Archive Result

813

20100717GRNYNL2

00:00

……Kindly listen to this teaching, and practice and perfect yourself and then lead all other beings to the level of total enlightenment. With this sort of motivation kindly listen to this teaching.

The teaching you are listening to is now the conclusion aspect of Palden Losang Yeshe’s nyur lam or “Quick Path”. Last night we reviewed the Six Prerequisites, including the Seven Limbs. I forgot last night to mention the mandala offering, which is not part of the Seven Limbs, but is also included in the practice. It should be said at the end of the Seven Limbs [and then again just before the beginning of the teaching in order to request the teaching.]

Also yesterday, because of the lack of time I didn’t mention the guru-devotional practice. This is the root of all development on the spiritual path, according to Tibetan Buddhism. This will make it or break it. It is the basis. That is very important. The essence of it is first recognizing the guru. The most important guru we have is Guru Shakyamuni Buddha. In the Geden Kagyu tradition Jamgön Lama Tsongkhapa is the guru. Then of course there is your own root master and so forth. In short, guru devotional practice means almost seeing all gurus as one person, one Buddha, one being. You realize that it is the manifestation of all yidams, all buddhas and all dakas, dakinis and dharmapalas. All objects of refuge are manifestations of the guru.

The single pointed request in the Panchen Losang Chögyen’s lama chöpa says:

KHYÖ NI LA MA KHYÖ NI YI DHAM

KHYÖ NI KHA DRO CHÖ KHYONG TE.

DENG NEY ZUNG TE JANG CHUP BAR DU

KYÖ MIN KYAP ZHAN ME TSÖL WAY.

DHI DHANG BAR DO CHI ME THAR YANG

THUK JE CHAK KYÜ ZUNG DZÖ LA.

SI ZHI JIK DRÖL NGÖ DRUP KÜN TSÖL

TEN GYI DROH DZÖ BAR CHÖ SUNG (3x)

You are my Lama, you are my Yidam,

You are my Dakini and Dharma Protector;

From now until I attain enlightenment,

I shall seek no refuge other than you.

In this life, in the bardo, and until enlightenment,

Please hold me in the hook of your compassion,

Free me from the fears of samsara and nirvana,

Grant me all attainments, be my constant companion,

And protect me from all obstacles. (3x)

You are the lama, the yidam, the dakini, the dharmapalas. This means seeing the oneness of all enlightened beings. All enlightened beings are many. Many enlightened beings are one. This is a very important point. One should realize that at the level of guru devotional practice. But at the beginning level it will be very difficult to get. But people who have been practicing longer have so many vajrayana practices, and on this level you should make an attempt to see that one is all and all is one in essence. That’s what you have to see. Also merge your gurus into Buddha, almost like one being, also yidams, buddhas and all of them. Sometimes you see these lay-overs in movies where one person becomes another. In that manner, without depending on electronic or mechanical aids you naturally merge them in your perception. Then the basis, the foundation, is established.

The guru devotional essence is to develop profound, intelligent faith. Consider the rather funny term “intelligent faith”. It indicates cutting out blind faith, which is faith without any or proper reasoning. Just because someone says “Believe it” you just believe it. That is blind faith. By cutting the blind faith you bring positive reasons why and as a result of those reasons you develop profound faith. That is intelligent faith. Using intelligence cuts blind faith and brings intelligent faith. Some people think it is an oxymoron, because faith and intelligence don’t seem to go together. If you think that this is an oxymoron then all your life will be an oxymoron.

That’s because faith is the root of all. The mother gives birth to the children, no matter how efficient the father may be, he can’t give birth to children. On the contrary, some fathers create trouble in everybody’s life. But the mother does give birth. So faith gives birth to spiritual development and what you don’t want is blind faith.

