Archive Result

117

Soundfile 19901000GRJHNLLR01

Speaker Gelek Rimpoche

Location

Topic Lamrim

Transcriber Roger Johnson

Date 2021, January 20

(Preliminary prayer recitation)

0:01:51.1

Ah, so, hum, so everybody has a copy of the Ganden Lha Gyema. In the traditional teaching of the lamrim there is a different one because you are going to (inaudible at 0:02:13.5) the Ganden Lha Gyema here with the six, or ah, seven limb, and normally in lamrim there is separate thing called six preliminaries. The principle of the six preliminaries is more or less seven limb. So, Ganden Lha Gyema is short. So we are so much busy, everybody is so much busy, so to save the time we are doing this. Otherwise, in normal lamrim tradition there will be six preliminaries, or (Tibetan name for six preliminaries 0:02:57.4) in Tibetan (repeats) and that is there so if you notice somewhere else somebody is doing something different so some say “Well, that is wrong or this is wrong” this is the reason why we are doing it differently to save time.

In principle, it is almost the same so that is why. The (inaudible at 0:03:18.8) if you have to do it like 46 pages in Tibetan, so normally what I have noticed is when they translate a couple of pages into that, when they translate it becomes, if it is one page in Tibetan normally it becomes two or three pages in English.

0:03:35.5

So, it will be very long. And, um, I understand Geshe (Stro-bah phonetic spelling) in Wisconsin has abbreviated version of (inaudible) made it, a few here and few there, sort of made short of (inaudible), so why make it is Ganden Lha Gyema is almost the same thing, so, maybe we use that so that is what we are doing. And many of you have the, when you said those words, the words of the Ganden Lha Gyema you know the meaning. But many of you (inaudible at 0:04:22.1). So, in order to benefit everybody I want to, we will give you very short summary of each word by the old people here. And, um, very short summary, each verse. So then it will not be talking, it will be short which you can think and meditate, and it will not be talking, not explanation it is very brief you can think that is what it is going to be. Okay?

0:05:06.9

It gives (inaudible) opportunity to people to review how much they know as well as the new ones we pick up and if any corrections have to be made we intervene in between. And, uh, that is what is going to be, and how it is going to function. So, what do we have on the beginning? What do we have at the beginning? Okay, thank you (to audience member).

So, first is the word what we have (Tibetan phrase at 0:05:47.5). The first two lines are taking refuge to Buddha, dharma and sangha. The refuge taking is important, uh, the doorway to Buddhist practice. Whether the practice becomes a Buddhist practice or non-Buddhist practice depends on whether there is refuge taken for Buddha, dharma and sangha has been oriented or not. So, therefore we take refuge to Buddha, dharma and sangha first. Buddha, they are two points. Causal refuge and result-oriented refuge. The causal refuge here is the historical Buddha and it is development, spiritual development within that person is the dharma and, uh, actually it is made easy like this. (Tibetan words at 0:07:04.1). So, the body of the Buddha, historical Buddha, is the sangha. The sound and speech of the historical Buddha which is the result of the spiritual development because the experience of sharing, so that is dharma. And the mind is Buddha.

0:07:25.3

So, historically Buddha, dharma, sangha, the body, mind and speech is the object of refuge. So, that is the causal refuge. The result-oriented refuge is similarly looking for your own future Buddha, your mind as a future Buddha, and you are spiritual development is the future dharma, and your pure body is the future sangha, you can also do that way. So, when you say (Tibetan phrase at 0:08:02.4) so I take refuge not only now until I obtain enlightenment. So, when you say these words visualize refuge tree in front of you. That is, the refuge Buddha, Buddha shakyamuni, that is in front of you which is the body is the sangha, the sound is dharma, the speech is dharma, and mind is Buddha. So you take refuge to it. Sick, health, guidance, protection. Not only now, until I obtain enlightenment, until I am perfect. Until then, I seek refuge to them. Okay?

And why are you seeking refuge, after seeking refuge next two verses (Tibetan phrase at 0:09:01.3). By generating, by any activities I will do after taking refuge, I accumulate merit, so why I am accumulating merit, because I need to become a Buddha myself in order to help all sentient beings. And, so for that reason I would like to become a Buddha. So I take refuge to Buddha, dharma and sangha. I generate pure thoughts. The thought that I would like to obtain buddhahood, Buddha, so that I can help all sentient beings I will do everything. Every activity, particularly, learning, practicing of lamrim, and obtaining Buddha mind, so I will become a Buddha and helping for all other sentient beings. And that is what you generate thought.

