Archive Result

20120706GRAABL03

GELEK RIMPOCHE: So I hope not too hot for all of you, and all of us. What I heard this morning, it's going to be 110, but then Supa said it is heat effect or something, right, heat index. Not really going to be 110, so hopefully not. So but please have lot of water and all that.

So we will continue where we left. And I think where we left was --

XXX (speaking Tibetan 11:15).

SNGON CHAD MA BYUNG BA YANG 'DIR BRJOD MED, SDEB SBYOR MKHAS PA'ANG BDAG LA YOD MIN TE, DE PHYIR GZHAN DON BSAM PA BDAG LA MED ,RANG GI YID LA BSGOM PHYIR NGAS 'DI BRTZAMS

GELEK RIMPOCHE: So now the verse -- what is it, verse 2, right.

AUDIENCE: Yes.

GELEK RIMPOCHE: Verse 2. Verse 2. There's nothing here that has not been explained before and I have no skill in the art of rhetoric, because I don't see it. I forgot my glasses. And therefore lacking any intention to benefit others is it, and I wrote this in order to, what is it?

AUDIENCE: Acquaint.

GELEK RIMPOCHE: Acquaint it to my mind, mine or mind, right. Okay.

XXX (speaking Tibetan). 13:40

So the outline probably should become the third, right. Are we on the third outline.

AUDIENCE: Yes.

GELEK RIMPOCHE: What is the third?

AUDIENCE: Actual explanation.

GELEK RIMPOCHE: Oh, actual explanation. Okay. When actual explanation comes, and Shantideva says I have nothing to say new, which is not mentioned before by the teaching sutras and probably it is the argument saying that why you are -- why you need to write here because you don't have to read. People will read the sutra and they do understand easily. Why you want to -- people do understand by reading. Why you have to write here. He said I did not write this book, those people who can understand by reading the Buddha's teaching and intention.

Anyway it is very funny. Anyway, it is very funny, and very recently, I mean even in my own case, and I was reading and try to understand little difficulties in like Guhyasamaja practice, and I was reading all different commentaries and try to see and what it is, and everybody will tell you something or the other.

And then I was at airport and reading ,and accidently I saw Jambu Lama Tsongkhapa's commentary, and all the later commentaries are explaining that. And when I was reading that, it is very easy to understand. But you know why? Maybe I read the others and get confused and so get better. Oh, but when you're really reading and it is easier, whatever it is. So when Shantideva said I did not write that for the people who understand, so that's why he said I have nothing new to say or something which people didn't say earlier, I have nothing to add. But what he meant is I didn't write that for that. No, I'm no good at composing. I don't have the skill of composing. Then why you're fooling around. What are you doing it here? He says simply to me to understand better and make impact for my own mind.

And when you're writing the subject, what I'm talking about it, that is virtue, which I have to think a lot, and by thinking repeatedly, it's becoming my meditation and then my own faith, trust, with the powerful continuation I wrote this.

(Speaking Tibetan XXX So XXX (18:30-18:55)

SNGON CHAD MA BYUNG BA YANG 'DIR BRJOD MED SDEB SBYOR MKHAS PA'ANG BDAG LA YOD MIN TE DE PHYIR GZHAN DON BSAM PA BDAG LA MED, RANG GI YID LA BSGOM PHYIR NGAS 'DI BRTZAMS

In the Tibetan books, you turn it and they will remain, and this one goes flat back, don't stay. See.

RANG GI YID LA BSGOM PHYIR NGAS 'DI BRTZAMS

Thank you. Is there more?

DGE BA BSGOM PHYIR BDAG GI DAD PA'I SHUGS, 'DI DAG GIS KYANG RE ZHIG 'PHEL 'GYUR LA, BDAG DANG SKAL BA MNYAM PA GZHAN GYIS KYANG, CI STE 'DI DAG MTHONG NA DON YOD 'GYUR

That is the verse five, I think. No. No, there's no way I can read this. Can somebody read it, the English portion of that? Yes, you've got the microphone. Would you?

AUDIENCE: All right. So we've got 3 and 4?

GELEK RIMPOCHE: What happened, 3 and 4 -- oh, 3. Yes. Oh, I see. I read the number wrong, sorry. It's not 5. It's 3.

AUDIENCE: For due to acquaintance with what is wholesome, the force of my faith may for a short while increase because of these (words). If, however, these (words) are seen by others, equal in fortune to myself, it may be meaningful (for them).

GELEK RIMPOCHE: All right. So I think it's quite simple, and I think I said earlier, when I'm writing, I will be repeatedly thinking what I'm thinking is virtuous and meditating. It will also help me to strengthening my own faith, commitment and practice, and likewise, if there's someone equal to me, and they may be help, they may get help, and my friend, who may be equal to me, they may get help and for that reason I compose this. Now, actual explanation is really -- actual explanation now comes. Actual explanation and that is the fourth outline. So third outline -- is that Doug? Oh, okay.

Actual explanation, so that is the fourth. So what is the third one?

AUDIENCE: I have actual explanation.

GELEK RIMPOCHE: What?

AUDIENCE: The reason for composition.

GELEK RIMPOCHE: Oh, right, reason for why I write. That's right. That was the third. Reason for composition. And now the actual explanation, because actual explanation has two. It's very much similar to lam rim here. XXX 22:50 ah jing. The importantness of the human life and taking advantage, and actually how to get benefit out of this.

Now, the words are such as taking benefit and all of them are taking advantage, benefit, all of them are actually I'm not happy, so there's something like -- anyway. So right this moment I can't think of anything else. So the first, and then probably the must be the fourth verse, right?

DAL'BYOR 'DI NI RNYED PAR SHIN TU DKA'.

SKYES BU'I DON SGRUB THOB PAR GYUR PA LA.

GAL TE 'DI LA PHAN PA MA BSGRUBS NA.

PHYIS 'DI YANG DAG 'BYOR PAR GA LA 'GYUR

AUDIENCE: Leisure and endowment are very hard to find; and, since they accomplish what is meaningful for humanity ,if I do not take advantage of them now, how will such a perfect opportunity come about again?

GELEK RIMPOCHE: You're going to see the verses on your screen as well as everybody has book. Even if you don't hear, just look in that, so it's no big deal. Okay. Don't make fuss.

Okay. So you're right -- finished?

AUDIENCE: Yes.

GELEK RIMPOCHE: Okay. Good. Okay. Now, what is this talking about it? This is talking about the human life which has all this leisure and richness, look like we have very lot of time, leisure, I don't know, maybe it is only at that century, but still we do. You know why? We really do have time, we don't realize how much time we have, and we do have all the time that you like to engage in politics. We do have all the time that we like to argue in politics.

Some people will get extremely upset when you talk about pro Obama Some people get very upset when you talk about anti Obama, even their body will extend to two feet up as they try to argue, and so we do have all the time to do all that. Not only that we have all the time to watch all those shows, whatever shows you watch, the Kardashians, and all of those type, and -- right? All of them. We do have all the time to watch. And most of us have the time to listen to NPR, because this is the area where people listen to NPR and drink grass juice. Are you drinking grass juice?

AUDIENCE: No. But I'm pro Obama.

GELEK RIMPOCHE: So I mean actually when you look -- you really have it. And then some people can read how many newspapers a day. Either it's part of their job or whatever, and we all know who reads all these, seven, eight, nine, ten newspapers every day, and see their comments and their remarks and the editors comments and all this. So in that way although you don't have much -- and those people who read a lot of newspapers, they also continuously talk. They're nonstop. You can't get them -- you can't stop them. They continuously talk. And even you want to say something you just have to listen because you won't get opportunity to put your word in. So we do have all that time and that's how we explain we have no time. And we do the same thing. I do the same thing. If I have time, I can explain this little detail better, this and that and I don't explain and will say if I have time, I can explain and that takes time. So honestly, honestly, we do really waste a lot of time. So from that angle, and we do have time.

But then you people are better than me, much better than me. For me to do something or to really think or do something, I need good solid hour, and if I don't have that, and I will just leave it out. But for you people, do it in five minutes, ten minutes, and then wherever you get, and when you do five minutes, ten minutes, and that builds up and you have all the advantages that you wanted, at the end it builds up and that is your advantage. I didn't learn how to do that. You people learn by being busy, brought up in the busy schedule. So you learn that. So that's why we do have time. Actually, we say we don't have time, but we do.

The word here for this precious life -- what is the English word for this?

AUDIENCE: Leisure and endowment.

GELEK RIMPOCHE: Yes, leisure and endowment. But in Tibetan it's XXX 30:50 tengyel. Just one little word. Just one little word will explain eight leisures as well as ten endowments. Just one word. So tengyel. That's it.

I don't know maybe the language was built in such a way it becomes part of it and because even in English, if you're going to say leisure rich, or rich leisure, that's not going to give you any -- probably will say what is he talking about, right? Leisure rich. Or maybe you say leisure comma rich, or maybe people will think about it. So anyway we have such a life, true. If you look at it, leisure as well as not only as leisure, but opportunity rich, not only the time wise, but also opportunity. Possibility, capability, and opportunity. That's what we have.

The Buddha's way of counting we have capability, because you're not dog. You can understand and function. You're not cat, so therefore, you can understand and think and function. The cats of course can think, no doubt about it. The moment I say cat, and some people may think, you don't know the cats can think. Yes, cats can think, but only limited, but cats can't think longer than that, and cat has capability of only catching the mice and you give them your car key, they won't able to drive and they won't be able to fetch their own food even -- oh, yeah they catch by catching mice, that's their food, their way of doing it, but so anyway why should I argue here.

So in other words, if you're born in the animal realm and there is tremendous limitations, no one can deny that, so we're not, and therefore we have better chance. If you're in hell realm, we have a tremendous suffering, hot and cold, and we're not. Therefore we have opportunity. If queer we're in hungry ghost level, we're very hungry and we won't be able to think or focus or concentrate and that's true. You know why? I'm diabetic. When I get lower sugar, what do you call that?

AUDIENCE: Hypoglycemic.

GELEK RIMPOCHE: Hypoglycemic and then for a little while you have recognition. After little while you have no idea what's going on, so that is very true. If you're really hungry and you can't think or do anything, so but don't think of like usual hunger. Usually, I'm really hungry and I'm tired and all that. That's different, but when you really have hypoglycemic effect and something, then you know I can't function, so your capability of functioning is not only limited, but it's really reduced to less and less and lesser and then becomes zero level.

So that shows if you're hungry or whatever, so that's why these leisures are eight leisures are counted because you're not this, not this, not this. So these are leisure explanation. Most of them are familiar with the lam rim teachings as well as everywhere.

But now I'd like to remind you once again, yes, we are talking about it. You listen. Yes, you think it's true, or you're right, I agree and all this. I agree your sugar is low you can't function. I agree. That's not enough for me. I'm not looking for that. I'm looking for you to meditate, think and if you're in that level, these your problems and you realize that you will be limited in that, and now you realize you're not in that soup and therefore you're not limited.

So I have this opportunity, so I take the opportunity, and you're not taking advantage but you're taking the opportunity, not letting that go without getting some benefit, something for me -- for me and for others and that is how we have to each one of these lam rim teach you that, looking at each leisure point, meditating.

As I said earlier, not simply projecting, not simply projecting. Projecting is one thing, and then perceiving whatever you projected is connected with this. Perceiving that with efforts and then effortlessly it should be able to appear to you. This is -- you may call it you get some kind of really guts feeling and get it. I don't know whether that is physical. I don't think so. I think that is mental, physical combination. I don't think it's physical. But in the western culture, you may call it physical, but the real true experience of that is, I think more mental than physical but if there is no physical feeling and it doesn't really becomes effortless realization, it doesn't become that way.

So each one of these, the moment we say XXX 28:30 tengyel, leisure endowment, leisure and endowment and both of them provide this -- both words providing you to subject of meditation here, subject of practice.

So as you see, such a physical body, with this opportunity is difficult to find, and if and when one finds -- and this is important, because it can fulfill your desire, your wishes, your hope. Actually, we are the liberation seekers. We are, like it or not, we are seeking liberation. So our wishes are to liberate, not only ourself but all living beings. So when we say fulfill our wishes, we're talking about liberating ourself.

And this is the important point that we are seeking this body is capable of delivering. And so on this moment, on this level, with this opportunity, if we don't get it, if we cannot do it, something to help for ourself and everybody else, but let's take -- let's think about ourself first, and if we later if we think we will get something, will be very difficult.

Is that part of the same verse or did I go second verse? Okay.

So therefore with this opportunity we have to put all the efforts and learn, explore or examine and meditate what following points.

So now, second point, second outline. So now for the actual teaching we put out two, three points. And first was what? I forgot.

AUDIENCE: Purpose of human life.

GELEK RIMPOCHE: No.

AUDIENCE: Title and its meaning.

GELEK RIMPOCHE: What?

AUDIENCE: Title and its meaning.

GELEK RIMPOCHE: Not that far.

AUDIENCE: Not that far. Grasp significance of precious human life and method for taking advantage.

GELEK RIMPOCHE: Right. Do we have that outline in this book?

AUDIENCE: Yes.

GELEK RIMPOCHE: Do you have it?

AUDIENCE: Yes. We have it in the back.

