

CHO DANG TUN MONG NGO DRUB TZAL DU SOL

O glorious and precious root guru,

come take your lotus and moon seat at my heart

and keep me safe in your great kindness.

Help me to achieve ordinary and extraordinary accomplishments.

PAL DAN TZA WAI LA MA RIN PO CHE

DAG GI NYING KAR PA MAI TENG ZHUG LA

KA DRIN CHEN CHEN POI GO NA JE ZUNG TE

JAN CHUB NYING POI BAR DU TAN PAR ZHUG

O glorious and precious root Guru,

Come take your Lotus and Moon seat at my heart

And keep me safe in your great kindness.

Remain steadfast until I achieve Buddhahood.

This is different from before the Migtsema, where he invited the Lama to come to our crown: dag gi chi wor pe mai teng zhug la. Now it is dag gi nying kar – at the heart level. Our physical heart can be visualized as an 8 petalled lotus and that lotus opens because of our profound faith, respect and appreciation of the activities of the guru in general and particularly the lama in Jamgön Lama Tsongkhapa form. We appreciate and have joy, that’s why our heart opens like an 8 petalled lotus.

0:26:03.0 The Lama comes in the form of light. The visualization is that Jamgön Lama Tsongkhapa comes along with the throne and lotus and moon cushion.

At the first verse the throne dissolves, at the second the cushion and at the third Jamgön Lama Tsongkhapa himself. He comes down to the center of our heart and remains there. The heart petals close and not only that, then they are sealed by the Sanskrit alphabet, vowels and consonants

OM A AH I IH U UH RI RIH LI LIM E EH O OH AM AH

KA K’A GA GHA NGA / CHA CH’A JA JHA NYA /

TA T’A DA DHA NA / TA T’A DA DHA NA /

PA P’A BA BHA MA / YA RA LA WA /

SHA SHA SA HA KSHA

Also by the mantra of the essence of wisdom:

OM YE DHARMA HETUN TRABHAWA.

HETUN TEKAN TATHAGATO EWAM DENTA.

TEKAN TSA YO NIRODHA. EWAM WADI

MAHA-SHRAMANAYE SVAHA.

Then by OM AH HUM and by the Migtsema and the guru mantra

OM GURU VAJRADHARA SUMATIKIRTI SIDDHI HUM

and all of those. It becomes sealed. Continuing from there, sitting at the tip of the heart, through the crown, the cloud that has come from the Pure Land of Tushita, continuously remains in our visualization. It is like some people maintain a little streak of long hair made into a ponytail, a tiny little one. In that manner, it remains outside of our physical body. It is not flying round, but is well connected to the cloud that is coming from the heart of Maitreya in the Pure Land of Tushita. That makes the individual a little to take rebirth in the Pure Land of Tushita – if you want to.

0:29:16.6 So that’s it. Ed Houppermans was half joking with me, “Is Tushita really there or here?” I said, “It’s there.” He said, “Do you know Helen’s telephone number over there?” The whole idea is that one of our friends, who started Jewel Heart Netherlands, which started even before Jewel Heart America, Helen, before she passed away, we were thinking that she was working with Vajrayogini and go to her Pure Land. Then, just two days before she passed away, the message given to me through Marianne Soeters was: I am not going to Vajrayogini Pure Land, but to Tushita. So that’s why Ed Houppermans wanted her telephone number (laughs).

0:30:54.4 So we do have a number of choices, the Pure Land of Tushita or Vajrayogini’s Dakini Pure Land or the Yu Lu Kö, Tara’s Pure Land or the Western Paradise of Amithaba.

Two days before the retreat we had a staff meeting and Kathy told me suddenly, we call the red lounge room and the Chittamani room and all that, but you always seem to dislike it. So what names should we call these rooms? So I said that we call the room with the red couches the Western Paradise, Amithaba’s Pure Land and the small room next to that we call Yu lu Kö, Turquoise Paradise, Tara’s Pure Land. We don’t have Tushita yet. If I call the store “Tushita”, I don’t think Ujjen-la will like it.

0:32:46.6 Thus we have completed this outline. Then we have a few more verses:

TSE RAB KUN DU GYA WA TSONG KA PA

TEG CHOG SHIN YI NGO SU ZA PE TU

GYEL WA NGAG PA LAM SA TING NYI LE

KE CHIG SAM YANG DREL WA MA GYUR CHIG

In life after life, supreme master Tsongkhapa

Please be my Mahayana spiritual guide.

May I never be separated for even a minute

From the stainless path praised by the Buddhas.

0:33:28.5 That may be a verse out of Pal den sa suk ma, Khedrub Rinpoche’s Praise to Jamgön Lama Tsongkhapa, which starts with:

Pal den sa sum dro wai me me she pa

Tang drö yung gyi la na me pai ku

Gyal wa kun le ne pai ka drin che

Dam pa la ma zhal la söl wa deb (0:33:43.7 spelling??)

I think our verse here is the last verse from that praise. That tells you that in life after life we may never be separated, right? Then the next verse you have is:

DOR NA KYE SHING KAY WA TAM CHE TU

TÖN PA JAM YANG LA MA JE SUNG ZHING

TEN PAI TUB TA KUN KYI YANG TSE CHUG

LO SANG GYEL WAI TÄN DANG JE WAR SHOK

In short, throughout all my lives

may I be guided by the great spiritual friend Manjushri.

May I always meet the superlative path

shown by Tsongkhapa.

That verse is from Pabongkha’s Prayer to meet with the teachings of Jamgön Lama Tsongkhapa. I think it is the last verse of that prayer.

0:35:15.3 I do keep this inside my practice book. Though nowadays I don’t reach much, but I do keep this in my daily practice book. The simple reason: reads Tibetan long passage:

0:36:54.7 So this was requested of Pabongkha Rinpoche among others by the Shatar family. They have a very special connection with Jamgön Lama Tsongkhapa. That family in the 1400s was the sponsor, the benefactor for Jamgön Lama Tsongkhapa. Earlier, Sarat Chanra Das, etc, the earlier Tibetologists, wrote a lot about Shatar. They one of those noble families. They were the benefactor of Jamgön Lama Tsongkhapa and they continued till 1959 and then their master, almost looked like residence master, given to the family by Pabongka Rinpoche himself, was Ngawang Söpa. That was my teacher, the person who taught me the ABCD and first Lam. We called him Gen Yungdrung Rinpoche. But his real name is Ngawang Söpa. Yungdrung Rinpoche, before he was a monk, was called Yungdrung. But the real monk name is Ngawang Söpa.

