Archive Result

Soundfile 19920601GRSIGLG04

Speaker Gelek Rimpoche

Location Singapore

Topic Ganden Lha Gyema

Transcriber Jill Neuwirth

Date 12/06/2021

… So, taking, knowing that, acknowledging that, taking advantage will be very important and which will be what we call it one of the important practices. Now the next is, I don’t know what number verse you have here. Fifth one. Fifth one is rejoice, rejoice. Okay, now rejoicing is another very important point. Rejoicing here is a very profitable business with no risk. No risk involved at all. In any business whatever you do, you have to, to invest your money, take a risk. And rejoicing is such a thing you don’t have to take any risk at all, and very profitable. (Quotes in Tibetan) [0:01:21.9] With very little effort, with very little effort one can take a lot of benefits, with a lot of benefits that you need. The rejoice is. (Quotes in Tibetan) [0:01:51.5] So small efforts can accumulate tremendous amount of merit, Buddha have recommended the rejoice. Problem with us is we cannot appreciate other people or even our selves doing something good. With various reasons. Some people cannot just rejoice the individual deeds because they think the individuals are not that great, and should not be rejoiced in. Lot of people will have problem of rejoicing other people’s efforts because of our jealousy. Anything good that has been done you will say it has to be done by me. And nobody else, other than me. If other people are doing the something good we’re not, we should not rejoice, it becomes subject of jealous.

[0:03:04.4] So normally what we do we will say oh I met so and so, (Inaudible) [0:03:14.2] she’s doing wonderful, but. We always add a but. Because that little but it is very easy for us to say but it is very costly now. It is expensive. It is expensive both ways. In one way, it is very expensive we will not allow us to have perfect. Two, it will cut, not only cut the profit, but it also generate non-virtue on us. So that little but word, it is simple and easy to say however, it is very costly. It costs. And then particularly your own deeds whatever you think, number of us have done lot of good things in our lives. And we should rejoice repeatedly and you get, keep on getting more benefit. Lot of people will think I did nothing. I should not think what little I did I should not keep on thinking it. It is very humble way how we think. Great. However, it is not necessarily wise. Because here you are depriving yourself an opportunity to be able to build a good virtue. So that is difficult thing.

[0:05:10.7] So I don’t think it is ego-boosting if you think that I be able to do something good here and there, you keep on thinking that, if you rejoice that, I don’t think it is ego boosting at all. It is rejoice. It is beneficial. Actually, I must share a (Inaudible) [0:05:43.4] story here. I think it was in January of 1986 (?) [0:05:52.3] this year (Inaudible) might have been February. I was in Europe in Jewel Heart in Holland (Audio cuts) [0:06:04.0] sort of committed to give that weekend with (?) [0:06:18.7] Rimpoche, Rimpoche’s center near (town?) [0:06:24.6] in Germany. So when I’m in Holland, the Gangchen (?) [0:06:30.2] Rimpoche came to know and we keep on calling me, and his center keep on requesting (Audio cuts) [0:06:37.7] that his center in Milano, the Italian city Milano. Anyway (Audio interference) [0:06:46.0] in Italy. I don’t, I have only one weekend I couldn’t divide or anything (Audio interference) I keep on excusing, so finally the center had decided to call hundreds of times at his center and so they divided my weekend between two of them. (Audio cuts) [0:07:06.4] …Italy and I was talking this, rejoice. I think I said rejoice is the best investment, or something like that. And I would (Inaudible) [0:07:21.8] a month ago. Anyway, I had to visit Brazil again at Gangchen (?) Rimpoche’s center. So there’s a t-shirt they made in (Inaudible) is already there says Rejoice Is The Best Investment at the back. So none of the Gangchen (?) Rimpoche’s benefactor, Italian man called Claria (?) not (Inaudible) [0:08:02.1] And he immediately said, we picked it up from your word and made this t-shirt. (Laughs)

[0:08:10.9] Anyway, so I thought I’d share that. So the rejoicing is the best investment in the spiritual way. It costs nothing and it gain tremendous. So here if you look on the seven limb or seven branch, and each one of them has it’s own quality, and that’s why the buddhas have really put efforts to select those seven. And it’s almost made, a readily made available for us to practice, so here we are. We should really take advantage of that and use the maximum usage out of it. Now the next will be, what does the English word say? Can you see it? (Speaks to audience) [0:09:09.5] Audience: From the depths of our hearts we rejoice (Reads prayer) …by abandoning the eight worldly feelings. Rimpoche: I should say in Tibetan too, what is it? Nyig na du (Quotes in Tibetan) [0:09:42.3] So this has been connected with guru devotional practice, guru yoga rather than, so you rejoicing the quality of the Tsongkhapa and rejoicing quality of supreme field of merit. And if you’re rejoicing activity of buddhas and bodhisattvas, they have put tremendous efforts but we can get benefit, at least half what they gain, we can get that much. So that’s why it’s very profitable. Very profitable.

