Fourth one, he was born in India and he gave the teachings three times. First one is the whole Noble Truth. Second one is the sign list, the teaching. The third one is the excellent, selected teachings. So from these pre-teachings, he delivered countless living beings from the suffering of samsara. So, which he also, he and the Lord Buddha, he, you know, appear in this world of existence, which is the first, the favorite conditions. And secondly, I'm sorry, but it's mixed a little bit. Second, even the Lord Buddha appear in the world of existence, but if he doesn't give the teachings, It's also difficult to often coerce the teachings.

[01:02]

So he gave the three teachings, three types of the Dharma, which is the second favorite condition. He gave the complete teachings, the Tripitaka, especially the Vajrayana Dharma, which is very rare. to give by previous and future Buddha. So he gave the Vajrayana Dharma, which is very essential in the teachings. That is the second favorite condition. The third one, even if he gave the teachings, then there is the limit of the teachings remain in the worldly existence. Many thousands already passed since the Lord Buddha gave the teachings. So there are not much time left that his teachings remain in the world's existence.

[02:05]

But still we are able to receive his teachings. There are several conditions which remain the teachings. The third one. Fourth one. Then the fourth one, even if it exists in the teachings, but if we couldn't get the teachers, like whole monks, novices, or upasikas, which they could give the instructions according to the Lord Buddha's teachings and show to us the path, brightened ground, the views, which is the full, perfect condition. So these times they existed, all these monks, novice monks, upasikas, which is also the complete, perfect condition.

[03:09]

Yes, Sangha committee, the followers, Buddhist followers. And then the fifth one, final one, The oneself, even if we practice, we wish to practice, but then without having any sponsors in order to practice, it's also the lack of this practice, the Dharma. So those people, if they wish and are willing to practice the Dharma, they are always having some patrons to support them, which is the fifth favorite condition. Those are the prevalent conditions other than oneself. So, five prevalent conditions possess for oneself, which we already explained, and five prevalent conditions which are supposed to be from other beings besides oneself.

[04:13]

That's also the complete possess. So, these types... These eighteen types of the favourable conditions are very very difficult to obtain in order to practice the dharmas. unfavorable conditions, and possess ten types of unfavorable conditions, which is very important. We have to understand about this. With having understand, it is not only sufficient to just understand about that, but we have to use the meaning of this type of precious life to practice the dharmas.

[05:15]

If we don't practice from this stage or this life, then it's very difficult to get the chance to get like this type of the prairie conditions for the future. That's very important. And the Lord Buddha's teachings, he also gave the instructions step by step. First, we have to take refuge, and after that also we have to understand about 18 prevalent conditions. With having understood them, we have to do the meditation on it. And then after that, we have to understand about the impermanent condition of the samsara, and suffering of samsara, law of karma. Then after that, step by step, faith, diligence, loving-kindness, compassion, then of course there are more and more other practices.

[06:21]

So they will give that step by step, one by one. So Rinpoche tonight, yesterday he wanted to give about the instructions how to behave in order to receive this teaching that first he already explained, and then after that, introduce about 18 good conditions of human existence. That's he already done, so tonight he will give that much. So actually we really, it's necessary to realize about that's difficult to born into human realm and possess that 18 good conditions of this life. And also that it's very rare and difficult to receive with Lord Buddha's teaching. And it's very difficult to get the chance to a perfect teacher. So these are the genome. With having understand, then we have to do the practice of the Lord Buddha's teaching.

[07:28]

And tonight, we are still in Bodhichitta. We want to do that much. And then we will continue our teaching for the next several weeks. Okay? And now, I want to thank Saint Minister Shri Vajrapaksa for his profound teaching, and the Rama College for its very good translation for all of us. And now we conclude this session with the dedication prayer. And that means whatever the merits, whatever the virtuous action we have did to our body, voice, and mind, by attempting to come and attempting to understand the Dharma, whatever the merit we have gathered here. We share the merit to all of the Dharma friends here and to all those who don't have the opportunity to come here to receive the Dharma teaching.

