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20120706GRAABL02

GELEK RIMPOCHE: Welcome everybody here for summer retreat. My apologies that I was not here last night and because I was stuck in New York and stuck in the plane up there. Actually, I landed a little bit before the than I expected, but then the laziness took over. So and then I heard you had very nice orientation, not only the what to do, but also the subject covered quite good. Thank you.

And I have nothing more to add except you may have -- you will have, not may, you will have little difficulty of sitting because of the heat and also not so comfortable because this is not really made to be one of those conference calls where all of us have nice comfortable swinging chairs around and table in front but you have little difficulties. So please bear it and look at opportunity to get purified of negativities, hundred percent guaranteed. We have huge amount of negativity and this is great opportunity.

In addition to that opportunity, you should also volunteer and push yourself to sweep and clean and push because they may not organized because they may clean it up once or twice, that's all, but if you pick up yourself and like don't think that too many people creating mess, but it is opportunity for you to clean up. Remember out of the six preliminaries, the first preliminary is cleaning the place, and so you should really do it but nobody is going to tell you to do it, and if you're waiting for somebody else to tell you to do it, that will be a little probably opportunity may not come at all.

If you don't wait for somebody to tell you, just grab it and then they'll say you're making mess for me and get out of here but still, it's your opportunity, okay.

And then six preliminaries, and you cannot lay the alter because we have already made alter, and do not create another alter, okay, please, because in the western culture we sometimes we like to create alter and put all kinds of photographs and all kinds of things, and I don't do that, but those images and everything in the alter, I think they are living Buddha and living and pictures, thangkas, all of them are actually living rather than drawings or images or something. You're not going to worship the images. You're not going to worship pictures and paintings, but you are praying to the real living Buddha, and that's what you have to think in that way, and that will serve the purpose of the laying the alter.

Then offerings. Offerings are -- oh, I didn't see you until now. Renaldo. Somehow I don't know why. My eyeglasses not working well. I have hard time to see today. If I wear it, but if I take it off I'll see a lot of figures there. Anyway. So that is the alter arrangement. And then offering, and Bobbie does beautiful job of putting the flowers and then whoever does -- whoever did these water offering, did you do it? No.

AUDIENCE: Rose.

GELEK RIMPOCHE: Who?

AUDIENCE: Rose.

GELEK RIMPOCHE: Who?

AUDIENCE: Rose.

GELEK RIMPOCHE: I thought that's your job.

Anyway, so thank you. And so the water, flower and above all and you are contributing to Jewel Heart. You're contributing to the retreat and that is your offering and whatever, so that's the offering.

I'm not going to go in detail because the Bodhisattvacharyavatara may have it, otherwise, you know that in detail in lam rim, right?

And then sitting on the cushion and sitting with the chair or the ground and making yourself comfortable as possible. So then most important thing is generating virtuous thought, generating virtuous thought.

Virtuous thought, I'm sure Kathy talked to you last night, yes, and then not only just virtue, and this requires very special virtue and that is very special mind known as bodhimind, so that's why you're here. You're here to listen and learn about bodhisattvas, bodhisattva's activities, how does bodhisattva live, how does bodhisattva think, what does bodhisattva do and all that. Even before I realize when I'm just now talking to you, how does bodhisattva live, what does bodhisattva do. But you need to know what is bodhisattva, honestly. And this is, to many of you, when you use the word bodhisattva, it may be Greek, or is it Latin? Well, you will hear that later, anyway.

I can see Caroline there, and I can see Roland there. I don't see Peter Brando, XXX where are you? Where? Oh, I see. I saw a hand up there.

Anyway, so I think the both of you will know later, I mean immediately now, so I don't want really to explain bodhisattva here. I'll make very short. Those of us who hope to be -- become Buddha and those of and those individuals who sort of earmarked to be Buddha and these are called bodhimind person, bodhisattva. And they have, their way of functioning, way of thinking, way of living actually it is slightly different then normal, our usual living. Normal, our usual way of thinking, living does not necessarily lead us to enlightenment in order to get us to lead to the enlightenment, we need very special way of thinking, way of living, and that is what we call that bodhisattva way.

So to me, bodhisattva is you have to have that very special mind, but right now most of us don't have that, so we will substitute that mind with the created thought, the thought that we create. What we will create is I would like to serve all living beings, all beings, everybody, without discrimination, everybody. Not only just serve, serve the best, not only just serve the best but deliver them to the total enlightened state of Buddha. I would like to do and for which I will learn this bodhisattva's way, practice and become natural within me, so that mind.

Since we don't have bodhimind, we have to create, we have to create that thought, idea, and learn that and then focus on that, try to make that mind natural -- sort of natural within you, permanent with you.

