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19940503GRFP

Common with the medium level

In that a Foundation of Perfections so basically you have to remember the basic outline the preliminary and the actual practice and conclusions. So let us presume that we have covered the preliminary and we are on the actual practice and actual practice it also basically divided into two categories root of all development guru devotional practice and the practice through which the individuals are train their mind and are guided on the path so the second also has three different levels common with the lower common with the medium and Mahayana training of the mind so common with the lower level basically seeking the goal of the spiritual level of the common with the lower level is to be able to reduce the negativity by doing so to be able to cut down on the negative karma and build the positive karma so that our life and future lives will not suffer and since we do not have that much capability within us so we seek refuge to Buddha Dharma and the Sangha and followed the advices is the negative and positive advices up to that we have already covered so now we are at the common with the medium level the common with the medium level is also if you have achieved such a goal seeing that the next immediate birth is not going to be that difficult will that be enough no that is not enough the reason why that is not enough is very simple during this lifetime by sheer luck sheer chance we will be able to understand the deeper little deeper mystery about the life how it was brought in what makes the one to take a rebirth what level we can go how we can avoid the lower levels but just by receiving good life and future alone will not fulfill thereafter again due to the death we will forget whatever we learn we will not be able to pick up where we have dropped it so therefore again we will return to the same level where we stopped so therefore it is better that if we can free ourselves totally from all suffering in general and the causes of suffering negativities particularly the karmic causes if we can free ourselves totally from the control of the negative karma it is far better410

The senses cannot be satisfied

So then we reach to the our level today the verse what we will be dealing is I’’ve been borrowing somebody’’s text what is it glorious I think it is yes can you read that? I don’’t have glasses I don’’t see it.

Audience: sensual gluttony is the gate to suffering and is not worthy of a lucid mind437

Rimpoche: are you reading by heart?

Audience: yes

Rimpoche: oh good

audience: it is not worthy of a lucid mind empower me to realize the shortcomings of samsara and to give birth to the great wish for blissful freedom

Rimpoche that’’s right can you say it again what did you say

audience: sensual gluttony it means wanting too much of sensual

Rimpoche: I will not be able to read it I don’’t have glasses

audience: so feelings tastes touch all of those things

Rimpoche:: ah Gateway to suffering hmmm do you know about that? That’’s good to know (audience laughs) I thought that is joy Gateway to joy (he speaks Tibetan) the question really is the joys in our lives let’’s touch good smell the terrible smells are terrible but then some terrible smells to somebody could be good smell for somebody else it’’s true yes all this five senses we have five senses the body what are the five senses I forgot doctor?

Audience: taste sound sight, mind and smell there is six actually I’’m coming to

Rimpoche: six senses okay touch well touch I don’’t know if it’’s the doorway to suffering I’’m not sure about that I think people like to touch all the time especially at the right time at the right place (audience laughs) I don’’t believe it is suffering either so does the music to the ear the smell so I do not know whether it is a gateway to suffering or not but this text says it is right to me the touch is joy I enjoy touching and I enjoy people touch me yes it is touch is joy so does the sound smell and all of them so the question really rises are they really suffering I don’’t think so my answer to that is it is not suffering. Do not misunderstand there is a certain part of joyness in the life which are really true joy is that suffering no but the suffering comes along with the death is one doesn’’t satisfy it (he speaks Tibetan) I don’’t know how the translation goes on in Tibetan it says (he speaks Tibetan) so no matter how much you use it you will not satisfy you want more and more and more and that is our common feeling right? If you touch once it is not enough you’’ll want to touch more and more and more until you get fed up (crowd laughs) and so so does the smell everything that’’s what it is so the suffering is not those but they bring dissatisfaction (he speaks Tibetan) no matter how many times you use it you will not satisfy you’’ll want more you want to intensify it more you know we talked that the simple touch is not enough so you need to pinch yes the pinch is not enough you make holes yes don’’t you know that they make holes you pull the holes all this so all this are there we talk that earlier one period it might not be during this course but it is earlier so that is the true fact and that is the that brings the suffering for us dissatisfaction the joys what we have in the samsara and if you use it and if you know how to satisfy our desire it’’s not that painful but that brings a lot of pain so when you use samsaric pleasures the earlier Tibetan Masters do give example like you’’re drinking salted water. If the person is thirst you need water and you drink water from the ocean the salted water right? So no matter how much you drink it’’s not going to quench the thirst1133