0:39:12.3 So that’s why, not only Pabongka, but Gen Rinpoche and all those are something very close to me. So I thought I would go a little bit through this today, at least with oral transmission. The time doesn’t permit me to do much, but this talks a lot about the special qualities of Jamgön Lama Tsongkhapa’s teachings. You also don’t have a translation to look at. That makes it also difficult. We will try to make some kind of transliteration at least. So it goes:

KAM SUM CHÖ KYI GYEL PO TSONG KA PA CHEN PÖ

TEN PA DANG JEL WE MÖN LAM

A PRAYER TO MEET WITH THE TEACHINGS OF THE

GREAT JE TSONG KHAPA,

DHARMA KING OF THE THREE REALMS

COMPOSED BY

KYABJE PABONGKA RINPOCHE DECHEN NYINGPO

I am sure I remember receiving the teaching and oral transmission from Gen Yundrung Rinpoche. I am sure I did. But I don’t remember [details]. I was 4 or 5 years old. But whenever Pabongka composed, there was somebody who wrote it down, always. That is an old Tibetan lama system. Somebody else writes, takes notes, corrects and does all that. And that was done by Truying Lozang Dorje. He was Kyabje Pabongka’s secretary who wrote all his things down. Pabongkha said, “This was requested for a long time, but I was busy going to Kham area and couldn’t finish. I returned to Lhasa, they reminded me again, so while I am sitting in my little place called Tashi Chöling…..

We saw Tashi Chöling up in the hills on the other side of Sera, above Pabongka, his personal residence. So Gen Lozang Dorje was Kaybje Pabongka’s writer/secretary.

0:42:14.0 By the time I remember, Kyabje Pabongka already passed away. Gen Lozang Dorje was around and his major work was to collect the works of Pabongka. Now we have 11 or 12 volumes and each one, writing, carving and all that was done by Gen Lozang Dorje. He personally took responsibility. Later, when I remember more, the Chinese came to Lhasa and they made him Deputy Chairman of Communications Department. They had two chairmen. The first chairman was Kyabje Trijang Dorje Chang and the second chairman was my father and the Deputy Chairman was Gen Lozang Dorje. Then they had working committee members.

0:43:41.5 So Gen Lozang Dorje was Deputy Chairman and the Chinese government provided him with drivers and body guards. He used to be very good in poetry and all that, but very poor. He never used the Chinese things. Whenever he finished one volume of Pabongka’s Collected Works, he would bring the copies up and one day he would come to Drepung monastery and give us teachings on that, oral transmissions, anything if available. If not he made notes and said there was no oral transmission or teaching of this available. Then he came to Nyagre Khamtsen, because Dagyab Rinpoche stayed in Nyare Khamtsen. So there he gave those teachings and I went there too. Who else? Later Tokden Rinpoche came in. Earlier there were four, five other Rinpoches. So we received all of them. Every time anything was printed he made sure he came up, gave us copies and gave us the oral transmissions. So through that I also received this.

0:45:38.9

1

gyel kün yab chik jam pel shi tro dang

lo sang gyel wa yab se gyü par che

kün gyi tuk je tu pung cher kye ne

dak gi mön lam de lak drub par dzö

I beseech you, all Victorious ones,

And the sole father of these teachings,

Peaceful and Wrathful Mañjushri,

The Victor Losang, father and spiritual sons

together with the masters of the lineage,

Please generate your powerful compassion

as a mighty host

And accomplish this, my prayer, with ease.

0:45:45.2 The first verse is calling for The Father –sounds like Christian, referring to Manjushri: the only father of all enlightened beings, Manjushri, wrathful and peaceful. Manjushri is wisdom right? Then Gyalwa Lozang Drakpa refers to Jamgön Lama Tsongkhapa, then his disciples and the lineage. So he is calling on the only father of all enlightened beings, the peaceful and wrathful aspects of wisdom, and Jamgön Lama Tsongkhapa and all the lineage. Please increase your attention and power and make sure that my prayer will be answered and fulfilled.

0:47:36.7 It is customary in the old Tibetan tradition, in order to call as witness as well as support, even in the monastery gatherings, lamas will give dedication. The dedication will say:

pün tsum tsok pai gen dun ma nam gye ngo wö thun gyur dag phang po thuk je dzen par shoh

Support this statement that I am going to give and be witness.

That means I am not the only one doing it. All of you are. Calling a witness in the old Buddhist terminology is not just as witness to verify, but to support, to make sure it is going to work. That is why it is called lineage.

2

dak ni tse rab treng wa tam che du

mi kom ne su nam yang mi tung war

tek chok kor lo shi den ten gyü mar

lo sang gyel we ten dang jel war shok

May I meet with Victorious Losang’s teachings

Throughout the rosary of all my lives,

And never fall into a state lacking the freedoms,

And continuously have a life endowed with the

four fortunate spheres of the Supreme Vehicle.

In life after life, may I never go to the wrong places, and always have a great human life and meet with Jamgön Lama Tsongkhapa’s teachings. If you are not in those 8 leisures and 10 endowment areas, then forget about meeting with Jamgön Lama Tsongkhapa’s teachings, even Buddha’s teachings, even any spiritual path will not get to you. Therefore it is important to take rebirth in those areas.

3

do gyü gong drel dang che gel me du

gang sak chik gi nyam len dam ngak tu

lek par dom pa tsang la ma nor lam

lo sang gyel we ten dang jel war shok

May I meet with Victorious Losang’s teachings

Wherein the Sutras, Tantras, and their

commentaries encounter no contradiction,

A complete and unerring path of perfect instruction,

Like personal advice, for the practice of a single person.