GELEK RIMPOCHE: Ah. Okay. So try to match up with that. Okay.

AUDIENCE: Page 483.

GELEK RIMPOCHE: Okay. So now the second is what now?

AUDIENCE: Method.

GELEK RIMPOCHE: Method. Actual method. And that has two: The developing bodhimind and bodhisattva's activity. The first one has two: The benefit and how to develop, right. The first, benefit, has seven. Do we have them there with you? Your outline is making what I'm saying? Okay.

AUDIENCE: Geshe Kelsang Gyatso's Meaningful to Behold.

GELEK RIMPOCHE: Meaningful to Behold. They have that there?

AUDIENCE: It's not exactly the same breakdown as your outline.

GELEK RIMPOCHE: Okay. So anyway, so then there's seven of them, and these seven are: Number 1, it purifies all our negativities; Number 2, it helps; Number 3, it fulfills our wishes; Number 4 is saying transforming name. But what does that mean, Number 4, right? Number 4, we're talking about, correct?

XXX speaking Tibetan)

Ah, so if you develop bodhimind, you change yourself, that's it. That's Number 4.

XXX (speaking Tibetan)45:50

AUDIENCE: New name is child of Buddha.

GELEK RIMPOCHE: Okay. New name is compiled of Buddha. Okay. Okay. So change your name and change the meaning of your life even.

So then praise by example; and benefit of action and prayer for more bodhimind and explaining.

XXX speaking Tibetan)

Explaining this detail and side explanations.

Does that make seven? Okay.

So now, what is the first?

AUDIENCE: Purifying negativities.

GELEK RIMPOCHE: Purifying negativities. All right. Are you sure?

AUDIENCE: Yes.

GELEK RIMPOCHE: How? So purifying negativities. So now the verse should change.

XXX 47:35 speaking Tibetan.

I think the verse fifth:

JI LTAR MTSAN MO MUN NAG SPRIN RUM NA,

GLOG 'GYU SKAD CIG BAR SNANG STON PA LTAR, DA BZHIN SANGS RGYAS MTHU YIS BRGYA LAM NA, 'JIG RTEN BSOD NAMS BLO GROS THANG 'GA' 'BYUNG

Fifth.

AUDIENCE: Just as a flash of lightning on a dark, cloudy night for an instant brightly illuminates all, likewise in this world, through the might of Buddha, a wholesome thought rarely and briefly appears

GELEK RIMPOCHE: Okay. So you know that His Holiness' commentary or something, not the latest one, but earlier one lighting if dark night, is that in Lama Chopa?

AUDIENCE: No, it's for this.

AUDIENCE: Flash of Lighting in the Dark.

GELEK RIMPOCHE: Flash of Lighting in the Dark.

AUDIENCE: Of Night.

GELEK RIMPOCHE: That's probably coming out of this. So ji ltar mtsan mo, as you know, like at the night, throughout the night, it is absolutely dark and heavy darkness. Certainly, if we see lightening out of those dark cloud, and that very minute of light can help to see something. By the power of Buddha, appearance of Buddha that normally we're in absolute darkness, which is very true. We don't know that we're in darkness. We don't acknowledge that.

We do acknowledge very well that we're doing well in all the places. Particularly in the Wall Street and in the Main Street, and everywhere we say we're doing very well, very good, but we don't even know we're in the darkness. And truly speaking, we really are. We really are. We don't know that.

We don't see our path. We don't see where we're going. We don't. Because we really actually we make very big plans. We try to execute and we do all that and we're very capable, very capable as long as we're there. We're very capable. And we will really somehow make it, when I'm not there, other people will carry out or do this and do that, and our goal really becomes whatever it is and so changing of this material world and making it better, better of our understanding of better, and we're good at that. We're capable of doing that.

But what happens to ourself and we cannot go beyond our time. But we try to do and we think our children will carry out, our legacy will carry out and all this, but the real question is what happened to ourself then. The answer, the best, honest answer we can get from our, we don't know. Or some may want to say I don't care. That's their choice.

If you don't care, fine. But when the time really comes there's no way you don't care. You do care. You do care. So that's what we don't know. We don't know. We can only plan it. We can only see it. We can execute our planning as long as we can see it and manage and that is our limit. Beyond that we don't see anything other than that. That is our limit and that's why whole, like whole night, total, very thick dark, heavy cloud night.

Then maybe little bit of lightening, suddenly Buddha or something comes and talks about it or maybe, maybe some books comes out and maybe some very little lightening comes out and that lightening makes us see something which we don't know what it is and that's probably our own future life and our own everything, and that is what is happening we begin to see and that is the Buddhadharma, Buddha's path is like that little lightening in the darkness and that's why we say we have opportunity.

I mean like just forget everything else, just even in this Ann Arbor alone, and if you look how many people there. There are hundreds and thousands of people there. How many of us are there, only handful, and what is that, because that handful of people saw the lightening. The rest of them didn't see the lightening didn't see the lightening and they think they're doing great. Sure they're doing great, no doubt about it. Don't even say they're not doing great.

But they know nothing about this. Nothing. No idea. They're shut out their opportunity from -- by various means. Number one, this is not -- this is not right. This is not right. God didn't say that to us. Number one. Number two, oh, we don't know what that is, maybe a cult. Number three, the best one is, it's not for me, not for me. Not for me. And so that is how we remove. Nobody else is removing the opportunity. The opportunity is there. They're not getting it. And I used to say that, and used to -- it's true. Even family. And one family knows this about it and one, the other drug in. The other one is if it's kind of enough, if the love -- if the love -- if they have enough love for the other person, and at the most they say you do whatever you want to, I have no objection, and that's very good.

The other one, will if you don't love them you do exactly what I told you to, you're not going to do that, right, so that's exactly what's happening. And that happens with all kinds of things, all kinds of thing. Even now. Even now this guy, what is his name that movie actor, this --

AUDIENCE: Tom Cruise.

GELEK RIMPOCHE: Tom Cruise, you know why he's getting divorced, that's exactly. So all this. So it's really shows you what really is, and this is the true.

Anyway, I better stop talking. So because of the power of Buddha, because of the Buddha's prayer or whatever, whatever, and that will be short time, lightening like, and this is our fortune. So we get some kind of wisdom of understanding of true virtue, little bit. And this is, metaphor we're using ear is the darkness and lightening. Everything whatever is happening, in our life is I'm putting that as darkness, according to this, that's darkness, which it is true, two days ago, three, four days ago, XXX 59:55 Omyo, Jamyang's wife.

XXX (speaking Tibetan)

Jamyang's wife asked me, this is not real, what does that mean, this is not real, it's not real. What does that mean. I said what do you mean? She said there is some Rimpoche on TV, and says nothing but everything, this is not real. This is not real. This is not happening. That's what she said. It's not real. So I don't know whether I explained to her or not, but that is what it is. That's not real ,and that's not real and everything is happening. It's true, it's happening, but it's not real. It's not the real life. It's not real. We have picture only between birth to death, in between that. That's all we see. We don't see anything before. We don't see anything after, and we are very capable of denying everything because we didn't see it, because we didn't know it. We just simply deny. And that is little too much, too quick decision of denying.

When I was a kid and the teachers will tell you if you don't see it, if you don't know it, it doesn't mean it's not there, and they said China is there, but you cannot say China is not there because you didn't see it. You cannot say India is not there because you didn't see it. And that was working for me at that time, and today that doesn't work for me because I -- even if you don't see it, you do see it. You do see it through television. You do see it through visit. You do see all that. That's real. But what you really not seeing this. It's not only -- when they say when you don't see, you cannot deny. It doesn't mean you cannot deny China or the world affairs, but it really means beyond and after. You cannot deny because we haven't seen it. No one met anyone who saw it and who had come back. So this is we use as reasoning to deny. So the message here is that is invalid reason because our wisdom, knowledge is limited. Yet, I cannot use future life, past life as reason why we're limited, because we don't know future life, past life. We don't know that. We really don't know.

We've been kind enough or you've been kind enough just not to deny, but you hesitate and you're giving the benefit of doubt. You're giving the benefit of doubt because you're not so sure. If you're so sure, you can say no, nothing will happen. But we're not -- no one can say nothing will happen, no one, nobody, nobody. No spiritual person, no scientist, no one can say. They can say I didn't see it. I don't have information, I don't know. That's all they can say, honestly. And it's sort of 20 years ago, 30 years ago, 40 years ago, they would have say, nah, easily. Today, they can't say no. The time is changing. Everybody knows something is happening.

Even the hard core, very materialistic technocrat scientist will not be able to say no if it's true to their own confusion. Some snobbish British doctor or something may say no, so -- but honestly, but otherwise, no one can say and that indicates. So we really don't know.

So therefore since our world is such totally covered by this unreal, that's what XXX Omyo told me, unreal events is is the governing factor for our life, so most of our lives are controlled, function by nonvirtuous, negative thoughts, and

XXX speaking Tibetan. 1:06:40.

So now the next verse is:

DE LTAS DGE BA NYAM CHUNG NYID LA RTAG,

SDIG PA STOBS CHE SHIN TU MI BZAD PA,

DE NI RDZOGS PA'I BYANG CHUB SEMS MIN PA,

DGE GZHAN GANG GIS ZIL GYIS GNON PAR 'GYUR

Right?

AUDIENCE: Hence virtue is perpetually feeble, the great strength of immorality being extremely intense and except for a Fully Awakening Mind, by what other virtue will it be overcome?

GELEK RIMPOCHE: Are we showing the screen on that or no?

AUDIENCE: No. We have the book.

GELEK RIMPOCHE: Yes, I know you have it in the book. True, everybody has the book, right?

AUDIENCE: Yes.

GELEK RIMPOCHE: So good.

XXX (speaking Tibetan 1:08).

So most of our functioning, most of our governing our life are actually negative and nonvirtuous so any of the virtues that we may have, it becomes very weak, and we remain only -- is that Megan? Oh, no, okay.

XXX (speaking Tibetan 1:09:15.

So naturally, our life is totally covered by the negativities not only -- I'm not saying we have been bad, I'm not blaming ourself. Our life is such, it is so made such a way and that is really not virtuous controlled life. It's true, because it's always there's some kind of teasing we get from the material world always having some perfect, what do we call it, having some sort of little bit of samsaric picnic spot here and there, so what that makes us to work for that, absolutely put everything, every our virtue, every our thing put it in and try to make it more and always you lose from the right and left and back and front, and gradually, gradually it goes. So it is really how -- that is the real. But the artificialness showing something, which is unreal yes, that's some people become very successful in material terms, that is also true.

That's also true, but that also it happens to be something we just simply say karma, no karma that's where we leave it there. But actually what's happening is that the condition is such that the times is such and you happen to hit the right condition at the right time and looks like great. However, it can be nothing, all these things. Remember we are a few years ago we had this dot com business and many people bought the dot coms, right. So now there's nothing. Is there something?

AUDIENCE: It's the dot bust.

GELEK RIMPOCHE: And then very recently, what is it Facebook or something came out, remember. And so suddenly now you see what's happening. It's true, we function very unreal thing, very unreal thing. And very unreal, we make them real, and we try to function, sometimes it functions, sometimes it won't function. Most of the time it won't function. Anyway.

So because of that, when you're looking at the virtue that we have, becomes very weak, almost the weakest spot in our life is the virtues, truly. It is difficult when you have to put everything, you have to put tremendous efforts in. When you put tremendous efforts in, even going worse and worse and worse, and goes wrong here, wrong here, wrong there, wrong there all the time, and it's very difficult. The negativities little easy, you hit the right spot it goes zoom, boom and suddenly it, pop, pop, tomorrow and there it sort of zoom, go down day after tomorrow.

So the virtues are so weak. And so sdig pa stobs che shin tu mi bzad pa. Such an immeasurable powerful

XXX speaking Tibetan 1:14.

Such a powerful negativity, such as this, what else virtue can overpower beside bodhimind, right.

De ni rdzogs pa'i byang chub sems min pa. Dge gzhan gang gis zil gyis gnon par 'gyur

So I use this quotation very often saying bodhimind is one of the most powerful antidote for negativities. Many people think to purify -- particularly in Tibetan Buddhism, many people think in order to purify negativities, you need to do vajrasattva recitation, 100 syllable vajrasattva recitation 100,000 times. Easy to say, extremely difficult to do. Forget about 100,000. Difficult to do even one or ten. If you really have to do this, no matter how long it take. And it's easy to say 100,000. And people sometime people think that's the only thing you can do. No. Bodhimind. Bodhimind. Bodhimind is mental activity. It's easier than involved physical activities. Mantra saying is not easy. It's very difficult, particularly if you have long ones and long one and so many of them.

You know very recently I had opportunity to do the retreat Guhyasamaja. There's 32 of them and boom, boom, boom. So it's all of sudden pops up one more and suddenly pops up another one and suddenly pops up another one, and then we have this fire puja done, fire puja. Supposed to do 10,000. So there was somewhere I was misunderstood and I finish it off. By the time when I finish it, Sonom said it went only 7,000, not 10,000. And that's it. So things like that. It's not that easy. Oh, I'm not saying that, but saying more mantras, many of them are very difficult.