[0:10:30.3] The words should have been Rejoicing Is Profitable rather than Investment. Very profitable. Particularly rejoicing the supreme field of merit that enlightened beings who have abandoned eight worldly dharmas. There are eight worldly dharmas. That is basically the qualities what we normally seek for material wealth. We always seek somebody who praise you. You always like somebody who buttering there. We dislike somebody who are saying bad things about you. We would like to gain respect, if we lose this, we feel bad. In that type of eight things, you know? If it praise you like it. If not praise, dislike. If you obtained respect you like, if you not obtained you dislike, like this type of normal material wealth what we live with that. Is the buddhas have earmarked that eight worldly dharmas in the worldly activity. Worldly important. Worldly treated as important. Not spiritual, but worldly. So what we rejoice is not only the quality of the supreme field of merit, in general, but particularly overlooking, abandoning rather going beyond eight worldly matters and particularly the quality of development of what they have obtained and the delusions what they have cleared. So these two are (Inaudible) [0:12:46.0] very important point. Even for the buddhas what we say, buddhas have achieved something wonderful from the abandoning point of view, that is abandoning the delusion. Buddhas have achieved wonderful achievement from the development point of view that is the ultimate development. So ultimate development of spiritual gain such as buddha state. Or state of Buddhahood. So we can rejoice both. And we gain half of the buddha’s deeds. That is tremendous gain, really. I mean, you can’t get up and do prostration or sit up what, almost whole night up you meditate, you can’t do that. Just keep on rejoicing it. How wonderful it can be. But we can see how costly the word but is. That is the just direct opposite of rejoicing, a jealous.

[0:14:29.4] Our habitual pattern is such that we always has to be the good one, has to be me and bad one has to be other. That is our habitual pattern. So our habitual pattern itself will give us the indication that if somebody’s doing something good, immediately has to have dislike with that. And so you always like to, like to sort of compete with that. Or jealous and compete (Inaudible) [0:15:09.0] That is our habitual pattern. Almost we can say it is another kind of addiction we have. And these addictions are become costly for us because they go directly against what we have a strong benefit. So since now you have heard this, and you know it. So when you know it, when you’ve heard this, and what you can do is can be kind to yourself and try to change that habit. And try to form different habit. Habit which will really rejoice. Whether they are intentions good or bad, whether they have personal interest or not, it is problem of that individual. It is not our problem at all. So why we make that our problem? So let it be the problem of that individual. Let us take advantage whatever we could. Remember we’re being a business in the spiritual field.

[0:16:38.4] Now the next will be request. Right? So this point might not be that important as the other points, but it always nice to request teaching. Requesting teaching to the supreme field of merit is important. We do need teachings. Teachings are, they are, it’s important at the beginning. Particularly in the beginning, it’s very important, because without teachings we will not know much about the dharma. Then our understanding of dharma and our practice of dharma will only be related, only be limited, only be limited to a chanting a mantra, or burning incense, or putting a candle light, or, or like that, maybe a little bit of generosity. So will be very limited to that. So doorway of opening our self to the vast field of supreme spiritual field are stakes (?) [0:18:18.9] leading to the ultimate development or path which is taking you to the level of enlightenment is the learning. Learning through the teaching is very important. (Quotes in Tibetan) [0:18:43.5] It is the light which can clear the darkness of ignorance. It is the wealth that thieves cannot steal from you, or somebody cannot cheat and take it away from you. It’s one of the best wealth you can have it. It is the best friend who will not let you down even you are the worst point. Normally, normal friend in the samsara will let you down when you are weak or difficulty or poor. Tibetans in this particular teaching tradition carries very interesting story. It’s called (Quotes in Tibetan) [0:19:50.8]

So what happened there was a poor man, very poor person, he had found a some kind of big lump on the roadside one day. And he picked it up, brought home and it happened to be gold. Pure solid gold. Twenty-four karat. So pure gold, so since he found gold, so he found a lot more uncles, lot more uncles and aunties, and niece and nephews, a lot, much more than usual. Plenty of them. So what he did is one day he put that little lump on altar type of thing over there, and he started prostrating to it. (Quotes in Tibetan) [0:20:48.5] Meaning, I didn’t have uncle and now the best uncle available and I bow to you. So the uncles and aunties have come because you have it. So that is the normal materially that is how human beings do and behave. So you have something, so you have worked for something, everybody will praise you and everybody is your friend and everybody will be uncles and aunties and niece and nephews. If you don’t have it, the situation is different. Which we don’t have to say, we know it. We can see it. But the learning is your friend is something that will not let you down. No matter how bad you may be. It’s always with us, right? If you go to jail that hand will go with you. (Quotes in Tibetan) [0:22:11.4] So one of the best friend. Here is the information that you have learned. Learning. In normal sense, even we know, the education pays, right? We put a lot of effort in childhood sending to school, getting education and afterwards, what does education do? Help us and make our own living.