And it’’s going to want to more and more and that is pain it goes in our life every day whatever you have we have we will not satisfy we want more we want better and that is our weakness it brings makes difficult the commercial people knows the human weaknesses they advertise in that way but they have to catch you where your soft spot is otherwise you’’re not going to throw your money out right so they know the spot that is the weak spot they catch that that is how our life is so that goes everything so that’’s why basically when Buddha talks about it all samsaric things are suffering in nature he did not say suffering it is suffering in nature otherwise you cannot really say people have a lot of misunderstanding sort of a very conservative teachers conservative Buddhist teachers who like to teach you and say everything is suffering the joy is not a joy it is suffering and all this they say not only Buddhist teachers but a lot of teachers will say that but the reality is the joy is joy you cannot deny that it is joy you enjoy it but it brings suffering that’’s what particularly this Tsongkhapa’’s word say (he speaks Tibetan) I don’’t know how the translation works did it say that? Does that indicate it’’s not satisfying even you use it overindulgence excess actually well I don’’t know English is not my language and I don’’t even know English so this is your natural language you should know true but the point is here in the Tibetan here this word says (he speaks Tibetan) one does not satisfy no matter how much you use it (he speaks Tibetan again) that is leading the individual into the gateway of suffering (he speaks Tibetan again) the next word says one cannot trust or something like that?

Audience: not worthy of lucid mind

Rimpoche: lucid mind clear mind is not worthy of the word really (he speaks Tibetan again) so the samsaric things one cannot really rely on one cannot trust they let you down if you rely on that they let you down that is almost everything will let you down right the joys that we have will let you down the comfort what we have they let you down the body what we have will let me down my body will let me down so does your body each one of you you may have a great body with a good exercise youthful whatever handsome beauty whatever it might be but it will let you down the day when you need it it will become unserviceable it is like a car the day you most need it it will let you down you look for you hope to it you are looking forward and you don’’t have it something goes wrong right? Likewise our body will do the same thing same thing so you cannot really rely on it so when you cannot rely on your body it’’s almost like you cannot rely on yourself isn’’t it? Even if your mind you can’’t rely on your mind they will trick you your mind will trick you and let you down as well this is very simple when you are really looking forward to something great you really wanted you wanted to be your mind stream certain level let’’s say certain occasion or something1731

And all of the suddenly something can go wrong you get upset right you get upset you don’’t know why you got trouble and that is your mind letting you down at that particular period I’’m just giving you that as an example in a certain period if your mind let you down it’’s okay but at the time when you really need it your mind stream lucid sharp whatever the best level when you need it they can let you down too at the time of the death if you get something you get upset something gone wrong something that didn’’t work out the way you want it to something you know our mind is our mind we know very well we know our mind better than anyone else don’’t we? I know my mind better than anybody else I’’m sure you know your mind better than anybody else. And when you wanted to be a certain mainstream certain level something goes wrong you get upset don’’t we do that we do that very often it is a clear sign our mind will let us down too. Our body will let us down our mind will let us down so when you cannot rely on your body and your mind then what? I don’’t mean that we are crazy we are not crazy but the mind is like that it jumps round and circles round and do everything they give you example like you put a monkey into Temple you know the Temple where there are you know all the musical instruments and the offerings and all sorts of things you let the wild monkey loose in there they will jump from everyplace knock everything down make every noise possible right? So our mind does the same thing within our body or outside our body2007

Rimpoche points to true nature - not body not mind you must look for yourself

That’’s the unreliability part of it mind part of it so what the person has to do you have to rely on your self now you may raise question you cut your mind out you cut your body out then who am I when you say rely on yourself which one which one is me all right? That’’s a question I’’m not sure whether my mind and me I don’’t really think it is oneness in there there’’s a separation with that it is very difficult for me to talk at this moment because it is a little subtle and maybe it’’s become too subtle here but you have to realize your mind is not you your body is not you okay? There is something else okay? Now you may say okay if you’’re going to debate and you ask me is isn’’t your consciousness is your mind I cannot say no but there is a difference between your mind and your consciousness as well mind mental faculties principle mind the consciousness I think this is slightly difference on that I just like to raise that so that you people will have some awareness I cannot explain details one I don’’t know myself two even I know it I don’’t have any English language capability to be able to express even I can find some interpreter or some words here and there be able to express that it will bring a lot of confusion so this is the real object where the wisdom’’s really going to find it so that’’s why I like to throw this much word within you your mind your body your self and you can separate that2245