[08:35]

We do the dedication prayer with Tibetan version. Namo Shakyamuni. In the name of the Father, of the Son, and of the Holy Spirit. Amen. Chakravartin Dhammakantapa Tathagatin Sarvabhai Yogakarvati Yudhishthira Kamsa Na Yid She Sog Togye Sog Na Yid She Le Tsang

[09:54]

Dhamma Kriya Sobhagye Shakyamuni Buddha [...] In the name of the Father, of the Son, and of the Holy Spirit. Amen. Govindamayi Shri Nirvendra Saraswati [...]

[10:59]

Chanting. Smarana kriya kriya vardho kriya tenpa ten sakya kriya [...] Kshatriya Swami Samajye, Bhagavad Gita, Shreem Krishna, [...] Shreem Krishna In the name of the Father, of the Son, and of the Holy Spirit. Amen.

[12:10]

And finally, we turn to page number five, which will be a prayer for a long life of the Venerable Deshru-Longche, first in Tibetan version and followed by the English Pali. [...] Suryamunye vanadok chak chö kyi, ye bunga ye shak chen pa sang tse, pang chen tse nüpe wang chö dro wey, go yon tse ma wey chen ma shak tsen, su nam dak tong pa sung kyi khyop chö.

[13:38]

Duk sum nam ma duk sum fung gye fang dang, sum nam kun shi duk sum pe du dang, shi nam dak chen le dak du kye yun, shi chok kye duk kun gang dang, sum shi shin pu kyi shi duk ma duk dum duk me kyen la. Sangha [...] Venerable Mahārāja, all the Masters of Brahman are blessed by the word of your teaching that reveals the joy of gnosis.

[14:40]

You are the loving son of one of the teachers, a second-life triad, and our being is a protector of the wisdom, compassion, and power. Never may your mind be informed of the three purest vows, forcing you to the end of all study, conduction, or meditation. May you be a priest in every way, of all the works, but never find revealing and showing yourself away. May your body of illusion remain from hundreds of years, and all your wishes spontaneously become fulfilled. That the sun of teaching will always shine, and that the masses of wisdom will shine throughout the world. Some of my teachers have grown to recommend for those skills that she wishes to create in her passion, and will be answered every direction, whether they be realization, or wisdom, or holy deeds. Togyal Nangmye Pa Yong Togpa, Dukkha, Sangye, Chö Kogung, Tsongkhapa, Shah.

[15:48]

He Chö Tö Tepar Khyenpo, Dombar Chö Chö, Kha Chö Sangwa, Nyena. Nyangsa Nangmye Pa Yong Togpa, Tsongkhapa, Sangye, Chö Kogung, Tsongkhapa, Shah. He Chö Tö Tepar Khyenpo, Dombar Chö Chö, Kha Chö Sangwa, Nyena. Nyangsa Nangmye Pa Yong Togpa, Tsongkhapa, Sangye, Chö Kogung, Tsongkhapa, Shah. He Chö Tö Tepar Khyenpo, Dombar Chö Chö, Kha Chö Sangwa, Nyena. Nyangsa Nangmye Pa Yong Togpa, Tsongkhapa, Sangye, Ch In Nepal, there are two types of people. The first type of people are the ones who have a lot of money. The second type of people are the ones who don't have a lot of money. The third type of people are the ones who don't have a lot of money. The fourth type of people are the ones who don't have a lot of money. The fifth type of people are the ones who have a lot of money. The sixth type of people are the ones who don't have a lot of money. kuli ye shi kyi wezi samgyi ma kyi pa chu shani shu gyur gyur gyur yong thwa dong kyi wa mi pa rung rung dung kyi rung ye shen kyi dong kyi gyur gyur shen kyi gui pa shi dong mong pa ma ri pa pa kya dong mong kyi dong mong pa sang gyur dung neng gyur yong dung lui lui yong dung kyi dong shu ra dong kyi kyi shu ra kyi kyi pa gyi gyur la ngang sang gyur thwa sa ngang nyong pa thwa rung rung yong lop pa lang gyur gyur thwa nyong pa yong ngang sang gyur thwa yi thwa yi ngang kyur

[17:06]

In this world, there is no such thing as a human being. [...] Tepa Kala gave it to me to teach. But during that time, Chögyam Trungpa Rinpoche did not come. He [...] did not come Therefore, it is very important for us to remember the teachings of the Dharayas.