9:20

You don’t want blind faith anywhere, absolutely not. It has so many dire consequences. We know what happened because Jim Jones and Heaven’s Gate and the evens of Waco, Texas. That disaster at Waco might not have been the fault of David Koresh. Who knows. Maybe it was the government fault and they unnecessarily killed those people. Anyway, all these things are caused by blind faith. You are intelligent. You are educated and you have a wonderful mind. Why would you submit to blind faith? You spend all your life getting educated. You spent your time, energy and money. Your parents have spent their time, energy and money to get you educated and now you submit to blind faith? We have a saying in Tibet, “You eat medicine throughout your life and just before the end you eat poison.” It would be just like that. So don’t submit to any blind faith. Blind faith is only good if the individual is very handicapped or intellectually challenged or can’t even learn a single word. For them the only opportunity available is learn something like OM MANI PADME HUNG and then have blind faith. That’s because the person is challenged, mentally, physically and emotionally. Even physical challenges are not that much of a problem. But if somebody is mentally and emotionally challenged they may have no other choice. But that’s for them, not for you. It’s not for us. So do not submit to blind faith and encourage others not to do it too. You need faith, but not stupid faith, because you are not stupid. If you are stupid, then just have stupid faith, because then that’s all you can do.

So develop profound, intelligent faith. I told you about the sign of that happening. All your gurus and yidams, buddhas, etc, almost become like one person. Whether your guru is really oneness or not, doesn’t matter. Your perception and your understanding and what is true to you that becomes reality. That is guru devotional practice. Almost every yidam you see, wrathful or peaceful, is almost the manifestation of the guru, almost oneness with the guru. When you get on that level you are getting somewhere. Until then one has to put in efforts. By understanding that you gain profound respect. That very profound respect is the foundation for developing.

Then you go on to embracing the human life. Recognize the qualities of this life, embrace and appreciate it and think about how difficult it is to find and how impermanent.

I will be talking about impermanence in Chicago next Saturday on the basis of Pabongka’s Reminder of Impermanence Heart Spoon. That will not be broadcast. The basic facilities for that are not working well in Chicago. We are doing this at the Ambassador East Hotel and if we use their facilities the costs would be skyrocketing and we cannot make arrangements. But recordings in mp3 and CD form should be available. That will be the review of impermanence.

We have done so many teachings on various levels about death and dying. In Garrison I just did a weekend teaching on death, bardo and rebirth, with major focus on death and dying. I didn’t spend much time on bardo and rebirth.

Then the individual doesn’t go anywhere without their karma. Karma follows everyone of us just like our body is followed by its shadow. It is a matter of light showing it or not. In one way it is very complicated and sophisticated. On the other hand there is just basically good, bad and neutral karma.

20:40

The negativities we created are negative karma. All the positivities we created are good karma and then karma that is not purposely created or where motivation and action and something else maybe neutral karma. You don’t have to know every detail about karma but as the Foundation of Perfection says

KAR NAK LE DRE CHI ZHIN DRANG WA LA…

…and after death one's good and evil deeds

trail after one like the shadow trails the body

The good and bad karma follows you like the shadow follows the body. When you understand that, the way to make yourself, your loved ones, living or gone or going, doesn’t matter – happy and have a better life is by creating positive karma and dedicate it to them. There are persons who have done great things in life, so many wonderful things, and they are very rich by their own deeds. Plus you yourself can contribute your own little positive deeds to the well being of everybody to fulfill their wishes. If you have loved ones and family who are going to go, they need good companions on the road, particularly during the narrow passage of bardo. The guide on the road, the protector on the road, the companion on the road is the positive deeds and dharma.

Earlier Tibetan teachers used to say: the guide is dharma, the protector is dharma, the companion is dharma. Again, the single pointed prayer from the lama chöpa:

In this life, in the bardo, and until enlightenment,

Please hold me in the hook of your compassion,

Free me from the fears of samsara and nirvana,

Grant me all attainments, be my constant companion,

And protect me from all obstacles.

That itself is a great understanding and message and that’s what you should meditate. The conditions sometimes make you do a little more in your life, but the reality is every day one has to do that. One never knows who is going and when and where. Sometimes you have those little local whirl winds that collect dry leaves in the neighborhood. You never know where these little leaves are going to be dropped.

Our life is on the one hand fantastic and wonderful, but on the other hand it is very fragile and end at any time. And you don’t know where you are going next. It is just with those leaves that are taken up by the little whirlwinds. You never know if they are going to be dropped in front of your house or carried up and come down a few blocks away and maybe they are given taken up and dropped in the next village.