So why I'm mentioning this, I would like to say one thing, whether I say here or later when the real time comes, it doesn't matter, but what I'm going to say is this, pay attention. Whatever you hear about this teaching by me directly here in the teaching or you read about or reliable commentaries -- reliable commentaries, whatever you learn here is meant for you to practice.

And what does that mean? Exactly same thing what I've been saying here. First, you build up the idea according to the instruction, build up the idea, thoughts are made. Then familiarize with that, think about it. Then examine and do whatever the alterations need to be done and make sure the alterations you do are authentic, reliable, not just because you have the idea. No, you just read some published book, but make sure the idea is authentic.

When that becomes, and then you really have to work very hard with that, not only as what you understand or object, something you see it, and when you put so much efforts in that, then you're either -- your connection, your relationship between the subject, what you think and observe or think yourself, the relationship between these two will change.

In the beginning, we're projecting and then perceiving, and later, it will change. It will change and literally become part of you. So what we call that in Tibetan, realization and experience, and whatever you may call it, there's two types of things. So maybe you didn't hear that much before, two types of realization, two types of experience. One is projected and perceived and just knowing, right, knowing projected and perceived and all that, simply working at the mental level, informational level. That is called in Tibetan created experience, you create.

XXX 41:06 jerme najoseri, jerme so you created and then it becomes yoga.

And then the other one, after that, not only your pictured mind is no longer mental, and that becomes actually the good old American expression is really from your guts and your stomach. It really gets into that deep. And when you are getting that, and that is called uncreated yoga, uncreated yoga. XXX 42:00 majo_____________.

So that is -- that practice is the one who really delivered the goods. So anything, whatever you're learning here, this is the first sort of really information, glimpse of the thing. And then second, what you're picking up is little more than that. And finally, when you're really get that uncreated thing, and that really becomes within your guts. And without that, you're not going to get anywhere. This is -- so each one of them, every word we will say here will have message. When I do teaching is only teach you the meanings of these particular verse, what it is and that's what I do. And it also -- and then that's what, not only your informational knowledge and your subject of state your practice, and that's what it is. Okay.

So please be aware of that, not the information what you're getting alone doesn't -- it does not complete and putting efforts and created experience and then created experience becomes uncreated. And this is about time I think we should tell you, so that is what it is.

Anyway, I don't know what did I ____ come that out from where? I'm talking about six preliminaries and then where are we? Oh, that's right. That's right. XXX 44:45.

So that is the special mind, bodhimind. And then within that, and then taking refuge, generating bodhimind, and then all of those are actually when you have sort of uncreated or natural thing and then you don't have to push yourself for taking refuge and all that, and that becomes automatic with you, sort of -- it becomes natural with or without realizing and you will do it, with or without noticing you keep on doing it.

But then do not make mistake, sometimes you're doing all kinds of things and you're falling asleep and then you're doing -- taking refuge and all this, and refuge so it's taking refuge in Buddha, dharma and sangha never completes. Two hours ago you're sitting saying that I take refuge in Buddha, dharma and sangha, two hours later you're still repeating the same words and that is not that uncreated, natural experience, and that is the wandering mind and laziness and all are combined together. So when I say it's naturally becomes, that's not natural one, so that's what happens many times.

So anyway generating bodhimind is -- no, no, sorry, taking refuge is Buddhist trademark, taking refuge. And as you all know, just by saying I take refuge in Buddha, it really just saying the word alone doesn't make much sense. It has to come from your heart. This is not the subject, but as you know, whom you take refuge, why you take refuge, how you take refuge, especially this is Mahayana, it has to have special motivation and all of them combined together, then it becomes.

And then, whether you're sitting down or sitting, it is not big deal, only thing is if the teacher is sitting and then you are not supposed to teach the person who are lying down unless you're sick and/or physical difficulties

Like XXX 48:50 ____ is having today. Is your seat comfortable? Are you sure you don't want something else there to be comfortable?

And I'm not supposed to put that in there. So some places they will put bed, but in the teaching system you're not supposed to teach if the teacher is sitting, the person who are lying down. And if the teacher is standing, you're not supposed to teach the person who are sitting down.

Then what else? And you're not supposed to teach the person who's wearing hat while during the teaching. Somebody is wearing hat, you're not supposed to teach that person and there are a lot of rules like that, but they're little manner rules, but it's major rule is no sitting person will teach person who are lying down. No standing person will teach person who are sitting down. Probably that's the reason why that Tibetan Buddhist, all the Buddhist cultures when the teacher comes, you get up, teacher gets up, you get up. That must be reason somehow. It's sort of the developed culture that way, maybe. I don't know. I'm just speculating.