Mind is not you but a vehicle

So what you have to do the mind is the vehicle really I mean really the vehicle and if you be able to train the mind and it’’s like having a good driver you’’ll be able to drive comfortably and get where ever you want to reach you yourself can become a driver too that’’s not rule out either. So the training of the mind it becomes extremely important when you are training mind what does that mean? The number of ways the mind can be trained to focus mind can be trained give training to the mind and train mind to pick up certain attitude the mind can be trained not to pick up certain attitude or addiction. And that is all about mind training and that is all about Dharma if you try to find the Dharma or the spiritual as something outside where you know fantastic looking and things are being born it’’s not going to work at all it’’s not remember I told you last Sunday also is it last Sunday yes it was last Sunday right? Dharma means (?) (?) really means correction correction of the individual habitual way of doing habitual pattern or addictions corrected from that correct from the negative way of functioning to a positive way of functioning negative way of perceiving correct it to the positive way of perceiving that is all about spiritual that is all about the Dharma that is all about the training of mind so here what are we training we are training we are not saying the joys what we have are not joy we’’re not saying that but we are saying that is not ultimate joy it can bring suffering it accompanies suffering and if you have especially desire with that it intensifies pain if you have anger with that it intensify pain instead of giving you very little good joy it give you very little joy and big problems with that some people enjoy problems too that’’s okay it’’s like some people enjoy spicing the food that’’s no problem for me2642

Some people can’’t eat food unless you put some chili on that so that’’s a different issue but even you think chili okay chili is painful but chili is joy right? Chili you enjoy eating chili some people spices and it is painful you cry (Rimpoche laughs) you do all this but you still keep on eating it right and you eat more and more and more until you (Rimpoche laughs) and then you get used to it you add more add more people do that some people find joy in that yet it is suffering too likewise all samsaric joys we have joyness and we have pain both and that goes for everything everything samsaric things companionship2802

Why people fight right you enjoy company keep on going for a while and all of a sudden you fight and separate move in move out of all of them within a month you do it (Rimpoche laughs) so all of them you do so it is all because of that it is gateway to suffering and is gateway to joy too anyway so but what does that tell you on the other hand on the other hand what does that tell you it’’s also that is not ultimate joy the ultimate joy we really have joy that does not ever know suffering and that is ultimate joy there is such a joy which never know suffering at all never acknowledged suffering never recognized suffering never have suffering that is joy. So basically as long as we are under the control of a negative karma no matter whatever we do wherever we go whatever we do we do have a problem is not problem free. When we are poor we look at the rich people and we say why they can do whatever they want because they are rich we do say that too but it’’s not true they themselves have tremendous pain maybe more difficulty than what we do. I don’’t think we have to talk that in America because there’’s a lot of soap operas will tell you that total story even you don’’t look in the soap opera you think soap opera is soap opera but if you look all these wealthy families like the Kennedy family you see that all the time right? So everybody will some how they like to get something there and they always have to be defending something all the time they have that. So the goal of the common with the medium level is to be able to see the true problems are problems and a number of people a number of us we really fail to see the problem is a problem right? We really fail to see where these deep problems really come from and we are very good at it I mean the services we get today actually it’’s very good they try to make life easier as much as possible they really go right? Well look at makeups I mean it’’s a good service right? If there is no makeup what would you do (Rimpoche laughs) yes true those who use makeups if there is no makeup what are you going to do how you going to look like? So whether it is relieve the suffering or not but it covered up for a while with a lot of different paints right? It covered up the hair color what you call it the hair dye what is it hair dye yes it can look the gray hair can go black jet black (Rimpoche laughs) so all of them so makes life a little bit easier it’’s a good service it covers up3329

But the reality is there if you don’’t have about a month you see the difference (Rimpoche laughs) so like that you know and the makeup the same thing if you wake up early in the morning and when you look at it you will see it (crowd laughs) so the services are quite very good it’’s good to make life a little easier really true it serves some purposes but it could not get rid of it then you take a little more plastic service you can have plastic surgery or whatever and that also have a limit right after some time of not doing any more everything will fall down (crowd laughs) so that’’s what it is so the nature of the reality it is pain in there the services are good it is joyful nice. And we enjoy that it is a good thing I don’’t think it’’s bad at all it’’s a good thing when you don’’t see it you have glasses to wear it it that helps to see it’’s better it’’s a good service hearing aid that’’s great it’’s been helpful but they can’’t help totally and that is the condition that’’s why it is problem. So problem free meaning you will be totally free of all these difficulties you become completely free of those difficulties and that is all about Nirvana that is all the difference between the samsara and the Nirvana the samsara it is naturally go down right? The physical condition is the same thing it goes up and up up up to age of twenty four or five or somewhere around there or up to the peak level and when you reach up the peak level you have to come down you can’’t stay there you have to come down no matter whoever you might be it has to come down.3617

