Archive Result

Transcript Name: 20130705GRAASR02

Transcriber’s Name: Sally Boyer

Start Date: 09-08-2913

Finish Date: 09-16-2013

Welcome for our session here today and also those who are coming, those who not been there yesterday, so welcome. And also it’s very nice to see our old friends, really, really good and very happy and so good, old friends and new ones also welcome. That’s Suzanne, right? I couldn’t figure out last night so…because my eyes are not that good. So did you come from Canada or what? Alright. There you are. You just came in today? Did I see you last night?(Suzanne: Well, I was here.) That’s very good answer, if you didn’t see me it’s your fault, I was here (laughs). That’s good. Thank you. Good. I put that list right? Next to Yael, yeah, okay. Because my eyes are not that great, you know, so I couldn’t figure out sometimes. Alright. So now we briefly talked about this principle one a quite short way last night and sometimes, you know, always important for you to bring everything together one little thing you know, little thing. Once you begin to bring all your practice on a little text or something so then it doesn’t matter whether it is Three Principles, Foundation or Lama Chopa, so it will all come as one little thing and it becomes sort of…it rolls together, it becomes one nice little practice. For example, let’s say if you are looking at the Lama Chopa at the lam rim stages at the beginning it says:

ZHING CHOH DHAM PA JE TSUN LA MA LA

CHO CHING GU PEY SOL WA TAP PEY THU

DHE LEK TSA WA GON PO KHYO NYI KYI

GYE ZHIN JE SU DZIN PAR JIN GYI LOP

That particular verse, whatever the number of the verse may be, 49, good, who said? You didn’t say that. You did? You are aware of it, very good, good awareness. Thank you. 49 is the guru devotional practice, so no matter whatever, long Lama Chopa, Six Session Yoga, short Ganden Lha Gyema, whatever it is the total devotional practice should go in that four verse, four lines, such as what is guru, who is guru, differences between this guru and that guru and guru Buddha Vajradhara, who is it, Lama Lozang Tubwang Dorje Chang, who is it? And lama Buddha Shakyamuni, who is it? All of them will boil down to one, and that is your guru. And not taking look at physically as individual but in the guru form and as I mentioned to you a number of times and I asked a number of times to many of my teachers and the conclusion really what I had from Kyabje Song Rinpoche and told me, “Well, somebody looks like Jamgong Lama Tsongkhapa in reality all your gurus and in absolute it is Buddha Buddha Vajradhara, Buddha Vajrayogini, Buddha Heruka, Buddha Yamantaka, Buddha Cittamani, everything as one and look like Tsongkhapa, look like Cittamani Guru Yoga style and in the… because it is Gelupa order so in the form of monk robe and yellow pundit hat and all that if you want to think detail, if not that. And that will be labeled as guru see that as in reality is all buddhas, all dharmas, all sanghas, all are yidams and it is a collection of all objects of refuge. And so, so that is inseparable that of your physical teacher, guru, as well as all these. So whenever we say it is nature of all buddhas, sources of joy, sources of good and bad, all of those are referring to that buddha, that guru and that is also like benefits of having guru, benefits of having advantages of having good relation, disadvantage of not having good relation, all of them together and finally think like you are the guru, you are the buddha, you are the dharma, you are the sangha. You know you have that verse in the Lama Chopa and that’s exactly the same thing in this first verse 49 itself, so thinking I developed guru devotional practice, the foundation of all the buddhas, all the enlightened beings are really laid in my…within my mindstream, and that’s what you do. So sot of basically you have foundation of guru devotional practice. Then if that’s verse 49 then 50 should be:

LEN CHIK TSAM ZHIK NYE PEI DEL JOR DHI

NYE KA NYUR DU JIG PEI TSUL TOK NAY

DHON MEY TSE DI JA WAY MI YEENG WAR

DHON DHEN NYING PO LEN PAR JIN GYI LOP

Right? Is that right or wrong? Right, okay. So here, you see the embracing the human life, importantness of it, difficult to find and advantages of it and that way one appreciates one’s life, one embraces one’s life, see the quality, taking advantage. You don’t have to go and think what are the ten endowments and what are the eight leisures and all of those but in precise little sentence a word or two, thinking, “If I am in the hell realm today I will not have time to do anything because the torture from the hot or cold are so severe. If I’m a hungry ghost, there is not enough for me to do or think anything because I’m so hungry and so difficult. And if I’m an animal, it is not enough, unable to think because I’m so dull. I’m sorry to say that. That’s a little dull in that level. A lot of people don’t like it because they like their pet, they think it’s great and no doubt but still it is. It is, you know, so dull. And even if I’m a human being but if I am completely untouched with any spiritual path, if I’m a total conservative yuppie or something, I couldn’t care less about whatever’s happening because their concern is me, improving me and me only and I’m more concerned, that is the yuppie thing. It really doesn’t matter whatever happens to anybody. It does matter but it doesn’t matter, you know what I mean. And if you are too much hippie and then again, everything is okay. So actually we are neither extreme righteous nor extreme leftist, so we have been perfectly open-minded, honestly, perfectly open-minded. And sometimes if you are too much righteous you are blind. Exactly the same way, if you are so much leftist, you are blind too. And we won’t accept that sometimes we have difficulty to accept that. Too extremes are not that great and so the middle. And you know when you say the middle His Holiness is very much talking that middle thing these days, everywhere, last two years or six months, wherever he’s giving any teaching, he is talking about the Tibetan middle, about politics and so my middle is not that middle, my middle is neither the right extreme nor the left extreme, in the middle. All open-minded, everything is available in the middle, honestly. If you go to extreme and then you shut down certain thing in both sides. Sometimes even the definition of being a good person, sometimes it means he’s good person, he agrees with us. People said that don’t they? Sometimes, they do. So which means both of those extremes are not great. Be in the center. Because you know why? Anything extreme is you are undermining your intelligent mind, you are totally influenced by either Pat Robertson or Jesse Jackson or something or whatever, I’m just giving you as example. But don’t do that, leave your open mind, use your intelligence and so this is exactly even in the spiritual path, the individual path, in one way, it is those human beings, Tibetan has a saying, “Human beings, gods, the ghosts and gods have the same character, KWAN JIN ME SUM JUR VER JIGS, they have the same character, exactly how human beings think, function the gods and the ghosts do the same thing, ghosts.” Meaning the material world and the spiritual world in principle function very similar, extreme things are not good in material, political, everything, also not good in the spiritual. Extreme of either. Sort of be middle, be stable, be what you are but true to yourself, and that’s what one should be. And then things will clear out by itself. So anyway, so the preciousness of human life and difficult to find, difficult to find is very important otherwise we will not really appreciate our life because we think it is automatic, we are going to get it. If we lose one, doesn’t matter, we’ll come back. So as though you are going to go for shopping or something and in reality it’s not, it is very difficult to find. Particularly life like we have that is you and me, those of us in this room and plus few more, honestly not too many and that life is… in one way it is deprived of a lot of opportunities, lot of goodies, goddies and goodies all of them in one way and on another way, it is also not that suffering, not that difficult but what we have is the opportunity, opportunity of open mind, open mind to all. Not only just on your view points, that maybe very Tibetan language, viewpoints. What do you say in English? Political view, economic view, right? No. (Several responses from audience) So what really caused this life? Basically the really most important, the foundation, the fundamental foundation of this life… that’s not Nikki is it? Ah, that’s you, I’ve been wondering who was it last night. Foundation, real foundation, base, real like ground-like, whatever we build we build on the ground, right? If there’s no ground, there’s no base like Allen said, “Sit on the ground. The ground is not there, sit on the chair.” But if there’s no ground, where you put the chair? You can’t say, “Sit on the chair. Chair’s not there, sit on the ground.” He doesn’t say that. He said, “Sit on the ground. Ground’s not there, sit on the chair.” So where you put the chair? I don’t know. Maybe in the air, hanging. Used to be one restaurant down in Ann Arbor the chair hanging there somewhere, right? Upside down, the chair. Anyway, so like the ground, is the morality. Morality, again, don’t think of it like very difficult Lam Rim morality you know, for years we kept on thinking, “Morality means you have to have uh…you can’t be homosexual, you have to be straight and this and that.” That’s not the point at all. When you think about morality just thinking about your commitments and I don’t mean commitment like Jewel Heart members to have commitment to pay. Not talking about that commitment, no, I’m not talking about that. I’m talking about basically restraining from ten negativities and remaining with the eleven positivities or at least the simple, very simple, avoid three poisons, that is obsession, hatred and ignorance. Difficult to avoid ignorance. Let’s see how we deal with it, anyway. But avoid, it’s exactly avoid extremes, obsession, hatred and then you know to overcome that, three higher trainings. You know three of those, three poisons, three higher trainings. Morality, wisdom and concentration and so when you’re thinking about this life and everything, that’s really what it is. Very often Tibetan Buddhist tradition will tell you, avoid negativities, build positivities. Buddha himself said, “Avoid negativities, build positivities, tame your mind.” This is Buddhism, right? So avoid, negativities, thinking about these three poisons and getting rid of them, making sure you don’t get influenced by those. And build positivities, three higher trainings: morality, concentration and wisdom, it is simple. So that is how you conduct your life and that’s becomes perfect morality. It doesn’t have to be somebody who shave your hair or going into the forest or going into the mountains, you know, whatever, if you can do it, great, if you cant’ do it, don’t worry about it, just live your life well. That’s really what it is.