And then as I told you earlier, think about these beings in the altar are actual living and also the lama who gives you this teaching is also the instrumental, the messages passing through. So also look at that as in this case a living Buddha. And so that is I'm not claiming that I'm living Buddha, okay, don't misunderstand me, but that's how during the teaching, even you're looking the lam rim they give you six ways of thinking, remember? So whatever all these preliminary things and then sort of you think we have completed.

And also, it is the point without request, you don't give teaching. Without request, you don't give teaching, not only just request, minimum three times, maximum, no number. Minimum three times. And so without request, you don't give. So you don't say I'm going to give this teaching and come listen, which is actually against Buddha's style. And then inappropriate request of mandala offering and all of those we already done now.

So now, actually, we should read this Bodhisattvacharyavatara. I think it begins with Page 10 of this book. So it says in Tibetan and then when you read Bodhisattvacharyavatara.XXX 54:00

Hartmut, where does that first one come from, that Bodhisattvacharyavatara XXX Nam bee hair rah.

AUDIENCE: I see that.

GELEK RIMPOCHE: Where does that come from?

AUDIENCE: I don't know. From the text.

GELEK RIMPOCHE: Yes, but you put it in there, right?

AUDIENCE: No. I downloaded the text as it was.

GELEK RIMPOCHE: Oh, downloaded.

AUDIENCE: Yes.

GELEK RIMPOCHE: From where?

AUDIENCE: From the Internet.

GELEK RIMPOCHE: What?

AUDIENCE: From a Tibetan website.

GELEK RIMPOCHE: Oh, okay. Maybe this is the title page on the other side of the page.

So anyway, there is this little head, there's not a tail because it is the beginning, so it is head. So it's nothing wrong.

So this must be -- sorry, that I should have, it says: XXX 58:15 The benefit of XXX ____ mind, did we put that in there?

AUDIENCE: That was also in the text as I downloaded it. I don't know how to spell Tibetan, so I didn't put it in.

GELEK RIMPOCHE: Okay. Well, all right. Then comes -- oh, in English you don't have those. You have them in Tibetan.

In English just straight goes the benefit of an organic XXX 59:00 mind, respectable is, right? So in the Tibetan, when you look, you've got this double, triple thing here.

So anyway. So I have to read the Tibetan. So:

RGYA GAR SKAD DU, BO DHI SATVA TZRYA AA BA T'A RA, BOD SKAD DU, BYANG CHUB SEMS DPA'I SPYOD PA LA 'JUG PA

So it begins with the Sanskrit title for this particular subject. So maybe to make it simple -- and you know this very well-known, extremely, extraordinary teacher -- is that Carla Scott?

Extraordinary teacher, outstanding teacher called Shantideva, and Shantideva in Tibetan we say XXX 1:01:10 Geshe Zhiwa lha. Geshe, sometimes it could be prince, but here it is bodhisattva. Bodhisattvas are considered the Prince of Buddha, prince or princess of Buddha, so that's why the word geshe has been given. Zhiwa la. Zhiwa, peace; la, god. So god -- peace god. Zhiwa la. So that's what Shanti, peace; deva, god. Shantideva. Zhiwa la. Peace god. God peace, whatever it is. Whatever the way it goes.

So that is the name of the author. So you have Shantideva's stories available, even in English, so you look in there. I'm not going to take time to talk, but I want to you remember sort of four outlines.

Sorry this thing has come out. Very sorry.

The four outlines I would like you to think about it. Maybe you want to take note or whatever you want to do so that basically four outlines that will be: The title and meaning of the title; second, is prayer for translation; third, actual explanation of the text itself; four, conclusion.

So the first, title and meaning of the title. So the title, and this is good -- this is okay to explain in English, too, because this is how the Indian earlier masters taught the Tibetans and so it is sort of important to follow this in that way. So the first is the title and the meaning. If you look at it, the title, you see Bodhisattvacharyavatara. Bodhisattvacharyavatara. In Tibetan:

XXX 1:05:49

Byang Chub Sems Dpa'i Spyod Pa La 'Jug Pa

So the bodhi -- bodhi is perfection, perfect. So if you practice when you become perfect, whatever you do, if you're training, learning, and when you become perfect, and that is actually -- actually in bodhi means jang chub. Now, this is a little complicated for you, because I know many people don't like it, what is this in another language, what is this in Tibetan, try to get them together, but that doesn't make any sense true, but if you want the neck, you have to buy the goiters together, goiter with the neck you get. So you see, I want the neck, I don't want the goiter. It's called goiter, right? Yeah. So you have to -- okay. So these -- you know explanation -- talking about the title and it is value and it is important. So these are the goiters that you have. You do want nice long neck, but if there's a goiter there, you have to get it together. Okay.