So the bodhimind is easy. Easy. We don't have bodhimind. But we have this artificial substitute, mentally created, emotionally made that bodhimind will serve the purpose for the time being.

And that is -- now second, what is second now?

AUDIENCE: Helps.

GELEK RIMPOCHE: Helps?

AUDIENCE: Helps.

GELEK RIMPOCHE: Okay.

BSKAL PA DU MAR RAB DGONGS MDZAD PA YI,

THUB DBANG RNAMS KYIS 'DI NYID PHAN BAR GZIGS, 'DIS NI TSAD MED SKYE BO'I TSOGS RNAMS KYIS, BDE MCHOG BDE BLAG NYID DU THOB PAR BYED

So the verse seven, I think.

AUDIENCE: All the Buddhas who have contemplated for many aeons have seen it to be beneficial; for by it the limitless masses of beings will quickly attain the supreme state of bliss.

GELEK RIMPOCHE: So the countless eons, many countless eons. So Buddhas have thought what will help the best to those living beings, what type of dharma practice, what to do. So when they observed, analyzed, examined for long time, Buddhas draw a conclusion this bodhimind, this itself is most helpful, because this mind gives immeasurable number of people the best joy, the joy of Buddha's state easily delivered by this mind, and therefore Buddhas, after examining for long time, draw the conclusion this is the most helpful thing they can do. Sort of it it's almost like Buddhas have sort of singlely recommending bodhimind to help, singly, so singularly recommending bodhimind to help, and it's almost saying that?

Now, the third. What is third?

AUDIENCE: Fulfill wishes.

GELEK RIMPOCHE: Fulfill wishes. Okay.

SRID PA'I SDUG BSNGAL BRGYA PHRAG GZHOM 'DOD CING, SEMS CAN MI BDE BSAL BAR 'DOD PA DANG, BDE MANG BRGYA PHRAG SPYOD PAR 'DOD PAS KYANG, BYANG CHUB SEMS NYID RTAG TU GTANG MI BYA

AUDIENCE: Those who wish to destroy the many sorrows of (their) conditioned existence, those who wish (all beings) to experience a multitude of joys, and those who wish to experience much happiness should never forsake the Awakening Mind.

GELEK RIMPOCHE: So exactly the same thing. Those of us who would like to destroy our own samsaric hundred thousand of sufferings, those of us who hope and bring joy to all living beings, hundreds of thousands of people and those who are seeking help for ourself and for other, so sort of really those of us who are seeking the win-win situation, helping ourself, helping others, but what you should not give up is do not give up this bodhimind. Do not give up.

Do not give up here means do not -- do not make yourself lose the opportunity in both ways. In one way where our laziness will let it lose. In another way, so maybe not laziness, but we think our helping ourself the best and so people do give up bodhimind. That is it's not impossible. It does happen, people do. People do that. People do that because they don't understand it, because they don't get it. And many people -- some people suddenly have something happens to them, and suddenly think why the heck I've been doing this. And that many people lose the opportunity. What's happening is a positive virtues period, virtuous karma period somehow demolish, diminish within individual and some negative karmic spot take over. So that makes the individual enter that period of negative karmic functioning, lose everything.

Recently some of our old friend called me from China and saying help. I say help for what? Help for my mother. What's wrong, is she sick? Well, sick is not the problem. Then what is the problem? He said she's losing the opportunity of good karmic and taking negative karma is trying to take over, help, help, help, that's what that person said. That happens, we see. We see many times. And losing the opportunity is -- number one, it's really hard to get it and it is wonderful we have it, and losing that in a negative way is really worse. So here, those who would like to help yourself, those who would like to help others, those who want to benefit self and others will never give up this very mind.

Now, the fourth one, changing the name, right?

BYANG CHUB SEMS SKYES GYUR NA SKAD CIG GIS, 'KHOR BA'I BTZON RAR BSDAMS PA'I NYAM THAG RNAMS, BDE GSHEGS RNAMS KYI SRAS ZHES BRJOD BYA ZHING, JIG RTEN LHA MIR BCAS PAS PHYAG BYAR 'GYUR

AUDIENCE: The moment an Awakening Mind arises in those fettered and weak in the jail of cyclic existence, they will be named a 'Child of the Sugatas' And will be revered by both humans and gods of the world

GELEK RIMPOCHE: The Sugata, we talked early morning, now, you all know what Sugata is. Byang chub sems skyes gyur na skad cig gis, 'khor ba'i btzon rar. Even if you're the weakest of weakest, if you develop bodhimind, you'll become the children of Sugata. If you're not there, then you have no opportunity to know what Sugata is, it is gone. If you're not there this morning, then the opportunity to know what Sugata is gone. So this is the old Indian culture, because you know what is so the big deal of children of Sugata.

Children of Sugata is the Indian old culture, children of Sugata is like children of king and queen. What is so great about being children of king and queen it's no matter how weak, how small, how uneducated, how illiterate that children might be, by the virtue of being the family member or the children of royal, royalty, by the virtue of that, you overpower even the seasoned, most powerful ministers.

Unless you're British royal family and the seasoned minister happens to be the Winston Churchill, and then it doesn't work. Other than that, other than that -- if the seasoned minister is Winston Churchill, and you happen to be the the Prince of -- what is it, Prince of Wales and if you want to marry the American divorcee, you have no choice except give up the throne.

Other than that, so it's sort of compare change of the culture. So the traditional Indian culture, this is over 1,000 years text, so at that time, if it's children of royalty family, by the virtue of being the children and by the virtue of that, you're more powerful than seasoned powerful ministers, experienced seasoned powerful ministers, just like that.

Why did I bring that here?

AUDIENCE: Child of Sugatas.

GELEK RIMPOCHE: Oh, child of Sugata, that's right. Child of Sugata. Okay. I'm reading in the wrong place. So if you become the child of Sugatas or the children of enlightened beings, and you are virtually respected by everyone, including samsaric gods, so why not develop bodhimind.

Now, fifth has many. So before we go in the fifth, and I'm going to stop here and really because it's becoming very hot, so we stop here, and anybody have any questions. How did your work shop go? These two are keeping quiet. The others say yay. Any questions?

Yes. Norburt.

AUDIENCE: What was it? About verse 8, about forsaking the bodhimind, you said people do that. I want to clarify when you say people give up bodhimind, that means people have not actually accomplished bodhimind or if actually possible to have realized bodhimind and then drop it?

GELEK RIMPOCHE: No, I mean people turn away. People decided not to put efforts.

AUDIENCE: Not to pursue it?

GELEK RIMPOCHE: Not to pursue it, and saying, well, I don't want this. I have nothing to do. I have nothing to do. Some people will pack up their books and the thangkas and images and deliver it to my gate. Some do. And then they come back few days later and take it back. And then few days -- few days later it's delivered back. Happens number of times. So I mean that's just example.

But actually, when you really -- some very serious people, very seriously thinking, very seriously and people cannot figure out what is very special about this Mahayana and bodhimind and all that and that makes them -- some them, just like to make their mind and nothing to do. Many people like -- not many people. Some people like to do that in in vajrayana, because it is somehow unreal and it is something very different and it has so many factors that we cannot explain or understand.

But like you people put your efforts, whatever it is hoping to get something, somewhere tomorrow. I don't mean tomorrow-tomorrow. Tomorrow. If not at least by the time I'm dying, there will be something. So people put hope and push efforts. Some people thought, no, that's not going to happen, so why should I waste my time waste my opportunities. I rather enjoy life. I rather do some big business and do something or something or I don't want to put any efforts, so what, and all sorts of things. So people do get the glimpse of the lightening at the middle of the night, yet you can't hold it, that's what we're talking about.

Did I communicate to you? Okay. Thanks. Laura here.

AUDIENCE: Hi, Rimpoche.

GELEK RIMPOCHE: Hi, Laura.

AUDIENCE: What should we do if we --

GELEK RIMPOCHE: How come you lost a lot of weight?

AUDIENCE: I don't think so, but thank you. Rich in flesh.

GELEK RIMPOCHE: What?

AUDIENCE: Rich in flesh. That's me. What should we do if we see ourself or someone else or we sense ourself or someone else slipping into one of those periods of negativity?

GELEK RIMPOCHE: Sometimes you're helpless. Sometimes we can do something. But whatever you think you want to do something, the first ,foremost concern, making sure that doesn't harm that person. In the afternoon we're talking, XXX 1:37 ________ was telling me sometimes people can be so stubborn until their skulls get cracked, they won't listen. Until their skulls get cracked, they won't listen. So we do that very often. And so whatever you try to help, making sure they're not harmed.

Now, look in ourself, for me and when I was not busy and those Jehovah Witness people are coming and talking to me, I enjoy it. I like that. But some people, they're coming very often, get fed up, and they won't even up or shut up and kick them out, shut their door and kick them out. So that is harming. So making sure so they don't -- making sure you don't close their door forever. Sometimes try to help and try to insist to help till your skull get cracked.

AUDIENCE: How about if it's us, Rimpoche? How about if it's me?

GELEK RIMPOCHE: Well, put your physical body upside down.

AUDIENCE: Okay.

GELEK RIMPOCHE: And watch in the glasses -- mirror how it look and then sit down and think. If you put your upside down and look in the mirror, will be nice not to wear shorts. Skirt is very suitable.

Richard, are you raising a question? John Moran? Okay.

AUDIENCE: This morning you talked about created experience and uncreated yoga. Bodhimind belongs to which one?

GELEK RIMPOCHE: Both.

AUDIENCE: Thank you.

GELEK RIMPOCHE: The individual has to make first created perception, created effort with effort created idea and then perceive and meditate and then try to become that effortless yoga. Thank you. Okay. Who? No, John Moran will talk nonsense. I'm kidding.

AUDIENCE: Rimpoche --

GELEK RIMPOCHE: What?

AUDIENCE: No one seemed to get the name of this one commentary that you mentioned this morning that started with Thubten.

GELEK RIMPOCHE: XXX Thubten?

AUDIENCE: Yes. You said his name.

GELEK RIMPOCHE: You don't know Thubten?

AUDIENCE: I know Thubten, but not this Thubten. I just didn't get his name, that's all. The Thubten commentary you gave --

GELEK RIMPOCHE: XXX 1:41:20________Has a commentary. Why did you raise that question for, John?

AUDIENCE: Well, I asked Anne and she didn't know what it was.

GELEK RIMPOCHE: So.

AUDIENCE: So I asked you. I'm just curious just to have a -- I don't know. It's interesting. You know, I don't know.

GELEK RIMPOCHE: Why it's interesting?

AUDIENCE: Well, because you said it was the longest one.

GELEK RIMPOCHE: Detailed one.

AUDIENCE: The most detailed one, yes.

GELEK RIMPOCHE: And -- not necessarily the detailed one, because my seeing is limited.

AUDIENCE: Okay.

GELEK RIMPOCHE: There may be a lot more that I didn't see, maybe more.

AUDIENCE: But as far as you know anyway, and then you know you talked for many years, your commentary was very long. So, you know, that's why --

GELEK RIMPOCHE: Longer than yours.

AUDIENCE: I think so.

GELEK RIMPOCHE: Anyway, thank you. And thank you so much. And you know can we say a verse of dedication after the mandala, whatever the verse comes there.

AUDIENCE: Where is that?

GELEK RIMPOCHE: Should be at the end, dedication chapter.

AUDIENCE: Chapter 10. Don't say whole thing because it will take very long. It's on Page 450.

The first verse from the dedication.

GELEK RIMPOCHE: Not only first verse, first couple of verses.

20120707GRAABWL04

(0:01:11) Announcements

(0:04:06) Jewel Heart Prayers

(0:24:16) SANG GYE CHÖ DANG TSOH KYI CHOH NAM LA

JANG CHUB BAR DU DAG NI KYAB SU CHI

DAG GI JIN SOG GYI PE SO NAM KYI

DRO LA PÄN CHIR SANG GYE DRUB PAR SHOG (3x)

So do kindly generate a pure motivation. At least for the benefit of all mother sentient beings I would like to obtain total enlightenment. Not only for my own benefit but for the benefit of others, all together for the purpose of self and others I would like to obtain the state of a Buddha. The Buddha state is grown within the individual from the bodhimind, the extraordinary mind known as bodhimind. Since that mind is grown from there I would like to develop that myself. So I would like to learn, examine and develop that within me and finally become a Buddha. So with that mind for which I am listening, for which I’m walking, for which I’m sitting, for which I’m doing this and that, all the time if you can think that way this is very helpful. I don’t think we can get more help than this anyway. Of course if you have a Vajrayana practice such as Guhyasamaja, King of Tantra or such as Chakrasamvara, of the hundreds and thousands of mother tantras this is the crown jewel of that, all of these are very profound no doubt but the most profound and more helpful for us really is this bodhimind. We’re reading through the benefits here, the benefit chapter but it is a very profound way that Shantideva presented that almost 2000 years before. The truth is they’re wonderful. The truth really is one can do no better let’s put it that way. One can do no better dharma than this. Honestly you can restrain doing engaging in some negativities or all negativities you can, with great hardship and all that but how far are you really going to get? It is very difficult because. Not because the virtues that you engage in are weak or not sufficient but our negativities are so strong, so much we have collected for so many lifetimes, not just centuries, so many lives and lives and lives and we are carrying them with us and that’s why every time when you do something good it doesn’t work out that way, something else goes wrong so to counter that you really need something extremely powerful and very effective. What else can we get? Just yesterday we read (0:30:27) dig pa dub je shin tu mig sey pa ….