[0:22:45.5] Likewise in the spiritual also. If you don’t have information, if you don’t have teaching then it’s like uneducated. Hopefully not illiterate. Can be both. So learning is important. And the teaching, not only a learning, it also carries another value with that. That is the tradition, the lineage, particularly unbroken lineage. And the message. And the techniques came along with that. That is unbroken from the Buddha onwards. The difference between the spiritual learning and normal learning is the unbroken lineage. From the spiritual field, the unbroken lineage is very important because it’s your backbone. For normal learning, it’s not that important. The teachers are important as long as you’re in school, right? And as soon as you have gone out of the school you can forget the teachers. Does everybody do that? And grading teachers themselves? So that’s how it works. And so not only you need from the beginning, but in the middle of the practice whenever, wherever you have difficulties, you also need teachings to get away get your way out. Also, you need teaching at end. For example, if you’re going to obtain enlightenment at night or in the morning, in the evening you have to make offerings to your spiritual vajra masters, since it’s connected with vajrayana, vajra masters, and they give you the final teaching and then make you go through. So it is important.

[0:25:41.7] And it’s important and it is needed on time. Timely is important too. So to have that can be, will make it, for that (Inaudible) [0:25:55.5] the requesting is always practiced. And particularly in this tradition here when you say these verses (Quotes in Tibetan) [0:26:10.4] If you look in the book, that’s what I’m saying. We should visualize that you’re offering a golden chakra. Chakra is wheel that is the Sanskrit language, wheel, sort of golden wheel to suit the tradition of Buddha. When Buddha first obtained enlightenment, and Buddha did not give teaching immediately. Buddha chose to remain silent for a while. Saying (Quotes in Tibetan) [0:26:52.0] So Buddha said, I found deep and profound- (Speaks to audience) [0:27:14.3] Vast, profound, like nectar, however, if I say it I’m not- nobody’s going to understood, so therefore I chose to remain silent. So Buddha kept silent first. So then I don’t know whether it is a Hindu Buddhist myth or whatever it is, the Brahmas and Indras those well known Hindu gods have appeared in the presence of the Buddha, and one of them offered golden chakra to Buddha and requested to give teaching and show them technically is called turning the wheel of dharma. The expression came from there. The Brahma or Indra, one of them has offered gold chakra. So that’s why the dharma chakra and all this you will see a lot of British people use it nowadays as their letterheads and all sorts of things so they use a lot of wheels and that is the wheel of dharma is not, not automobile wheels. Actually, the wheel is very important in both material world as well as the spiritual world. So the material world we can see without wheel we cannot get anything anywhere. Without- in the material world you cannot get anything without- (Speaks to audience) [0:29:08.3]

[0:29:26.1] So in the material world, the wheel is also very important. Without wheels we cannot get anywhere, right? Like wise in the spiritual world also without wheel we cannot get anywhere. So the wheel is also important. So here is also the good omens you visualize that you offer a golden wheel to the to the supreme field of merit to give, to constantly give teachings. That’s what it is. Can you read the English part loudly? Audience: You the great masters… Rimpoche: Louder. Audience: You the great masters (Reads rest of verse)… as suitable, on the ground of your disciples. Rimpoche: So this is interesting word here. Cho ku ka la (Quotes in Tibetan) [0:30:51.9] So they give this dharmakaya as a sky, and your compassion and wisdom, or your compassion and knowledge, wisdom as cloud and teaching as shower of rain and practitioners as suitable ground. And it is lot of meanings behind this if you try to go in detail have a lot of meanings. Maybe it’s taking a lot of time, maybe not worth. But briefly I can say dharmakaya, basically the word kaya is a Sanskrit word for body, and dharma is Sanskrit word for phenomenas. Dharma goes as dharma and buddhadharma dharma in that, as well as dharma means phenomena. So the phenomena form dharmakaya it means phenomena formed. Or form of phenomena. Meaning, it has big meaning behind this. The form which have clearly understood whole true nature of phenomena. Basically the word give you that much understanding.

[0:33:02.0] So what does that mean? Dharmakaya is a kind of meditative state which you can obtain when you become what you often first time when you become enlightened. So when you become enlightened the first enlightenment state is state of dharmakaya. Where the nature of whole phenomena is properly understood, where the dualistic appearance and perceiving has been cleared. Where you have obtained non-dual status. So these are the basically what means dharmakaya. So in other words, the knowledge and information what you have gained out of your experience of obtaining dharmakaya is considered important teaching. It is not that people can go and collect lot of thoughts out of different variety of books and share with people nor the impressive speech delivered by the politicians or the academicians are not considered teaching. So when you requesting teaching, you’re requesting teaching on the basis of your own personal experience. That’s what really it meant. Dharmakaya as sky and your knowledge as cloud and rainfall out of it meaning the teachings comes out of your personal experience which will not contradict the experience of Buddha to your late master, your spiritual teachers. So that is the quality of dharma teaching. That’s what they asking. That’s what we ask.