Tame your mind, this is the key. Whether your mind is going towards negative or towards positive. If it is going towards negative, avoid it. If it is going towards positive, be happy about it and let it continue. That is actually when you appreciate life that is how you live your life and that is the real essence of embracing your life. And then difficult to find and you begin to see out of the difficult to find, fundamental base is you are building. Traditionally, Tibetan teachers will tell you, “Thank you to the previous life, this wonderful life. Today’s bishu, means full fledge monk, don’t let me down in future, don’t let me go down in bishu future, that’s really how it tells you, that’s what it is. When you say morality, that’s about it, don’t have to think about anything beyond that whether that is wrong, right, wrong, right or whether it is you know the male follow male or female follow female or whatever straight or whatever, these are the different types of morality. The basic morality is avoiding negativities, this hatred and obsession influence, get rid of it. “Get over it!” as John says, John Madison says, “Get over it”, right? That’s it. And then plus, TSO CHA NUM BRA DA PEI SHI TSO, MOR LA MA CHI MA BEI ME CHUM ZHA, JE SOG PA PO CHIM PA TOR CHE (verse in Tibetan) so then this is that morality establishes proper foundation, then a little bit of dedication and praying. Praying will…I don’t know whether that we pray to somebody and whether is answered or not, whatever it is, praying will do good motivation for us because we don’t wish ill to ourselves or to anybody in our own character, in our own blood, we don’t do that. So whenever we are praying for somebody or for you or for everybody or whatever at least you are having good motivation plus there is something called nature of reality, the nature of reality will make something different. Sometimes the power of enlightenment beings that make a difference so that’s why occasionally or everyday or praying, that will sort of make the conjunction between the base and the result and then help of perfections, generosity, morality, patience and that will help so that is basically how we are making sure even our future lives will be good, that is how we go. In essence, you have to have those in few little words and think about it and so

LEN CHIK TSAM ZHIK NYE PEI DEL JOR DHI

NYE KA NYUR DU JIG PEI TSUL TOK NAY

DHON MEY TSE DI JA WAY MI YEENG WAR

DHON DHEN NYING PO LEM PAR JIN GYI LOP

So without wasting this precious life, our life may become worthwhile or something. I’m just paraphrasing because my English is never right, always wrong English. Amy Hertz calls me “wrong way Rinpoche” so “wrong way Rinpoche” so that’s what it is. So anyway, and then simply follow the next verse that must be what? What number is it? Fifty-one:

NGEN SONG DHU NGEL BAR WEI MEY JIK NAY

NYING NAY KON CHOH SUM LA KYAP DRO ZHING

DIK PONG GE TSOH THAH DAG DRUP PA LA

TSON PA LHUR LEN JE PAR JIN GYI LOP

Very simple, you know, honestly. So the future life if falls into lower realm, hell realm, there will be tremendous suffering, I’m afraid of that so therefore I seek refuge in Buddha, Dharma and Sangha from the bottom of heart. And then what you do, seeking refuge is one thing but listening to their advice is another thing. So you seek refuge and listen to their advice. What is the advice? Avoid negativities and build positivities. That is the advice, nothing more nothing less, simple. That’s why DIK PONG GE TSOH avoid negativities build positive virtues. Simple. That is your practice. Don’t misunderstand, practice doesn’t mean cross legs, sit down, close eyes. Can be practice or can be something else but actually avoiding negativities and building positive deeds, that is practice, that is Buddhist practice, that is spiritual practice, that’s what it is and nothing more, nothing less. Sitting down is for me is easy to sit down so I that’s why I sit down, but doesn’t mean I’m doing practice, no. And if you close your eyes, that doesn’t mean you practice because you can think all kinds of things, right? You can think all kinds of things. Even you’re meditating doesn’t mean it’s practice. You can meditate the discotheque that you’ve been last night till quarter to one, whatever it is, so that, you can meditate that too and that’s not practice, that’s not meditation but DIK PONG GE TSOH is. Avoiding negativities and building positivity. Whenever you are standing, sleeping, whatever you are doing, that’s what it is, that is cutting the attachment or really obsession to the samsara’s goodies for this life. In the Three Principles path it says:

DAL JOR NYE KAR TSE LA LONG ME PA

YI LA GOM PEY TSE DI NANG SHE DOK

Difficult to find the precious human life and impermanence will cut that, that’s what it is. So wherever you look, the Three Principles or the Tsongkhapa’s short Lamrim or the Foundation of Perfections, all of become the same thing so which means we do that thing everyday whatever the way you want to, it doesn’t matter, doesn’t have to be, the order has to carry because it makes impact on your mind, you can’t go and change the order saying, “I can do whatever I want to do” and then do it. It’s almost like you know I feel like saying to the Tibetan group I’ve been there sometime people will say, “Well, it is my choice, I can do anything what I want to do so I’m going the wrong way on highway” right? You can’t do that. Yes, it may be your choice but you’re going to get yourself in trouble, you’re going to get everybody else in trouble, so you can’t do that, you have to follow certain conventions, yes. You know, Chandrakirti called this JIG TAN TY PA KUN JO MA LA JIN. So what really he says, “ Do not lose the conventional relativity of the world.” So that’s what it is. If you lose that and say, “I’m free I can do anything I want to, I’m going to drive car the wrong way.” So it becomes “wrong way Rinpoche” again. So that’s what happens, you know. There’s a joke, somebody driving the wrong way between the…maybe it’s not a joke but reality, between Boston and New York wrong and then he was listening to the radio and the radio, local radio, began to announce whoever driving on that southbound be careful because there’s one car going the wrong way. This guys said, “One car? But everybody’s going the wrong way.” So you can’t do that, sort of normal worldly conventional things you have to be respected otherwise you know everybody likes the truth, everybody says, “I’m the truth, I telling you the truth whether you like it or not.” And that person becomes twisted person, we call that twisted person, right? So anyway…okay. And then next is:

LAY DANG NYON MON G BA LONG DRAK TU TRUK

DHUK NGAL SUM GYI CHU SIN MANG PO TSER

THA MEY JIG RUNG SI TSO CHEN PO LAY

THAT DO SHUG DRAH KYE WAR JIN GYI LOP

That must be 51 or 52.

ZO KA TSON TA DRA WEI KHOR WA DHI

GA WEY TSEL TAR THONG WEY LO PANG NAY

LAP SUM PHAG PAI NOR GYI DZO ZUNG TE

THAR PEI GYEL TSEN DZIN PAR JIN GYI LOP

So that is what? This is 52, 53 and 54. Is it? 52 and 53 will tell you the total renouncing from the samsara, future lives.

LE DRE MI LU KOR WEY DUK NGEL NAM

YANG YANG SAM NA UI MI NANG SHE DOK

So sort of the infallible nature of the karma and the sufferings in samsara will cut down the our strong desire for future lives. So that’s in the Three Principles, the two lines.

LE DRE MI LU KOR WEY DUK NGEL NAM

YANG YANG SAM NA YI MI NANG SHE DOK.

And also the Lama Chopa there are two verses. Two four lined verses and Three Principles just two lines. And even in the Foundation of Perfections I think there is half verse there.