[18:11]

We should not forget the teachings of the Dharayas. We should not forget the teachings of the Dharayas. We should not forget the teachings of the Dharayas. So, when I was young, my father was a monk. He [...] was a monk. Shakyamuni Buddha said that if you want to become enlightened, you have to go through a lot of trials and tribulations.

[19:39]

You have to go through a lot of trials and tribulations. tenri tenri tenri maripa, [...] tenri tenri marip Now, I'm going to tell you a story. When I was young, there was a young man who was a monk. He was a monk. He was a monk. He was a monk.

[20:41]

He was a monk. [...] That's what it is. So, I said to him, I said to him, I said, [...] I said In the past, when I was young, I used to go to the temple to pray. [...]

[21:41]

I used to go to the temple to pray. [...] I used to go to I don't know. I don't know. So, we are going to talk a little bit about what we are going to talk about today. we do to you.

[23:05]

You know, you [...] know, So today's Rinpoche's talk, we will start by generating our proper mental attitude, by generating in our mind that the purpose of coming here to receive Rinpoche's teaching on the Dharma, we should make such an attitude that we are doing this for the benefit of all the sentient beings.

[24:08]

With that proclamatory attitude, we begin our today's Dharma session. Rinpoche, here and now again, reminds us of the And then, after that, we should be mentally purified of the three mental faults, and six mental impurities, and four mental attitudes. Now, for those who came for the first time will not be understand right now, but for those who came earlier will know these means. At the same time, we should bring into our thought that not only this world and ourselves, we should realize that this world, this place where we live, and these sentient beings where we are, should also be visualized in such way as like the Pure Land.

[25:31]

In the same way, we should visualize the teacher or the Dharma preceptor, our teacher, who is in front of us is none other than the Shakyamuni Buddha who is giving the teaching. Not only that too, we also should visualize, should strongly think ourselves that we are the youthful Manjushri who is youthful in his 16th age and we are trying to listen to his teaching. From the teacher's body, which is in the form of the Lord Buddha, we should visualize that the rays of light comes out. And from this voice, the voice of emptiness and voice of sound comes together, which dispels ignorance and finally generates in our mind the perfect wisdom. In these preliminaries, we all should contemplate

[26:36]

At this moment, the difficulties of attaining the human birth, especially in this world, and also the difficulties of meeting the Dharma, and also the difficulties of meeting the perfect teacher who gives us the right teaching, who gives us the right guide. With all these preliminaries, We now bring into our mind that to understand these teachings, we will continue to study the original Buddha's teachings, and in the subsequent, the great scholars, the saints, their common traits on the Buddha's teachings. As Jason Saki Center has requested Rinpoche for the series of talks, the last talk was given on the subject of interdependent origination. And this time, Rinpoche is also going to continue on the same topic.

[27:44]

In the dependent origination, Rinpoche gives us a brief idea that this is the main essence, the main theme of the whole idea of Buddhism. For example, the great philosopher, the great saint also, he, Nagarjuna, says that whoever sees this nature of the dependent origination, sees the ultimate or the true nature. He sees the path of the world. Rinpoche here says a few things about himself, that since he doesn't have the natural wisdom, not only that, he also doesn't have the practical wisdom. However, he has a certain knowledge which his teacher has bestowed upon him. Based upon this knowledge and the teacher's guidance, he's going to give us the great meaning to us.

[28:46]

Those of us who have received the teachings from the His Holiness Sakya Teachings and other teachers the high tantras like Hevajra, Chakrasambara, and Guhe Samaj. For them, there is a very good text written by a Sakya Pandita, which tells about the interdependent origination. But for those who don't have the high initiations and teachings, Rinpoche suggests us to find a book written by Kurampa, which is called the Hordaya Rastra. the illumination of samsara and nirvana, which has the context of independent origination. Rinpoche also reminds us that it is very difficult to understand these meanings just by one session or two sessions. It has to be understood by the repeated understanding contemplations and so forth. In this way, Rinpoche is going to start today's talk.