0:10:02.4

And then within that you take refuge, visualize Buddha in front of you and say those words, take refuge and generate bodhimind and finally dissolve the Buddha to yourself. And you yourself become a Buddha, you yourself become a Buddha, and the light radiates from your body and reach to people around you and reach to everybody beyond the building, beyond the place, beyond the states, beyond this universe reach everywhere. Just by the touch of light from your body all the inhabitants become pure, environment become pure, inhabitants become Buddha. And, uh, light gradually will withdraw and dissolve to yourself. And that will be refuge taking and generating, uh, actually it is not really a good generating of bodhimind, altruistic mind, but it still it will serve a purpose. So, the moment you say the word visualize Buddha, take refuge and generate pure thought, dissolve Buddha to you, light radiate from the body, reach everybody, just by the touch of the light all environment becomes pure and all inhabitants become enlightened beings. That means you have done your work then the light dissolves to you. And that is brief when you said those words and we said three times.

(Tibetan prayer recitation by group at 0:12:03.5)

(0:13:01.4 Rimpoche leads guided refuge meditation)

Meditate what I mentioned earlier to you. Taking refuge to Buddha, dharma and sangha. This causal Buddha. The body of the Buddha is the sangha, spiritual development of the Buddha is dharma, and the mind of the Buddha is Buddha. So take refuge, seek help, protection and state of the Buddha is so until I obtain enlightenment. Buddha state. And generosity and every other activity that I engaged in it I accumulate merit particularly by listening, learning, meditating and practicing this thought. And I would love to obtain buddhahood therefore I do this. Finally, Buddha dissolves to your, each one of us become a Buddha, generate light from our body wishing everybody well including ourself and just by the touch of the light every environment become pure, inhabitants become transformed become a Buddha, and light dissolves to myself. That is over now.

When you meditate try to be quiet everybody. Don’t turn pages now or (inaudible at 0:15:52.0). Are you people are okay there? Sitting there? (to audience members). Is everybody up here now? Nobody is downstairs. Nobody?

(Quiet talking/housekeeping chat to audience assistant)

0:16:54.3

Now, this is called refuge, okay. And in the lamrim you’ll find a very detailed refuge. (discussion with audience members). Where are the outlines for the lamrim? Luckily we found the outlines and will use it.

(More quite talking/housekeeping chat to audience assistant – outlines being handed out)

These are the simple outlines. The points. (continued chatter and pages rustling)

We are going to talk here. Okay, now, okay, did you close the door. Thank you. Now, please, during the teachings, meditation, there is some discipline has to be, you just don’t get up unless you really have to go to toilet. If you can bear it try to bear it, unless you diarrhea or something. If you have to run you run, but try a little discipline, okay?

And, um, so, ah, so, ah, what we are going to do is we are going to be shorter and easier, but the basis of what we are going to teach is the teaching will be done there are lot of different lamrim, but basis of which we are going to do the teaching are mostly the, ah, commentary given by Pabongka, ah the teaching, Pabongka, and the taking note by one of my late masters Kyabje (Chay-zahn phonetic) Rinpoche (at 0:21:45.9) and that is called uh that lamrim particularly known as (nandu lak sa phonetic at 0:21:51.8). Which is called liberation in the palms. And, uh, so but I’m not going to go so detailed what they have in there. So, uh, fortunately, the first volume of the Liberation of Palms is now available. Uhm, what happened last two years, the Wisdom Publications has been announcing that they will be publishing that, and number of people have ordered. So, but now that is different edition of Liberation in Palms not the Wisdom one, and the different translators translate differently. So, anyway, the other one is available, the first one is available we have 50 copies and it comes to 12.50 and it is published by East West Publications or something? (help from audience member) Mahayana sutra and tantra, they have done that, and we have 50 copies here, and the price is 12.50, right, and the outline here is separate page, this is slightly different that what you find in the book. The wordings will be different, again. So, because, you know, when translating this it becomes two different things in English. That is what’s happening. So, normally, in that book itself there is no outlines available. Outlines not there. But, Geshe La put all the outlines in bold inside the book. So you can see it clearly in this copy here.

0:23:56.2

(housekeeping discussion with assistants regarding price of book)

Because, the preliminaries, what I did last one earlier teaching I haven’t taught preliminaries at all, almost none. And the first volume here is mostly preliminaries I thought both groups would be needing it, these copies. Maybe we need another set. Probably.

So, that is the, what is available, makes much easier anyway.

So, now since we are not go into detail in that long, six preliminaries style, even though all the information is available in the book we are doing slightly different. So we are doing ganden lha gyema. Ganden lha gyema is based on the guru devotional practice based on Tsongkhapa. Even if you read in there sixteen (inaudible at 0:26:10.3) is also based on Tsongkhapa but a little more complicated than the ganden lha gyema one. So, but still it is based on Tsongkhapa guru devotional practices first. So, here, since we are doing the ganden lha gyema shorter way. So, this has separate visualization.

Now, we have done the refuge based on Buddha, Buddha dissolved it is over. The first chapter is over. Second now is the ganden lha gyema. So, here visualization, the first one I will explain a little longer because of the basis on the visualization.