[0:35:59.7] Ji tar tsam pai (Quotes in Tibetan) So suitable, suitable is necessary because unsuitable dharma teachings can turn you off. Turn a lot of people off as matter of fact. If you turn it off instead of become service to yourself it becomes disservice. So therefore, needed suitable. I think that’s enough for that. Next verse is dedication. Okay that is another interesting important point too. As I mentioned earlier, I said we have mentioned in the afternoon we said actually spiritual practice is a constant battle. It is battle between the dark forces and light forces. It is constant battle. Constantly you have to battle. That’s right. At ground on what the battle is our mind and our self. The stake what you’re fighting for is our self. Whether we’re going to win at the dark side or the light side. It is constant battle. So one of the method or the weapon what they use during the battle from the dark side which I said anger which will wipe off all our virtues. From the light side, the four power application of purification which will wipe off all the non-virtues, you know so you do have these powerful, some kind of sewing machine which sort of sewing everything up like that, both anger. So each one of them also have a sort of, you know, antilock system where you can black all these sewing machine doesn’t run over. And here for the negative forces to block the sweeping of your virtuous is the dedication. The dedication makes its block. Cannot sweep off. Simple reason why, karma is definite. Quality of karma is called definite, therefore four qualities but one of them is definite.

[0:38:48.1] Definite means if you’re dedicated your karma for some purposes, the purpose may not materialize immediately, it may take time to materialize however, your good karma will not waste at all because karma is definite. So it is, it develops, if you’re dedicated to something so it’s sort of, it’s sort of it develops kind of immune system and that anger cannot sweep it away. Did you hear me? So that’s what it is. So the dedication become important. It’s a good way of saving it. And each one of this we can talk you knows days about it, but I’m just simply bring out important points and bring around. So where do dedicate, what do you dedicate? Actually, difference between the prayer and dedication. What is the difference between praying and dedication? And what is dedication? All these are the questions arise. So you dedicate by the good work that I have done here, I may be able to obtained enlightenment for the benefit of all sentient being. By this virtue, by this I may achieve this and that. So you can dedicate for anything. However, the recommended dedication is, jam pe (Quotes in Tibetan) [0:41:15.7] So like the bodhisattva Manjushri, et cetera, they dedicated all their virtuous work. Manjushri is considered most wise. That’s why Manjushri’s decisions are considered wise decision so in dedication they brought Manjushri. And there’s other bodhisattvas too. The reason for Manjushri coming there is that reason.

[0:41:58.5] So like the way the buddhas and bodhisattvas have dedicated their work, I would like to dedicate with them. So that is good way of doing it. In the sutra it says, chi dra (Quotes in Tibetan) [0:42:10.1] So if you have a drop of water, and if you pour that drop in the ocean, and under the ocean is finished, exhausted, no one can say your drop of water had been exhausted because the water put in water, right? Water in the water, milk in the milk is difficult to separate. But milk in the water and water in the milk can be separated by turtle(?) [0:43:00.2] can separate milk and water. Anyway, so but water in the water and milk in the milk cannot be separated likewise, if you dedicate our virtues along with buddhas and bodhisattvas so until their thing is finished ours is not going to finish. So that is the good recommendation they gave. But not for the- believe me, there’s no personal interest, okay? Buddhas and bodhisattvas don’t need our virtue, they have plenty. So don’t have to worry about it. So that’s how it is. And this very teaching tradition carries interesting story here. That is there were two travelers in old Tibet. You know old Tibet is such a funny place where there’s no motels or hotels or anything so every- so if you have to go for eighteen or nineteen or twenty days road, you have to carry your food stock together. So the Tibetans staple food is tsampa which is flour whether it’s made of barley or any other grain, roasted. Otherwise you have stomach problems. So what was really happening was the very poor people their tsampas are sort powder of peas, those black peas and they don’t have, they cannot remove their skin so they powder the skin and the grain together. I think you call chane here don’t you? Chane, it is Hindi or Malay too. Chick peas. In Hindi it’s called chane.