The good thing is come down slowly it’’s like coming down to the steps not like elevator boom down the earlier Tibetan Masters used to say to say the good thing about the suffering of aging is because it is coming slowly if it comes all of a sudden on one person it is unbearable. Can you imagine twenty five years old twenty five years young I should say nice beauty beautiful or handsome person and tomorrow all of a sudden when you look in the mirror with the wrinkles and gray hair the teeth fall off and yes how can you bear it you cannot it comes slowly3728

Nirvana

So it is through adopted adopt adjusted it comes through adjusted but it is reality as long as you are in samsara you have that problem in Nirvana you don’’t have that problem it is not a nature that is the difference between samsara and Nirvana I mean real Nirvana I don’’t mean our artificial Nirvana but the problem with artificial Nirvana is sometimes artificial Nirvana thinks it is real Nirvana they fail to recognize the problem when you fail to recognize the problem it is becomes a bigger problem it is like a denial remember when we talk about the negative thoughts when we talk about the anger when we talk about the attachment the biggest problem what we face is the denial I’’m not angry but blah blah blah remember that we talked that all the time likewise the artificial Nirvana sometimes fails to acknowledge problems I don’’t have to tell you what is meant you know it better. So that is a problem that is a bigger problem anyway the true Nirvana will not have those problems the artificial Nirvana you lose the awareness by losing awareness if you let it go and losing the awareness you lose the sharpness of the mind when you lose the sharpness of the mind you lose the gradually cutting down on your intellectual capacity so the individual can turn out to be very strange person and that problem is not only a chemically provided artificial Nirvana but even concentrated meditation can provide the same thing same level concentrated meditation without sharpness reduces the intelligence of the individual reduce cut down the intelligence maybe a very very brilliant person but then somehow you lost on that concentration meditation level and after some time you will become so stupid so that you won’’t even notice whether it is something to be eaten in or passed out you know what I mean? If you read the Liberation in Palm it should mention in there somewhere did anybody see it Janice you are shaking hand did you see it you heard the story a few times but if you read it their they give you a true account where Pabonka encountered those so that is important it is the problem with the true Nirvana and artificial Nirvana. So anyway the true Nirvana is a problem three you will not have mental physical emotional problems at all it is not a lukewarm state either if it becomes lukewarm state you are losing the sharpness and intelligence you hear me if you are losing sharpened intelligenceness of it you getting more harm done to yourself than help we do need wisdom we do need wisdom to challenge our ignorance to cut our ignorance to overpower our ignorance the anything which reduces wisdom no matter what ever it may be through a meditative state or through a chemical influence whatever it may be in long run it is more harmful than.4326

So it is important to recognize difference between the Nirvana quality and artificially provided Nirvana state I mean it is a big difference no doubt but I do simply said that so that people know what I’’m talking about it (he speaks Tibetan) so this particular verse at that level we will end the common with the medium level the goal of the common with the medium level is to recognize problems in the samsara to recognize free of problems in Nirvana and so that you will be able to balance yourself and you can choose by yourself which one you prefer you know Buddha’’s teaching Buddha never said this is good you should do it never Buddha only present Buddha give you the quality of the Nirvana Buddha introduce you problems of the suffering because for us to recognize some of the sufferings are difficult so basically Buddha give four Noble truths they call it 4 truths right truth of suffering we don’’t have to be we don’’t have to introduce that though sort of technicality they do but we don’’t have to because we have enough if not physical then mental if not mental and emotional everybody have anyway so so there is and then when you have only the emotional problems we think it is terrible and it is true it is terrible but then people will say well physical suffering is not bad emotional is much worse people say that right but if you really have the real physical suffering you can’’t say that either it is more difficult4609