So you are sitting here and in front of you and if you look slightly up and so very far away you completely visualize the pure land of Tushita. The pure land of Tushita is Buddha Maitreya, Buddha of love. Maitreya’s land. It is also sort of stepping stone for the official buddhas to appear in the human land as what we call it (Tibetan term phonetic “jung-bo-day-vah” @ 0:27:22.4). The human beings in this universe is called “jung-bo-day-vah” and to appear as official Buddha and stepping stone is from Tushita. So, Buddha Shakyamuni is the present official Buddha, the next official Buddha will be Maitreya Buddha of love. At the present Maitreya is the, holding the office in the pure land of Tushita as a head to make it easier. As Buddha in charge of Tushita. That is his office there.

0:28:04.9

From there he will become official Buddha in this human land as appear. So, that is stepping stone from there. So, that is the pure land of Tushita. So, in the pure land, just visualize there and the pure land, with the pure land which all the qualities of the pure land. I’m not going to go into detail. Qualities of pure land means there is nothing impure there. Everything, environment is pure, the ground is perfect, the mountains, the hills are wonderful, the rivers are beautiful, the lakes are great and uh the trees are good and even the grasses and flowers and everything is pure.

What does pure mean? Pure means it is not created by ordinary karmic result. If it is created by ordinary karmic result then there is always a fault. And since pure land is not created by ordinary karma but extraordinary karma it is the wisdom or the spiritual development of those inhabitants have produced their universe or their environment. So, therefore there is nothing impure.

So, it is a pure land means the ground is pure, the water is pure, inhabitants are pure, even the fishes are pure. It is the manifestations of the enlightened beings are over there so that is where everything, birds, everything, that is why you hear birds giving teaching of dharma and this and that and all because it is pure.

So, visualize a little distance from us but within reach of, so we can see it, pure land, slightly above. I’m not going to go into detail otherwise I’m going to spend whole time here. So, there is the pure land and there are a lot of enlightened beings, very active. There are a lot of activities going on. Sort of lot of things, some enlightened beings going out of their pure land to carry out some of activities, some have finished completely their work and training, and some are going on doing things in there, some are going in, out, sort of a lot of activities. In other words, it is not completely quiet and dull. It is wonderful yet slightly, multiple activities going on.

0:31:14.3

Yet, very peaceful. And wonderful. And when you look in there the most important deity, or the principal Buddha in there is Buddha Maitreya. And when you begin to look at the heart of Buddha Maitreya and you can see from the heart of the Buddha Maitreya the great Tsongkhapa along with the two disciples, even if you cannot visualize disciples that is okay. Tsongkhapa, you see the picture of Tsongkhapa with disciples throughout the, you are surrounded by this picture so that is no problem to visualize. The whole idea of making funny thing round, putting up all this different all the pictures around is to help your visualization. It is one of the purposes. It is not a decoration. So, that is why wherever you look you see the pictures in this room at least (inaudible at 0:32:12.4).

So, Tsongkhapa with the two disciples, even if you can’t picture the disciples it is okay, it comes on the tip of the cloud, a very nice white cloud, will come right in front of you and uh, oh, I completely forgot. In front of you you should visualize one just like that one. Before even going to Tushita, okay? Uhm, if you don’t have it that is alright, just come from there and be in your front. Even then it is okay. So, just in the front of you, that is called putting field of merit. The earlier Buddha, which you have visualized is the refuge tree. The refuge Buddha. Not a tree. Tree means there has to be a lot of other things. I think we are not capable yet. So, therefore I just introduce refuge object. That is Buddha. Now your supreme field of merit. For refuge there is also a tree. If you have time and opportunity to read the book, in that book it teaches elements to refuge tree, and uh, supreme field of merit tree. We have a picture hanging in there but in that book there is lots of picture and there is an empty spot where water is filled. Everything worked out in the modern American style so it is very easy to read and understand and all this in that book.

0:33:55.0

So, what else? Okay, so you visualize, instead of tree you visualize Tsongkhapa in front of you, which is inseparable of that of your own spiritual master no matter how many you have. All of them become one and in the shape of Tsongkhapa. And, uh, that was in front of you. That is your supreme field of merit. The first verse is the invitation of the supreme field of merit.

(Group recitation at 0:34:45.1 into guided meditation)

So now the pure (inaudible) from the pure land of Tushita. (Inaudible) emerge from the heart of the love, compassion Buddha Matreiya. Buddha of love, Matreiya. And, being in front of me, my supreme field of merit which is inseparable from that of my spiritual masters. Living one. Not a drawing, not a picture, but a living being. Human being in front of us.

So, after invitation then the first thing is the request to remain. (inaudible request to audience member).

(Audience member making request to remain at 0:36:35.9 – In front of me he is seated on the lions throne, on the sun and moon cushions. And I’m requesting him to stay and, uh, be the supreme field of merit for me until I’ve reached enlightenment. I don’t know, Rimpoche, what else.)

Rimpoche: That’s enough.

(Followed by group recitation. Oh venerable guru….)