So the bodhi, even for me, when I look at bodhi, so I know the meaning of the bodhi now because it means jang chub in Tibetan. So I do not get it looking at the bodhi but I do get looking at the jang chub, but for you both may not get it. But jang, for me is the past tense of practice, the actual practice itself in Tibetan called jang and then become a past tense, it becomes jang. So past tense of practice means perfect, right, but chub, the second word, even more emphasized, more than perfection. The perfection within your own functioning. I don't want to use the word control, but it's sort of perfection within your own control, sort of jang chub, that gives me that message in Tibetan, which bodhi must mean that, because bodhi means jang chub, must mean that, right. Not only a perfection of learning, perfection of practice, that perfection of the practice within your own sort of control and managing part of you. And perhaps as I was telling to you earlier, realized experience means effort and effortless. Chub really gives you the idea of total effortlessly function, and I don't know what we say in English, maybe just perfect control or something, XXX 1:10:15___ it's under control. So that is what bodhi. XXX sa-tow, right, bodhisattva. Sa is stand for mind, sem pa in Tibetan, mind. Tow, is a person who process that -- person who have that mind. So sem pa, bodhisattva. So making it shorter.

Charya, charya is behavior, functioning, way of living, way of functioning, how they think, what are their not only in motivations, what do they think about it, and how they handle it. And tara -- avatara. Avatara. Avatara is actually following, the following, functioning, together.

1:11:45 XXX. In Tibetan it is 'jug pa -- skad du sems dpa'i spyod pa la 'jug pai. Chon juk. The shorter version is _____ chuk. It is the _____, the behavior functioning and juk, following. Following. Chon juk. So I think that very briefly the first outline of the title and its meaning.

The meaning really tells you, -the meaning of the title really tells you this is not something sophisticated, complicated teaching. This is actually telling you how to think, how to behave, how to function. Bodhisattva's way. And that's why some title in English called Bodhisattva's Way of Life, right? So that's that part.

Now, second -- oh, yes, yes, you're right. Okay. We don't have that second in this particular booklet, what we have here and that is is that in Tibetan?

XXX speaking Tibetan 1:14:20.

You have that in the Tibetan?

This particular word here is not in English, but it's in the Tibetan portion here. It is on Page 10, but not on Page 11. And that is the Number 2, the Number 2 outline. If you are wondering what I'm looking at it, I'm -- there's a so many commentaries of the Bodhisattvacharyavatara available in Tibetan but what I was looking here, I'm looking -- I'm trying to find shortest possible commentaries, I'm looking at it. So one commentary, what I have in my hand is giving teaching by Gen Lamrimpa in Tibet, and in Tibet, I think he give this teaching in Tibet probably mid late '90s or late '90s, I think, so which seems to be the easiest and shortest, not usual known.

Usual known Bodhisattvacharyavatara commentary is by Thogme Zangpo. So most of the western translators read Thogme Zangpo's book and Stephen Batchelor used Thogme Zangpo, and then not only that, in the ninth chapter, he really translated all Thogme Zangpo's commentary rather than Bodhisattvacharyavatara, so that's why I was hoping the other one

So that's why the other one XXX 1:16:55. XXX____ is better, so when you go through, we will know.

So but then very well-known is the Kedrub Je's, Tsongkhapas's disciple, Kedrub Je's commentary, which is quite well-known, and then when I taught for all these years chapters which you have transcripts available and that was mostly based on the ______XXX 1:17:47, it is one of the Sakya and Gelugpa combined lama mixed together and that is very detailed commentary so you'll find much more information in that. And so this Kedrub Je's commentary gives a little more explanation of this second outline.

And why the translator, in this case, the translating from Sanskrit into Tibetan, why the translator put his or her own prayer in here, because if you put -- adapt something in the original translation, you have to have reasons. You just cannot adapt, because you think oh, this is better way, and this is good way, I find it's more interesting, I find it's more easy. And these are not valid reason to be able to adapt on the original translations.

So they adapt like three, four five words here. It says I prostrate to the Buddhas and bodhisattvas. And then they they have to give explanation why you want to adapt, what is the reason, and is this what the Bodhisattvacharyavatara original text is not enough or all that reasons. So they explain here. Kedrub Je -- you know, Gen Lamrimpa's teaching said that is the translator's prayer. That's it. But here, Kedrub Je gives the reasons this is done in order to clear the internal/external obstacles for translation. One. One reason is not enough.