6 DE LTAS DGE BA NYAM CHUNG NYID LA RTAG,

SDIG PA STOBS CHE SHIN TU MI BZAD PA,

DE NI RDZOGS PA'I BYANG CHUB SEMS MIN PA,

DGE GZHAN GANG GIS ZIL GYIS GNON PAR 'GYUR,

(0:31:00) Verse 6, you’re right. Verse 6 we just read yesterday. Not the first line but the second line onwards-

6 DE LTAS DGE BA NYAM CHUNG NYID LA RTAG,

SDIG PA STOBS CHE SHIN TU MI BZAD PA,

DE NI RDZOGS PA'I BYANG CHUB SEMS MIN PA,

DGE GZHAN GANG GIS ZIL GYIS GNON PAR 'GYUR,

6 Hence virtue is perpetually feeble,

The great strength of immorality being extremely intense,

And except for a Fully Awakening Mind

By what other virtue will it be overcome?

So really for purification this is great, the greatest. And also for accumlation of merit this is also the greatest, honestly. We will say rejoicing is great no doubt but bodhimind really builds up tremendously so there’s nothing really greater than this. Vajrayana is very profound, powerful, no doubt, delivers enlightenment within a lifetime and all that but without bodhimind where will Vajrayana be? Nowhere, nowhere.

Remember there was a story. Two fellows are practicing Yamantaka went through a retreat. During the retreat the one guy died. A few days later the other guy was still continuing his retreat and a Yamantaka look alike appeared. So he thought “Wow! I had a vision of Yamantaka, fantastic! and all that. The guy said no, no, no I’m not Yamantaka I’m so and so who died with you in the retreat, I died.” So what happens is if you don’t have bodhimind powerful mantras will make you to be reborn as a strange powerful ghost, look like Yamantaka and that is because of the bodhimind. Atisha, the great Indian master who had reformed or revived or revolutionized Buddhism in Tibet said, there are many Tibetan ghosts here and there and Atisha says because of my kind Serlingpa master and we don’t have this problem. Serlingpa is a teacher from Indonesia, Sumatra. Atisha from India, all the way went to Sumatra. Ahset is asking me to go to Sumatra for 10 years right? No, Borobudur. That’s Java. The stupa, the mandala, the whole mandala, the Kalachakra mandala, ok.

So Sumatra, thirteen months in a boat all the way from India, it took thirteen months to get there. Atisha took that hardship and it’s not like a boat today, like those cruise boats, you may think that. Comfortable you know with a bedroom and all that, as long as they don’t, sink or turn upside down or fall sideways or hit the wrong place or something. Can you imagine an old boat probably not even be the fishing boat, you have very small, not mechanical, small, even smaller than that I’m quite sure if you thik about those days. Probably two or three planks of wood underneath and some wooden sticks and then ropes around them, something like that for thirteen months. Just for this, only. So Atisha considered the guru Serlingpa as the most important teacher of his and although he was a teacher and Vikrimshila pundit, even then he considered Serlingpa most imortant. That Atisha really had been grateful to Serlingpa because of this mind. Every virtue you do becomes perfect or much better. Every effort you put in, even if you walk, just simply dwelling or sinply sitting and all that becomes positive virtue as long as you do not engage in negative action. The action itself by virtue is negative, like if you want to kill somebody saying that for the benefit of all beings I kill. That doesn’t work. For the benefit of all beings I’ll smash you, you fly. Ok, that will not work. That by virtue is negative. So othert than that as long as it is by virtue not negative any action you take becomes a virtue. So it is so effective, so helpful and particularly for us today. The world situation is such that we are totally engaged in such horrible world affairs. At least it’s getting a little better, we are supposed to be out of Iraq. I don’t know whether we are totally out or how many special forces are still there which nobody else will know, except those who know. And the same thing with Afghanistan, Pakistan, all of those. So in such a situation, a decade ago or almost twenty years ago we are so much engaged with the cold war but the cold war is not so bad. It’s not a hot war and when the cold war is over and then it becomes something else. We thought when the cold war is over then everything is over we are going to have peace, no. That is the problem of samsara. No matter whatever you do you think it’s going to happen all the right way something else happens, always. So if you look back in our history how many times it went back challenging the

...( skype problem)...

(0:43:33) Anyway, earlier we really went against the dictators so we thought we solved our problems. And then we have, you look back all this came up, everybody, one problem after another that is the nature of samsara. That is really what we are talking about yesterday, darkness and lightning. That’s really what it is, anyway, so I better not talk too much.

To handle all these problems together, the easy solution sit down comfortably as long as you’re not getting bigger. Sit down comfortably and in a mental excerise set up your mind and always try to be helpful, either you generate or not for the benefit of beings I do this and that, and this is not going to happen overnight. It is not going to happen within a month a week or ten days, things like that. It is something very gradual, very gradually someone who never used to think or be concerned of others will be thinking and concerned for other beings, never used to think you know, I can’t harm other people because my job is to build me up and kill my competitors. So the person will rethink and begin to think well I have to protect myself but I can’t harm people if I don’t have to. So people can come to that much thinking. It will change to that level and that you notice within yourself and that even changed further and then after sometime you will notice yourself I’m living for benefiting othersand I’m eating to sustain my life for the benefit of others. So you get to that level. This is very gradual, years to come, years to come and then you get into it. Finally you yourself are almost going to soak in that mind. And you completely soak in that mind, so you’re living for benefiting others. You are walking for the benefit of others and all this, everything whatever you do and if you keep on doing that then suddenly there will be a time like Kedrup Je praised Jamgon Lama Tsongkhapa (0:48:02 Tibetan) So Kedrup Je praised Jamgon Lama Tsongkhapa, forget about other activities even one breath that you take it is for the benefit of all beings. And all other activities of accumulation of merit as well as purification teaching, meditation etc., let’s not even need to talk about, even just taking a breath in and out becomes that way. That is how Kedrup Je praised Jamgon Lama Tsongkhapa, praised Jamgon Lama Tsongkhapa in that way. And we will become that way. That is a slow process. I don’t know, I mean of course it’s true I’m not challenging but obtaining enlightenment wiwthin three years, three monthsand three days and all that type of thing; three years, three months, three days is supposed to be the quickest of all and all that is of course true, no doubt, I don’t doubt it but I don’t know whether that’s for us or not but gradually we will get to that level and when you get to that level then your life becomes worthwhille. And also don’t really have much hardship tp do, living a normal lofe, functionaing normally a long as you don’t say get over it! Just kidding. Don’t feel bad. That’s a joke, many of us know. But as long as you are not engaged in negativity by nature then everything becomes positive. So the twenty four hours your deeds, normal usual deeds, somehow changed, they have been negative all the time, become negativity all the time, some how transforms and become postive, positive deeds. And the key is this and that’s why this is most important purification. This is the most important accumulation of merit and even (0:51:45 Tibetan) So even last night, the last chapter the last verse that we read- (Chapter 1)

10 GSER 'GYUR RTZI YI RNAM PA MCHOG LTA BU,

MI GTZANG LUS 'DI BLANGS NAS RGYAL BA'I SKU,

RIN CHEN RING THANG MED PAR BSGYUR BAS NA,

BYANG CHUB SEMS ZHES BYA BA RAB BRTAN ZUNG,

10 It is like the supreme gold-making elixir,

For it transforms the unclean body we have taken

Into the priceless jewel of a Buddha-Form.

Therefore firmly seize this Awakening mind.

Did we do that last night? No we didn’t, verse nine was the lastone, ok. Oh yes, refer back to verse nine-

9 BYANG CHUB SEMS SKYES GYUR NA SKAD CIG GIS,

'KHOR BA'I BTZON RAR BSDAMS PA'I NYAM THAG RNAMS,

BDE GSHEGS RNAMS KYI SRAS ZHES BRJOD BYA ZHING,

JIG RTEN LHA MIR BCAS PAS PHYAG BYAR 'GYUR,

9 The moment an Awakening Mind arises

In those fettered and weak in the jail of cyclic existence,

They will be named a ‘Child of the Sugatas’,

And will be revered by both humans and gods of the world.

If you develop bodhimind, within that minute, the moment you develop bodhimind in those fettered and weak in the jail of cyclic existence they will be named a Child of the Sugatas, right. I was talking about Sugata last night and explained Sugata yesterday morning and told those who are not there yesterday morning they missed Sugata. I mean you didn’t missed the Sugata you missed the explaination of Sugata anyway.

BDE GSHEGS RNAMS KYI SRAS ZHES BRJOD BYA ZHING

The Children of Buddhas and will be revered by both humans and gods of the world. I don’t know whether humans will really do that, most probably questionable but the others, the others are much more of a majority, honestly. Humans are much less, much much less. The others are much more. So if you’re really going to go the majority point then there’s no comparison actually. So they will really, even for the humans you become an object of admiration and appreciation. Even in the midst of all this trouble, all these miserable problems, all this miserable war somehow something happens, honestly speaking. Even if you look back at the WWII everybody’s killing everybody but in the midst of that again people get together even including Stalin, right? We consider him one of the most horrifying persons but including Stalin they got together and started organizing the United Nations. Like it or not Stalin is there too. I’m not here to defend Stalin but whether he did the right thing or wrong but he sat there, right? He cooperated. So some goodness in people comes out and then we will see all these great people like Ghandi in the midst of all that, and all of them and whether it’s a bodhimind or not but maybe one of the best bodhiminds and so people do admire, including His Holiness today and all of them. We admire Mother Teresa, Dr. King, Nelson Mandala, all of them, right? So even human beings does something, even in the midst of a terrible situation whether they call it the children of Sukavati (0:57:30 Sugata?) or not but people do respect and admire. So now ten, there must be a change of outline, is there? Praise by example, ok. By example and probably there are a couple of them. Five: gold like, jewel like, tree like, hero like and fire like, right? So the first gold that is –

10 GSER 'GYUR RTZI YI RNAM PA MCHOG LTA BU,

MI GTZANG LUS 'DI BLANGS NAS RGYAL BA'I SKU,

RIN CHEN RING THANG MED PAR BSGYUR BAS NA,

BYANG CHUB SEMS ZHES BYA BA RAB BRTAN ZUNG,

10 It is like the supreme gold-making elixir,

For it transforms the unclean body we have taken

Into the priceless jewel of a Buddha-Form.

Therefore firmly seize this Awakening mind.

This sort of me being stupid. I don’t know whether it is really true this is the supreme gold-making elixir. I don’t know whether I’ve been stupid or not. I always keep on believing there was some kind of metal solution that had earlier and when you applied that the reasonably good, tins and cans, I don’t think so but the reasonably good metals even lead and all of them really become gold and somehow I heard that when I was a kid, probably five, six or seven, since then I continuously believed it, absolutely stupid probably but I continuously believe it and then some of these Gandhi followers I can name it, Ravindar Barma (? 1:00:44) Ravindar Barma was the personal secretary to Gandhi’s personal secretary. So later he became the Gandhi Society’s chairman and Indian Labor Minister and all that, he’s an old Congress leader. Ravindar Barma used to, it’s very strange now thinking back, he came he came to see me in Delhi and wanted to have the initiation of Guhyasamaja,Vajrapani, not Guhyasamaja, Vajrapani Hayagriva Garuda combination and if I’m not making a mistake that was the first Tibetan Buddhist teaching he took. Later His Holiness was teasing him, even in one of those big teachings and he’s saying there are people who take initiation first and prerequisites later, such as the minister Barma and he was sitting right there.

So Ravindar Barma did mention to me yes there was a golden solution, even Gandhi has some access to that and used that a couple of times to support and sponsor the Indian struggle against the British, non-violence many of them started from that. Ravindar Barma told me , so I believed that, it helped me to make more but what we know is Gandhi was sponsored by one of the rich Indian businessmen, Surabi (? 1:03:50), a businessman and Gandhi said I’m a very simple person, the guy says the most expensive simple guy! So that was officially known and Ravindar Barma told me there was that golden business. He told me this is Hindu siddhis, could be. So I still like to believe it, I don’t know, against all odds of normal things.