0:37:36.7

(Rimpoche) So not only they have come, invited and been in front of me. But I request them to remain here for as long as I need it. For as long as there is a purpose. The purpose will be, as mentioned in the words, for to be my supreme field of merit. Even if you can’t visualize the sun and moon and all this form and all this it doesn’t matter. But just picture it and concentrate it, making a strong request to remain there and we remain there until they turned perfect (inaudible).

(tape cuts)

(Audience member saying prayer and making request – And the next I acknowledge and recognize the qualities of the Buddha, dharma and sangha.

Rimpoche: Excuse me. We are not doing Buddha, dharma, sangha right now.

Audience member continues: Recognize mind, speech and body and receive qualities we wish to also develop and obtain ourselves. So if we praise the qualities and at the same time request for ourselves that these are the things – we don’t request, but we acknowledge the qualities and in prostrating to those qualities hope for those qualities for ourself.

(Followed by group recitation)

0:39:59.3

(Rimpoche) So we praise the supreme field of merit by the qualities, the quality of the body, mind and speech. And also prostrate here means I acknowledge your qualities and I bow admire the qualities. At the same time I will also seek those qualities for myself. So, the word (phonetic “Chag Tsel”) in Tibetan means “I prostrate.” Means, I acknowledge and also admire and seek out for me. So, we acknowledge the body, mind and speech qualities. Praise admire and seek for me. (Rimpoche request to audience) Could you stop taking notes and turning pages, please, when we’re meditating? Otherwise it gets people distracted.

0:41:22.1

(tape cuts)

…particularly the special quality is if we see it it makes it work, if we hear about it it makes work, if you remember it it helps. So, not only the quality of the body, mind and speech of the supreme field, but it is also very purposeful as just by seeing it it helps to liberate. Just by hearing about it it helps liberate. And just remembering it helps tremendously, so I admire those qualities and seek it from. (meditation ends)

Now the next is offering, now you can take notes (inaudible) if you meditating if you distract other people it is not good. Now the next is, is a, what is it, what is next? Offering.

So, Carolyn…(Carolyn recites at 0:43:13.2 and shares offering visualization – Having praised and asked to seek the qualities and now visualize myself giving those wonderful things from my world, I do this not because they need them, but because it helps me to give them all these beautiful, beautiful gifts. And as soon as I give them I visualize them being, becoming very, very pure gifts and then multiplying so I can give them a very few things, but in my mind I multiply them many, many, many times over so there are, I visualize mountains of gifts, all around them, all very pure. I visualize them, um, accepting these gifts I have given them. And they gesture to me a little nod or a little thank you nod and accept the gifts that I have given them and all the multiplication of gifts).

(Group recitation at 0:44:15.3)

(Rimpoche continues at 0:44:31.6) (Guided meditation continues) So, I make offerings, all this mentioned here, and other, and particularly, all my good word, virtue. My accumulated merit, past, present, all the merit I have, and guru (? Inaudible) virtuous. And especially my practice. All this are, those of you who know, in a outer, secret suchness offering you may visualize here. Those who are not familiar with those (inaudible at 0:45:27.5). Outer, material offering in a practice offering. Practice, as are, these are the two most important things and multiply them as Carolyn mentioned, the moment you say, for example, woman just said “flower.” A flower filled with open space, completely filled up. And like that (inaudible).

And we offer. Happily accepted.

Okay. Next is, purification should be. (Rimpoche asks audience member Steve to share purification at 0:46:41.8 – And all of the negative actions I have committed throughout my life and even all of the lifetimes in which I’ve been accumulating negative actions through my body, speech and mind and reflecting on the destructive results produced by these actions, I truly regret these actions from the bottom of my heart (inaudible) to pray that I not repeat them again and I might be supported in my determination to never repeat these actions again and I’m blessed by Je Tsongkhapa to purify this accumulation of negativity, of these broken vows, and purify by this light radiating from the heart of Je Rinpoche, filling me up and eliminating all of the negative accumulations become released from my body and all the negativities of all others likewise through me become purified).

0:48:02.7 (Audience recitation)

0:48:19.9 (Rimpoche continues guided meditation)

This is an opportunity for me to purify. I purify all the wrong, negative karma that I have collected from the limitless beginning that I know of it and I don’t know of it. I purify by applying four powers. The power one, I have already established it because today I am taking refuge and generated love compassion toward all beings. That was power one.

Power two, I regret all this non-virtuous, very strongly, very strongly I knew it will bring negative result and therefore, here is opportunity for me to purify. I take the opportunity, I regret that I did it wrong. I regret, regret to the extent that I have taken almost like a poison I regret that strong. And I repent. That is power three.

I regret and I will not repeat. And I do have an action of practice. That is the antidote action. These are the four powers. By applying four powers I purify all my non-virtues here, as Buddha has committed by application of four powers there are no non-virtues which no one cannot not purify. So, I am taking the opportunity here by applying four powers I am purifying all my non-virtues.