Two reason -- second reason, XXX 1:21___ not only any yidam or any guru or anything, but all Buddhas and bodhisattvas, and that has message. The message is when you are part of three pitakas, and you know these three higher trainings, subject of three higher trainings is the morality, metaphysics and wisdom, right? So out of these three subjects are the major subject that Buddha taught and the teachings are categorized are three baskets. So by praising to Buddhas and bodhisattvas, one should know these texts belongs to the basket of the XXX 1:22:10 doday. What is XXX doday? Sutra -- sutra of -- oh, yes? Right. Sutra vinaya and metaphysics, so this becomes part of sutra basket. So these are the two reasons why they adapt this. Okay. Now probably comes the first chapter -- the word called first chapter or maybe the word may come.

XXX 1:23 speaking Tibetan.

All right. So that particular one is now the second outline or third outline. What is the third?

AUDIENCE: Actual text.

GELEK RIMPOCHE: Actual text explanation. Okay. Actual text explanation -- well, let me see. I don't want to go so detailed. Maybe Kedrub Je is a little too detailed. So let's go here. Maybe the Kedrub Je's outline is a little more interesting than Gen Lamrimpa. So Kedrub Je says the actual explanation of the text itself has two, the activities to explain the Mahayana path and actual explanation of the Mahayana path. So can you hold that? Is somebody taking notes? A lot of them taking notes, because we may have to refer back, so when you refer back, you have the reference available, right?

Amy, are you doing that?

AUDIENCE: I'm doing my best.

GELEK RIMPOCHE: What?

AUDIENCE: I'm doing my best.

GELEK RIMPOCHE: You're doing your best? Is it good enough?

AUDIENCE: Probably not.

GELEK RIMPOCHE: I'm kidding. Is there any sort of break here or no? What time?

AUDIENCE: Now.

GELEK RIMPOCHE: Now. You should remind me, you know, and that's your job. If you don't remind me, you're failure, it's not my fault. Okay. Thank you. Take a break, and come back.

(break).

GELEK RIMPOCHE: Okay. Now, to continue.

XXX speaking Tibetan 1:27:45.

GELEK RIMPOCHE: So we say the bodhisattva's path explaining the -- what do we say, two outlines again?

AUDIENCE: Yes.

GELEK RIMPOCHE: What did I say?

AUDIENCE: Activities to explain the Mahayana path and the actual Mahayana.

GELEK RIMPOCHE: Good, activity to the Mahayana, explaining the Mahayana path also had praise, commitment to write, commitment to explain too. And the first is praise, and that is the actual text, it begins here. The actual text begins, sort of a number one, in the Tibetan I have Number 1. In English, there is 1A, 1B. What is 1A, 1B stand for? What is the explanation of 1A and 1B?

AUDIENCE: I think it took too much to translate the verse in one, so they split it up. Stephen Batchelor split it up into two.

GELEK RIMPOCHE: But you --

AUDIENCE: Oh, I cannot translate --

GELEK RIMPOCHE: Okay. XXX 1:30

BDE GSHEGS CHOS KYI SKU MNGA' SRAS BCAS DANG, PHYAG 'OS KUN LA'ANG GUS PAR PHYAG 'TSAL TE, BDE GSHEGS SRAS KYI SDOM LA 'JUG PA NI, LUNG BZHIN MDOR BSDUS NAS NI BRJOD PAR BYA

Now, bde gshegs chos kyi sku mnga'. I don't really know how to explain that in English, because in Tibetan, word begins with, de sheg, which in English -- there are no English word here, there is Sanskrit word here called Sugata. Sugatas. So you read respectfully I prostrate myself to Sugatas. So the Tibetan word, de sheg really means, Sugata. Sugata has been translated as de sheg. So actually you have to divide the de sheg to separately. De sheg is -- this is -- I don't know it's complicated. That is the beauty of Tibetan language. I'm sorry, I'm not language teacher here, but Gen Lamrimpa's explanation is little too straightforward. Gen Lamrimpa said I prostrated to those who have obtained this. It's a little to explain.

Sugata. This particular word de really explains two qualities, quality of those who which you have to get rid of it is all perfectly got rid of it.

XXX 1:32:35 (speaking T.)

In Tibetan we call it the Buddha has two important qualities, anything you have to get rid of it, you have a perfection of getting rid of it.

XXX 1:32:52 (speaking T.)

And the other one is anything that you have to obtain, you have obtained everything.

So these two important message of free from all negative influence, negative activity, negative itself, negative influence, negative effect, all are totally freed, and that's why de. Sheg is one who process, one who obtained all qualities that you have to obtain. So sheg. De sheg in Tibetan that is the meaning.