[29:58]

So now, I'm going to tell you a story. [...] Kato konga, tsaga tende lata. Yola soba lepe yonu nomu sheba ima. On the end of the sikita, niwa lemu djo, tende chuni dela. Nitenchi tibi chinti, ata toani. Djo ti, tomo kuru yenda buti, noma sheba djo buti.

[31:06]

So, what did he say? What did he say? He said, I don't know, [...] I don't know then you may yes, [...] yes This is the 3rd zongzong. This is the 4th zongzong.

[32:37]

This is the 5th zongzong. This is the 6th zongzong. This is the 7th zongzong. This is the 8th zongzong. This is the 9th zongzong. This is the 10th zongzong. This is the 11th zongzong. This is the 12th zongzong. This is the 13th zongzong. This is the 14th zongzong. This is the 15th zongzong. This is the 16th zongzong. This is the 17th zongzong. This is the 18th zongzong. This is the 19th zongzong. This is the 20th zongzong. This is the 21st zongzong. This is the 22nd zongzong. This is the 23rd zongzong. This is the 24th zongzong. This is the 25 In our last talk, the ruse has talked about the two different kinds of interdependent origination. This is inner and external interdependent origination.

[33:41]

And out of that, all of the true interdependent origination are the causal factors. And then there are, at the same time, There are, as like other conditions we have expressed before, the cause and condition. The conditions are called simultaneous condition. Out of the twelve interdependent origination, we have to know that consciousness, the third interdependent origination, is supposed to be the field, or the foundation, or the ground. Upon that, upon this cultivation of ground, a person has to moisture this land.

[34:48]

And this moisture is called the desire, the craving, which is the eighth individual origin. Not only that, we need a manual to develop the seed which we have planted under this ground. And this seed is the ignorance. Rinpoche says that the word ignorance should be realized in best term like unawareness. And these twelve links into Tibetan origination can be applied in three different paths, like the past life, the present life, and the future life. And this can also be applied within one moment.

[35:50]

For example, to apply in one moment, If a person kills an insect, the root or the cause of that killing is the unawareness. In the same way, the impulse and consciousness name and form are all the rest of the simultaneous conditions. I'm going to send you to India.

[36:58]

I'm going to send you to India. [...] When I was young, I used to go to the temple to pray. I used to go to the temple to pray. When I was young, [...] I used to go to the temple to pray. Don't back in in Hawaii. This is so soon. This is that I don't talk about.

[37:58]

Oh, my name is on the non-human. You may have a key character. Then they move on. Don't you? You need to get in. Don't don't. Can she not? It's it that we keep us open. Oh, my. You can't believe it. You did it. I didn't. It [...] didn't. I'm going to go back to the beginning. Kata, Mahami, Milung, Jadung, Nuh, Meshir, Saru, Jodong, Pahchang, all of them are there. I don't know them. [...]

[38:58]

I don't know them. [...] dadum, dadum, dadum, dadum, dadum, dadum, dadum, [...] dadum, dadum, dadum Homana Tamsara, Homana Tenghasa, Homana Nyingma, Homana Tenghasa, [...] Homana

[40:14]

For example, if you want to go to Mamey, you have to go to Mamey. If [...] you want to go to Mamey, you have dhātāraṅga-jhūpaṅgaṅgaṅgaṅgaṅgaṅgaṅgaṅgaṅgaṅgaṅgaṅgaṅgaṅgaṅgaṅgaṅgaṅgaṅgaṅgaṅgaṅgaṅgaṅgaṅgaṅgaṅgaṅgaṅgaṅgaṅgaṅgaṅgaṅgaṅgaṅgaṅgaṅgaṅgaṅgaṅgaṅgaṅgaṅgaṅgaṅgaṅgaṅgaṅgaṅgaṅgaṅgaṅga� I don't know.

[41:15]

I don't know. [...] I don't know In Nyingma, in Nongkhala, Nyingma is the place where I was born. When I was born, I went to work, to work, to work. That's where I was born. When I was born, I went to Nyingma, to Nyingma. When I was born, I went to Nongkhala, Nyingma. That's where I was born. When I was born, I went to work, to work. That's where I was born. When I was born, I went to Nongkhala, Nyingma. When I was born, I went to work, to work. That's where I was born. When I was born, I went to Nongkhala, Nyingma. I'm not going to do it. [...]