0:50:46.7

Next is easy way of accumulating merit. That is rejoice. (Rimpoche asks audience member to share and read next verse. (Audience member: So, like Rimpoche says the next verse is to easily and quickly accumulate as much merit as we can because we need a lot of merit. So, instead of getting negativity from when someone else does a good act or um accomplishment, instead of becoming jealous or having bad feelings which would cause many negative problems and non-virtue. Instead of that um sort of attitude, what I want to do in this rejoicing verse is to rejoice in all of the virtuous acts and behaviors others have done um especially Je Rinpoche um and I can use his you know his life as an example of how he…

Rimpoche: Excuse me, but the word Je Rinpoche here is a reference to Tsongkhapa. And so this was introduced by Steve so people may be confusing it. You say Je Rinpoche but they should know what that means.

Audience member continues: So, but um, the, I mean just on the most simplest way, he turned away from the eight worldly dharmas like praise, and blame, and um pleasure and pain in most things and he was able to make his life worthwhile and obtain enlightenment and help so many people with all the practices he created and the way he sort of had a tremendous impact on Tibetan Buddhism in terms of his innovative techniques. And also all the people around who I know who do good things and even my own actions I know that have been positive just trying to think of all those things and be happy about them and um hope that they can keep going and keep increasing. Sort of like a business venture. Instead of getting negativity, every time you rejoice or every time you’re happy about someone else’s action you get all the profit. So it is an easy way to get good merit.

(Group recitation follows).

0:54:29.8

(Guided meditation continues). Rimpoche: Here we rejoice. We’re not getting jealous on the other non-negative. It brings negative results. Instead, if we rejoice others good work. Whether it is genuine or not genuine, whatever it might be. But it is good work, so we rejoice that. Particularly we rejoice the great work done by the great enlightened beings. We really rejoice it from the bottom of our heart. Appreciate. Rejoice. By rejoicing it we accumulate tremendous merit and taking the opportunity here and rejoicing. All the excellent good works done by everybody. And particularly by the enlightened beings.

Next is the request for teaching. (to audience): Steven…

0:56:08.3 (Audience – Steven – shares with group but to quiet – inaudible)

(Followed by group recitation)

(Rimpoche resumes at 0:57:18.7)

Next is dedication. (Rimpoche asks Supa to share with group – Um. All the merit that we, through these practices, that we perform, that we accumulate, um, through the meditations to the practices that are offered to us that we accumulate all this merit. Instead of just taking the merit and, uh, you know trying to use it for our own benefit, which we do want to do, but um if we only take it for our own benefit there is a possibility that uh, it through anger or hatred or some strong negative emotion we can destroy all of that accumulated merit. So, in order to protect that merit we generated we dedicated it to the benefit of all other sentient beings because uh ultimately that is our highest goals anyway. We are included in all those sentient beings as well. Um but in doing this we protect all that accumulated positive um karmas and protect that from the possibility from losing that through anger and it helps so we can use that merit as the higher goal.

(Followed by group recitation.)

(Rimpoche resumes at 0:59:21.3)

Dedication is important. It is protecting all the good works, not to destroy, so I dedicated all my good works to offer everybody enlightenment.

No the next is, so what, what do you visualize when the next verse comes?

(Audience member responds: I visualize a little mini Tsongkhapa coming from the Tsongkhapa that was before me, and he comes and sits on my crown and he dissolves down into my heart).

(Rimpoche at 1:00:34.6 inaudible).

(Group recitation)

1:00:57.5

(Rimpoche continues) Now this is necessary if you feel uneasy, uh, this is not absolutely necessary to have the duplicate Tsongkhapa come onto your crown. If you can manage easier from the front that is also okay. If it is not easier and if you wanted to be on the crown that is (inaudible).

The whole reason is if you wanted to do a purification through a nectar and light and then it is easier to (inaudible) straight on the crown then nectar comes down, the nectar, the light and the liquid come down and be able to wash and purify and all this not only purify or develop your life, um, and there are four activities. Purifying, developing, increasing power or capability and, um, even necessary wrathful activities, capability to building it up. So, true light and liquid visualization. If it is easier to have something on the crown, then that is why the duplicate is there. If not, if you can do it from the front, light coming in, then it is not necessary.

But, since it is already composed in that manner so we say it.

Now, next goes the mantra, the Migtsema mantra.

1:02:39.3

Rimpoche: Okay. Mig me tse me chen re zig. The first word. What is the meaning of that?

Audience member: The meaning is that we acknowledge that Tsongkhapa is the manifestation of Avalokiteshvara and that he reflects the compassion which is based in wisdom so that the compassion which arises is actually the compassion which is united with the understanding of wisdom.

1:03:43.7

(Rimpoche recites a brief phrase in Tibetan – inaudible)

Rimpoche: Very nice, short, short…

Audience member: Can I ask a question Rimpoche?