That’s why we need that protection. Taking refuge in Buddha, Dharma and Sangha is all about that. That faith developed in them again has to be intelligent faith. You have to know the reasons why Buddha, why Dharma and why Sangha. It is not enough to say, ”It’s because Buddhism says so.” That’s an invalid reason. “Because my master said so” is also an absolutely invalid reason. Even if Buddha said so that’s an invalid reason. Buddha himself said,

Don’t take it because I said so. An intelligent person doesn’t buy gold because someone says it is gold. You have to look at the gold, cut it, burn it and rub it and when you are convinced it is gold then you buy it.

0:30

So we don’t need to quote anybody more than Buddha. Why is Buddha a suitable object of refuge? Because he has had the experience. He has gone through and developed himself. He has the compassion. He cares. He has the capability. With capability, know-how and caring you have three solid reasons. You may say, “I can’t say that Buddha doesn’t care. That sounds like I am some kind of moron.” That is also wrong thinking. You have to be convinced. You have to know it. Just because somebody said so is not a valid reason. A printed book saying so is also an invalid reason. Nowadays so many people print so many things. Whether what they say is right or wrong – who knows. In this electronic age everybody print anything anywhere. That doesn’t mean it’s true. Often we hear the reason, “This book said so.”

You have to know what Buddha we are talking about. There is the historical Buddha and then there is the Buddha you are going to become. That is the result refuge. We talked about all that a lot. Somehow you have to gain the understanding on that. Many of us claim to be Buddhist, but when we really look at our refuge it is very shaky. Drukpa Kunlep, the founder of the Drukpa Kargyu tradition went into a big monastery in Tibet and went round with folded hands. There ws a line of seasoned old monks presiding over the thousands of other monks, looking down on them from their thrones. Drukpa Kunlep passed by them and said, “I take refuge in the Sangha, but there are these Sanghas looking down here but their refuge has been left behind the door.” So they forgot about their refuge down there, way back. So they may have never developed their refuge, though they may by the most important abbots.

Drukpa Kunlep did lots of funny things. There were two monasteries in Lhasa, quite close to my house. One is Shede, Reting Rinpoche’s monastery and Muru, near the lower tantric college. Drukpa Kunlep didn’t like those monks. So he was running in the street shouting, “I take refuge in Buddha, I take refuge in Dharma, I take refuge in Sangha, except those monks of Muru and Shede.”

The message in all these cases is to make sure our refuge is straight. To do that you have to know who you are taking refuge to. Who is Buddha, what is Dharma, who is Sangha? The moment we think of Buddha we probably get the idea of an image of Buddha, but that’s an image. Maybe it is made of bronze, copper or clay. That’s not Buddha, it is representing Buddha. The historical Buddha is the historical Buddha who came 2600 years ago in the middle of dusty India. Again, the historical Buddha is also representing Buddha. You are going to have your own future Buddha. You are going to nurture and develop that. Right now it might be at the level of seed. Developing that will be your result refuge. Dharma is nothing but your spiritual development. There is the information aspect and the spiritual aspect. Gunthang Rinpoche’s Prayer for the Longevity of Jamgön Lama Tsongkhapa’s teachings says

7. LUNG CHHO DE NO SUM GYI CHHA NYAN DANG

TOG PAI TAN PA LAB SUM NYAM LEN TE

KHA SHING DRUB PAI NAM THAR MA DU JUNG

LO ZANG GYAL WAI TAN PA GYA GYUR CHIG

Listening to explanations of the three pitakas,

Realized teachings, practice of the three trainings -

His skilled and accomplished life story is amazing.

May the conqueror Losang's teachings flourish!

The three pitakas are the 3 Basket teachings. The spiritual development is the meaning of these 3 Basket teachings developed within the individual: morality, concentration and wisdom, known as the Three Higher Trainings. That’s the real, true dharma. If you look for that dharma is you may say, “The teachings are dharma, the books are dharma, the monasteries are dharma.” When that is all that comes in your mind then you know it is shaky. You should really know what dharma is: the informational aspects and the spiritual development aspects.

0:40

The Buddha, the historical Buddha, has fully developed the dharma. We have a tiny bit. Trying to build that up is our dharma practice. There is nothing out there. It is within the individual. You hear that all the time, right?