[0:45:17.6] So they grind them together with skin so lot of black spots there. Because the skin grinded. So two travelers going, one is little well to do and the other is poor. So the well to do person has a huge bundle of tsampa to carry at the back and poor people had very little one. But they’re going together and they stop together, eat together, make separate preparations. So the poor guy must be little clever, witty, so he look at him, his part is finished anyway so he looked at this guy and said, hey, you’re carrying that huge bundle and we seems to be stopping at every place and cook at the same- (Audio cuts) [0:46:14.0] So the poor guy must be little clever, his part is finished anyway so he look at this guy and said, hey, you’re carrying that huge bundle and we seems to be stopping in every place and cook at the same place separately, why don’t we mix our things together, I carry for you and then we can cook together and eat together. And the other guy says, that’s a very good idea I don’t have to carry, so I agree immediately. So they mix their two, the powders together and they went on and keep on eating equally together. So after some time, the other guy’s not thinking at all, the poor guy’s enjoying. So after some time, the quantity’s becomes small and then they began to worry. So the guy said, hey, don’t you think your thing is about to finish because when we mixed them we have very little if I remember correctly, and I got a huge, and we’ve been eating equally so you, don’t you think yours about to finish? He said, I really do think so, I think mine’s about to finish, but we can look. So let’s see. He agreed, so they opened up and there’s a lot of black spots. Says no, no, mine’s not finished, look here look there. Yours is pure white, mine’s black, said all these black spots here. That’s it.

[0:48:15.6] So that is example. So like if you dedicated with the buddhas and bodhisattvas dedicated, or you dedicated for your own, to obtain enlightenment. For such purposes, then you it becomes not waste. Then you may worry about it. Alright, if I dedicated for total enlightenment, what about in between period, how I will manage? And you don’t have to worry about it. In order to reach to that level, you have to cross from here. So it will there, it will be there automatically. It is the side effect. You know the word called side effect. That will become side effect. It become byproduct. So don’t have to worry about it. So the dedication is important. So you dedicate. (Quotes in Tibetan) [0:49:21.6] Here particularly it is dedicated to help all sentient beings and the teaching of Buddhism which is the source of joy and pleasure for all sentient beings, and particularly teachings of the Tsongkhapa tradition. So this is what here dedicated for. You can dedicate any way you want to. So dedication is important. Remember drop of water in ocean cannot be exhausted until the ocean exhausted, okay? That is the example. The water cannot separate from the water. Water in the water and milk in the milk is example. I think we have basically covered seven limb here. So though it is over here it is printed, we have a oh glorious precious root guru, come and take lotus and moon seat, what is it? Sit on my crown or head or something, what does it say? Anyway, so that’s there, it’s printed and you can do it, nothing wrong with that. Even you don’t do it, it’s okay, you can skip that. You can skip that, and I recommend to substitute by mandala offerings, so here the seven limb in practice is considered one of the best way of contemplating. So contemplating merit is the, contemplating merit here is the seven limbed plus mandala offering is considered as most important so we added the mandala offering. Though we’re not saying that Buddha’s decision of seven limb is not completed but still, it is the system there you sometimes, some people do add it. So add a mandala offerings.

[0:51:50.4] So the mandala offering will tell you exactly as I mentioned earlier, how important the offering is, what you can offer and what you cannot offer. The mandala offering will tell you. What you offer mandala how do they say in English, I have no idea. Read English. Audience: (Reads Mandala offering) [0:52:21.5] So here you’re offering the whole universe. Not only a universe but sort of multi-galaxy, every existence it’s your offering. So it’s not necessarily you own every multi-galaxies, so nobody really owns. But you can still make offerings there. So the mandala is- actually the word mandala, what does mandala mean? I think it means center. The word mandala really means center. The center. So there’s a mandala the diagrams of the environmental structure of deities are called mandala and mandala offerings called mandala, it is center point. The center of whatever the universal is. Whatever you have done and what you have. The central point of mandala, I think. It is Sanskrit word. If when you work down and I think it’s becomes center. So the center of the universe along from the central focal point we offer. Means total offering of total universe. (Quotes in Tibetan) [0:54:38.5] If you look in the bodhisattvacharyavatara way, they say I and others body mind and speech, a wealth, and good virtues of past, present, and future and all I offer on the central focal point of this universe. So that sort of clear indicates you there. So offering here is another additional offering, the whole universe. Again, offering is the important point of generosity but the generosity should have its own quality. If you’re hoping for return, and if you’re hoping to gain something out of it then it is not generosity. It is the wrong way of doing it. It goes against eightfold path. In eightfold path it says perfect livelihood or something, isn’t it? One of them. And it goes against that. So generosity, and also it’s wasting. You don’t get that much return. And without hope of return, without any attachment, with open heart. That’s why it’s called open heart. With open heart if you give generosity and that pays the individual. That builds tremendous karma. Even you don’t want to, you say I don’t want to, even then it will be there. Because it is karma.