Jamgön Lama Tsongkhapa’s teachings do not contradict. We were talking about that last night, remember, when we talked about Gunthang’s verses. They do not contradict sutras and tantras and their explanations. All of them fit perfectly for one person’s development and thereby not only is it well explained, but it is total, no mistake. If you have only a single one, it is not going to be total, it is not going to be complete. If you look at the spiritual paths available today in the United States, just look around. Everywhere, all kinds of spiritual paths are available. Everything. Each one of them is not complete at all.

0:51:03.8 Many of them just have one single point. Either you are sitting and meditating or it is love and light or you are travelling, travelling, travelling. Everything is single, solid. You know what people tell me? It is not complicated. It is true, it is not complicated. But at the same time, it’s not complete. It cannot deliver the goods.

Buddhism on the other hand and for that matter, all great Eastern traditions, even the great western traditions, will have some complicated things here and there, not simply just sit, sit, sit or simply love, love, love and all that. That’s the quality. Even we ourselves know how much we have to go through. First is guru devotional practice, appreciation of life, embracing human life, recognizing the importance of it, recognizing impermanence, taking refuge, and all of them are sequential, one after another and it serves the purpose and the individual gets better and better. Maybe they are not specialized on one very particular thing. You maybe specialized for guru devotion only. In the case of Ram Das it is guru devotion, he is an expert. Or maybe you become an expert on embracing human life, which everybody almost is, unfortunately.

0:53:33.6 Then no one would like to specialize on impermanence and death. Everybody would like to know, but they don’t want to talk about it. So the complications are there, but they are necessary. So they don’t contradict.

Very simple: when you look in Vajrayana, they will encourage you to have meat and wine. If you look in Sutra Mahayana, no meat. If you look in Sutrayana, no wine. There they say that alcohol is the root of all downfalls. One should not even consume an amount the size of a dew drop. But then in Vajrayana it is compulsory at least to taste. Without meat, without alcohol, the tsoh is incomplete in Maha anuttara yoga tantra. So that contradicts.

0:55:14.7 But if you look in Jamgön Lama Tsongkhapa’s teaching, it doesn’t contradict. It becomes clear who needs what and where and all this. That’s the reason why. They even give you the example of traditional Indian medical doctors, such as aryuvedic, homeopathic and all that type of doctors, also Tibetan and Chinese medical doctors. So sometimes such a doctor will tell you, “Don’t you ever eat any meat. No bone soup, no meat at all.” But then at a certain level, that doctor themselves will buy bones and meat and give it to the patient and say, “Now you eat this. You need that.” So it depends on how they are treating the individual, at what level. That’s what it means when we say there is no contradiction between sutra and tantra.

0:56:28.2 In tantra, at some level, sexuality is recommended. In sutra, sexuality has nothing to do, it is the devil’s work, really. But they are not contradictory.

I better read the commentary now, because I may do disservice to you. I have already done a disservice to you. There is more in verse 3. I already told you about the non-contradiction between sutra and tantra. That is true, but I left out the most important. That’s why I am saying I have done a disservice by not looking in the commentary. The commentary says that when you look at Jamgön Lama Tsongkhapa’s teachings, what do you see? The explanation of Buddha’s sutras and tantras and the followers of the Buddha, such as Nagarjuna and Asanga, etc, or Luipa, Saraha and all these Mahasiddhas, and all their different teachings are non-contradictory, made for one individual to take the development within them.

1:01:28.8 Jamgön Lama Tsongkhapa has collected all these paths and synchronized them into the teaching called Lam Rim. He wrote the Lam Rim Chenmo, the Medium Lam Rim, the Short Lam Rim and thereafter so many great masters, one after another, wrote different Lam Rims. At the sutra level the Lam Rim collection was done earlier by Atisha. Jamgön Lama Tsongkhapa expanded this. But then Tsongkhapa, similar to that, wrote the Ngag Rim Chenmo, the Gyü te je nam and all this. So, as you have the Lam Rim stages worked out, similarly you have the Vajrayana stages completely organized and worked out. So we have the Lam Rim Chenmo and the Ngag Rim Chenmo, in the case of Jamgön Lama Tsongkhapa and the disciples thereafter.

1:02:51.1 Even we have had the opportunity to read and study the Vajrayana stages and paths this year, remember, we have done that. We had Akya Yongdzin Yanchen Gawai Lodrö’s commentary, called “Stages and Paths of Vajrayana”. It is almost like looking at the Quick Path and Smooth Path of the Panchen Lamas in the Lam Rim tradition. Equivalent to that in Vajrayana is Akya Yongdzin’s “Stages and Paths”.

1:04:14.1 So this shows how all the teachings are non-contradictory, taking everything into one individual’s practice: from the beginning of the guru devotional practice to the ultimate enlightenment, each and everyone of us will need it. Otherwise you will hanging up there, half way through or three quarters of it there, or one step, two steps, three steps and hanging there. That is an important point. That’s why it is going through the path, all the way. The path is not one thing. If there is just one thing, it is simple. If you do universal travelling, then all you do is universal travelling. You keep on sitting there, thinking, “Today I am travelling to such and such a place” and you can keep flying in your mind and all that. Or you may be just sitting and acknowledging your awareness.

1:05:20.1 It is one simple thing. But it is not like that. Our emotions so complicated. Our negative emotions are so complicated. Our negativities are so complex. To overcome that, each and everyone of them has it’s antidotes. That’s why it’s complicated.

4

dri me rik pe lam le rab jam shung

ji shin ten la beb pe shi lam dre

dzam ling gyen druk chok nyi shing te söl

lo sang gyel we ten dang jel war shok

May I meet with Victorious Losang’s teachings

That uphold the tradition of the superior guides

– The six ornaments of Jambudvipa and two supreme

sages –

In establishing the basis, path, and result

Through the stainless path of reasoning in perfect accord

with the myriad of scriptures.