Then the sangha is officially the collection of more than four full-fledged Buddhist monks. Now we say nuns too. If they have the full vows, they are sangha. But if they don’t have full vows I don’t know if that’s right or wrong. It is not for me to say. But the relative sangha is all of us. Members of dharma organizations are the sangha. Even if you are not a member of a dharma organization, but if you have taken refuge in Buddha, Dharma and Sangha, then these are called sangha now.

But the real sangha has 8 qualities. Find out what these are and then check with yourself whether you have these 8 qualities. Thek pa chen pö gen dun ne: lek par shug pa, reg par shug pa, trang por shug pa, thung par shug pa, ta mo gyal wai ö sel gyur wa, chak gyal wai ö sel gyur wa…

That means: sitting well, peacefully sitting, etc.. These are all related to the Three Higher Trainings. Then they become objects of refuge, in front of whom people can fold their hands and look at you. You then become fit to that. Then people can prostrate to you. There are 8 such qualities. Quarreling among themselves is a disqualification of a sangha, not a quality. You should be an example for other people that they can admire. Your gestures, your way of thinking and living should be a guide for others, a role model. There are so many qualities you need to have. To be sangha is not so easy. You are becoming an object of refuge. Once we have taken refuge we have to follow their positive and negative advice.

Then look at life very carefully. The lama chöpa says:

52. LAY DANG NYÖN MONG BA LONG DRAK TU TRUK

DHUK NGAL SUM GYI CHU SIN MANG PÖ TSER

THA MEY JIG RUNG SI TSO CHEN PO LAY

THAR DÖ SHUG DRAH KYE WAR JIN GYI LOP

Violently tossed by waves of addiction and karma,

Devoured by three sea-dragon sufferings,

Inspire me to develop the fierce determination to be free

From this endless fearsome ocean of existence.

This verse is talking about samsara, which is suffering because of the three different sufferings that are constantly there, nagging us. Human beings can be so great. They can adjust to any difficulties and adapt easily to anything. But at the same time there is so much suffering in our lives. Most of our beloved parents are already gone. We will talk about them as if they were visitors that have just left, but they are gone. In reality that means they are dead. People you knew, people you have grown up with, that you used to play with, friends, colleagues, associates, people you admired, role models, people you hated, disliked – many of them are just gone. Looking at that alone is really sad. We all carry that.

0:50

Then look at ourselves: the nice, young, youthful, promising, beautiful, handsome, proud individual. That is getting old and older day by day, minute by minute, hour by hour. We know it and soon we are going to be at the end. Soon we are going to kick the bucket. This is sad indeed. But as human beings we somehow adjust and accept.

One of the earlier Tibetan teachers said,

The wonderful quality of aging is that it comes slowly. If you went to sleep as a young, youthful person and the next day woke up as an old, crippled person, how would you bear it? Many would commit suicide.

That’s the reality of our life. That is samsara. Then there is the pervasive suffering, difficult to understand. In Tibetan it is kya pa du she kyi dug ngal. Kya pa – that means it is everywhere, pervasive. Du she – that means more is created all the time, making sure it continues. That will happen until you totally free yourself. That’s the true reality of life. One should not reject the human beings’ capability of adjusting to that. That’s something to enjoy. But don’t leave it there. Make best use of it. The best way to make use of that is to know that this is the reality, that it will repeat one after another, until we cut it out. And now this is the time for us to be able to cut it.

How do we cut it? You cannot keep cutting every suffering one by one, like a huge tree. If you keep on chopping the twigs and branches and leaves, there is no end. It will never destroy the tree. Unless you want to keep the tree and make it look beautiful. Then you can trim it and give it a hair cut, making it look like something good. That shows the attachment of not letting that tree go. That’s what we do. We cut here, clip there. We make our hair shorter, then let it go longer, sometimes red, sometimes blue, green, black or blond, but you are not letting the hair go. Just like that we make adjustments to this life by doing a little bit of good work here and a little bit of good work there, but we are not looking at the root. There is no desire to get rid of it.

If you watch it deeply in your mind, you have very strong attachment to it, not letting it go. That is a swamp that gives shelter to the mosquitoes. That’s exactly the problem we are having.