[0:56:48.2] So we’re taking opportunity again and again, so making the mandala offerings here. Okay, so we skipped this guru bringing on your crown and all this we can skip totally. Because sometimes here it becomes difficult, then you have to face around, twist the face around and all this sort of thing what you do again something in the front and all this are question. And also if you look into the old, I came across last two years ago very, very old edition of the Ganden Lha Gyema earlier print in Lhasa does not even have that version at all. That last thing doesn’t have it. So later one you see both versions having it, not having it, everywhere so if you have it, nothing wrong, if you don’t have it, nothing’s missing it makes easier. So we remove from here and you can do without. Then the next we reach to the migtsema. (Speaks to audience) [0:58:19.7] Next can reach to the migtsema. Mik me (Recites in Tibetan) [0:58:31.9] If you read it there, read it, read it. What page is it? What verse? Read carefully. (Repeats in Tibetan) It is the praise for Tsongkhapa. Originally it is not praise for Tsongkhapa. Tsongkhapa wrote this praise to one of his teachers, master, known as Lama Umapa (?) [0:59:25.2] So what Tsongkhapa did write is mik me tze wai ter chen (Recites in Tibetan) So he has given to Lama Rendawa. So the Rendawa changed that, and said cut it out, cut this two last lines and said, gang chen ke pai tzuk gyen Tsongkapa (Recites in Tibetan) [0:59:59.7] So he give back to Lozang Drakpa, Tsongkhapa.

[1:00:00.3] So this is known as King of Prayers too. The Manjushri had mentioned number of times, that I appear myself as a deity, youthful deity. I will appear myself as a mantra. I appear myself as a prayer. So this is considered actually Manjushri, living Manjushri. And which was sort of wrote by Tsongkhapa, offered to Rendawa, Rendawa rewrote and offered to Tsongkhapa sort of they offered to each other and virtually it is living Manjushri in the form of prayer. So if you say this repeatedly with the understanding or without understanding it is considered one of the very powerful protection as well as, this is something which just saying the words alone can achieve tremendously. Not only benefit of saying word but achieve real spiritual path. Actually, it is a living Manjushri. The meaning of the words is slightly different than really what it is. Think, if we can use a living Manjushri as our practice daily, say it, meditate, think, chew it, sleep with it, woke up with it, live with it, die with it, how valuable it is. Very fortunate. Very valuable. For it is Manjushri coming to us to each and every one of us as a gift in the form of prayers. So very fortunate. So make best use of it.

[1:02:57.5] Anyway, the meaning of it when you look at the first word mik me, mik me, the word mik me. Mik is object, objectless. They try to tell you emptiness anyway. Mik me tze wai ter chen chen re zik. The first word mik me is emptiness and yet the second half on Avalokitesvara which is compassion. So the combined of the compassion and the wisdom. So the mik me tze wai ter chen chen re zik, wisdom combined with the compassion is the greatest wisdom. And greatest compassion. (Quotes in Tibetan) [1:03:46.1] So the essence of emptiness with the compassion, the ultimate compassion with essence of wisdom, so that’s what it is. Mik me tze wai ter chen chen re zik. Chen re zik represents the compassion that is Avalokitesvara, mik me will give you the wisdom. The wisdom and compassion combined. Tri me is faultless. Faultless of selfish, selfish faults. Again compassion, and Manjushri is wisdom combined. Tri me kyen pai wang po jam pel yang. Du pung ma lu jom dze sang wai dak, that is additional, it is not there originally. It was added up later. Those words du pung ma lu jom tze sang wai dak was added later because there’s Manjushri there, there’s Avalokitesvara there, there’s wisdom, there is compassion there, so what is left out is the Vajrapani and capability, so somewhere they put it up in between and there’s du pung ma lu jom tze sang wai dak. Because they add it in between. And so that’s why it becomes five words. (Recites migtsema in Tibetan) [1:05:13.7] So it becomes five round, let’s call it five round. Because there are five verses in that.

[1:05:21.9] Originally it is four. (Recites four round) So it’s four, not five. So if you look in the great monasteries like Drepung in their official chantings they don’t have that even today. So it’s always worked with four. Four lines. So it’s four rounds original lines. The fifth word what we have du pung ma lu jom tze sang wai dak is added later. And then another tradition called the Nyingma tradition added much more. So there’s six round, then there’s eight round. So the migtsema has a lot of different migtsemas. So originally four, then five, then six, then eight, then nine. So doesn’t matter whatever you do. Some places they will insist you will do nine rounds but most of the time you do five round. And those people who are doing hundred thousand migtsemas they can even do with four rounds. It’s okay. So gang chen ke pei Tsongkapa, that is the Lozang Drakpa who is the crown jewel of most learned saints and scholars. And I bow to you. It’s as simple as that. Using this as one of the insisting, sort of, focusing completely on the supreme field of merit. Sort of pushing your head, almost bouncing your head to the feet of supreme field of merit, saying, you have the all compassion, you have all the wisdom, you have all the capabilities and please make me like you. Or bless me to be like you. And also you can say you are like Manjushri, you are like Avalokitesvara, you are like Vajrapani. Could you please make me like you? Or in other words, you are Manjushri, you are Vajrapani, you are Avalokitesvara, can you make me you? Will you make me you? That’s that.