1:06:27.1 This one says: the fundamental base is the two truths, as Nagarjuna, Chandrakirti and others have explained. Of the explanation and understanding given of the two truths there is none like Tsongkhapa’s who made it clear – at least in Tibet. As path you have to have accumulation of merit and accumulation of wisdom merit. That also is emphasized so much by the earlier Nalanda pandit Chandrakirti. Without relative truth, the absolute alone cannot [stand]. Without the absolute truth, the relative cannot [stand]. Remember, you have seen and heard that many times. You need both, the absolute and the relative truth combination. That’s why you need the two accumulations of merit and wisdom. They are accumulated on the basis of absolute truth and relative truth combined together.

1:08:17.8 Many people will say, “I care about absolute truth and ignore relative truth”. Many people will say, “Relative truth is important and I will ignore the absolute truth.” That cannot be done. Jamgön Lama Tsongkhapa made it clear and emphasized it.

Not only that: along with this, Jamgön Lama Tsongkhapa held that logical reasoning is important. Each logical reason has to be backed up by quotations of the earlier, well accepted masters.

Some people will only carry words, no logical points. Some will only care about logical points, not the quotations. To know the perfect intention of the Buddha, leading the disciples to the path, you have to be free of the two extremes: the extreme of only accepting words, not logical and the extreme of only accepting logical reasoning and not accepting words. You have to be free of these. That’s why Tibet became unique for Buddhist study in general and particularly Prajnaparamita, the Transcendental Wisdom and Madhyamaka, the Middle Path, the Vinaya, the moral discipline and Abidharma, the Metaphyics, because of these reasons.

1:10:47.0 See I would have done a disservice by not reading the commentary here.

Next I want to go to:

8

dri me rik pe che ne gom pa dang

tse chik nyam par jok pa sung drel we

gom tsül shen la me pe kye chö chok

lo sang gyel we ten dang jel war shok

May I meet with Victorious Losang’s teachings,

A method of meditation that conjoins examination

Through immaculate reasoning with equal placement

of the mind in single-pointed concentration,

A superior way to meditate not found in any other system.

1:11:18.8 If we have time there is a lot more to do, but….I am a little lost now, so better talk to you what I know. This one is about meditation and analyzing. The analyzing by the stainless, great, intelligent mind, looking into the truth and analyzing and concentrated meditation, completely trying to gain focus together.

Traditionally, a lot of people will tell that that if you try to analyze that will disturb your focus, your concentration. So if you want to learn concentration, you better learn concentration. Do not do analyzing, because that will destroy your concentration – and vice versa. But Jamgön Lama Tsongkhapa says no, it’s not. If you don’t analyze you are not going to find what it is [that you should focus on]. For example, if you are going to meditate on emptiness, you are not going to find emptiness, you are just going to find blank.

1:15:47.9 And then you learn how to focus on blank. Focusing on blank does not challenge your negative emotions. It is not overcoming your negative emotions. It does nothing except relax you. But you are not doing meditation to relax. You are doing it to uplift your spiritual path. Therefore it is important to analyze, to find the focal point on what you are going to focus. Once you find the focal point, then learn how to concentrate. The combination of that. For example in the Lam Rim they tell you to analyze the image of Buddha, if you are meditating. You are analyzing it by providing the head, by making it stable in your mind, then providing the shoulders, the hands, then stabilize these, then provide the legs in sitting posture, then provide the cushion and then provide a little more clarity than a yellow lump, though a yellow lump is enough to begin. But you can’t remain there all the time. So analyze to get clarity. When that improves, then later in the development stage and completion stage not only you see the image but you even see the drawings of the line between the black and white levels of the eye ball alone, clearly.

1:17:55.1 That is the stabilization of the development stage. All this has to be gradually built, combined together and that is what this particular point means. Not only focusing, sitting and focusing and waiting. That won’t work. You have to analyze and keep on building yourself and your intelligence level up and then learn and focus. It is Jamgön Lama Tsongkhapa who says that meditation has two: analytical and concentrated meditation. This is his extraordinary quality. So we pray to meet with Jamgön Lama Tsongkhapa’s teaching.

9

rin chen sem chok dren pe tab ke su

di dang chi me nang she tsen tab su

dok ne ngen jung dren tsül kye shuk pe

lo sang gyel we ten dang jel war shok

May I meet with Victorious Losang’s teachings,

Superior in their way of inducing renunciation

Through forcefully invalidating our fantasies of this and

future lives,

A skillful method for inducing the supreme precious mind

of bodhichitta.

1:19:51.4 I don’t know if I can do justice to this material to present it in two hours. Probably not. A lot of people need to go. This copy I am reading from has 10 pages in one page. So I get completely lost. Ah, I lost a complete page here.

1:23:06.9 The next verse actually is:

5

ta chö chik drok chik tu song wa yi

ke pa ma chel tsün pa ma mong par

kün kyang ten drö dön nyi hlur shuk pe

lo sang gyel we ten dang jel war shok

May I meet with Victorious Losang’s teachings

Wherein perfect view and perfect conduct

facilitate each other

Such that the learned do not become remiss

And the venerable do not become dull-minded,

But always act devotedly toward benefitting

1:23:38.4 This is about the perfect view, your development, what you see at what level – I am sure you have heard about the “view” a number of times. The moment we hear “view” we think about the understanding of emptiness. But probably it is not that alone. View really is the level of your understanding, what understanding you gain. What type of view do you have? The better your understanding the higher it goes. The higher the mountains you climb, what type of view to you get? There is a difference. So the view refers to that.

1:24:40.4 Then behavior. Jamgön Lama Tsongkhapa put so much importance on view and behavior helping each other, supporting each other. At the result of this, the learned persons do not go wild. Very well, moral persons, do not become naïve. So view and behavior are complementing each other. Did you get any idea of what I am talking about? Some do, some don’t’, but what I am talking about is this: [Gunthang’s Lozang Gyaltenma)

mang du tö pa gya cher tsel we ke

tö dön ji shin gyü la jar we tsün

kün kyang ten drö dön du ngo we sang

lo sang gyel we ten pa gye gyur chik

Wiseindeed from extensive spiritual investigation, well steeped in learning;

Venerableindeed from the incessant practice of the meaning of all he learned;

Nobleindeed from dedicating every deed for the benefit of beings and the furtherance of the teachings.

May the words of Victorious Losang prosper forever.