SHI WAY JE SU LU DANG DRIP MA ZHIN

KAR NAK LE DRE CHI ZHIN DRANG WA LA

NGE PA TEN PO NYENE NYE PAY TSOK

TRA ZHING TRA WA NAM KYANG PONG WA DANG

GE TSOK THA DAK SRUP PAR CHE PA LA

TAK TU BAK DANG DEN PAR CHIN GYI LOB

The sensual gluttony is a gateway or something

CHE PE MI NGOM DUK NGEL KUN GYI GO

YI TEN MI RUNG SI PAY PHUN TSOK KYI

NYE MIK RIK NE THAR PAY DE WA LA

DON NYER CHEN POR KYE WAR CHIN GYI LOB

Gate to suffering, yeah. Okay. So whatever and then all these are they are telling you the same thing, exactly same thing. So in essence the message tells us wherever you are in the samsara it is sort of a narrow passage of running powerful current with all kinds of difficulties popping up and smoothening, it’s like you know when you are taking this boat into the rafter, that what you call it, the white rafter or something? White water rafters and then suddenly there’s some “bump” popping out and throw you off so samsara is always like that. So by knowing that if you begin to realize that and then that desire will go down though you may like the thrill of it sometimes people like to go in there and that’s why people do. Many people like to go white water rafting because they like the thrill and all that but yet there’s a lot of those dangers and so that will cut down our desire for the future lives. So this true desire is our challenge for seeking liberation. Why we are not sincerely seeking liberation? In our heart on hearts we are convinced there is some samsaric goodies in the life, there is samsaric goodies within the samsara, that’s what we are looking for, we knew clearly there is suffering yet we still can’t get, that’s what it is. Is Elizabeth better today? Okay. So then when you get used to it then Three Principle Path says:

DE TAR GOM PEY KOR WEY PUN TSOK LA

YI MON KECHIK TSAM YANG MI KYE ZHING

NYIN TSEN KUN TU THAR WA DON NYER LO

JUNG NA DE TSE NGE JUNG KYE PA LAK

So that is how it is. So knowing is one thing, you heard from me is one thing. You heard from me, understand that’s one thing. That is helpful but that is not that helpful. Whatever you heard you have to think about it. Think about it, while I’m thinking is not good enough. Think about it very often but you don’t have to everyday meditate on it, if you can that’s fine but if you don’t doesn’t have to. But very often you have to think about it. If you think very often and then you see yourself that it changes your way of thinking, it affects your life, your way of thinking, your way of dealing will be different. And when you see that difference in positive way and that is affecting your life and that is improvement. And just simple improvement is not good enough then you have to really go and seek the liberation. And then that means you have established it principle one. So let’s try to move to principle two but this clock says twelve or one? One so we take a break here short break. No mandala, nothing.

Okay now we are talking about bodhimind. As you have seen and read and I’m not going to go very detail about bodhimind itself but it is the customary or rather the tradition, in one way we say tradition on other hand we will say a way how the great masters shared and taught. So if you have a copy of Liberation in Palm of Your Hand you can look at it if you don’t have it and that also be fine. I don’t know what Day it is, should look. What Day is bodhimind? I’m not in the habit of looking at Day, which Day. Oh yea 16, you’re right. Day 16, that’s right. So then Pabongka Rinpoche called that day based his teaching from quotation from Jamgong Lama Tsongkhapa’s Three Principle Paths.

NGE JUNG DE YANG NAM DAK SEM KYE KYI

SIN PA ME NA LA ME JANG CHUB KYI

PUN TSOK DE WEY GYE RU MI GYUR WEY

LO DEN NAM KYI JANG CHUB SEM CHOK KYE

So he quoted from The Three Principles saying, “Even that renunciation, if it is not influenced by the pure mind…” can you see the Day 16? Those of you who have it, did you get Day 16, what page is it? Okay so anyway, so he quoted this: NGE JUNG DE YANG NAM DAK SEM KYE KYI. The word is even that renunciation if it is not influenced by the proper bodhimind,

LA ME JANG CHUB KYI

PUN TSOK DE WEY GYE RU MI GYUR WEY

Though in the text he didn’t write that, just simply first word and then said etc., so but the words is as you know,