This is the meditation on the “common with the medium” level. In reality, as long as we have that attachment, …..[recording finished]

The rest of the talk from my own notes:

…..the cycle of suffering will continue. Many of us use dharma to improve samsara a little bit. We do have the desire to have betterment. Giving up luxury is not so hard, but we still use even our goodness to hang on to samsara. We are internally caught up in it, thus recreating our samsara.

External causes are not the problem. You can’t blame everything on China. Tibetans often say: China ruined our chance to practice dharma. But before the Chinese they used to blame somebody or something else.

The Four Noble Truths are:

Truth of suffering

Almost all our experience is suffering: suffering of suffering and suffering of change. But all our experience is pervasive suffering.

Cause of Suffering

That is karma and delusions. Negative emotions lead to negative actions which lead to suffering. This again makes us prone to more delusions, which in turn produces more suffering.

Cessation of Suffering

The root cause of all delusions can be cut.

Path to the Cessation of Suffering

How can we cut the root cause of suffering? By practicing the Three Higher Trainings.

There are three cycles of the Four Noble Truths:

The first is as Nagarjuna said:

First acknowledge that you are sick, then find the cause, then realize that a cure is possible and then take the medicine or abstain from that which makes you sick.

The second is: know, avoid, admire and work for it.

The third is: there is nothing to know, nothing to be avoided, nothing to be admired and nothing to work for. This third cycle is wisdom, showing that handing on to the Four Noble Truths are something inherently existing is also a delusion.

The root of all problems is ego. Usually we protect and safeguard it. In reality there is no ego, nor ego consequences, nor ego cessation, nor a path to the ego cessation.

Don’t put ego in the buddha’s lap. Don’t dress up samsara’s poison tree. Don’t strive for betterment in samsara. Get rid of the root.

53. ZÖ KA TSÖN RA DRA WEI KHOR WA DHI

GA WEY TSEL TAR THONG WEY LO PANG NAY

LAP SUM PHAG PAI NOR GYI DZÖ ZUNG TE

THAR PEI GYEL TSEN DZIN PAR JIN GYI LOP

Having ceased to view this unbearable prison

Of cyclic existence as a pleasure grove,

Inspire me to raise the victory banner of freedom,

By practicing the Three Higher Trainings, the treasure of extraordinary beings.

The short term solution is to regard samsara as faulty and not a pic nic spot or pleasure grove. The way out is the practice of the Three Higher Trainings: morality, concentration and wisdom.

The permanent solution is wisdom.

In between we have to practice compassion. That’s where we go into the Mahayana. The lama chöpa describes the 7 stage development in this verse:

54. NYAM THAK DRO WA DHI KÜN DHAG GI MA

YANG YANG DRIN GYI KYANG PEI TSÜL SAM NAY

DHUG PEI BU LA TSE WEI MA ZHIN DU

CHÖ MIN NYING JE KYE WAR JIN GYI LOP

Recognizing that all suffering beings are my mothers,

Who have raised me in kindness again and again,

Inspire me to develop authentic compassion,

Like a mother’s love for her only child.

The next five verses explain the exchange stage system of developing compassion.

. DUK NGEL TRA MO TSAM YANG MI DHÖ CHING

DHE LA NAM YANG CHOH SHEY MEY PAR NI

DAG DANG ZHAN LA KYE PAR YÖ MIN ZHEN

ZHAN DHE GA WA KYE PAR JIN GYI LOP

No one wants even the slightest suffering,

Or is ever content with the happiness they have;

In this we are all alike.

Inspire me to find joy in making others happy.

56. RANG NYI CHË PAR DZIN PEI CHONG NE DI

MI DHÖ DUK NGEL KYE PEI GYUR THONG NAY

LE LEN DEY LA KHÖN DU ZUNG JE TE

DAG DZIN DHÖN CHEN JOM PAR JIN GYI LOP

Seeing that the chronic disease of self-cherishing

Is the cause of my unwanted suffering,

Inspire me to put the blame where blame is due

And vanquish the great demon of clinging to self.0

57. MA NAM CHE ZUNG DHE LA GÖ PEI LO

THA YEI YÖN TEN JUNG WEI GOR THONG NAY

DRO WA DHI DHA DHA GI DRAR LANG KYANG

SOH LAY CHEI PAR DZIN PAR JIN GYI LOP

Cherishing beings and securing their happiness

Is the gateway that leads to infinite excellence.