Rimpoche: Not yet. Alright. We try to reduce the material to visualize and meditation. And during that if we say a lot of discussion and all this, a lot of talk, a lot of discussions they will destroy that. That is why.

Audience member: The second line saying that just as Je Rinpoche’s environment of Avalokiteshvara and also his environment of Manjushri who has the complete understanding of wisdom, the perfect understanding of wisdom.

Rimpoche: The Manjushri is the embodiment of the wisdom which is inseparable of that of compassion. In reality Tsongkhapa is the embodiment of wisdom and embodiment of compassion. (Tibetan saying that is inaudible at 1:04:52.7)

Audience member: This is recognizing Je Tsongkhapa as also embodying the third of these three families. Vajrapani has the power to defeat all of the enemies which primarily being the internal enemies of the self-cherishing attitude but also the destructive and obstructive spirits and external negative influences as well.

1:05:21.3

Rimpoche: (Tibetan phrase inaudible)…there is no need for explanation that is clear. So, since it is done in Tibetan so (inaudible) learn in Tibetan (inaudible). Tsongkhapa Losang Dragpa shab la sol wa deb. Losong Dragpa is the personal name of Tsongkhapa. Losang Dragpa shab la sol wa deb. Shab la sol wa deb to repeat. Again, Sol wa deb. The words sol wa deb there is not an explanation, maybe I don’t do it (inaudible). Anyway, praying, seeking qualities and these are the things.

Okay, so now what you do here is, there are the qualities, in other words the activities of the enlightened beings, if you look at them there are multiple activities. But if you concluded, if you make a package if you compartmentalize, there will only enter three activities. Three.

The compartment one, the love compassion compartment. Compartment two is the wisdom compartment. Compartment three is the capability of delivering it. So, there are no other things there, activity of the Buddhas and bodhisattvas that is why Steve had mentioned three, families did you so (to audience), families. The word family here is borrowed from Tibetan (inaudible) from there he had brought that in. But, actually if you it is easier for us if you sort of make them into categories. Category of love/compassion oriented. Category of wisdom oriented. And category of capability to deliver it. So, there are no other, I mean you can’t find anything else beside that.

When it is missing then it is not an enlightened activity. If there is love compassion oriented missing then it is clearly indicated that it is not an activity of enlightened beings, it is something else. Where there is no love compassion. When there is no wisdom it is also clearly mentioned means it must be good thought and pure motivation and mean good for you and mean well, but however there is no good judgment on how to do it so wisdom is missing. Then it shows no enlightened beings activity.

And when there is no capability of delivering it, okay, you, there is good idea and good compassion but you don’t know what to do with it. So the capability of delivering it. So, all three together combined is the enlightened activities if you are looking you will not find anything else out there. When you are looking anywhere there are millions of different activities but if you really analyze there and put in some kind of categories you are not going to find (inaudible) where you can put them in. Like, you know, you can put in salt, and tea and sugar and all this type of thing, but then you can put them. You can’t find another one where you put them.

You know what I mean? So that is what it is.

1:08:47.9

So, here, in other words, Tsongkhapa is the only implement something which you can think about it and hold about it. And, uh, why we’re using Tsongkhapa and because a lot of other reasons. However, we are not trying to use some guy in Tibet who came 500 years before and also you don’t even know how to pronounce the name. It is not that one. But we’re trying to use as a role model for our spiritual development. That is why we’re using it. Role model. So don’t think some guy who had been 500 years before whose name I don’t even know how to say whether it is Tsongkhapa or Tanskhapa or whatever it is (laughter). But, uh, or Je Rinpoche or Losang Dragpa or so many names. But it is producing role model. Okay?

So, now visualization here will be very short one I give you. Not only thinking qualities of the love compassion, wisdom and capability. Love compassion altruistic attitude and wisdom and capability. Uh, so, do you know why in the Buddha, we have the Buddha of compassion the Buddha of wisdom and the Buddha of capability, that is the three families that Steven had mentioned. Three families. Family of love. So that is why embodiment, the word comes from there. All the love of the buddhas have collected and we have to show a physical form so we have created Avalokiteshvara. Male/Female version. The female will be tara the male will be Avalokiteshvara itself.

And then, uh, the Manjushri wisdom. The embodiment is symbolic. In other words, all the wisdom and love compassion. So, when you, when you, bringing the symbolic like a letterhead. When you have a letterhead you get logo, and logo says, indicating something else. Giving you the picture behind. The idea behind. What it is standing for. So, when you see Avalokiteshvara is is the symbolic giving you the picture of love compassion and altruistic attitude. And when you gain the picture of Manjushri is is the symbolic of wisdom. And when you giving Vajrapani it is symbolic of capability. Capable. Or, anything, even power of destruction too if anything comes in the way it can be destroyed. That is inner enemy, outer enemy, whatever, can be destroyed. So, that is what it is.