[42:17]

I'm not going to do it. [...] I mean, it's a very good subject, you know. Rādhyā bhagavad-gītā. [...] I wasn't able to follow that, but anyway...

[43:39]

I'm going to translate the rest of the thing, but I need to explain it. One of the stanzas written by the Arya Nagarjuna, Acharya Nagarjuna, who is supposed to be the second Buddha in this world, and who who has written many commentaries on the Indra-Divine Originations. In that, it says that there is no such dharma, there is no such phenomena which doesn't arise from the Indra-Divine Origination. It comes in the human mind, the chakravarga, Nirvana.

[45:07]

Therefore, in the same way, there is no such phenomena which is emptiness. In the same way, there is no such phenomena which is not emptiness. Now, here the point is, this interdependent origination and the nature of emptiness, is by nature the same. And after that Rinpoche recited one long stanza that was written by Tsongkhapa, one of the founders of the Lupa tradition in Tibet. And this also says the same thing. How do you call him? Tsongkhapa. which is devoid of any promise promise means any kind of

[46:16]

As long as we perceive separately this emptiness and independent origination, he or she no longer understands the Buddha's teaching. Whenever, without any expectation, a person simultaneously, without any expectation, perceives the infallible nature of interdependent origination, and is devoid of all the perception of subjectivity at that point the right meaning of the

[47:58]

the right view is accomplished, means the person really understands the right view. So, I don't know whether you follow or not, this is something like that. And in the same way, Rinpoche says that within the global tradition, we have many kinds of, what do you call, the debate and all kinds of things, when the young monks usually ask whether the independent origination is emptiness, person says yes, is the emptiness in the divine origination, and then the young monk says yes. So it actually means that way. It tells us how the two aspects of the things by nature are the same. So this is the brief translation. And in the same way, here within the Sakyapa tradition, in the teachings of the Korda Yelme.

[49:07]

In the right view, when we are explaining about the Sakhya's view of the Korda Yelme, this Korda Yelme means the non-differentiation of samsara and nirvana. At the time of this teaching, we have taught the eight different types of examples, the similes, that how we can understand the interdependent originations. And Rinpoche here now lists one by one. First of all, Rinpoche says the recitation, in other words, teaching. So here he says, for example, a teacher teaches a student. And then, after a few moments, the student understands what the teacher meant to say. At that point, it doesn't mean that the learning of the teacher He is exhausted. But still, his wisdom or learning still remains with him.

[50:13]

Because depending on his teaching, his recitation or whatever, a student learns. That means the student learns depending upon the teacher's teaching. So in that point, it is said that The natures are by nature continuous, like the teaching. The former doesn't go with it. Without distraction of the cause, in other words, the effect comes out. This is called Gagpame, means non-cessation, means continuity, it shows the continuity. And because the wisdom or the knowledge still exists within the teacher's knowledge, it is called non-origination.

[51:15]

Let me say it exactly like that, so I don't know how much you follow. In the same way, we have the example of the butter lamp. This Butter Land, by one Butter Land, we can light hundreds of Butter Lands. This also says the same meaning. Because relying upon the former Butter Land, the rest of the Butter Land develops. The cause doesn't go away, or it doesn't disappear. The cause continues in the form of the result. Same thing, kakwa meba, non-cessation. How do you say non-cessation? Non-cessation, this means the continuity, it shows continuity.

[52:19]

And because the cause doesn't go away, it is called non-origination. In the same way, the mirror, the reflection of the mirror, when we see our face in the mirror, our face doesn't go inside the mirror. Because depending upon our face and the mirror, there the reflection comes within the mirror. In the same way, the stamp, like we use a stamp to put something, some mark. We stamp it, we press it, and the mark comes out. And then it also shows the cause doesn't disappear. cause doesn't exhaust us, but still the result continues. We can apply the same thing, origination and non-cessation. The meshel means the sun crystal. Because the combination, the coming together of the sun crystal and the sun, and the right proper object, like a dried object, like new for cable, when the conditions are exactly perfect, there comes a fire.