At least if it’s golden plated at least it looks like gold but it’s not real gold. But this is supposed to be real gold. But when it is changed in the human mind and the human mind we don’t see it and there’s no plating business in the human mind, right? You can’t plate the human mind. And that will become artificial mind because with efforts you correct it your natural thinking will be ‘how I can I make me more?’ but your plated thinking will be thinking ‘not me but everybody else’. So that is how we present it. That is corrected mind. Maybe you begin with corrected mind, you’re not going to get it at the beginning, corrected, and corrected mind keeps on becoming a habit and it becomes your character and then it becomes part of you. You are becoming that and so that is probably (1:06:42 Tibetan) so that is what it is. In human beings it really becomes truth just the touch of that, whether you’re painted or not painted, just the touch of that and even our impure, not perfect mental and physical situation can transform as a priceless Buddha’s body, Buddha’s mind. So therefor it is extremely important, it is extremely lucky that we will be able to meet with this. It is extremely lucky we can hear about it. It is extremely lucky that we can read about and more lucky that we can think about it. Much more than that we can become that ourselves. So unless I’m absolutely crazy why should I turn myself away from that? Absolutely. So that is probably the gold like, right? And then what, jewel like? (1:09:40)

11 'GRO BA'I DED DPON GCIG PU TSAD MED BLOS,

LEGS PAR YONGS SU BRTAGS NA RIN CHE BAS,

'GRO BA'I GNAS DANG BRAL BAR 'DOD PA RNAMS,

RIN CHEN BYANG CHUB SEMS LEGS BRTAN PAR ZUNG

11 Since the limitless mind of the Sole Guide of the World

Has upon thorough investigation seen its preciousness,

All beings wishing to be free from worldly abodes

Should firmly take hold of this precious Awakening Mind.

The perfect leader, teacher or guide of human and living beings are Buddhas, according to Buddhist teaching and not only according to the Buddhist teaching, it is old Indian culture as well and they will say the only and it’s also in the western culture too, I notice. I notice even the traditions, Judeo Christian tradition if you look, I don’t know anything about it so I can’t claim but only God, only the Savior and all this are usual religious terminology, nothing to be surprised about, used in the east in the west, everywhere. Even Buddhists will say, we think Buddhists say it’s ok, the Christians say it’s ok, they become extremist and blah blah blah, whatever it is. Not only conservative but extremist and all that but it is old religious tradition. They will say that. That doesn’t mean that’s the only one and others are not right but then we literally took it and interpret it in that way and that is probably incorrect. But when you say this 'GRO BA'I DED DPON GCIG PU TSAD MED BLOS, the sole guide of the world is referring to Buddha. There are two ways of looking at this. One way we look at all the enlightened beings as Buddhas, whether it’s a bald-headed guy or shaved-head guy or long-haired guy doesn’t matter, or long-haired lady, it doesn’t matter. They are Buddhas. So from that way if you look the sole guide of the world is enlightened beings, that’s ok. But on the other hand that’s one way of looking at it. On the other hand the Buddha is the sole guide, it is according to the religious tradition, that doesn’t mean the others but people may argue doesn’t sole mean alone? Yes, sole means alone but consider there’s no other equivalent or superior. All Buddhas are equal but there’s nothing superior, nothing and maybe all Buddhas are one and all these are there. So there’s a lot of ways of looking at this sole guide business anyway. So consider enlightened beings as the sole guide, 'GRO BA'I DED DPON GCIG PU TSAD MED BLOS….There’s two ways of looking at this again. Since limitless mind of the sole guide of the world or the mind of the sole guide and limitless or the mind of the sole guide of the world is a limitless mind. Do you see that? The mind of the sole guide of the world is limitless because there’s a word limitless here. So I have to justify that word here. I mean it’s in Tibetan. I don’t really care much about the translation part of it but sem may lou The wisdom of a Buddha or the wisdom of the enlightened mind is immeasurable so the mind of the Buddha and the mind of the sole guide of the world is immeasurable, so it’s limitless. There’s no limit.

11 'GRO BA'I DED DPON GCIG PU TSAD MED BLOS,

LEGS PAR YONGS SU BRTAGS NA RIN CHE BAS,

'GRO BA'I GNAS DANG BRAL BAR 'DOD PA RNAMS,

RIN CHEN BYANG CHUB SEMS LEGS BRTAN PAR ZUNG

Such a limitless mind when it’s observed very carefully they find most precious, what they found is most precious. All beings wishing to be free from the worldly boat…So those who wish to be reborn in the samsaric suffering world with samsaric mind control should firmly take hold of the precious mind. So in other words the Buddhas have immeasurable limitless capability of mind and that mind looks for or examined very carefully and found, they’re finding, they are concluding, their conclusion is the Bodhimind. So the people who wanted to seek the freedom from suffering, they should firmly embrace the Bodhimind, get it? (1:19:03) Now the third one, tree like.

(1:20:12) Thank you for being here and I hope you wake up your meditation, seriously meditating in the morning, some people are anyway. So now to continue with tree like. That is-

12 DGE BA GZHAN KUN CHU SHING BZHIN DU NI,

'BRAS BU BSKYED NAS ZAD PAR 'GYUR BA NYID,

BYANG CHUB SEMS KYI LJON SHING RTAG PAR YANG,

'BRAS BU 'BYIN PAS MI ZAD 'PHEL BAR 'GYUR

12 All other virtues are like plantain trees;

For after bearing fruit, they simply perish.

Yet the perennial tree of the Awakening Mind

Unceasingly bears fruit and thereby flourishes without end.

So the bodhimind is not looking down on all other virtues. Some people may think it is looking down and bullying, bodhimind is becoming a bully but if you become powerful even if you don’t bully a person purposely or personally sometimes it looks like bullying. Though when you look at this and bodhimind looks like it’s becoming a bully because it they say look at the other virtues and they say it’s like those little twigs, the unwanted twigs that are growing near the river. Then the bodhimind looks solid and powerful like an oak tree or maple tree. But the others are like the twigs. So in one way it looks like somebody looking down and bullying the poor little twigs but it’s not. When you look at the person the service what they can give, benefits that you can get, I don’t have to tell you how strong the oak trees are and how strong those twigs are. And I don’t have to tell you how much the beneficial the maple syrup is from the maple tree and the others well they may give you a little white milk if you break it but that’s about it. You can’t drink that or maybe you can make ghee out of it. Most of the ghees are made out of delta trees. So some people thought ghee is pure butter but maybe there is a pure ghee too, but all ghees are not butter. All butters can be ghee if you melt it and it’s not difficult to melt butter. Even if we are not butter we melt in the afternoon here!

So this is sort of self-explanatory so I don’t really have to say but happens is if any virtue that is influenced by bodhimind or generated through bodhimind or even a touch of bodhimind all the twigs will become maple trees. That’s what that means, don’t take it literally. Some people may say he said all the twigs will become maple trees how is that possible? So don’t take that literally. Some people do. Not necessarily you people but people who listen on the tapes in the future or videos later and somebody will say “see, he really said it here.” So don’t take it literally but that’s what’s happening within us so we should really appreciate it. That is one of the reasons why even precious human life that we talk about, precious human life, no question but our life is more precious than precious human life. As we normally know American lives are much more precious than Iraqi’s or anybody elses, as we know. It is true! It is true the value in the sense of belonging and the sense of responsibility. I don’t mean American lives are more expensive and more better than others but how people will treat them, how the world treats them. But this precious life is more precious than American precious life. Not only do we have the opportunity of doing something for ourselves but for so many others and the result of the bodhimind and the mind of kindness and compassion and love that effects the people in the world, Ghandi is an example, Mother Theresa is an example, and His Holiness is a living example. So all of them and we, that means you and me, all are capable of doing that, honestly. Whatever your name is from A to Z, wherever it falls we all are capable of doing that. So that’s why it is important, precious, as well as we have the opportunity for all our virtues A) the opportunity that every deed becomes a virtue and B) every virtue becomes solid like a maple tree. Maple is not that solid, anyway, a little softer tree, isn’t it? Hard? Ok, when the carpenter tells you it is hard it must be hard. Anyway,

BYANG CHUB SEMS KYI LJON SHING RTAG PAR YANG,

'BRAS BU 'BYIN PAS MI ZAD 'PHEL BAR 'GYUR

Not only it is great but by giving fruit it doesn’t disappear like you have some trees that give you one or two fruits then finishes off, banana tree is one example papaya is another example, gives fruit for a couple of years and then goes off. Then what else? But if you mix the papaya with mango then it lasts longer. Not only the tree lasts longer but the fruit can be much bigger. But papaya alone within a few years it’s finished.

BYANG CHUB SEMS KYI LJON SHING RTAG PAR YANG,

'BRAS BU 'BYIN PAS MI ZAD 'PHEL BAR 'GYUR

It says that the tree of bodhimind constantly gives you fruit and it does not get exhausted or finished, or get old and retire like we do but they will constantly and continuously not only working but more than before.

Unceasingly bears fruit and thereby flourishes without end.

Why? Ever virtue whatever you engage in A) it becomes virtue B) it becomes one of the best kinds of virtue C) it continuously gives results and that sort of recycles, sort of an evolution type of thing and one virtue brings another and another brings more and more. That is why

'BRAS BU 'BYIN PAS MI ZAD 'PHEL BAR 'GYUR,

By giving fruit it not only doesn’t get exhausted but it gives much more, continuously and more is always growing, more, like the young fruit trees year after year they give more fruit until a certain age and they start reducing. Unlike that it will constantly be giving more and more because it has it’s own evolutional system. So that’s what this one is talking about. The next should be hero like.

13 SDIG PA SHIN TU MI BZAD BYAS NA YANG,

DPA' LA BRTEN NAS 'JIGS PA CHEN PO LTAR,

GANG LA BRTEN NAS YUD KYIS SGROL 'GYUR BA;

DE LA BAG CAN RNAMS KYIS CIS MI BRTEN

13 Like entrusting myself to a brave man when greatly afraid

By entrusting myself to this (Awakening Mind) I shall be swiftly liberated

Even if I have committed extremely unbearable wrongs.

Why then do the conscientious not devote themselves to this?

I may differ a little bit from that. I’m going to explain the Tibetan point of view. (1:35:46) Someone who may have committed huge, horrible non-virtues, let’s say somebody who committed all five immeasurable negativities, there are five immeasurable negativities. You have four immeasurable positivities, five immeasurable negativities. So someone who killed his own father, mother, an arhat, created a schism among the sangha and drawn blood from a Buddha, drawn blood from the

Buddha doesn’t mean you had Buddha’s blood to examine his DNA or for disease but the idea is you can’t kill Buddha, so making an attempt to kill Buddha is called drawing blood, the technical language. So all of those people who have done all five immeasurable negativities, in the Buddhist world you can do nothing worse than that, those are the most heaviest negativities including giving up dharma. Giving up dharma means, actually it’s not saying I don’t want to practice dharma anymore. They’re not talking about that. They’re talking about I’m superior and you’re inferior, your dharma is inferior mine is superior. It is superiority complex oriented thought that is considered giving up dharma. So I am Mahayana Vajrayana you are Theravadan, yuk. That is exactly what it is, giving up dharma. Although there was a commitment one should not remain more than seven days in someone’s home or something, sravakas, Theravadan people. One should not remain in their home more than seven days because you get influenced or something. That is part of the commitment but it’s not looking down on them, it’s more protecting the individual rather than looking down on them. Looking down is next to the five unlimited negativities, giving up dharma. (1:39:26) In the world any stupa wherever they are, taking them down and destroying them, giving up dharma is more negative than having a mission going throughout the world destroying all the stupas. Nobody else does it except the Taliban. Remember when the Taliban started shooting Buddha we worried and said don’t worry, it’s an image. Buddha’s not going to get hurt, no way. So no way that’s going beyond.

1:40

Hartmut continues transcribing from here:

It didn’t take very long before they brought themselves the Afghanistan war. How unfortunate these negative circles are! It becomes its own evolution. It rather too quickly. Some conditions must have added up to immediately become that way. I also want to point out that very similar to such negative circles, there are also positive circles. Bodhimind goes that way. Now you may be thinking: if bodhimind goes that way, why do the Tibetans suffer? It’s because we deserve it, honestly. We used to be a barbarian country. The Chinese are sometimes right when they tell us: you are very barbarian, very backward, very stupid, very filthy and very dark. That’s the five things they tell us. There is a certain amount of truth in it. No matter whatever is happening in the world collectively or individually, it is our karma and that’s so subtle. It is so profound. Whatever you do today and you thought you wasted it, but no way. If we are still alive we can see the results and consequences. It is beyond one’s imagination.

Not only do we create karma, we keep on multiplying it within 24 hours, positive and negative, both. A tiny little thing today, if we ignore it, can be huge by the time the results starts coming to us. It can be a huge monster, bigger than the world. That’s what happens. So the person who has committed unlimited negativities, when the results are coming, they need help. You need support. This is the old culture. Today we have body guards. In the old culture you want to be accompanied by a hero who will not only be able to fight and defeat your enemy, but is so well known and popular that the enemies will be very scared to face them. If they face that hero, there is only one result for them: death. So no one really wants to challenge them. So they have that by their popularity alone. It is like Indiana Jones. His or her popularity is the reason why ordinary enemies will avoid them. So if you are travelling with such a hero or hire them or make them happy to go with you, then you can pass through dangerous areas much easier.

Likewise, we pass through the middle of huge, negative consequences. Even today we are sitting in the middle of nowhere in Michigan, but our life is passing through a world in great turmoil. Look at Pakistan, Afghanistan, Syria and everywhere. Think about it. This type of war has continued for centuries. From the 1800s on we have been going through the same type of war. There is so much danger that we get affected very strongly, particularly with the help of radio, TV and all this. So you need a powerful companion who can guide and help you and protect you and make sure you are all right. That companion is bodhimind, the ultimate love and compassion. It is hero-like.

DE LA BAG CAN RNAMS KYIS CIS MI BRTEN

Why then do the conscientious not devote themselves to this?