NGE JNEG DE YANG NAM DAK SEM KYE KYI

SIN PA ME NA LA ME JANG CHUB KYI

PUN TSOK DE WEY FGYE RU MI GYUR WEY

LO DEN NAM KYI JANG CHUB SEM CHOK KYE

So even the renunciation if it is not influenced by bodhimind it will not become the cause for total enlightenment. So therefore the wise should always try to develop bodhimind. So that is the Jamgong Lama Tsongkhapa’s saying so then it really becomes the Mahayana path. So first point is the only doorway, now don’t forget about it, if you are not Buddhist, if you are not Mahayana, you don’t become enlightenment, these are the hypothetical ideas, forget about it, but since I’m basing on this I have to say it. The only gateway or the doorway to enter Mahayana path and that may be true even hypothetical point. So if you are looking for Mahayana then that’s what it is. Why you have to be Mahayana? It’s a different reason because why you have to be Mahayana? Simply is there any other path, any other practice who tells you how to become buddha, honestly? I’m sort of talking to you, really talking to you not only from the Mahayana point but sort of truly I point it out to one path which will tell you how to become total enlightenment, point out one. New Age or Judeo-Christian tradition or Hindus, Muslims, even the Buddhist, no one will tell you the buddhahood or total enlightenment is goal and purpose of spiritual development, no one does that. Is there anyone? Because I am very limited, my knowledge is limited so is there another one who tells you total, doesn’t matter it doesn’t call buddha but total enlightenment, total knowledge. So may be there is nothing, may be there is something which I don’t know, but that is the reason why Mahayana path is great because the goal is great, the purpose is great and the only question arises, “ Is that doable or achievable?” Generally the answer is yes. The Buddha says, “Yes”. Buddha says, “I am the example.” Buddha says, “You and me at the beginning level we are equal, I’m not superior, not better than you. You are not inferior than me, just equal so but I happened to have put some efforts so I become Buddha and you didn’t put effort so you still continue.” So that’s really what it is. He said, “I’m the example.” And there are many. And also logically it is possible because if there is something to be known someone has to know. Honestly, total knowledge is the goal. If there is something to be known someone should be known. If no one knows it is not knowledgeable. No matter how sophisticated, how complicated it may be, expert in that field will know, others may not know, but expert will know because it knowable. When it is knowable, there is mind that acknowledges, mind that knows. Fair, honestly. So anything to be known is known to someone and somebody so total knowledge says, “That is not enough, I need to know.” So what we do, certain things will discard because I’m not interested. True, because we can’t handle it. If you try to handle everything we go crazy. So can’t handle it so we say, “Not interested.” Some are truly not interested, some are interested but cannot manage. So the total knowledge suppose to manage, suppose to know everything. This is supreme achievement and that is why the Mahayana’s goal is to become that. Is it necessary for me to know? Just for my purpose alone, no, it is not. My desire is to be happy, to be free of suffering and that is necessary and that I can achieve without going for total knowledge but when I want to do everything, help everybody then I’m handicapped, I don’t know what to do. So I need to know, what can I do, how can I do the best, is there easy way of doing rather than norm. So all of those questions become that. So anyway, so that is why the goal is to become total enlightenment, the purpose, the result, what you hope to gain out of this practice becomes total enlightenment. So necessary need for total enlightenment because you have a mind that is totally dedicated, you have desire and commitment to liberate everybody. Also the Mahayana tells you another thing: way and how you help yourself is to helping others. So actually really way and how I help myself is to helping others. Otherwise just helping myself alone cannot reach this goal, cannot get me far enough, cannot get. So it needs huge amount of forces, huge amount of virtues and huge amount of everything, you know, like sometimes people from other countries tell America, “That America, everything is so big. The road is big, the food is big, the people are big, everybody is big in America”, that’s what they will tell you. In a way, it is true but in a way it is true in a way it is not. But like this, Mahayana is called Mahayana so everything is big, so the goal is big, the path is big, whatever you are supposed to do is big, your commitment is big, you have a big heart and whether you can or cannot but you have big commitment and everything is big. So the goal. So when the goal is to become fully enlightened so have to have the desire for the individual practitioner you have to the desire. If you don’t have the desire you are not going to achieve it because if you don’t want it. It is fine if you get it, it is fine if you don’t get it, it is fine; it is lukewarm, not going to get anywhere. It’s like Indian says, “I ah ram, gaya ram” that’s what that will be. The ram has come, great; the ram is gone, great. I ah ram, gaya ram, that’s what happens. So lukewarm will not get anywhere, honestly, so you really have to have. Even you don’t have it but you have to push yourself, make it. My goal is total enlightenment, I