Sugata means one who had really completely got rid of negativities, emotions, its imprint, its consequences, all of them, one who posses all quality of knowledge, knowing, joy, everything, sort of de sheg. That's the word. Sugata. No wonder why Stephen Batchelor did not translate in English and just simply said Sugata.

Any other translations there?

AUDIENCE: The XXX shey chin shin one.

GELEK RIMPOCHE: Who is Shey chin?

AUDIENCE: The I think it's meant to be part of __? XXX1:34:30

GELEK RIMPOCHE: Yes, what did he say?

AUDIENCE: To those who go in bliss, the dharmakaya they possess and all their heirs, to all those worthy of respect, I reverently bow.

GELEK RIMPOCHE: That doesn't explain anything. The dharmakaya is later, it comes later, so...

AUDIENCE: Those are the only ones.

GELEK RIMPOCHE: What?

AUDIENCE: Those who go in bliss as de sheg.

GELEK RIMPOCHE: Okay. Okay. So anyway. So that is when you look in this Tibetan de sheg, that is -- everywhere you find when the Buddha's name comes up, a number of places you find them XXX 1:35:28 ____ sem pa de sheg, all of those words attached, so which means that.

Phyag 'os kun la'ang. The next is phyag 'os kun la'ang. So from the point of getting rid of negativities, negative activities, sort of that is de sheg, Kedrub Rimpoche used here a metaphor, and the metaphor, Kedrub Rimpoche used three metaphors here. Three metaphors. One someone who has beautiful physical appearance whether it's beauty or handsome, whatever it is so he called it perfection as beauty.

XXX 1:37 (speaking Tibetan).

So even the de sheg itself, Kedrub Rimpoche explains from the getting rid of negative point of view three different way. One like beauty, like a person who possess physical beauty, so that's called good, so de is also like beauty and good. And second one, patient who got sick is completely get rid of their disease and not only they get rid of their disease, they're not going to be sick again, so like second point is not only get rid of symptoms of negativities, you're not going to be engaged at all. So that's second point.

XXX speaking Tibetan 1:38:30.

If you have pot, when the pot is completely filled with water, there's no other place to fill -- to put anything else. So likewise, the individual is totally filled up with quality and knowledge, so there is no room for negativities, no room for ignorance, et cetera. So that's why it is de sheg. Three different explanation from the getting rid of negative point of view. Similarly I'm sure there's three different explanation, right, right, right. That's not ending there. That's it.

So what does that mean? Why there are three?

XXX (speaking Tibetan) 1:39:30)

This gives you three different message, and that is, that is when with the Buddha's quality of this de sheg here from the purifying point and gives you more than simple, free from attachment, like traditional Hindu teachings will give you nonattachment, nonattachment, free from attachment and all of those considered important, and nonattachment, free from those and that is, that Buddha's eradication of disease and imprint is even much more important than simply nonattachment, not engaging in negativities.

And it also gives you more better position than that of XXX steamliners or one-time returners or even ordinary arhats. So these three reasons why they're giving these three different points.

Does anybody heard what I said? Let me repeat again.

Three different points of freedom from negativities and that is totally perfect, totally free from all afflictive emotions, totally filled up with quality. So there's no more room, so which means what you have obtained is more than simply nonattachment, et cetera. What you have obtained is more than. XXX streamliners, one-time returns, no more returns. The third one is what you have obtained, no more learning state is also superior than ordinary arhat level. Okay. So that makes three oh, right. So I hope that's clear now. That's from the negative getting rid of it.

So positive gaining is also tells this. The Buddha's knowledge is knowledge that has both the emptiness, that means phenomena, emptiness and self-less emptiness. Not only you're knowing it, you have direct knowledge, and that also, not just knowing that knowledge is permanent. Not only your knowledge of that quality is permanent, but there is nothing you do not know. So these are the three qualities you have, what you possess, you have obtained, possess. So from the possession quality point of view, three, and which also has three different point of reference. And from the negative point of view three different purification, which has three different point of reference. Okay. De sheg, that's the one word, de sheg. Okay.

That's really what it is, de sheg. So who is that, these six qualities we talked about it, it is Buddha. And when you are talking about the Buddha here, and then out of three object of refuge, we are talking about Buddha, that's saying Buddha. So this two qualities, which is, again, has three divisions each, six qualities, who possess that is Buddha.

Now XXX 1:46 (Tibetan)

In this translation, oh, what did they say? Who are endowed with the dharmakaya. So what is dharmakaya? What answers do we get? Many of us we immediately think in the sadhana, and then goes in my thought process of all these different dissolving system, and at the end and you will get like a clear light look like, and that picture you may be getting it. Or you may be getting -- I don't know what picture do you get. Each and every individual watching your own mind, and you'll get and many of person like me, maybe just simply blank XXX 1:47:35___, whatever it is.