Conscientiousness is right, but I would say a little more than that. Those of us who understand, who have a pure mind, a better understanding of ourselves, why don’t we keep the company of bodhimind? It may not necessarily be conscientiousness.

Then the next is:

14 DES NI DUS MTHA'I ME BZHIN SDIG CHEN RNAMS

SKAD CIG GCIG GIS NGES PAR SREG PAR BYED

DE YI PHAN YON DPAG TU MED PA DAG

BYAMS MGON BLO DANG LDAN PAS NOR BZANGS BSHAD

Just like the fire at the end of an age,

It instantly consumes all great wrongdoing.

Its unfathomable advantages were taught

To the disciple Sudhana by the wise Lord Maitreya.

1:50

Let’s not go into Maitreya’s tale to the business person’s son. The fire consumes everything in its path. We can see what’s happening with the fires in Colorado, like near Aspen. How much the fire consumes! Bodhimind will burn negativities like the powerful wild fire burns anything in its path, trees, shrubs, houses, people, living beings and everything. It consumes them within a matter of minutes. If you look from the benefit point of view, bodhimind will consume the negativities. So it is something that is worth having and it is worth to go through a little hardship and sacrifice for it. This is something great that we can have. It is the best wealth, the best weapon, the best protection, the best help.

It is like a raincoat in the rain, an umbrella in the sun – or like air-condition. Even I think old-fashioned. I didn’t think of air-condition first, but of an umbrella.

15 BYANG CHUB SEMS DE MDOR BSDUS NA

RNAM PA GNYIS SU SHES BYA STE

BYANG CHUB PA'I SEMS DANG NI

BYANG CHUB 'JUG PA NYID YIN NO

In brief, the Awakening Mind

Should be understood to be of two types;

The mind that aspires to awaken

And the mind that ventures to do so.

We have been talking about all the benefits of bodhimind. So what is it anyway? In short there are two types: one is simply wishing and the other is with action. One does not only sit there and wait, but does something.

When you develop bodhimind, many of us develop the wishing form. Our mind gets completely soaked and becomes part of this bodhimind. Then we are not going to be very active in the beginning, though in the west people become active first, and then relax later. That is not uncommon. But where I come from, it is the other way round. They are interested first, pay attention and examine and try to follow and then become active and totally involved and become perfect. Maybe it is has nothing to do with where I come from and east and west. Maybe it is human nature. Some like to be very active in the morning and then are burnt out. That is a very common terminology used by us. “So and so is burnt out”, “So and so is taking a sabbatical”, “So and so is relaxing”. We say that in a nice way, but the reality is that the individual is losing it. Is it a loss for the Buddha dharma? No. Is it a loss for society? No. Is it a loss for the individual? I presume it is, unfortunately.

When you develop, first you are wishing. Maybe you are not engaged in any activity, but simply wishing. Maybe you pray. Maybe you are motivated. Actually, that’s a good way to go, nothing wrong with this.

16 'GRO BAR 'DOD DANG 'GRO BA YI

BYE BRAG JI LTAR SHES PA LTAR

DE BZHIN MKHAS PAS 'DI GNYIS KYI

BYE BRAG RIM BZHIN SHES PAR BYA

As is understood by the distinctions

Between aspiring to go and (actually) going,

So the wise understand in turn

The distinction between these two.

So wishing develops first and that’s called ‘wishing bodhimind.’ That begins to engage with the action and then it becomes action bodhimind or “venturing bodhimind”. That’s the same thing.

Audience: That’s a bit like venture capital, where you invest in something that is supposed to grow and make a lot of money.

Rimpoche: Not a bad way of looking at it, but this one has no risk – unless you drop out. So that is the only risk. So the risk is by you!

Wishing bodhimind does help a lot to continue to give results, but the venturing bodhimind, the active bodhimind, is like venture capital. It will constantly give you more benefit. The difference in benefit for the individual is that the action bodhimind constantly gives you better results than wishing alone.

2:03

Audience: The analogy of venture capitalism doesn’t work, because venture capitalism fails 80% of the time!

Rimpoche: Venture capitalism may fail sometimes, but when it works, it must work really work, because where do all these people get their wealth from? Where do Bill Gates and Warren Buffet come from? See, I also have examples. I am just kidding. I enjoy talking that way.

So let’s ask Warren Buffet to come and make a statement. Or maybe he will send his secretary!

Let me finish one more at least:

17 BYANG CHUB SMON PA'I SEMS LAS NI

'KHOR TSO 'BRAS BU CHE 'BYUNG YANG

JI LTAR 'JUG PA'I SEMS BZHIN DU

BSOD NAMS RGYUN CHAGS 'BYUNG BA MIN

Although great fruits occur in cyclic existence

From the mind that aspires to awaken,

An uninterrupted flow of merit does not ensue

As it does with the venturing mind.

There you go – that doesn’t say it fails. If you look in the transcript I might have shared some of those stories. Wishing mind will give you a lot of benefit and help while you are in samsara, but it cannot give you the benefit equal to the action or venturing bodhimind. If you invest your money, then even if you sleep your money is working. Failing is a different story. If you just wish, then if you go to sleep your money is sleeping too.

18 GANG NAS BZUNG STE SEMS CAN KHAMS

MTHA' YAS RAB TU DGROL BA'I PHYIR

MI LDOG PA YI SEMS KYIS SU

SEMS DE YANG DAG BLANGS GYUR PA

And for those who have perfectly seized this mind,

With the thought never to turn away

From totally liberating

The infinite forms of life.

The moment you take the action bodhimind you also take the commitments and vows. From then onwards, your mind constantly and continuously functions.

19 DENG NAS BZUNG STE GNYID LOG GAM,

BAG MED GYUR KYANG BSOD NAMS SHUGS,

RGYUN MI 'CHAD PAR DU MA ZHIG

NAM MKHA' MNYAM PAR RAB TU 'BYUNG,

From that time hence,

Even while asleep or unconcerned,

A force of merit equal to the sky

Will perpetually ensue.

This is exactly what we have been talking about. From this time onwards, even if you are asleep or not focusing, not doing anything, but even then your constant virtue grows continuously. It is endless, like the space or sky. Just like that.

There is a sutra that is mentioned in the next verse:

20 'DI NI 'THAD PA DANG BCAS PAR

LAG BZANG GIS NI ZHUS PA LAS

DMAN MOS SEMS CAN DON GYI PHYIR

DE BZHIN GSHEGS PA NYID KYIS GSUNGS

For the sake of those inclined towards the lesser (vehicle),

This was logically asserted

By the Tathagata himself

In The Sutra Requested by Subahu.

2:10

That’s it. So we will stop here and now, I leave questions for the afternoon, because when it is really hot, you can’t do much. Here is an announcement that says not to push recyclables in the trash can. If you do, you will hurt the environment. Buddhism is very much part of the environmental protection. I talked about that, maybe it was in Holland. There I talked a lot about Buddhism and ecology. So it is really part of it. You cannot ignore ecology. That is the vessel in which we live. We are the inhabitants who enjoy the vessel. There is a tremendous relationship. We definitely have to maintain and help it. It may not be exactly what the ecological people tell you today. Sometimes they are quite extreme too, because their cause is so urgent. That pushes them. But there is a tremendous relationship. So the recyclable bins are in the kitchen. So just throw the right thing in the right place. Otherwise you end up in the wrong place at the wrong time later. Have a good lunch.

2:15 end of file

20120707GRAABWL05

00:00 long life prayer chant, protector prayers, short mandala offering

0:14

I think we stopped at the reason why the virtues are growing so much with the bodhimind.

21 SEMS CAN RNAMS KYI KLAD NAD TZAM

BSAL LO SNYAM DU BSAMS NA YANG

PHAN 'DOGS BSAM PA DANG LDAN DE

BSOD NAMS DPAG MED LDAN GYUR NA

If even the thought to relieve

Living creatures of merely a headache

Is a beneficial intention

Endowed with infinite goodness,

22 SEMS CAN RE RE'I MI BDE BA

DPAG TU MED PA BSAL 'DOD CING

RE RE'ANG YON TAN DPAG MED DU

BSGRUB PAR 'DOD PA SMOS CI DGOS

Then what need is there to mention

The wish to dispel their inconceivable misery,

Wishing every single one of them

To realize boundless good qualities?

Once you have taken the commitment, the moment you have made up your mind to help and to free the sentient beings from suffering, then even when you sleep or doing nothing it creates virtue and creates a tremendous amount of positive karma or merit. Here we find not only that Buddha said so in the sutras but also the reasons why that is.

0:16

Lets say an individual has the wish of solving somebody’s small headache. Such a little mind of solving someone’s headache, if that person has tremendous virtues from that, then what about the virtue of doing that for all living beings? Wishing to resolve their difficulties is bound to have tremendous benefit. There is no reason why not. If you have one kind individual, solving their problem, saving their life, is you are able to manage that, how happy you will be! If you can save the lives of many, of millions, you are bound to be much more happy, definitely! Therefore that’s the reason how a simply mind can make such a huge difference. These verses give you the reasoning. When I read the verses to you that goes with the oral transmission and giving a little explanation goes with the teaching transmission. Those of you who miss the oral transmission, and you really want it, take notes of which session you missed and then we will find a way to substitute that later. You have to know yourself which session you miss. Nobody else will know. Some people might not have arrived the first day. Someone told me, ‘Please don’t do the oral transmission on the first day, but the thing is this: I have to go through with this and can’t hold back. First I thought, maybe but then I realized I couldn’t. So keep track of it yourself. The program people can’t do it for so many people.

0.20

(side conversation with Amy about how to make outlines, comparing with Geshe Kelsang Gyatso’s outlines)

Amy:

There are four major headings:

Title

Prayer for Translation

Actual Explanation

Conclusion

Where we went wrong is where we added a heading from Geshe Kelsang Gyatso’s: the reason for composition. What I heard you say is that under the heading: Actual Explanation, there are:

Activities to explain the Mahayana path

Actual Mahayana Path

Activities to explain the Mahayana path:

Praise

Commitment to Write

Commitment to Explain

Actual Mahayana Path:

Importance of Human Life

How to Take Benefit out of Human Life

How to Develop Bodhimind

How to Complete the Activities that Lead to Buddhahood

How to Take Benefit out of Human Life:

Benefits of Bodhimind

It purifies negativities

It helps to fulfill wishes

You change your name to “Child of Buddhas”

Praise by example

Benefits of prayer and venturing forms of bodhimind

Explaining this in detail

Side explanations

And now comes the 7th benefit, the side explanations.

Rimpoche: Okay, this 7th benefit has also 5 subdivisions. What we talked so far are the benefits of action bodhimind. We finished that. Now we have to go back out. Now the 7th benefit is the side explanations.

So there are 5 of these:

Extraordinary Importance of this Mind

23 PHA'AM YANG NA MA YANG RUNG

SU LA 'DI 'DRA'I PHAN SEMS YOD

LHA DANG DRANG SRONG RNAMS KYANG RUNG

TSANGS PA LA YANG 'DI YOD DAM

Do even fathers and mothers

Have such a benevolent intention as this?

Do the gods and sages?

Does even Brahma have it?

24 SEMS CAN DE DAG NYID LA SNGON

RANG GI DON DU 'DI 'DRA'I SEMS

RMI LAM DU YANG MA RMIS NA

GZHAN GYI DON DU GA LA SKYE

If those beings have never before

Even dreamt of such an attitude

For their own sake,

How would it ever arise for the sake of others?

25 GZHAN DAG RANG GI DON DU YANG

MI 'BYUNG SEMS CAN DON SEMS GANG

SEMS KYI RIN CHEN KHYAD PAR 'DI

SNGA NA MED PA'I RMAD CIG 'KHRUNGS

This intention to benefit all beings,

Which does not arise in others even for their own sake,

Is an extraordinary jewel of the mind,

And its birth is an unprecedented wonder.

This is almost self-explanatory. It is so special because even fathers, mothers, teachers, gods, sages, sooth-sayers never think about themselves. Even the great beings, such as Indra, Brahma, etc, the Hindu-Buddhist biblical gods don’t have that. It is not really biblical, but comes through the baghavad-gita, that talks about all the gods, like Indra, Brahma, Rahula and there are 7 or 8 of them. I don’t know whether they are real or not. That is a different issue. Whether these and also whether the biblical things are actual or made-up stories, is not for us, but for philosophers and buddhologists to figure out. That’s academic study. They can draw conclusions and say yes or no, whatever they want to say.

0:30

Then somebody can argue and that’s normally how it is. We are not responsible for that. But these things are in the histories and stories and we can use them as examples. Considering all that, we think that even persons like Indra and Brahma don’t even think about this. So how can they do it? They don’t even have the idea. They don’t even entertain this idea.

There is a huge thing in the metaphysical text by Vasubhandu: de nyi tsang du tsang pa yin/ kor lo tsang pai kor gyer/chö kyi kor lo to we lam/ nyur wa do wei tso kyor chig…..