[53:34]

This fire doesn't come as detached from the sun or the sun crystal. It is because of dependence on certain objects, the fire comes out. Then we have the seed. We can apply the same thing. Seed affects the result of the plant. Because of this continuity, because the seed The seed doesn't really transform itself into the effect. The seed remains acid. But because depending upon the seed, the effect, the result comes out. And then the second last is the kuru. Kuru means, literally means sour. It is because it is the name of a fruit in Tibet and the color is the It is more like a green color.

[54:38]

We call it cured because it tastes very cured. It's very sour. So, when a person sees the cured fruit, he really almost feels the taste of it because he understands the taste. Now, it doesn't mean that the taste comes into his mouth because it depends on the causes. because of certain conditions need to gather. There is a person who perceives the pure fruit, his mouth becomes water, the water comes out in his mouth. And finally, the simile of the equal, when you go to the big hills, and you make a big sound, and you hear a lot of resounding sounds, one after another. These also can be applied in the same way. Without destruction of the cause, the effect continues again and again in non-cessation in such a way as continuous.

[55:48]

And cause exists. And the existence of cause is called non-origination. All throughout these similes, continuity is called non-ce... I'm sorry, existence of cause is called origination. and then the continuity into the effect is called non-cessation, prakrama. And these are the eight different types of similes we can find in the teaching of Kondalyerme, according to the Sakhya traditions. You see? I have to stop because it's difficult to remember all at the same time.

[57:04]

I'm sorry to interrupt. if we include all the Buddhas, 80,000 Dharma articles, the 80,000 Dharma verses, teachings, the essence of the meaning is put into one verse. It is called, dharma ching ching, dharma number four. When it is related, or when it is interdependent, it is under the boundary.

[58:11]

When it is devoid of this interrelationship, or when it is devoid of this boundary, it is called deliberation. Do you understand what I mean? As long as it is related, it is harmless. As long as it is unrelated, or devoid of this relationship, it is liberation. And these meanings can be subsumed, or abridged, or can be put into the teachings of Four Noble Truths. the truth of suffering, the cause, and the cessation, and the path. Rinpoche here recited the one Sanskrit stanza, which is very powerful, and fortunately I know that, so I can recite it.

[59:18]

It means, All the dharmas, all the phenomena, come from the cause. And this coming of phenomena from the cause is taught, in other words, revealed by the Buddha. And at the same time, Buddha also taught that this cause can be stopped, can be put to cessation. This is what Buddha taught. So this four line gives us the brief idea of the four Noble Truths. If you don't know how to do it, you can't do it.

[60:31]

If you don't know how to do it, you can't do it. [...] Now she needs on the gashipada day early. They don't you don't worry about it.

[61:33]

Oh, don't make it. Oh, don't make it. Oh, don't make it. In the past, there was a person who was a monk. He [...] was a monk. Then he knew. Yes, he did. Don't make the picture of me.

[62:33]

Then he knew. And then don't make the picture of me. [...] you're going to talk to you don't make me sure I don't have anything to go to school with him at the end of the day then the engine was sort of a little bit then the little bit of the world you're going to get a little bit And now, going back to the Twelve Links of Interdependent Origination, Rinpoche teaches us how we can apply the Four Noble Truths, how the Four Noble Truths can fit into the Twelve Links of Interdependent Origination.

[63:44]

As we have talked already, Rinpoche here again reminded us that These twelve links can be subdivided into three different categories. That means the first category is the defilement. Now under the defilement comes the first and the eighth and ninth interdependent origination. Unawareness, which is Ignorance, Desire and Clashing, these three links out of the total independent origination is called the defiled mind. And the next category is the karmic category.

[64:55]

And in that category, there is the second one, which is the Ndruche Dilek, which is the impulsive karma. and the tenth one, which is Existence. And the rest seven interdependent Originations comes under the category of Suffering. So this shows us there are four Noble Truths. It is already expressed how the truth of suffering and the truth of the origination can be applied to the twelve links.