[1:08:16.4] That’s what it is. It sounds funny. Will you make me you? But it is. The ultimately when you become enlightened, you become oneness with your guru. Oneness, that’s why we can say would you make me you? Not only like you, the same thing. You’re going to get it during the vajrayana teachings we have the words they are saying, pa (Quotes in Tibetan) [1:09:07.8] you are great fathers, your body and my body, your speech and my speech, your mind and my mind, please bless immediately become oneness. And so union, the word union is very common and popular. It’s not necessarily of the union of male and female, but it is the union of method and wisdom. The union of self and supreme. Union of self and supreme. Self and supreme. Self here and supreme over there. Supreme field of merit, if you want the long word. So light and liquid coming from the body of the supreme field of merit purifying and all this usual business you can also do here. That is the usual, you know, everybody knows everywhere now we do that sort of thing. You probably don’t know the (Inaudible) [1:10:48.1]

So the next verse, these are the simply tho sam gom pe (Quotes in Tibetan) [1:11:00.3] May the wisdom which follows the learning, thinking, and meditation increase, right? Learning, thinking and meditation. This is very important if you pay attention. If you want to contemplate, if you want to practice, the first is learning. Right? If you do not learn what to meditate, and if you are told to meditate, you simply have to look around people how to sit and put some different (Inaudible) [1:11:38.9] and that’s about it. The physical thing is you can copy because you can look one eye and so you can copy it it’s easy. But mental things you cannot, because you cannot see it. You can’t hear it. So learning is necessary. The most important meditation is the mental part of it, not the physical part of it. So the learning becomes first step. Then thinking becomes second step. Once you learn you can, you have to be under control, otherwise it will scatter all over. So you have to sort of put them together in order, under control. Sort of neatly kept it. Or if you like it, neatly filed in file cabinet. Don’t forget there. It has to organize. And organizing it here you have to think. Thinking is actually meditation too. The analytical meditation is considered more important than concentrated meditation. So analyzing, the thinking here really means analyzing. So analyze and get some kind of understanding. The first understanding is understanding that followed by learning, whether you heard a word or you read about it, that is the first thing. Second you think, analyze you get a better understanding, say ha, yeah, that’s what it is. So that is one more step above that. And finally you concentrate on it. On the understanding whatever you gain you concentrate on that, it becomes part of your life, becomes part of you. So you gain, they call it gain experience, actualize, personalize, whatever word you may use it. It’s become part of you. Right?

[1:14:03.2] So that’s why wisdom of learning, wisdom of thinking, wisdom of meditation is necessary. So since this is a living Manjushri, and it is part of the wisdom so it is very important here to develop wisdom also. The seven types of different wisdoms. Learning, thinking, teaching, composing, and debating, and I forgot what the seventh one is. (Laughs) Whatever it is. I think supreme wisdom must be. It is? (Speaks to audience) [1:15:02.0] Anyway, so there’s a lot of different way of wisdom bringing it in. But the most important is learning, thinking, and meditation wisdom. And that is most important. And also seek the siddhihood of ordinary and extraordinary. Nyur du kye rang ching kyi lob, I may be blessed like you quickly, right? What does last word say? Let me quickly become like you. If you remove like it becomes bad English, can’t say it like that.

[1:16:09.8] The next is may the simultaneously born great bliss shine immediately and delusion shadow of inherent existence be cleared. Cut- (Audio cuts) [1:16:22.4] …Simultaneously born great bliss. The bliss, bliss, bliss is the bliss. (Laughs) Is the very often used in vajrayana. It represents ultimate joy stage. Ultimate joy stage. It is far better than ordinary bliss. Whatever the bliss might be, the result of a chemical or sexual it far better than that is called supreme bliss, right? Supreme bliss. So simultaneous born indicates it is sort of natural bliss. Nature together simultaneous. Status of the total enlightenment is joy state. Joy blissful state. Ultimate bliss. So that’s what it’s referring to. Ngun tsin trul pe te ma tzai du sol. Cut the net of the doubts. Cut the net of the doubt of true nature of mind. It is not a problem for us now and later it will become a problem, that is, problem of looking in the true nature, perceiving, appearing the difference of the appearance and actual reality, perceiving the actual reality and perceiving appearance and those are the problems which come later, so that is difficult so it’s begin to even took as prayer form even from here. Cut doubt of true nature of mind. Ngun tsin trul pe te ma tzai du sol, sem nyi te tsom ta wa che du sol [1:19:03.9] And the delusion shadow of inherent existence be cleared. Most of our delusions are actually come out the result of our own deeds. Or each deed itself anyway. So it is our own creation. It is created because, because the faulty thought. The faulty thought. Thought that is- what is it called now? Delusion shadow of inherent existence. The faulty thoughts. Faulty thoughts the shadow is shade, right? The black shade. So reflection of the faulty thoughts are becoming problem. Actually, most of our non-virtuous actions are the direct result of the delusion. The delusions are the direct results of the faulty shadow of the, whether you may like to call it ego, or inherent existence, of self. So that’s the, the ignorance part of it. Ignorance part is the actually, this is not necessarily ignorance of not knowing, but ignorance of wrong knowing.