But anyway we do have all three of them physical mental emotional all of them almost all the time and they are very much related and the physical mental suffering the mental and emotional suffering will become physical suffering if you don’’t take care of it it will definitely become there is a lot of connection and then of course they will say they say there is a mind body relation and all this and that and that and all this blah blah blah thing goes on that side so they are there but then Buddha goes on saying where are they come from definitely Buddha says where they come from it is not somebody put you in there it is not somebody injected you in there it is not (blank spot on tape) between the cause and effects every single damn thing that we experience today good bad everything is the result of something and the Buddha goes on saying says there is nothing which we have without cause nor there is nothing which caused by one single little cause so it is always multiple cause that brings of those results always the multiple cause and when you look at the multiple cause then you find it is original cause and temporary conditions and that combines and becomes multiple cause so these causes brings the result of joy and suffering so the Buddha’’s main idea here is don’’t try to treat the symptoms but treat the cause so you get better you can be cured you are impermanent you may have suffering the suffering is not permanent it is impermanent it is changeable it can change and how to change is not the symptom level but change at the causal level get it? So what is the causal level what action is it so then you get this karmic cause and the karmic cause is also caused by the delusion the negativities karma is not a god up there and try to punish us or try to give you a judgment and try to make that it is we the I the individual had created my own karma which makes me suffering or joy what I have life today is the result of my own karma and my and my alone nobody else there may be a portion which I share with everybody what we call it collective karma it is there but basically my life is my karmic result good or bad I am responsible that statement goes to each one of us every single of us so I am responsible my life I caused it good or bad so if it is bad you say well I did it bad so I have to suffer no good or bad whatever I have today is my responsibility my deed.5122

However what I’’m going to get tomorrow is I still have in my own hand the control is in my hand I am the driver I drive my karma my karma doesn’’t drive me I am the driver the karma is a vehicle get it? So that makes me responsible so I can make a choice I have the choice I can choose what I want but once I have chosen I can’’t change that is the problem because then I’’m already in the process then I cannot reverse the machinery system nobody can reverse that once I have chosen I am caught in the process I go through I either enjoy or suffer I have to do it. I’’m in the process I’’m caught in it until then I have a choice I can choose. That is a karmic principle and that is the principle of the four Noble truths so two of them the negative karma the negative delusions the negative karma brings the suffering and the reversing it reversing it by stopping this negative delusions it stops the negative karma by stopping negative karma it stops the suffering by not having suffering you have the joy you have joy get it? So it is like this the vicious circle going this way or that way going forward or reverse that is called four Noble truths why is it called truth it is the basic structure of the life is it is not only a human life but every life that we go through people call that common law or something natural law or something whatever they call it doesn’’t matter but that is how it functions so the common with the medium level here will tell you you can make yourself free of suffering and the key of making free of the sufferings free from suffering is stopping the cause of suffering the way to stop the cause of suffering is cutting the delusions that is the whole reason why anger is bad why hurting other people is bad why helping other people is good it is all because of that simple reason very very simple and that reason why something is good why something is bad and that’’s what it is. So the common with the medium level really tells you our life and the lives and how it functions and how it can be reversed that’’s what it is5533

And that is all the Dharma practitioners when we say we are in the spiritual path we don’’t expect the person on spiritual path to do anything else we don’’t expect you to go to temples and worship we don’’t expect you to go and I mean you can go but we don’’t demand you to go or urge you to go to temples and to worship nor we do ask you to go to synagogues and churches and whatever it is but we really simply tell you look inside watch your mind and give yourself a training training on those principles on these points on this ground that is all about learning thinking and meditation we are only talking about that what are our problems what addictions do we have how do we have anger addictions how do we have attachment addictions jealous how can we make free of that how can we reverse that to me Tibetan Buddhism is a good what you call it this AA training alcohol anonymous (Rimpoche discusses with audience) It is a good AA program to reverse your addictions to anger attachment and hatred and once you’’re in that you have to keep it up if you go back you get big problems it is like here too very much too once you begin to train your mind you fall you fall it’’s like a child learn how to walk you have seen it right they try to walk they collapse they fall but then you get up and walk get up and walk one day you’’ll walk likewise here you try you fall you try you fall you try you fall never give up if you give up you are gone you’’re fighting the addiction that carries millions of years with us you’’re not carrying a addiction of twenty years of smoking cigarette addiction or something it is not it is million years of addiction that we have to try to work against that it is hard is not easy you have to swim against the current it is hard but it is not impossible you can do it as long as you don’’t give up you fall it doesn’’t matter you keep on falling all the time but get up and never give up you can do it that is it I have nothing more to say (Rimpoche discusses Jewel Heart business and his upcoming travels) Robert?

Audience: a point about concentrated meditation if you do too much of it you will kind of get dumb or you just kind of lose your cutting awareness or wisdom could you understand that too just for having one desire that would be like concentrated meditation (?) Whether it is for a cigarette or love or money could you say that?