Jamgön Lama Tsongkhapa’s order relies on three qualities: learned, morally perfect and kind. These are the three qualities for the followers of Jamgön Lama Tsongkhapa. What you make it is more learned. You do intensive learning through various ways so that you become quite well versed. Practice whatever you learn. That will make you morally perfect. Dedicate everything to the benefit of all beings and to the teachings. That will make you a kind person.

1:27:12.9 Learned, morally perfect and kind – these complement each other within one individual. Not the learned that cares for nothing, not the learned person who does all kinds of crazy things, or being well behaved and morally perfect, but stupid, knowing nothing. You know there are many. People say all the time, “My teacher may not be so much well versed but is very, very strict on morality.” That is fine, but not recommended in Jamgön Lama Tsongkhapa’s order. Very good, but not the criteria we are looking for.

1:28:23.9 “My teacher is extremely learned, but he is crazy, he is crazy wisdom.” Good, fine, but not recommended. “My teacher is quite learned, morally okay, but he is a holy horror.” That is fine, but not recommended. What Jamgön Lama Tsongkhapa wants is these three qualities complementing each other within one individual person. The view does not contradict behavior, behavior does not contradict the view. Thereby the learned does not become wild and the well behaved doesn’t become stupid. And everyone is dedicated to the service to all living beings. Thereby they become compassionate and kind persons. In other words, the qualities of not being stupid, not being crazy and being kind. That is what Jamgön Lama Tsongkhapa wants his disciples to be.

1:30:19.1 Therefore, not only the view and behavior complement each other, but also sutra and tantra combined together complement each other. They don’t contradict. Earlier, some people used to emphasize Vinaya so much and criticized Vajrayana. Some people are so much taken by Vajrayana that they criticize Vinaya. So Buddha’s complete teaching is the combination of these: Vinaya as well as Vajrayana. They are complementing each other. These are the qualities.

Gunthang Jambelyang also said in the Lozang Gyaltenma,

4

ta wa nam dak tak che ta le dröl

gom pa nam dak ching muk mün pa sang

chö pa nam dak gyel we ka shin drub

lo sang gyel we ten pa gye gyur chik

Hisviewis perfectly free of the extremes of eternalism and nihilism;

Hismeditationis perfectly purified of mental sinking, dullness, and darkness;

Hismoral conductis perfectly practiced in accord with the Buddha’s conventions.

May the teachings of Victorious Losang ever flourish.

1:31:38.9 Remember, Lochö Rinpoche gave a teaching in New York called ta gom chö sum – ta wa, the view, gom pa, meditation and chö pa, behavior [often translated as action]. In other words, this directly translated from Tibetan, thinking in Tibetan and trying to say it in English words, which doesn’t work very well. He talked about morality, intelligence and meditation. That’s what they actually entitled Lochö Rinpoche’s talk in New York, before he went up to Garrison. That’s the time when he told us that most people say OM MUNI MUNI MAHA MUNIYE SOHA, but that he learned from Kunnu Lama Tenzin Gyatso that it is actually OM MUNI MUNI MAHA MUNAYE SOHA. That was in 2004. Who was the translator there? Geshe Losang Tenzin Negi, right? He said behavior, view and meditation, but if you really look at it, it is morality, intelligence and meditation. That was his talk and that these are complementing each other.

The perfect intelligence, free of the two extremes, the perfect concentration, free of the two extremes, the perfect morality, as Buddha wants you to function. So when we pray to meet Jamgön Lama Tsongkhapa’s teachings we pray for the qualities: learning, analyzing, meditating combined together, complementing each other, without one blocking the other. That is particularly talked about in the next verse of Pabongkha’s Prayer:

7

tö sam gom pa chok rer ma shor we

mang tö dam par shar we nying pö chü

drup pe nyam nyong tse mar rab sön pa

lo sang gyel we ten dang jel war shok

May I meet with Victorious Losang’s teachings,

Which are unbiased toward study, contemplation,

or meditation;

Wherein the quintessential teachings dawn in the mind of

the learned as personal instruction,

And valid knowledge is reached through the

experience of practice.

1:36:24.9 When you are talking about learning, thinking and meditating not being separate, what does that do? All your learning will become your transmission, your instruction and transmission. The essence of your transmission is what you practice and meditate. As the result you get perfection. That is what is meant with learning, analyzing and meditating having to be combined together. Is that clear or do I have to be more clear?

Jamgön Lama Tsongkhapa himself said,

Ting du nal jor dzö nam thö pa nyong sa

Mang tu nyam len ne la me ken zhin

Pel gye sung rab ta wai cho ring me

Lhun drub rig pai gye pai tung me pe

Ten pai ne nang dzog pai dam pa chog

Ke pa che pa lam dang dre tong ne

Shin ta chen pö lam de zhe ba la

Da gi yi ne kun dru tro war shag

(spelling???? 1:37:59.7)

These days yogis who can concentrate have learned very little. Those who are learned don’t understand the essence and most people are lacking the understanding of the teachings of Buddha. So I am going to emphasize the meaning of Buddha’s words. I am trying to bring understanding through analytical power, thereby completing Buddha’s teaching, the intended meaning and the word – meaning and thereby the great beings will appreciate and early Indian masters will be proud and I will be happy to talk.

1:39:12.8 So there comes the point of learning, analyzing and meditating having to be sequential and working together.

Dor na thö dang drub te ke pa yin

Lang dor ngo ngo me nga tsün pa yin

Nyong mong dong sum dro ne drub tab yin

(spelling???? 1:40:14.50

This is a quote in Pabongka’s commentary. What does “learned” mean? If you heard, read and understood and if you take the meaning and the message you got into your heart, then you are learned. What does “morally perfect” mean? You don’t have two faces. How do you behave in public and without people around, how do you behave? If you have two separate ways of functioning you are morally wrong. So learned, well behaved and well developed. What does “well developed” mean? If you have siddhis, if you become a Mahasiddha or if you become an accomplished person. If you control the three poisons, then you become a siddha.

These are interesting words. That means the Three basket teachings combined together within one individual: morality, metaphysics and concentration. The measurement for that is – I don’t know whose words these are that Pabongka quotes here.