So here XXX 1:47:55 (speaking Tibetan).

You know, I don't know the sphere, we'll call it, right?

AUDIENCE: Sphere.

GELEK RIMPOCHE: Sphere, which is natural, pure, and that natural pure also has temporary stains that we obtain, so when it's totally purified all these temporary stains, so you may think all our stains are just for few minutes. No. It is temporary because it is not natural of its path. But for us, it may be temporary. It look like very permanent. We always have it. Honestly. So because that temporariness may throw us off, see how I'm naturally pure, but a lot of people do get throw off, so why not us. So we have to really think this spear itself, right?

AUDIENCE: Sphere.

GELEK RIMPOCHE: Sphere itself -- no, what happened?

AUDIENCE: Sphere, s-p-h. Sphere.

GELEK RIMPOCHE: Sphere. All right. Sphere -- no.

AUDIENCE: It's like s-f.

GELEK RIMPOCHE: Spheres. Okay. Spears. All right. I'm not going to pronounce it right now. Okay. Sphere itself is not a naturally dirty or stained because it is naturally pure, but we have those stains we picked it up carrying it and we -- because we can get rid of it and that's why it's temporary.

And when that is purified and the purify really means that everything whatever they do, any purifications, including XXX 1:51 saging or incense burning, all of them are contributing towards that. You cannot deny that, because it is very strange Buddhist culture mixed with Tibetan culture which also happens to be Native American culture and all of those have its own reasons and valid. So these are contributing towards purifying that.

But just XXX saging around three times will not necessarily totally purify, but that's contributing towards. So that is dharma, pure dharma. That is Buddhadharma dharma.

So XXX 1:52:08 (speaking Tibetan)

The one who have that. That's again, Buddha. Right. And then comes XXX 1:52:25 say Shay tongue. Say Shay tongue.

Oh, that's where this translation says dharmakaya. So whenever you think about dharmakaya, and that's really the perfection of quality at the Buddha level, what you really get, that is dharmakaya. Did you get me?

AUDIENCE: Yes.

GELEK RIMPOCHE: Amy. Okay. So let me think that. Can Wendy contribute to Amy with that? All right. Maybe I will work with you separately. I don't know. Okay.

Can Amy explain something so it will be easy to get it. That Amy? If you don't want to, that's fine. Or Mark -- where did Supa go. What are you doing over there?

AUDIENCE: Hanging around.

GELEK RIMPOCHE: Hanging around. Anne.

AUDIENCE: Well, what I heard you say --

GELEK RIMPOCHE: Well, you have had this so many times, so you knew. Okay. Go ahead. What you heard is?

AUDIENCE: You said dharmakaya is the perfection of what you get at the Buddha level, that perfection of your quality --

GELEK RIMPOCHE: So anyway.

AUDIENCE: Mental aspect.

GELEK RIMPOCHE: We do have a workshop here, reviewing between 2:30 and 3:30 and I don't think the person doesn't know who's going to do this, so I'm going to announce now that will be Mark McGill and Anne Warren and you're going to do that. Both of them in the afternoon, 2:30 to 3:30. Are you going to be there? Amy?

AUDIENCE: I'll be there.

GELEK RIMPOCHE: Okay. All right. So good. Hopefully. XXX 1:55:20 That is most easiest with children.

XXX 1:55:35.

Well that made very rich here, as well as to their noble children. Okay. XXX 1:55:35. Not only the three jewels, the Buddha, dharma and sangha, so the sangha over here, over here, you notice is the bodhisattvas. So because here it says as well as their noble children. It's interesting, huh? It looks like if you read it here, the Buddha who possess quality of dharma with their children. That's exactly how it looks like it when you look at that. And as a matter of fact, Gen Lamrimpa said that exactly.

XXX speaking Tibetan 1:56:45).

That's exactly what he said. Buddha who possess quality of the dharma and their children, so which is Buddha, dharma and the sangha, three of them.

And other. And other.

Speaking Tibetan)

And all other who are fit to be respected. Who are fit to be respected prostrate, who are fit to be admired, who are fit to be respected to all of them, not selecting any individual out, not throwing anybody out, including everybody. So that is how.

Speaking Tibetan 1:57:45 XXX.

So I'm going to respectfully -- what did they say -- respectfully I prostrate myself to those three and others who really fit to be respected, admired and then the word comes admired and then te. If you look in the Tibetan, you have XXX_______ 'tsal te, te XXX 1:58:30. Stands for done, means I'm not finished, something more to follow up. That's exactly what it is, done.