Inspire me to hold others more dear than my life,

Even when I see them as enemies.

58. DHOR NA JI PA RANG DHÖN KHO NA DHANG

THUP WANG ZHAN DHÖN BA ZHIH ZEY PA YI

KYÖN DHANG YÖN TEN YER WA TOG PEI LÖ

DHAG ZHAN NYAM JE NÜ PAR JIN GYI LOP

In short, the naive work for their aims alone;

While Buddhas work solely to benefit others.

Comparing the faults against the benefits,

Inspire me to be able to exchange myself for others.

59. RANG NYI CHEI DZIN GÜ PA KUN GYI GO

MA NAM CHEI DZIN YÖN TEN KÜN GYI ZHI

DHE CHIR DAG ZHAN JE WEI NEL JOR LA

NYAM LEN NYING POR JEY PAR JIN GYI LOP

Since cherishing myself is the doorway to all downfalls,

And cherishing others is the foundation of everything good,

Inspire me to practice from my heart

The yoga of exchanging self and others.

60. DEY NA JE TSÜN LA MA THUH JE CHEN

MA GYUR DRO WEI DIK DRIP DUK NGAL KUN

MA LÜ DHA TA DAG LA MEEN PA DANG

DHAG GI DHE GE ZHAN LA TANG WA YI

DRO KUN DHE DANG DHAN PAR JIN GYI LOP (3x)

Therefore, supremely compassionate Lama,

Inspire me to take the bad deeds, imprints, and sufferings

Of all beings to ripen upon me right now,

And to give to them my happiness and virtue

So that all beings may be happy.(3x)

Then verse 61 to 70 give you the lo jong and the Six Paramitas.

. NÖ CHÜ DHIH PEI DRE BÜ YONG GANG TE

MI DHÖ DUK NGEL CHAR TAR BAP GYUR KYANG

LAY NGAN DRE BU ZAY PEI GYUR THONG NAY

KYEN NGEN LAM DU LONG PAR JIN GYI LOP

Even if the world and its beings,

Filled with the results of negative actions,

Pour down a rain of unwanted suffering,

Inspire me to take these miserable conditions as a path,

Knowing that this burns away my negative karma.

62. DHOR NA ZANG NGAN NANG WA CHI SHAR YANG

CHÖ KÜN NYING PO TOP NGEI NYAM LEN GYI

JANG CHUP SEM NYEI PHEL WEI LAM GYUR TE

YEI DHE BA ZHIK GOM PAR JIN GYI LOP

In short, whether conditions seem favorable or unfavorable,

Inspire me to make a habit of happiness,

By increasing the two types of Bodhimind

Through the practice of the five forces, essence of all the Dharmas.

63. JOR WA ZHI DANG DHEN PEI THAP KHEY KYI

TREL LA GANG THUB GOM LA JOR WA DANG

LO JONG DHAM TSIK LAP JAY NYAM LEN GYI

DHÄL JOR DÖN CHEN JE PAR JIN GYI LOP

Whatever happens, may I use meditation at once,

Applying the skillful methods of the four techniques.

Inspire me to take advantage of this fortunate life

By practicing the commitments and precepts of training the mind.

64. TONG LEN LUNG LA KYÖN PAY TRÜL DHEIK CHAN

JAM DANG NYING JE LHAK PAI SAM PA YI

DRO NAM SI TSO CHE LAY DRÖL WEI CHIR

JHANG CHUP SEM NYEI JONG PAR JIN GYI LOP

‘Give and Take’ mounted on the breath is the magic device

That brings love, compassion, and the special mind.

To save all beings from this world’s great ocean.

Please bless me to awaken true Bodhimind.

65. DÜ SUM GYEL WA KÜN GYI DRÖ CHIK LAM

NAM DHAH GYEL SAY DHOM PË GYÜ DHAM SHING

THEK CHOG TSÜL TRIM SUM GYI NYAM LEN LA

TSÖN PA LHUR LEN JHI PAR JIN GYI LOP

Restraining the mind with Bodhisattva vows

Is the one path traveled by Buddhas of all three times.