want it. Someone told me sometime ago, “I want enlightenment.” That someone is here today. Someone told me message saying, “I want enlightenment.” The message is coming through. Nice little crazy person. I forgot the guy’s name, don’t remember. When I found all my transcripts I put on line by this guy, what’s his name? Glenn, yeah, right, right. So that’s good. So I want enlightenment and that should be there and that should be the desire. And even you don’t have it, build it up, make it up. You know your mind is in your own control unless you are crazy, if you are crazy you can’t manage because of your certain influence, certain thoughts and drive you a little bit up and down and that’s okay but basically you should have that desire. And then that is your goal, that is your purpose. Then second point is how am I going to achieve this purpose? By me alone by myself doing alone is very difficult because I must, you know, it’s not that although enlightenment is goal but we don’t do everything for enlightenment, servicing, helping everybody is the actual proper goal. Really it is actual proper goal but enlightenment is your goal but it becomes the tool for us to be able to help better so it is really, truly seeking, helping and then enlightenment is the best tool you can get it and that’s why it becomes goal not the ultimate goal. The ultimate goal is to help, to serve and that’s why the only doorway in the Mahayana is bodhimind. You get it? Bodhimind. So then second is how does one develop that bodhimind, this is a very important point, how does one develop bodhimind? Briefly I told you last night, one does not truly, genuinely develop bodhimind unless you really have some kind of renunciation within the individual, either genuine true renunciation or artificially built renunciation. Even artificially built are not good, not good enough however it is better than nothing. So it is some kind of necessary to have it at least even artificially built in. Then comes realizing your own difficulties, samsara’s ugly face will tell us if you stand up it’s going to hit your head, if you sit down it’s going to hit your butt really and that is samsara’s ugly head. It happens to us very often in our life. We get a little inspiration here and there and do little, pass little time and do all that but it is samsara’s ugly face, that’s what it is. So knowing that in your own natural life you dislike it, you don’t like it then we run, we run, we run here and there, right? Because you don’t like it, you run. I’m not going to tell don’t run because you should run because you are fully satisfied, run. Who knows? Sometimes you have karmic connection somewhere else, something and sometimes you don’t but you run, wherever you run you know during the impermanent, in the death stage, the Lamrim tells you (Tibetan verse: KAM DUN NA CHE CHU EN MI SU, SA JOR DEN NEY NYEN FROM MI YE DE, PANG NA NAN ME ZHA JU NA DOH MAK, YU WU NUM JE SU DU YE JAM MES ) so wherever you run there is no place for you to be protected from the death. It is not in the air, not under the sea, not behind the mountains, so that is how it is. When you are encountering with samsara’s ugly face that is life is all about it. However, it is important one does not disappointed with oneself, you may be disappointed with samsara, that’s fine, you don’t want disappointed with yourself, you don’t look down on you, you do not undermine yourself, this is very, very important. Each and everyone of us has friends, each and everyone of us has dear ones and near ones and they all love you, they will embrace you with open arms and welcome you if your turn around, so don’t forget that and don’t get disappointed with self and samsara’s life, samsara’s face, that’s what it is. Sometimes change is also good. Anyway so that’s how we do, that’s how we go and wherever you go, whatever you do, whatever it is to getting out of samsara is our purpose, to obtain total enlightenment is our goal so that we can help not only ourselves, others, those loved one, those ones I love, those ones, so I can help, I can help them. So I can do better, better than giving food for the hunger, better than just giving shelter for the homeless and medicine for sick. People can do that, it’s great but everybody also can do that, I need to do something a little better than that because I have better opportunity. The opportunity is this: I have this message of Buddha’s and Buddha’s experience and Buddha’s followers and the living tradition of this teaching, I can make a difference, I can do better. So that better what I can do is deliver total knowledge not only for me but for those I love, those I care and everybody else. So thinking those lines and that should be the basic structure of… it is the basic fabric of your mind, honestly, basic fabric of your mind. Your mind should be knitted out of that, your mind should be based on those and when you have done that and you have made huge different favor for yourself, for your friends and for your loved ones, honestly, that is how we help rather than, you know, I mean it is good to go physically live it up and do all that, that’s great, total admiration and respect but you can also do this way and this is great. Unfortunately sometimes Tibetan Buddhist things are almost become theoretical if you translate that as theoretical it will become theoretical but if you keep that as genuine it is genuine, if you keep that as only lip service, talking from the mouth, tongues, lips and then it is lip service. It’s not what it is but it is the dividual how he