That is talking about the six spokes of the Buddha’s chakra. Brahma had a a chakra in hand which he gave to Buddha when Buddha became enlightened and he asked him to give teachings. So the ‘greater Brahma’ – referring to Buddha – took this chakra and had the six spokes of dharma. When you are using this terminology then “great Brahma” refers to Buddha. So the ‘great Brahma’ is the result of bodhimind, but Brahma himself doesn’t even think about it. Those living beings don’t even think about, even for their own sake, not even in their dreams. So how can they think of benefitting others?

Such a mind is the greatest thing that has ever been seen, it’s birth an “unprecedented wonder”.

Then you can debate. If it is an unprecedented wonder, how can Buddha have it? Did Buddha come after or before? Anyway, forget it.

Now comes the second out of those five sub-outlines:

The virtue you have accumulated is not only immeasurable.

26 'GRO BA KUN GYI DGA' BA'I RGYU,

,SEMS CAN SDUG BSNGAL RTZIR GYUR PA,

RIN CHEN SEMS KYI BSOD NAMS GANG,

DE LA JI LTAR GZHAL GYIS LANG,

How can I fathom the depths

Of the goodness of this jewel of the mind,

The panacea that relieves the world of pain

And is the source of all its joy?

27 PHAN PAR BSAMS PA TZAM GYIS KYANG,

SANGS RGYAS MCHOD LAS KHYAD 'PHAGS NA,

SEMS CAN MA LUS THAMS CAD KYI,

BDE DON BTZON PA SMOS CI DGOS,

If merely a benevolent intention

Excels veneration of the Buddhas,

Then what need to mention striving to make

All beings, without exception, happy?

Buddha was asked, “What kind of luck and good karma will this mind create? Buddha replied that if it were in physical form it could completely fill space and even more than that. Notice that Shantideva is doing this interesting thing. There is always one reasoning, one quote from Buddha and then one reasoning. Buddha’s teaching tradition is such that you have to prove your reasoning. If you have reasoning and no quote that’s not right, because reasoning can be used wrongly. If you have quote plus reasoning it makes it much more reliable. I don’t know if that follows throughout the text, but at least over here so far we have that.

The reason used is that helping for the benefit of one single person brings the equivalent happiness. I said that before. If you save one life, how happy you will be! If you can save many, how happy will you be! Helping and serving and benefitting one person brings happiness and joy and good fortune and good luck. Then helping all beings without leaving a single one out, the purpose of ultimate benefit will definitely be there.

it is not equal to anything else.

28 SDUG BSNGAL 'DOR 'DOD SEMS YOD KYANG

SDUG BSNGAL NYID LA MNGON PAR RGYUG

BDE BA 'DOD KYANG GTI MUG PAS

RANG GI BDE BA DGRA LTAR 'JOMS

Although wishing to be rid of misery,

They run towards misery itself.

Although wishing to have happiness,

Like an enemy they ignorantly destroy it.

29 GANG ZHIG BDE BAS PHONGS PA DANG

SDUG BSNGAL MANG LDAN DE DAG LA

BDE BA KUN GYIS TSIM PA DANG

SDUG BSNGAL THAMS CAD GCOD BYED CING

For those who are deprived of happiness

And burdened with many sorrows,

It satisfies them with all joys,

Dispels all suffering,

30 GTI MUG KYANG NI SEL BYED PA

DE DANG DGE MTSUN GA LA YOD

DE 'DRA'I BSHES KYANG GA LA YOD

BSOD NAMS DE 'DRA'ANG GA LA YOD

And clears away confusion.

Where is there a comparable virtue?

Where is there even such a friend?

Where is there merit similar to this?

0:43

So there is no equivalent to this mind.

All living beings to have the desire to avoid negativities, but we are run towards actually developing them. We do have the desire to obtain joy, but because of our ignorance we run towards suffering and we treat the causes to develop joy like enemies. That’s true. When we do something that we enjoy and get excited about, we will go for that very easily. Don’t let me give you examples, otherwise I will get into some funny examples. But if you try to restrain from doing these things you will hesitate a lot, like looking at that as an enemy or something. Many husbands and wives quarrel on that basis anyway. That’s how they get into trouble. It’s not so exciting [to restrain yourself]. That’s maybe true for so many. Many others are great beings. Honestly.

That’s exactly how we function. What we are not supposed to do we do and get into trouble. Look at Sandusky [child molester at football team in Pennsylvania]. That’s an example and there are many others. He is not the only one.

0:45

That’s what we call addiction. Don’t let me go more into it. We all now recognize and see it. That’s exactly what it is. Everybody wants to be good, but we run towards creating suffering. We want joy, but it’s like we are looking forward to destroying the causes of joy as if they are our enemies.

Those who are looking to having joy, but destroying it like their own enemy, those beings create situations where they lack joy and have many sufferings. This is for us to see who are not in that situation. We have to develop love for these people and wish them to be satisfied with joy and love. Also we have to develop compassion for them and develop freedom from suffering. All of them they cannot manage because of their ignorance. In terms of such a mind of challenging ignorance, clearing ignorance, there is no equivalent to bodhimind; there is no such friend; there is no such development of good fortune. That’s my way of reading this.

It is fit to be respected and praised

31 PHAN BTAGS LAN LON GANG YIN PA

DE YANG RE ZHIG BSNGAGS 'OS NA

MA BCOL LEGS PAR BYED PA YI

BYANG CHUB SEMS DPA' SMOS CI DGOS

If whoever repays a kind deed

Is worthy of some praise,

Then what need to mention the Bodhisattvas

Who do good without it being asked of them?

32 'GRO BA NYUNG ZAD NAR MA'I ZAS SBYOR BA

SKAD CIG ZAS TZAM SBYIN PAR BYED PA DANG

BRNYAS BCAS NYIN PHYED 'DRANGS PAR BYED PA YANG

DGE BA BYED PA YIN ZHES SKYE BOS BKUR

The world honors as virtuous

One who sometimes gives a little, plain food

Disrespectfully to a few beings,

Which satisfies them for only half a day.

33 SEMS CAN GRANGS MTHA' YAS LA DUS RING DU

BDE BAR GSHEGS KYI BDE BA BLA NA MED

YID LA BSAM PA MTHA' DAG RDZOGS BYED PA

RTAG RU SBYIN PA LTA ZHIG SMOS CI DGOS

What need be said then of one

Who eternally bestows the peerless bliss of the Sugatas

Upon limitless numbers of beings,

Thereby fulfilling all their hopes?

34 GANG ZHIG DE 'DRA'I RGYAL SRAS SBYIN BDAG LA

GAL TE NGAN SEMS SKYED PAR BYED NA DE

NGAN SEMS BSKYED PA'I GRANGS BZHIN BSKAL PAR NI

DMYAL BAR GNAS PAR 'GYUR ZHES THUB PAS GSUNGS

The Buddha has said that whoever bears a harmful thought

Against a benefactor such as a Bodhisattva

Will remain in hell for as many aeons

As there were harmful thoughts.

Let me explain. Those people who have been helpful to you, you appreciate. They are fit to be praised. Bodhisattvas, even if you don’t ask them, automatically help you and support you. So they are definitely fit to be praised. The few people who give you food and other things, you are grateful to them and you respect them. You don’t need to explain much here. Just read it.

35 'ON TE GANG ZHIG YID RAB DANG BYED NA

DE YI 'BRAS BU DE BAS LHAG PAR 'PHEL

RGYAL SRAS RNAMS LA DO GAL CHEN POS KYANG

SDIG PA MI 'BYUNG DGE BA DANG GIS 'PHEL

However, if a virtuous attitude should arise (in that regard),

Its fruits will multiply far more than that.

When Bodhisattvas greatly suffer they generate no negativity,

Instead their virtues naturally increase.

36 GANG LA SEMS KYI DAM PA RIN CHEN DE

SKYES PA DE YI SKU LA PHYAG 'TSAL ZHING

GANG LA GNOD PA BYAS KYANG BDE 'BREL BA

BDE BA'I 'BYUNG GNAS DE LA SKYABS SU MCHI

I bow down to the body of those

In whom the sacred precious mind is born.

I seek refuge in that source of joy

Who brings happiness even to those who bring harm.

This tells us that bodhimind will also help to protect us from bad conditions. So that completes Chapter One, the benefits.

0:56 Afternoon session: Protector Prayers – Palden Lhamo, Vaisravana, Setrabpa.

1.00

So we are back and starting on Chapter 2.

We are now shifting the outline, right from the root outline into the second outline:

How to Develop Bodhimind

That has three parts:

Pre

Actual

Conclusion

So far you have heard, that if you have this bodhimind, and even if you don’t have this bodhimind, if you have at least the artificial – or I should better say the created thought of bodhimind, then you have all these benefits. These benefits are actually applicable to all of us.

1:02

The Buddha said, “The sun and moon and stars can fall on the ground. The dry ground can go under water and what’s under water can become a high peak like the Himalayas. However, the Buddha will never lie.” That’s why we are eligible to all these benefits. It is important to realize what we have. Normally people do not appreciate what they have. Even if they do, they don’t know. So, until it is all gone, we don’t realize. Remember, there was this guy who found a bag full of gold dust. He was very happy and carried the gold dust on his back, walking around the villages, telling everybody, “I have gold dust.” What he didn’t realize was that there was a hole in the bag and the gold ran down like the sand in the hour glass on “Days of our Lives”. By the time he realized it was all gone. We have to make sure we don’t watch “Days of our Lives” – you know what I mean, right?

Now, we can access all these benefits by simply engaging ourselves in the created thought of bodhimind. I don’t want to say “artificial”, though it is not real and natural yet. You are making it, you are putting in efforts to correct it. You will see the difference by the time you really need to see it, by the time you are swimming through the difficult straits to the next life. You will see what you have then. It doesn’t mean you only see it then. You will see it in your life already too.

1:05

This is about the benefits of the created thought of bodhimind. Now the actual development of bodhimind.

There are three parts: Pre – Actual – Conclusion.

Almost all of Shantideva’s outlines are that simple.

Pre: Here it is the 8 Preliminaries. It is very similar to the lam rim 6 preliminaries.

Offerings

Prostrations

Taking Refuge

Purification

Rejoice

Making request to receive teachings

Making request to remain long

Dedication

Offerings

That’s one of the major activities of generosity. In the west we don’t have to tell you how important generosity is. You all know very well. From my background of learning back in Tibet I also know that generosity is important. I actually learnt it when I came as refugee to India in 1959 over the Himalayas from Tibet. I left from Lhasa and Drepung with absolutely nothing. I even forgot my bowl. I crossed into Southern Tibet where we had an estate.

I left without anything, crossed the mountain behind Drepung and came to the next village, where there was the oracle of Kadong, the Nr 2 State Oracle. The day when I crossed from Drepung, it was the first day of fighting between the Tibetans and Chinese. There was tremendous confusion even among the Tibetans in the monasteries. In the early afternoon I left. The reason why I left was that all the monks were going towards the mountain side. There was one Tibetan soldier on the roof of the palace. In Drepung there is the basis of the Dalai Lama’s government called Ganden Potrang. One single soldier was on the roof and he signaled with a glass to another guy on the top of the Potala and another guy on the roof of the Medical College. The message we got from that communication was “Run!”

We could hear the guns going pop pop pop pop. It sounded very gently from the distance but it was not. We ran up the hill and we thought we would sit up in these mountains somewhere but there was no place to sit. So we kept running. When we thought we could sit under a cave somewhere, we saw what looked like fireworks above the Norbulingka palace. It went up in the sky and then came down. You could even see your own shadow in the mountains. So we thought that the Chinese were watching out for us. So we tried to be very clever. We counted how long it took for these lights to go up and how long it took to come down and when it came down we ran across the hill and when it went up we would hide in the corners somewhere. So in that manner we crossed the mountain during the night and there was no place to sit.

The next day we got to the next village – monastery of Kadong. There we had a dru kang, a place where my family had housed our grains. There was a guy looking after the grain house. We stayed in his house and he came in the early morning to see me and brought ten silver boxes with Chinese silver coins. Each box contained 1000 silver coins. He said, “Please take that with you.” He said, “If times are okay, I know these coins are in a good place and kept safe. If times are not okay, these coins will create a lot of trouble for me here. So please take them with you.” I said, “No way, I am not going to touch them.” So I didn’t take them, though he was literally crying and begging me to take them. Still I wouldn’t take them. So he gave me two horses. So then we went by horse the whole night. It was funny for me. Why am I talking about this?

1:14

Audience: You were talking about making offerings.

Rimpoche: But these Chinese coins were not necessarily for making offerings! So we were 25 people, including Sonam’s uncle. Geshe-la and Sonam’s mother were not there at that time. Gen Tsewang Dhondrup was there and Chodrak Tulku and many others were there, including Chodrak Rinpoche’s teacher. We crossed the river and to the other side for a whole day. I had a horse, and most others walked. By the evening we got to one of our estates, just to the other side of the Karmapa’s estate. There is a big mountain. The far side is Tsurphu and this side is Para. Para is ours, Tsurphu is Karmapa’s. I told them we would get to Para, where we would find a lot of horses and everything. By the time we got to Para, everything was shut down. Everything was closed. It looked like a dead town. Not a single human being could be seen.