Gyaltsab Rinpoche has given an interesting metaphor for the te. His metaphor is after washing your hand, then you'll eat. So you wash your hand, and then you're going to eat, right. So you just don't wash it and then not first step XXX ____1:59:50. Why you are washing hand, because you want to eat. So likewise, after prostrating, all of them, I have some point to say. What are the points? Bde gshegs sras kyi...

XXX speaking Tibetan 2:00.________________

Bde gshegs sras kyi sdom la 'jug pa ni.

The second word also says bde gshegs sras kyi, it's the same thing which repeated. We explained de sheg earlier, said the bodhisattvas, and so we don't need to repeat.

Now, comes sdom la 'jug pa ni. And here -- oh, my, all right. Okay. Okay. Okay. Ah. Stephen Batchelor took the sdom as vow, because sdom la means vow too. So he took that as vow. That's why here I said explain how to engage in the vows of Buddha's children.

So the word sdom in Tibetan can be vow, can be vow to be totaling, like when you're calculating, you get all these figures and at the end you have total, and total is also is called sdom, the same word, so when this can be vow and can be sdom. And if you look in the dictionary, probably you found as vow. And many times you find that all of them, all the English translations, honestly, so many, it's not individual's fault, but everywhere. What is here?

AUDIENCE: The practice of the bodhisattva discipline.

GELEK RIMPOCHE: Discipline is vow. Again, the same thing went wrong. Anyway, so bde gshegs sras kyi sdom la 'jug pa ni. So read that sdom not as vow but as a total, as a total. So what it's really talking here is I totally explain here. I total -- I have a total explanation XXX 2:03:22, detail. Total. So total can be abbreviate total and total can be detailed total. So this probably is abbreviated total, my feeling is.

And what it's talking about it, how does the bodhisattvas, first develop their mind, in the middle how they contemplate the activities which lead them to become Buddha, sort of total of that I will explain, total of generating mind, what activities you engage, not necessarily don't read as detail.

Gyaltsab Rinpoche goes some commentaries explain that as vow, which is mistake, that says here.

XXX 2:05.

Lung Bzhin Mdor Bsdus Nas Ni Brjod Par bya

Lung bzhin. Okay. Lung bzhin. Lung bzhin. Just lung bzhin. What is the translation here, the lung bzhin.

AUDIENCE: In accordance with the scripture, lung bzhin.

GELEK RIMPOCHE: Lung bzhin is what? In according with the scripture. So it is one word in Tibetan, lung bzhin. Lung bzhin, means in according to the scripture. So in other words I'm not going to make up here. I'm not going to make up my own stories here. So I'm not going to make up my own stories here. Then I'm going to say in according to the scriptures. Then if you go and say what the scriptures already said it already, what is the purpose of it, why you're repeating it. I'm not repeating it. I'm explaining the explanation of the scripture in abbreviated way, abbreviated way. So lung bzhin.

XXX speaking Tibetan.2:07

So abbreviated I explain in accordance to the scriptures. So that give us another point to look and that is the subject of this going to be the Mahayana Buddhist path, Mahayana Buddhism. It is path and it is result and goal. That's one. And from this teaching, the benefit of understanding the subject what we talk, and because of understanding that will lead individual to obtain enlightenment.

And these three points, the meaning, for what, what you hope to gain, each one of them depends on other. So one builds on top of it, explanation, the subject what they talk about it, the understanding is built on top of that, result of understanding practice, perfection, become fully enlightened is built on top of that. So in Tibetan we will say.

XXX.

Purpose.

XXX 2:09 speaking Tibetan.

So in Tibetan, it doesn't -- in the dialectical schools we'll say purpose, et cetera, form, so I was wondering what -- if Jaymon XXX remembers purpose, et cetera form. The purpose et cetera form includes subject which you talk about it, why you want to talk about it, and what is the connection with this and what's your goal. So that's what it is. So that particular verse has all four of them completed.

All right.

XXX speaking Tibetan.2:10

All right. Thank you. You're doing your job. Thank you. Okay. Maybe so we will stop here and so you have plenty to review, because some people may think well, the first day it only one line was gone and you may think that, but don't worry, okay. And so but it is important to properly establish that nicely. And then afterwards it will be much easier to go. Okay. So then we'll take a break and you have the reviewing type of workshop. Whatever they do, they're both totally capable. Totally capable. And then what time I come back?

AUDIENCE: 4:00.

GELEK RIMPOCHE: 4:00. So 4:00 I'll be back and we'll talk about it.