So symbolically, giving those names of different physical beings. And then, Losang Dragpa shab la sol wa deb. So, Losang Dragpa, in your supreme field of merit it is in reality it is an equal to Manjushri, equal to Vajrapani equal to Avalokiteshvara. Not only equal to, but also it has all the capability of , as much as Avalokiteshvara has, your supreme field of merit. As much as Manjushri has, your supreme field of merit has it, as much as Vajrapani has it, your supreme field of merit has it. Not only they have the capability, your supreme field of merit is also inseparable than that of Manjushri, than that of Avalokiteshvara, than that of Vajrapani.

1:13:03.5

In other words, it doesn’t mean inseparable Manjushri Avalokiteshvara, it means, means the love compassion, altruistic oriented beings this one. Wisdom oriented being is this one. Uh, Capability oriented being is this one. So, whatever the supreme field of merit what I produced here is in reality all the buddhas it is all love compassion altruistic fully developed beings. It is the wisdom fully developed beings. It is the capable fully developed beings. In other words, if you are enlightened you become this. And when you become this you are fully enlightened. That’s what it is.

Get it? Pretty short way to think. Acknowledge. After acknowledging so I seek help. I seek help not only for me but for all sentient beings surrounded by me. I lead them. For them I say (Migtsema verses). Each word I focus more on the love compassion part. I focus more on the wisdom part. I focus more on the capable part. Then, it comes light light and liquid form from the body of Tsongkhapa from my crown it is sitting on that. It is easy to do. Otherwise from there, light like comes out. Like a (inaudible) light comes out and from that light, oh I should mention all three together. Three (inaudible “tube”?) light comes out, and then the (inaudible “tee-bolt”) joins them together and sits on my head and the crown, and the light comes out like that, and then all the liquid follow in there, yellow, white, red. White is for purification and peaceful. Yellow is for prosperity. Red is power. And, uhm, anyway.

1:15:08.6

Uhhh. What is it? Dark blue. Is the, uh, is the, the, wrathful activities. So all this comes out and reaches from my crown to my body and purifies.. Like me, all other sentient beings going at the same time, same time as me. And going through my body and washing it from the top, pushing it down, down and washing from back and completely down away from my body all this unwanted energy, negative, bad karma, everything is going completely away from m body and purify , I become a pure being. That is one way.

Another way is the less powerful light and liquid comes, like filling a bottle, a dirty bottle. Powerful light liquid goes, landed on lower part of the body, all unwanted energies are lifted up washing it up, lifted up, and get out of my or, all my ear, nose, throat, whatever or mouth, everywhere going out of my body completely and overflow the liquid so it does stick in my body outside, it completely wash it out and I become pure. That is second way.

The third way is all my unwanted energy included, especially the ignorance one, collected like a darkness at my heart level. The moment the light comes from the body of the supreme field just by the touch of the light inside in the body inside me all the darkness disappears. Like the darkroom when you turn on light. The darkness is gone. You can’t see where it has gone. It is gone. So it is gone it disappears in that manner. So any three you can do. That you can visualize so you can say Migtsema.

(Group recites four line Migtsema at 1:17:23.7 with concluding prayer)

Rimpoche: When you say dissolving the precious root guru and take a lotus and moon seat, what you visualize here is that is supreme field of merit. But you have in front becomes a very small, like a light, small in the light size and comes through from your crown and landed in your heart which is like a open your heart like an eight petal lotus and at same time as that, that little supreme field of merit in the light form (inaudible) in there. That is what you have to visualize. We tried to stop there but people won’t stop. People going on continuously.

So, that is what, that is what you visualize and then the lotus, the lotus closed. And then a lot of other things and ways of doing things but it doesn’t matter, just lotus closed. And remain there. Remain there until end. End is the this is not end until you obtain enlightenment. But until end of life. And at the time when you die your consciousness will sort of leave the body and at that time it opens. Until then it remains closed. And then everyday it comes back and that is what you do as a practice. And also if you remember that cloud business, and um, if , it is very interesting omen. It is omen, right? (to audience member). Omen. If you still keep on thinking cloud continues so that your connection from the pure land and the here is the uh is still builds up. So you sort of still have the little pony tail type of cloud continuously connected, uh connected, that is really good way, and in the time of the death it means easy, transfers ones mind to the pure land. Ones being to be moved to the pure land. So these are some kind of techniques they apply on this.

1:22:23.9

So, I think that is quite good for today. And, uh, if you keep on doing that practice every day and now you have meaning, have way, you have meaning you can visualize, and have way more than lamrim goes down you get more and more. So, this is shorter version of lamrim it is the foundation of all perfections. That is a shorter version of lamrim.

Okay, is is 11:30 we’ll take a break here.