8

dri me rik pe che ne gom pa dang

tse chik nyam par jok pa sung drel we

gom tsül shen la me pe kye chö chok

lo sang gyel we ten dang jel war shok

May I meet with Victorious Losang’s teachings,

A method of meditation that conjoins examination

Through immaculate reasoning with equal placement

of the mind in single-pointed concentration,

A superior way to meditate not found in any other system.

I think we already read that and I was trying to read that earlier and couldn’t find it. So now here it is. How to meditate? A lot of people say that analytical meditation is going to be an obstacle for concentrated meditation. So they don’t accept analytical meditation as meditation and in their view, if it is meditation, it has to be concentrated meditation. But Jamgön Lama Tsongkhapa established both, particularly, without analytical meditation one can never find important, difficult focal points. For example, emptiness will just be totally empty, nothing more. So these are important points.

1:43:32.4 There is really much more. I really don’t think I can finish before 1 pm, but I will just go into the outlines. Maybe the outlines alone will do justice [to the material].

Pabongka goes on [in the commentary] and says: if you don’t have analytical meditation, but do simply concentrated meditation and then you read: form is emptiness, emptiness is form – what sort of understanding are you going to get? If you analyze you will know that form is no other than emptiness and emptiness is not other than form, because it is dependent origination. Also, the logical reasons will be there, like this table is not truly existent, because it is dependent arising. Not truly existing means not inherently existing – because it is dependent arising. Dependent arising shows you the lack of inherent existence.

1:45:07.8 Knowing it is dependent arising, cause and conditions – all has to be combined together and that makes sense of the statement: form is empty. Form is a collection of particles. It is a collection of causes, conditions and results. So it is empty. If you are going to look for emptiness you are not going to find anything other than form itself. Form is emptiness, emptiness is form. Emptiness is not other than form, form is no other than emptiness.

To understand these points you do need analytical meditation. If you ignore analytical meditation you will be simply looking at air and waiting. The air will blow, colors will change, while you are watching and waiting and there are chemical reactions as well as physiological reactions will come. So that is not going to be emptiness. There are millions of different reasons why you need both, analytical and concentrated meditation.

I better read quickly now.

9

rin chen sem chok dren pe tab ke su

di dang chi me nang she tsen tab su

dok ne ngen jung dren tsül kye shuk pe

lo sang gyel we ten dang jel war shok

May I meet with Victorious Losang’s teachings,

Superior in their way of inducing renunciation

Through forcefully invalidating our fantasies of this and

future lives,

A skillful method for inducing the supreme precious mind

of bodhichitta.

1:47:42.0 In order to develop the individual, in order to cut our obsession for this life, the samsaric goodies, and for next life’s samsara’s delights, we have a very special way of meditating. That is actually impermanence as well as appreciation of human life combined together in meditation – which we show in the Three Principal Aspects of the Path. That is a special quality.

Similarly, at the “common with the medium” level, the karmic functioning and samsara’s suffering and the desire to leave samsara’s samsara’s suffering and attain the peace of nirvana are meditated and combined together. These two qualities are mentioned here. That is in order to cut our desire for this and future [samsaric lives].

Next is:

10

gyun dre dün dang dak shen nyam je yi

men ngak chik tu dril ne kyong wa yi

sem chok kye tsül shen le kye shuk pe

lo sang gyel we ten dang jel war shok

May I meet with Victorious Losang’s teachings,

Superior to others in their way of

Bringing about the supreme mind in us

Through a practice that combines into one

The Seven-Point Cause and Effect Instruction with

Equalizing and Exchanging Self with Others.

1:49:15.4 The seven stage development of bodhimind and the exchange stage development of bodhimind are combined together into the very special way of developing bodhimind. There are these short one or two sentences in Pabongka’s Liberation in the Palm of your Hands that just count the 11 stages of developing bodhimind. The meaning of each is the same, whether you look into the seven or eleven stages, but the way of putting them together and making bodhimind develop quickly, that is another quality.

11

jing muk göl sa pang pe ting ngen dzin

tsen den shung luk chen mo le ong shin

mi tok drup tsül shen le kye shuk pe

lo sang gyel we ten dang jel war shok

May I meet with Victorious Losang’s teachings,

Superior to others in their way of

Practicing non-conceptual meditation,

A single-pointed concentration that overcomes

dimness, lethargy, and distractions

Originated from a great authentic scriptural system.

1:50:18.7 This is GOM. We also have a very different way of GOM. Here we are not simply cutting down the sinking and wandering mind, but the subtle sinking, the subtle wandering, recognizing and cutting them down is very special and unique in the way Jamgön Lama Tsongkhapa has emphasized. Our GOM we have, has all these qualities especially emphasized. In a number of places you see that they cut wandering and cut sinking, but they will not go into the subtle sinking and it is not clear whether the subtle sinking is Samadhi or not. So here we have a very special emphasis on this. If you make a mistake between subtle sinking and Samadhi, your intelligence will gradually decrease. Therefore you have no chance of understanding wisdom. You can wait till the cows come home, but you are not going to get it. That’s why this is emphasized here.

12

ke drup che we pe kyang pok min pe

sab mo ji shin sik shing sung wa yi

ta drel ta wa gong na me pe chok

lo sang gyel we ten dang jel war shok

May I meet with the teachings of Victorious Losang

Who perceived and taught the profound exactly

as it is,

– the supreme unsurpassable view free of extremes –

Unfathomed by myriads of scholar-adepts despite

all their efforts.

1:52:04.5 Jamgön Lama Tsongkhapa’s teaching has uncommon explanations of emptiness, according to Pabonghka. This is half poetry. So he says: millions of learned ones and sages have tried and couldn’t understand. The actual profound was clearly seen by Jamgön Lama Tsongkhapa himself and he expressed it. That’s why the view is extremely subtle and free of both, gross as well as subtle extremes. How is that?

13

tong dang ten jung chik le chik char shing

tok tak tra mor cha che kün te pe

lu drup luk sang den nyi che tre ne

lo sang gyel we ten dang jel war shok

May I meet with Victorious Losang’s teachings

That reveal the subtlest of essential

points regarding

The Two Truths of the noble system of Arya Nagarjuna,

Whereby emptiness and dependent arising emerge

the one from the other,

And action and agent are thoroughly correct

as subtly conceptually ascribed.