Suddenly a pack of huge dogs were coming through the village towards us, barking and jumping. No doubt these dogs were going to fight. I was on horseback, so I went before them, because they were all walking. The dogs would catch them and I was hoping they would not reach me up on the horse. But when these dogs came close, barking, they would stand up and almost reach to the head of the horse. There was 10, 15 of them. All of a sudden one came up that I recognized. His name was Pa do. He used to be in Lhasa. When he became old they probably sent him into retirement to that place. So I saw Pa do coming and I called him, “Pado, Pado” and he looked at me and started wagging his tail and then all the other dogs stopped barking and Pado made wailing noises. So when all the dogs stopped, someone opened a window near the top of a building and looked out and then people opened doors and came out. But there were no horses. All our horses had been “borrowed” by Karmapa, all of the 60-70 horses, totally. They said they would give them back within 2 days, but not way, they went all the way to Bhutan and India with them.

1:19

So then we went on with nothing. But when we crossed the next mountain we got something. Then we crossed the next valley and got some more when we reached another one of our own estates. We could at least collect food like tsampa, dry cheese, butter and so on. Still, we had no horses and had to carry all that on our backs. By the evening we got a few mules and in this way we crossed Tibet. We were penny-less refugees, but everywhere we got food and never had to go hungry for a single day. Thousands of Tibetans were crossing in those days and many of them didn’t have food. They were asking us to give food and our people gave out barley powder by the spoon full. Normally, when people asked you would give them a few cases, you would never count the spoons. But this was because there was nothing else.

1:21

Then we came into Southern Tibet and got some more horses. Geshe-la stayed back and didn’t come with us. He attended the first occupation meeting by the Chinese government. Then he left after the meeting. He joined us three days later. He didn’t even have a horse. He got a donkey. Also Sonam’s mother came. Sonam was there, three years old. Throughout, we were never short. When we got to the Indian territory every single person ran out of food. But I still had something to eat all the time.

Some of Geshe-la’s relative, Sonam’s uncles, were well equipped with guns and horses. They want hunting and we got meat to eat. Then actually we ran out of everything. There was nothing more to eat. The Indian government did not allow us to cross. Finally they collected all our weapons and even knives. I don’t think that was a government order, but these army posts were corrupt and took all knives, including little folding knives. They took all the guns and took all the bolts out.

The day when our food was finished, we came across a beautiful area of green grass on a little hill top. Up there, two local nuns were standing and they were calling me by name, “Are you So and So?” Finally, I said yes. Then they said, “We have a reception for you.” They took us up, away from the road side, completely up on the hill and there was a beautiful little valley with green land and berries were blooming. It was end of April, early May. Lots of rhododendrons were in bloom too. They made a little pot of tea and it was funny. It never got empty. No matter how many of us were drinking the tea, the tea pot didn’t seem to be emptying. It didn’t seem to be fully, but we could keep on pouring and pouring. Then it got late. They said, “You may stay tonight with us.” They took us on a very rocky area with our mules and horses. We came to a little nunnery. We had 5,6 animals and they had a little stable where all these animals fit perfectly. There was no more room, everything was a perfect fit. They fed the animals with peas broken into half. Then they took us up in the room. I do remember, Sonam’s uncle, that Geshe-la, me and Chödrak Rinpoche were all in one room. The rest of the people were somewhere around. The nuns gave us a beautiful dinner. I couldn’t duplicate and don’t exactly remember, but it was a really sumptuous dinner. Then we fell asleep. The next morning they took us back to the road and gave me 13 silver coins. Then they gave us exactly enough food to reach the first refugee station in India.

Later we tried to connect back with that nunnery, but were told it never existed. The local people said that only birds lived in that area. There were no people living there. That’s where we spent one night.

So that’s the result of generosity. If you practice bodhimind and generosity you will never be hungry. That’s what it is. However, I am getting hungry now! But that’s because I am diabetic.

1:30

These benefits are accessible to us. So when I had this opportunity and those incidents happened, you all will have similar ones. That’s not because of you or me, but because of the lineage. That’s what it is.

Offerings are one of the major acts of generosity. You have to satisfy the needs of the people, give medicine for the sick, shelter for the homeless, and so on. That’s very important.

Once we got into India we came to the Tawang area in the north-east Indian frontier region. China claims today that this is part of Chinese territory under Indian occupation. India claims it is Indian territory. That’s where we were. In the refugee camp we received western sponsorship and support. There was medicine, food, tea, butter, cheese and dry meat, like beef jerkey, quite a lot. There were also clothes, although they didn’t fit me. I got a pyjama which was twice as big as me, but it was something that I could finally change into. I had been wearing monks’ robes all the way through.

Even before we reached that area, one night we had to stand in a swamp, the whole night. We were holding onto each other. Sonam, three years old, must have been on his mother’s back. When we woke up we just continued walking. We had walked into that swamp at night and couldn’t walk any more. It was so dark, we had no idea where we were going. So we held each other and stood there, till daylight came.

So when I got these pyjamas, it was great, honestly. When you are on the receiving end you can see that his help is tremendous. Not only the givers have the pleasure of giving, but when you see the receivers benefiting, you really appreciate that.

I think we are going to start from tomorrow on the section below this. I didn’t realize the time is already reaching 6 pm.

Tomorrow is Sunday and we have the normal Sunday talk. I don’t know how we are going to do this, changing the whole seating arrangement in this room.

1:33

(Discussion how to prepare for Sunday talk seating arrangement)

We try to start as usually by 10 am. We announced it as 9.30 so that everybody can really be on their seats by 10 am, including myself. That is a secret we kept from you. That half an hour is to get ready.

If you think you are not going to miss it. I am going to talk the same subject tomorrow. Maybe a little touch on the benefits and briefly on the development of bodhimind. If you need to miss the morning talk that is fine. You are not going to miss any of the transmission, either teaching – or oral transmission. But an explanation will be done tomorrow morning.

Also tomorrow evening, for those who have Vajrayogini practice, we have a tsoh offering and that will be done after the regular session, at around 7 pm. We will do the sadhana and tsoh. We will dedicate that to Peng Kong and that is a good opportunity. We will also do it the next Sunday and then we will probably do the Vajrayogini self- initiation, because we will have the afternoon free. We are planning two things: a picnic too. Maybe we should do the Vajrayogini on Saturday night and the picnic on Sunday. I don’t know whether we can have picnic on Sunday. But that’s what we are thinking.

Today when you leave don’t leave your things. There should be no nesting, particularly today, because when we change the room around everything will be misplaced. The program department says that they are not responsible if you lose your books. Just kidding. They did not say that.

1:40

Da gi ji nyi sag pei ge wa di……mandala offering and three verses of dedication.

1:43 Rimpoche reads some dedication verses in Tibetan from final dedication chapters of Bodhisattvacharyavatara, verses 5 – 15. Students read them then in English.

5 GRANG BAS NYAM THAG DRO THOB SHOG

BYANG CHUB SEMS DPA'I SPRIN CHEN LAS

BYUNG BA'I CHU BO MTHA' YAS KYIS

TSA BAS NYAM THAG BSIL BAR SHOG

May those feeble with cold find warmth,

And may those oppressed by heat be cooled

By the boundless waters that pour forth

From the great clouds of the Bodhisattvas’ (merits).

6 RAL GRI LO MA'I NAGS TSAL YANG

DE LA TZANDAN NAGS STUG SHOG

SHAL MA RI YI SDONG PO YANG

DPAG BSAM SHING DU 'KHRUNGS PAR SHOG

May the forest of razor-sharp leaves

Become a beautiful pleasure grove,

And may the trees of knives and swords

Grow into wish-fulfilling trees.

7 'THING RIL NGUR PA DAG DANG NGANG PA DANG

BZHAD SOGS SKAD SNYAN 'BYIN PAS MDZES GYUR CIG

PAD MA DRI BSUNG CHE LDAN MTSO DAG GIS

DMYAL BA'I SA PHYOGS DAG NI NYAMS DGAR SHOG

May the regions of hell become places of joy

With vast and fragrant lotus pools,

Beautiful, with the exquisite calls

Of wild ducks, geese, and swans.

8 SOL PHUNG DE DAG RIN CHEN PHUNG POR GYUR

SA BSRIGS SHEL GYI SA GZHI BSTAR BAR SHOG

BSDUS 'JOMS RI BO RNAMS KYANG MTSONG PA YI

GZHAL MED KHANG GYUR BDE GSHEGS GANG BAR SHOG

May the heaps of burning coals change into heaps of jewels,

May the burning ground become a polished crystal floor,

And may the mountains of the crushing hells

Become celestial palaces of worship, filled with Sugatas.

9 MDAG MA RDO BSREGS MTSON GYI CHAR PA DAG

DENG NAS BZUNG STE ME TOG CHAR PAR GYUR

PHAN TSUN MTSON GYIS 'DEBS PA DE YANG NI

DENG NAS RTZE PHYIR ME TOG 'PHEN PAR SHOG

May the rains of lava, blazing stones and weapons

From now on become a rain of flowers,

And may all battling with weapons

From now on be a playful exchange of flowers.

10 CHU BO RAB MED ME @038A *, ,DONG 'DRA NANG BYING BA DAG

SHA KUN ZHIG GYUR RUS GONG ME TOG KUNDA'I MDOG

BDAG GI DGE BA'I STOBS KYIS LHA YI LUS THOB NAS

LHA MO RNAMS DANG LHAN CIG DAL GYIS 'BAB GNAS SHOG

By the force of my virtues, may those caught in the fiery torrents of acid,

Their flesh eaten away, revealing their lily-white bones,

Obtain the bodies of celestials

And dwell with goddesses in gently flowing rivers.

11 CI PHYIR 'DIR NI GSHIN RJE'I MI DANG KHRA DANG BYA RGOD MI BZAD RNAMS

SKRAG BYED,

KUN NAS MUN BSAL BDE DGA' BSKYED PA'I MTHU BZANG 'DI KO SU YI MTHU

SNYAM STE,

GYEN DU BLTAS NA NAM MKHA'I DKYIL NA PHYAG NA RDO RJE 'BAR BA

BZHUGS MTHONG NAS

RAB TU DGA' BA'I SHUGS KYIS SDIG DANG BRAL NAS DE DANG LHAN CIG

'GRO BAR SHOG

“Why are the henchmen of Yama, the unbearable buzzards and vultures afraid?

Through whose noble strength is joy brought upon us and darkness dispelled?”

Looking up, they behold in the firmament the radiant form of Vajrapani!

Through the force of their joy, may they be free from wrongdoing and find his company.

12 ME TOG CHAR PA SPOS CHU DANG 'DRES BABS PA YIS

DMYAL BA'I ME MDAG CHIL CHIL GSOD PAR MTHONG GYUR NAS

GLO BUR BDE BAS TSIM PA 'DI CI BSAM PA DANG

SEMS DMYAL RNAMS KYIS PHYAG NA PAD MA MTHONG BAR SHOG

When they see the lava fires of hell extinguished

By a rain of falling flowers mixed with scented water,

Immediately satisfied, they wonder whose work this was;

In this way, may those in hell behold Padmapani.

13 GROGS DAG 'JIGS PA BOR LA RINGS PAR TSUR SHOG 'U BU'I THAD DU NI

GANG GI MTHU YIS SDUG BSNGAL KUN BRAL DGA' BA'I SHUGS PHYIN LA

'GRO BA KUN NAS YONGS SKYOB BYANG CHUB SEMS DANG BRTZE BA

SKYES GYUR PA

GZHON NU ZUR PHUD CAN 'BAR 'JIGS PA MED PAR BYED PA CI ZHIG PHYIN

“Friends, don’t be afraid but quickly gather here,

What need is there to flee when above us is the youthful Manjugosha to dispel our fears,

The tender Bodhisattva who protects all living things,

Through whose might all suffering is removed and the force of joy abounds.

14 KHYOD KYI LHA BRGYA'I COD PAN DAG GIS ZHABS KYI PADMA LA MCHOD CING

THUGS RJE'I RLAN SPYAN DBU LA ME TOG DU MA'I TSOGS KYIS CHAR 'BAB PA

KHANG BRTZEGS YID 'ONG LHA MO STONG PHRAG BSTOD DBYANGS SGROGS LDAN

'DI LTOS ZHES

'JAM DBYANGS DE 'DRA MTHONG NAS DA NI SEMS DMYAL CA CO 'DON PAR SHOG

“Behold him in an enchanting palace resounding with hymns sung by a thousand goddesses,

With the tiaras of a hundred gods being offered to his lotus feet,

And a rain of many flowers falling on his head, the eyes of which are moist with kindness,

Upon seeing Manjugosha in this way, may those in hell cry out loud with joy.

15 DE LTAR BDAG GI DGE RTZAS KUN DU BZANG LA SOGS

BYANG CHUB SEMS DPA' SGRIB PA MED SPRIN BDE BA DANG

BSIL ZHING DRI ZHIM DANG LDAN CHAR PA 'BEBS MTHONG NAS

SEMS CAN DMYAL BA DE DAG MNGON PAR DGA' GYUR CIG

Likewise, having seen, due to the roots of my wholesome deeds,

The cool and sweet-smelling rain falling from joyful clouds

Created by the Bodhisattvas Samantabhadra and Sarva-nirvarana-vishkambhini,

May all beings in hell be truly happy.