(recording cuts and then resumes)

1:23:05.1

So, do kindly generate a pure thought. That is, the thought of the bodhimind for the benefit of all mother sentient beings I would like to obtain the state of the Buddha within ah the short life of this. And uh for that I would like to to learn lesson, practice and obtain do this sort of thing. Generate Buddha thoughts, bodhimind, so that every moment whatever we do will become good practice. And, uh, so, in such a way do kindly go through and study this. And, uh, study whatever, what you are, study is, the study which leads uhm the path, the path that leads us, the fortunate ones, to enlightenment. Uh, expounded by the great masters Nagarjuna and Asanga.

A profound teaching it contains the essence of the wisdom of the great Atisha and dharma king Tsongkhapa. Here in the 84,000 teachings of the Shakyamuni Buddha without exception have been concentrated into graduate practice that enables any individual to achieve enlightenment. This is the one path all the buddhas have taught.

So, that is what is going to be the lamrim practice. We have just mentioned it. What does the lamrim practice do? It leads the individual to stage of enlightenment. And, uh, where does it come from? It comes from the experience of the Buddha himself and later a little more liberated by the great Indian master like Nagarjuna and Asanga. And it is also said profound teaching it contains all the essence of the wisdom of Atisha and Tsongkhapa. Atisha mentioned here because it is Atisha who brought this from the great Indian earlier, like great university (inaudible at 1:25:53.9) Nalanda and Vikramalashila. The Tibetans call it Vikramalashila I think the normal actual Sanskrit name is Vikramshila and Nalanda. So the Nalanda and Vikramshila is a style of learning um learning the teachings of the Buddha and also putting in the individual practice.

1:26:20.0

So, there are two ways. One is learning in detail way and uh real great philosophical way. And, but the second one is not so much philosophical way, but a practical combined with the learning together and then the second way is not so much of teaching and not so much of learning and not so much going in that manner but just simply only just sit and meditate this and meditate that like that. There are sort of three different styles. So, how does three different styles uh, the style which is really recommended for the intelligent person like you people it is a combination. The combination of , combination of intelligent like you people …laugh. Really. If you really doubt, I don’t say doubt, but ah if you have if you are unable to analyze or think or anything then there is a shorter way of doing it like what we did this morning on the ganden lha gyema practice. Each one of them has one little point and then you , the one has no capability of judging whether there is right or wrong but you just have to do it. And if you are lead by somebody else who really can do who leading probably you are lucky and fortunate. And if somebody is leading you wrong you you are unfortunate. That’s it. You go with that. And that’s that. Because one doesn’t have that (inaudible “magic”?) capacity. But there is an opportunity you can do it. That way.

1:28:18.7

And another was very liberate. Very academically, you go in detail, whether this yes or no, what is contradicting with what, what does it really mean behind what is the intention of the the enlightened beings when they made that statement and it is going much detailed way. Which is maybe too much for us. So, what is the recommended is combination of it. Not be stupid, completely, follow it blindly. Um, not go such much that way but sort of combined together. So, the Nalanda and Vikramshila both have all these three different styles. So, so Tsongkhapa uh Tsongkhapa, Tsongkhapa’s tradition really goes into much detail, further detail. But in the lamrim Tsongkhapa doesn’t going into that detail. Just give you capacity and room to to use your intelligent and study yourself and learn and find out yourself and at the same time it is not so much deep into it. And if you look other works of Tsongkhapa like his works on the other things uh, actually let me tell it this way.

The Mahayana teachings uh are much more liberated and made more clear to us by Nagarjuna and Asanga. Period. And period before that Mahayana is somehow not very clear. It is there and as you find them there somehow it is not very clear and traditional Hindu Buddhist myth it is gone somewhere and Naga’s land or somewhere somebody took it away uh under the ocean or over the sky or this type of Hindu Buddhist myth will tell you. And it was Nagarjuna, that is why its Nagarjuna because he has recovered from the Naga’s the (inaudible at 1:30:43.7) and this and that. And that is the Hindu Buddhist myth. Uh, I don’t buy that, more or less, but it is not really very clear. And then on the other hand the others will say well, Mahayana is not there at all it was invented by the period of Nagarjuna and Asanga and it was not before during the buddha’s period I don’t buy that either. So, it was (laugh) really, I have to be open to you, because uh I don’t know about that either because uh many even the Theravadan, or Hinayana sutras are mentioned and referred as Mahayana even in the three (inaudible: “pratikas”) number of times and that was during that period it was available, so it referred to that. So, which means they are there. Anyway, it is definitely much n more liberated by the Nagarjuna and Asanga during that period.

Okay. Let me tell the story and then you’ll know. How did that happen? Okay, Mahayana, the essence of Mahayana is divided into two, Mahayana is divided into two. Sutra and tantra. The tantra is only that is called vajrayana, okay? That’s that. That is separate portion. Now the sutra part of the Mahayana which is non-tantric Mahayana has divided into two. Uh, the wisdom part of it and method. Method is the love compassion oriented. Everything geared toward that direction is the method part of it. And uh wisdom

1:32:35.3 Recording ends here.