1:53:20.1 Emptiness is the essence of interdependence. Interdependence is the essence of emptiness. One brings the other. Yet the subtle level of mind, at that moment, without pinpointing a focal point, all functioning functions perfectly. Cause and effect, experiencing joy and suffering, deeds and their causes, all of them can function, although they are empty. The definition of existence is shifted almost, not on existence, but on functioning or not functioning, whether things can serve their purpose or not. That is what the definition of existence almost becomes.

14

sab mö tek la nö rung drup tsül dang

pel den gyü de shi yi lam gyi trö

sang we ne kün che la da drel we

lo sang gyel we ten dang jel war shok

May I meet with Victorious Losang’s teachings

Incomparable in their way of determining how to

become a suitable vessel for practicing the profound

vehicle,

And in distinguishing all the secret key points

transmitted through

The path of the four glorious classes of Tantra.

1:54:54.5 Then there are a lot of extraordinary qualities [in Vajrayana]. The Lam Rim coming through Jamgön Lama Tsongkhapa has all these qualities. You know where you begin to see the cutting of our addictions to the picnic spots of this life and future lives. Then bringing the impermanence to mind much more powerfully, through the nine rounds of meditation and the resolutions. This is extremely more powerful. Also it is less time consuming, because you combine many things together. Then also the karma and the Four Noble Truths combined together, which makes the realization that samsara is suffering and that nirvana is peace much more quickly. It is almost a talking point, it can be done in half a morning or something in meditation. Instead of working for years, the time is cut down to months.

1:56:32.9 Then the development of bodhimind is completely different, with the combination of these [7 stages and exchange stages

1:56:45.6 Then in Vajrayana it is a huge difference, a completely huge difference. The essence of Vajrayana practice in Jamgön Lama Tsongkhapa’s teachings, the essence of the sadhana, is the Three Kaya practice. Not generating the yidam, not thinking, “I have horns”, not all this. It is really the recognition of the Three Kaya practice. Also the recognition of death, bardo and rebirth corresponding with Dharmakaya, Sambogakaya and Nirmanakaya at base level, path level and result level, all combined together. This is the extraordinary way.

1:57:46.5 Then there is much, much more in the completion stage, like developing the internal tang pön gon po, the primordial leader. Then bringing the clear light, the ultimate example clear light and the true reality ultimate clear light and the illusion body. Rising the illusion body within our physical level itself. Rising the buddha, the union of body and mind internally. These are the extraordinary qualities. They come one after another in the verses. I am going to read them:

15

shi yi kye shi bar dor kor we gyün

lam dang dre bü ku sum nyi gyur we

si pe kor lo chö la nyur we trül

lo sang gyel we ten dang jel war shok

May I meet with Victorious Losang’s teachings,

Miraculously swift in cutting the cycle of cyclic

existence

By taking the result three kayas as a path through

transforming

Our samsaric basis – the continuum of birth, death, and

intermediate state.

1:59:03.3 It actually says here, the base level, today’s ordinary level of death, bardo and rebirth are combined at the path level with the Three Kaya practice, which is really challenging and cutting through the samsaric circle. We never think that. We think that samsara has to be cut somewhere before, when we gain the wisdom, and then we challenge samsara. But here, this Three Kaya practice actually quickly cuts samsara’s circle.

16

nyur lam la me tek pe lam gyi sok

lung sem dhu tir dü pe hlen kye ying

ngö su dren tsül shen le kye shuk pe

lo sang gyel we ten dang jel war shok

May I meet with Victorious Losang’s teachings

Pre-eminent in their way of directly eliciting

The spontaneously born nature by gathering the

wind-mind

– the life force of the path of the swift highest vehicle –

Into the avadhuti channel.

2:00:05.4 The air and energy collecting at the central channel is not simply collecting. It is entering, settling and dissolving in there and re-arising within that. You can literally make a great difference there – and quickly.

2:00:39.5

17

nyuk me sem kyi rang shel jen cher du

ngön du che ne de nyi de tong gi

ying su juk pe tab ke che lhak pe

lo sang gyel we ten dang jel war shok

May I meet with Victorious Losang’s teachings,

Superior by far in the expedient method used

For entering the state of bliss-voidness

Once you’ve unveiled the naked countenance of

primordial mind itself.

2:00:50.4 The primordial self, the real face of self, that’s not the relative mind. The relative mind is the clear, lucid mind, but this is deeper, the internal real face of self, the mind, clearly shown, changing that into bliss-void nature and rising that within our physical body itself is an extraordinary teaching.

18

lung sem tsam le tsen pe shin lak gar

gyu trül dra war ngö su dang we tsül

shen gyi cha tsam pok min ngo tsar ne

lo sang gyel we ten dang jel war shok

May I meet with Victorious Losang’s teachings,

Replete with wonderful vital instructions

not even partially envisioned by others

On how to arise directly from the wind-mind alone

As a dancing miraculous luminous weave of

illusory display

With the major and minor marks adorned.

2:01:54.6 Just the subtle air and energy within ourselves, rising that into the illusion body internally – internally. The difference of Jamgön Lama’s teaching is that he talks about rising the illusion body within. Mostly it is talked about externally imported. So that is the difference.

19

dön gyi hlen kye ying dang gyu trül gar

nyam jor pa war dro we ting dzin gyi

ku shi sa la ke chik nyi juk pa

lo sang gyel we ten dang jel war shok

May I meet with the teachings of Victorious Losang

And enter instantaneously into the state of the

four kayas

Through the Samadhi of Going Heroically

That unifies the dance of the miracle body with

The spontaneously arisen sphere of reality.

2:04:22.7 Pabongkha Rinpoche quotes here [in his commentary]

tong pai nam gyur jin lab tsen pai gang

tsen pai lhab gur rang zhin ö sel nying

thab du tsog gyi de nyi yi me dö

sung du ju pei ka drin nyur su shog

(spelling??? 2:04:35.8 )

The expression of emptiness is the physical appearance with all full qualities.