Rimpoche: no the concentrated meditation just by doing too much of it will not get dullness at all but if concentrated meditation loses its sharpness and if you keep on just sitting and doesn’’t have that sharpness normally the Tibetan Masters give you example of if you’’re holding a bowl full of hot water hot water a bowl full of hot water and if you have a hot water bowl full and you really have to focus on that because it will spill and you are going to burn your fingers so you have to be really focusing it you really focusing very strongly but yet versus if you have a hot bowl filled with cold water so you don’’t have that much focusing get the idea? So if you do it concentrated meditation without that strong awareness focusing point holding tightness if you don’’t have that and then dullness of sort of going along you enjoy halfway 10142

Both concentrated and analytical meditation are essential

Sleeping half way and dosing off halfway and sitting halfway and waking up and you don’’t know half asleep half concentrated and that sort of the sleep is a very gross sinking mind and there are subtle sinking minds which you really don’’t fall asleep you are focusing it but you don’’t have the tightness it is like lukewarm water you’’re holding you know that sort of thing will reduce the sharpness go against wisdom but not every concentrated meditation goes against that wisdom. That is I think I did a talk on that maybe a year ago right no? Quite a few years ago doctor says is that right? A couple of years ago so maybe you can (?) That one day

Concentrated meditation

audience: so at that time you talked about analytical meditation there are dangers of going too much in the analytical without concentrated

Rimpoche: that’’s right

audience: too much concentrated in even the Dalai Lama said I understand two years ago that too many people concentrating on concentrated meditation instead of more analytical

Rimpoche: analytical is absolutely necessary but if you go the analytical again without the framework and without principles then it is I never know I call it it is (?) I call is wild wisdom but some thought it is the wrong language don’’t you think? Corrupted wisdom that’’s right. So anyway there’’s a Dharma dictionary came out from Dharmasala in that what we call it (?) So they call it corrupted wisdom probably it is what really happens is you don’’t have a basic framework basic principles so you can keep on thinking and go all sorts of things and raise a tremendous amount of doubts and the doubts you can look at the doubts and becomes almost like reality so that is becomes wild or corrupted wisdom so that is not a correct analytical meditation but it is meditation it is analyzing it but analyzing too much without having a basic principle if we have basic principle basic ground and then you analyze accordingly the more you can analyze is the better the vivid it will come out but when you don’’t have the basic principles and you keep on what happens is the doubts will take over the wisdom and you will go through the tremendous amount of countless and endless doubts that you raise and which we perceive as an analytical meditation then it becomes corrupted a d wisdom or whatever it is becomes the (?) And that is a problem and so does the sinking the subtle and gross sinking is a problem on concentrated meditation basically it is absolutely necessary for us to have both of them so when I say life is precious and you just say life is precious you are stupid so you have to think why life is a stupid (audience laughs) I’’m sorry (then Rimpoche laughs) why life is precious the reasons for or then the reasons you add up like a tree life it’’s important it can achieve whatever you want it to it is difficult to find it is not everlasting so you builds up all these reasons and then you’’re convinced yourself huh it is important and once you convinced that you’’re never going to think I blow it my life I’’m terrible you’’re never going to think even the thought comes up this wisdom will challenge that thought automatically but if you’’re not convinced then these thoughts will come up this wisdom not strong enough to overpower that so when you’’re training your mind you train your mind both in analytical and concentrated. Concentrated meditation will make you to materialize to achieve that with you but analytical meditation will provide the basic fundamental points and the point on which you will concentrated make it part of your life and that is the how basics spiritual training really goes combination of it (he speaks Tibetan) 10741

cutting the tree of ignorance with a stable shoulder and sharp axe

So if you don’’t have the concentrated power they normally Tibetan teachers will give you like somebody who tries to cut a tree by using axe right you hit the axe try to cut the tree but you going to hit here hit here hit there hit everywhere and no matter hundred times thousand times you hit the tree you not going to cut it because every time you hitting different areas so you have to have a stable shoulder so you hit one point only one point. keep on hitting it hitting it no matter how big the tree may be it will fall down so the concentrated meditation serves the purpose like a stable shoulder and analytical meditation will serve like a sharp axe so it can cut the delusions ignorance Tsongkhapa gives that as a hero who goes to the war with a horse and with a sharp weapon and like in the old you know like these cowboys movies we see that type of thing with a good horse and sharp weapon they go so the good horse is this concentrated meditation and the sharp weapon is the wisdom which is analytical meditation (he speaks Tibetan) and that is the how really you cut the ignorance down by a combination of it anyway thank you I have to cut now so thank you so much