is going to make it. Like me, do nothing and talk to you then it becomes lip service, honestly, and then someone genuinely think and genuinely do this it becomes genuine. And some of you just think about it and then it becomes philosophy and then it becomes theory, it is all in the dividual’s hand how to handle right. So now the second point is how to develop bodhimind. Oh I mentioned to you last night what bodhimind is, the benefits I’m supposed to speak first but I’m not going to go because I’m not really focusing on this, so you know the first chapter of Bodhisattvacharyavatara is nothing but benefits, they only talk about what advantages you can have it. I have to say one thing, in short, if you develop even artificially created bodhimind, artificially created means you project some idea of bodhimind, you try to build that up, you try to adopt it within you, it is artificially built bodhimind, even then that bodhimind, artificially built bodhimind, if you adopted that it does two things for you automatically, accumulation of merit and purification, both of them will be done by itself by the virtue of even artificially simulated mind, bodhimind, will have that benefit. Talking about genuine bodhimind developed, it is way beyond, even artificially simulated bodhimind will have TOR JANG DEY YA TSOH, TEY BY YANG TAYA JONG, so accumulation of merit will be done by itself and purification will also be done by itself. In Pabongka here, if you just…I don’t know, I’m just reading at the…when Atisha was in Tibet and they hear the visitor from India and in those days there was no news right? And so always you wanted to know what’s happening in your hometown. So Atisha also had the same desire to know what’s happening in India so he asked this visitor what is the news in India these days. I think that’s is all about that, I can’t read properly. Oh here. So Atisha heard that the news in India is Hevajra practitioner had obtained streamline development so then they thought this is very strange, so even Atisha said it was strange. Then Atisha said, “That is because my bodhimind is not there, that is why.” So if Hevajra meditation obtained the streamline which is really very lowest achievement, streamliner and then coming back once and no more return and then arhat, so these are basically four results in the Theravdin stage. So the Vajrayana practitioners should have way beyond that but Hevajra practitioner becomes streamliner which is become sort of strange thing, it is something that people have to say, “Hey, hey, what happened to it?” So Atisha said, “Some of them even go to hell realm and doesn’t become, this is not bad, obtaining streamliner, so it is because of bodhimind.” And even the Yamantaka practitioner in Tibet who died, who becomes ghost who looked like Yamantaka and all of them is not the power, not the mantra does not have the power, it does, but individual person does not have bodhimind so then that’s what happens. Sometimes we think we will manage, we will manage things with wrathful way, in our habit we do that, we manage wrathful way, we would like to use mantra and HUNG PHAT and to overcome ghost and this and that and so that’s what happens, so we shouldn’t do that. Must have compassion, must have love, must have bodhimind. So the bodhimind, compassion, love will really overpower all your enemies, not by gun, barrel of gun cannot overpower all the enemies. Anyway, but that’s what we believe, that’s what we like to, that’s why people do support the NRA because they think the barrel of gun can manage everything. It’s not. You know the profound is right here, profound dharma…oh yeah I’m sorry, I didn’t tell you the whole story. Atisha said, “If that practitioner, the Hevajra practitioner if he has bodhimind by now he would have totally obtained total enlightenment but instead of that he went in that.” So this is profound. Profoundness of the dharma is not dharma itself but individual person. What makes it profound is bodhimind, bodhimind, honestly. The rich food, you know, we have funny Tibetan have some cheese cake called TUDE, that’s very… everybody likes that, not everybody but those who like it. Those who don’t like it they call it stinky cheese, stinky Tibetan cheese. So but…and you know they make it into cake to dry, absolutely dried cheese they will make into cake. The moisture and the richness of this cheese cake is totally because of the butter, so the goodness of the TUDE cheese cake is the butter not the cheese, not the cake but butter and sugar, etc., which is very unhealthy now, we know but that’s what it is. So likewise, the profoundness of the dharma is the bodhimind and the individual practitioners engaging in this total dedication and the commitment of bodhimind which make it profound. There’s an old Tibetan lady called Mrs. Taring, she wrote that little book called Torture of Tibet and she always tells everybody she sort of public figure in India, she goes and talks, she runs the home school and all that. She goes around talk to everybody, she always used one verse. She says, “SAWA DUH WER ME SA DE, DAM DO CHIK SUM SA WE YI.” She says, “Guhysamaja is not profound but three verses of refuge is very profound.” That’s what she always says everywhere. So the true genuine profoundness depends on this mind, on this motivation, on this and so by having this you solve your problems by itself, by not having this problem you can struggle a lot but might not be that helpful. That is the quality of this mind. I guess I have to stop here for lunch and we will see you at four o’clock.