Inspire me to strive sincerely to practice

The three moral disciplines of the Mahayana.

The Paramitas

66. LÜ DHANG LONG CHÖ DHÜ SUM GE TSOG KYI

SEM CHEN RANG RANG DHÖ PEI NGÖ GYUR TE

CHAH MEY TONG SEM PEL WEI MEN NGAG GI

JIN PEI PHAR CHIN DZOK PAR JIN GYI LOP

Inspire me to perfect transcendent generosity,

Through improving the mind that gives without attachment,

Transforming my body, wealth, and good deeds from all time

Into whatever each being desires.

67. SO THAR JANG SEM SANG NGAG DHOM PA YI

CHÄ TSAM SOH GI CHIR YANG MI TONG ZHING

GE CHÖ DHÜ DHANG SEM CHEN DHÖN DRUP PAY

TSÜL TRIM PHAR CHIN DZOK PAR JIN GYI LOP

Inspire me to perfect transcendent moral discipline,

By keeping, even at the cost of my life,

My self-liberation, Bodhisattva, and Vajrayana vows,

And by collecting good deeds and helping others.

68. KHAM SUM KYE GU MA LÜ TRÖ GYUR TE

SHE ZHING TSANG DRU DIK SHING SOH CHÖ KYANG

MI TRUK NÖ LEN PHEN PA DRUP JE PEI

ZÖ PEI PHAR CHIN DZOK PAR JIN GYI LOP

Inspire me to perfect transcendent patience,

Even if all the beings of the world

Become abusive, critical, threaten, or even kill me,

Undisturbed I will work for their benefit.

69. SEM CHEN RE REI CHIR YANG NAR MEI PEI

MAY NANG KEL PA GYA TSOR NAY GÖ KYANG

NYING JEY MI KYO JHANG CHUP CHOG TSÖN PAY

TSÖN DRÜ PHAR CHIN DZOK PAR JIN GYI LOP

Inspire me to perfect transcendent joyous effort,

By striving with tireless compassion for supreme enlightenment,

Even if I must remain for many aeons

In the deepest hell fires for the sake of each being.

70. JING GÖ NAM PAR YEENG WEI KYÖN PANG NE

CHÖ KÜN DHEN PAY TONG PEI NAY LUK LA

TSE CHIK NYAM PAR JOK PEI TING DZIN GYI

SAM TEN PHAR CHIN DZOK PAR JIN GYI LOP

Inspire me to perfect transcendent concentration,

By abandoning mental sinking, wandering, and excitement,

And meditating in single-pointed absorption

On the true nature of reality — emptiness.

Then the next three verses 71 – 73 are dealing with wisdom:

71. DE NYI SO SOR TOK PEI SHE RAP KYI

DRANG PEI SHIN JANG DHE CHEN DANG DREL WA

DHÖN DHAM NYAM ZHAK NAM KEI NEL JOR GYI

SHE RAP PHAR CHIN DZOK PAR JIN GYI LOP

Inspire me to perfect transcendent wisdom,

Through practicing space yoga in equipoise on the ultimate,

Joining the bliss of supple ecstasy

With the insight that discriminates what is.

72. CHI NANG CHÖ NAM GYU MA MEE LAM DHANG

DHANG WEI TSO NANG DHA ZUK JI ZHIN DHU

NANG YANG DHEN PAR MEY PEI TSÜL TOK NAY

GYU MEI TING DZIN DZOK PAR JIN GYI LOP

Inspire me to complete the perfection of illusion-like aftermath,

Realizing that inner and outer phenomena lack true existence,

Yet still appear, like an illusion, a dream,

Or the reflection of a moon on a clear lake.

73. KHOR DEI RANG ZHIN DHÜL TSAM MAY PA DHANG

GYU DREI TEN DREL LU WA MAY PA NYEI

PHEN TSÜN GEL MAY DROK SU CHAR WA YI

LU DRUP GONG DHÖN TOK PAR JHIN GYI LOP

Inspire me to understand Nagarjuna’s meaning,

That there is no contradiction, but rather harmony

Between the unfailing interdependence of cause and effect

And lack of inherent existence in this world and beyond.

I am going to talk about these and the nyur lam explanation of wisdom in the afternoon session.