The body of the god, with all major and minor signs is the nature of clear light itself.

Such a physical appearance, in nature inseparable, is the truth union of the two truths,

the absolute and relative, combined together. May I achieve this “Joy state of union”.

In his own words in verse 19 he is probably referring to the absolute clear light itself, which becomes the illusion body and the clear light – illusion body combination of that concentrated power leads the individual to the Four Kayas essence. That’s probably what it is.

20

nyur le che nyur mi lo chu nyi dang

lo sum chok sum tsam la’ang sung juk gi

go pang de lak drup pe nye lam chok

lo sang gyel we ten dang jel war shok

May I meet with Victorious Losang’s teachings,

The most excellent path, swifter than swift,

For easily accomplishing the status of Highest Union

In the span of twelve human years

Or just in three years and three months.

2:06:47.8 Quicker than quick. We always talk about the quickness of Vajrayana, the combination of the three yidams is even quicker. Maybe 12 years of human life or if everything works perfectly, even maybe three years. One may be able to reach the ultimate union of a Buddha state. Therefore, this is the quickest path available. So one may meet with Jamgön Lama Tsongkhapa’s teachings.

21

dor na kye shing kye wa tam che du

tön pa jam yang la me je sung shing

ten pa drup ta kün gyi yang tse chok

lo sang gyel we ten dang jel war shok

In short, may I meet with the teachings of

Victorious Losang,

– Those most sublime of tenets and instructions –

In this and all my future lives,

And may I ever remain under the care of my teacher,

Lama Mañjushri.

2:07:46.7 In short, in life after life, Manjushri, Jamgön Lama Tsongkhapa, may be my master and je su zung and may we always meet the outstanding ever, the best of best, Jamgön Lama Tsongkhapa’s teachings.

That concludes this teaching. This is very, very brief. I do not know whether I have done a service or disservice to you. But somehow you have heard this extra quality and that extra quality. If you look at these extraordinary qualities, right from the level of guru devotion practice onwards, up to total enlightenment, there is always, always extra ways of doing it. That is why it says it is like pure, refined gold. That is why we say

CHIR THUB TEN YUN RING NÄ PA DANG

GÖ ZHA SER CHÖ PÄN CHANG WA YI

PAL NYAM MÄ RI WO GE DEN PA

CHOH KUN TU DHAR ZHING GYÄ GYUR CHIH

In general, Buddhism may remain very long,

Especially Jamgön Lama Tsongkhapa’s teaching,

Who wears the yellow hat, the one without equivalent,

The glorious ri wo genden pa, may remain [in] spirit throughout.

We never used to say that at all, because for a while, people may treat that as very sectarian and all that. But when His Holiness came here and did the inauguration here, he said it. He himself said it and we do have tapes of that available. Some people may say, “Did he really say that?” That may go through their head. So we do have tapes available too. So then we started saying that too, because His Holiness said it.

That’s why we talk about the qualities of Jamgön Lama Tsongkhapa’s teachings. It is not some quality over there. It gives us an advantage. It gives us the edge over other practices, honestly. That’s what it is. You know, surgery has the edge over medical practices. We know that, right? Just like that, this gives us a lot of edge over.

2:11:19.3 I don’t want to talk that all the time. We never do. Do I? It would sound like blowing your horn, creating unnecessary sectarian feelings. But sometimes, if we don’t say, you don’t know what you have. When you don’t know what you have, it is like this beggar, remember, who found a bag full of gold. He didn’t even know what it was, maybe some yellow sand. He carried it around and there was a hole in the bag. By the time he realized what it was, it was all gone. If that happens, it will be too much of a waste. That’s why occasionally we need to mention it.

2:12:01.8 But then, if you read the Meaningful Praise of Tsongkhapa by Gunthang Jambelyang and Pabongka’s Prayer to Meet Jamgön Lama Tsongkhapa’s teachings. If you combine those together, you will see, there is a big difference. I realize that cannot be done in one weekend. Even Pabongka’s Prayer to Meet Jamgön Lama Tsongkhapa’s teaching should be done in a week to ten days. And then we will have something to talk about, something to see, something to feel. Here just now we did rush, rush and hush hush, so I am not sure whether it was doing you a service or disservice.

2:12:53.7 Anyway, I like to say Thank you so much to all of you. You are very, very kind.

Here is a list of people I am supposed to thank:

Jonas Berzansksis, Rose Jasso, Jamyang Tseten, Doug Houghton, Margret Mann-Devos, Sangha Council, Peter, Akiko, etc, for retreat support. Fran Periello, Jim Winter, Nick Rafts, auction and dinner entertainment. So many donated to the auction and so many who purchased, Kimba Levitt and Jenna Wunder for dinner. Colleen Retherford, Akiko for coffee, tea, veges, fruit. Birgit Roller and Rose, Karla Velikan, for wonderful umze, Nancy Beachum, John Madison for White Tara. Bobby and Mark Sundling, flowers. Heather McKenzie for lodging. Registration Debbie Burr, Cindy Raker and Mary Dodich. David Bolitho, Chris Frasz, Supa Corner, James Jorah, Joan Hurley, Padma Ball, Brenda Rosen, Beth Dulka as discussion group facilitators. Jim Winter for announcements. Finally we have to thank Kathy, Hartmut, Debbie as supporting group and most important, thanks to you all. Without you people there won’t be a retreat, there won’t be Jewel Heart. Thank you so much.

2:16:50.3 Also Ujjen and everybody who did jobs listed on the board. I would like to thank Tom Repasky. The pictures he took are great at summer retreat. Some people I don’t recognize if I see the pictures and ask their name, I can put name and face together. I have to thank everybody else who supports me. Kimba makes it possible, Fran was already thanked and everybody who was not thanked and needs to be thanked, thank you, ok.

In Buddhism is a ritual in which it says:

Whoever needs to be thanked, and it is fit to do so, I prostrate to and thank them.

So thank you everyone (Everyone also thanks Rimpoche)

Closing prayers – mandala offering, HH Dalai Lama long life verse, miscellaneous dedication verses

2:23:39.1 end of file