[1:21:15.3] So these wrong knowing, wrong perceiving is the idea which is building the ego. Ego which really doesn’t exist, however we project, we promote, we protect, we cherish, which is the source of our miserable troubles. Which is for us the inherent existent “I” is nothing but that of ego. So that produces tremendous problem. I produce “my”, “my” produce my friends, my enemies. My attachment to my friends, my hatred to my enemy, it’s all begins here. Like a drop of rain begins the universe. A drop of water begins the universe. And that ego begins delusion. So since this is living Manjushri dealing with that, and that’s why it is a great opportunity to direct encounter and cut the ego, or the ignorance. So that’s why you have this here. Anyway, this will be simple introduction and a normal actual practice of this has a separate, complete separate way which combined with vajrayana practice so I am not able to talk here just now, but it is available. The texts are available, the books are available. It is (Inaudible) [1:23:43.7] … one of the teachings available I don’t know, I forgot to bring. So forget it. It is the Jewel Heart Netherlands has to give that so it available. Anyway.

So now it is time to dissolve. [1:24:23.5] The time to dissolve the supreme field of merit to our self. So if you think remember earlier there are three of them, so though we not concentrated much on the two little ones around. But at the time when you dissolve, if you are thinking then it will be difficult, you know? So the two of them dissolve, two disciples go from the right and left shoulder into the main supreme field guru, and guru will shine down and become small like that of one inch light nature and first when you say pal dan tza wai la ma (Quotes in Tibetan) [1:25:08.5] So you make first the request, you the great guru may please remain seated on my heart, on my- I think it’s lotus. What do they say? No, they- what actually happens here is I request the great guru I request with you to remain on the seat lotus seat of my heart, that’s what it is. Lotus seat of my heart. Or you can at my heart on your lotus seat. So both are okay. So what happens is you open your heart in like eight petal lotus and have the supreme field of merit remain in that, or supreme field of merit remain in it on it’s lotus seat. So whatever both ways it’s okay.

[1:26:34.0] So anyway request. The first request the throne and lotus seat will come down and landed. Even you don’t have throne that’s okay. The lotus landed in the heart. Then we you repeat that second time, The sun and moon disk which represents the wisdom and compassion again will fall down and landed at the heart. At the third level request that guru self comes down and land in it. And happily sitting, joyfully remaining. Not cross and then tied down and locked up and tight you know, don’t do it. Joyfully happily remain. And also make request to remain there till you obtain ultimate enlightenment. Okay, that is that. Then it’s simply praying, in life after life supreme master Tsongkhapa please be my mahayana spiritual guide. May I never be separated for even a minute from the stainless path praised by the buddhas. In short, throughout my life may I be guided by the great spiritual friend Manjushri. May I always meet the- what is it? Superlative path shown by Tsongkhapa. That’s it.

[1:28:51.6] So that completes the guru yoga part of it, and what time is it now? So tomorrow we will begin with Lam Rim and Lam Rim here is- where is it? It’s page 14. So it begins with I prostrate- what is it? I prostrate before you buddha the head of Sakya clan. So from there we begin tomorrow. So briefly repeat what we have done today again. And also I think I repeat what we did yesterday, this morning I think we did. So briefly what we did today, where did we start today? Audience: (Inaudible) [1:29:59.1] Rimpoche: Offerings, okay? So we picked it up the best of the generosity so the making offerings. Offerings of whatever we sort of physically possible to be able to offer and mentally created all of them and essence of the generosity to the giving offerings to the supreme field of merit so we have covered offerings. We have emphasized the importantness of generosity. Quality. And examples. Even you don’t have anything, you don’t have to feel bad. I give you the example of Gyalwa (?) [1:31:05.0] who has nothing but one single bowl so make a water offering and then take it out, and then borrow the cup and eat, and then wash it and put it back. So that is even possible. Even offering bowl of water have a lot of qualities like water has a lot of quality. If the water is not polluted. (Quotes in Tibetan) [1:31:35.2] If it is clear, it is cool, and it is clean, it has no pollution, it doesn’t harm throat, doesn’t harm stomach, it has like eight qualities, (Inaudible) [1:31:59.5] for the water, even water offering even a bowl of water offering has a tremendous benefit. So that’s about offering water offering. Then we have talked purification. Purification with the four powers. Power of base, power of action, power of regret, and power of repentance. We emphasized no matter how heavy non-virtuous we may have, we will be able to purify it. We give the example of moving cloud as well as we have the example of Angulimala, the one who have killed nine hundred ninety-nine human beings a week can be purified and become arhat, why not us?