[66:10]

Now to apply the rest of the remaining two truths, we have to rely upon the A person has to rely upon the Buddha's teaching and that too we should rely upon a perfect, accomplished teacher who shows us the right path and who guides us. His guidance, because through his guidance a person generates the ultimate wisdom. And this wisdom is the cause which destroys the first interdependent origination, which is ignorance. And this generation of this wisdom is called the Dhamme Tokpe Sherab.

[67:18]

This means the wisdom which realizes the darkness, the nature of selflessness. This is the brief idea of how a person, through the preceptor's teaching, finally, through his practice, reaches and attains the ultimate wisdom. Now, the destruction of this unawareness, or the ignorance, And all the rest continuity, the subsequent links, will destroy by themselves. With the destruction of the first interdependent origination, the second link is no longer produced. That means, without ignorance, a person doesn't accumulate any karma.

[68:28]

With devoid of karma, there doesn't arise the consciousness, which is the third link. In the same way, you can continue, because each subsequent is the result of its previous link. So in this way, the cessation comes out. In other words, through the destruction of each causes, the subsequent result disappears by nature. And within that, then comes the cessation. Cessation of karma and the department. Which is, the karma and the department is supposed to be the whole core of this independent origination. You see? I don't know. [...]

[69:33]

I don't know. [...] I don't know In the beginning of the world, there was a king called Shah Gul. [...] Lama Yantra, Lama Yantra, Lama Yantra, Lama Yantra, Lama Yantra, Lama Yantra, Lama Yantra, Lama Yantra, Lama Yantra, Lama Yantra, Lama Yantra, Lama Yantra, Lama [...] Yantra, Lama Yantra, Lama Yantra, Lama Yantra, L

[71:00]

I don't know if it's true or not. [...] I don't know DATA GA TEWA DE LA PHA DE MARIBA SHADIN DE CHAWK SHEDONG DE DUR DE CHAWK SHEDONG KUM MUSUNG DE RUNGZU RUNGZU TENI TE LA TENI NYEI CHEN SONG LA YETA DE CHAWK SHEDONG KUM MUSUNG TE KINI NENG [...] In the past, in Nangkha, there was a man called Kaya.

[72:04]

He was a monk. [...] He Nalang'la tenpa tujeje shagyamane ko tsendo peze kyi tuwaji. Tsondzu nungo tse tse dela. Ngana kyi tuwari. U tele kolo kabo tsele kolo kabo tse gyiwa kyi tuwari. Ngo da tele tene madaba den de sari, madaba nare. Lange tenpa tezo, ngoko tenpa nito nere. Lange tenpa tobe shirapi tenpa lata. Tse la tenpo tobe gulipo. Nkama zahinwa manza. songji kisha ni suma tsuk tu yori. Ye rong nyong sa rong ne yena, deni denwa dakon jong thang kyi pong ne.

[73:09]

Ngobo denwa kyu kyu ko thong rong sung yi dala, kuna kapa tsuk jiwa tsuk tu yori. Ye rong yin ke thong thong jinba ne, denwa shakya min ne denwa le yoni, rong denwa thong sung jiwa denwa thong sung yi dala, sung jiwa ko thong jung thang tsuk tu yori. Ye sheng du yong yong yori, deni deni jung yin dong thang tsuk tu yori. I don't know what to do. [...] KHENPO TSULTRIM LODRO Because... Because of...

[74:33]

because through relying upon the relative truth, because through the means of the relative truth, there comes the resultant effect of the ultimate truth. So it is in the same way Rinpoche here now explains that the Buddha taught in his sutras to generate a feeling of renunciation to this cyclic existence. Buddha taught that that every monasteries, that every shrine should have the painting of the Wheel of Life.

[76:13]

In that case, Rinpoche here says that in the Wheel of Life you can see the different stages of the existence of this world. In the novel point, in the center of this little point, you will see the three symbols, the three animals. From the mouth of the pig, there comes the two other animals, like the snake and the rooster. This is the symbol that the root of all the effects, all the samsara are symbolized in the pig, snake and the rooster.

[77:21]

And around it we can see the five different parts defecting each state of existence from the hell being to the heavenly beings. The sufferings, the pains and all kinds of misfortunes are defected in the state of hell being, animal realm and the hungry ghosts. In the realm of human beings and heavenly fields, the the little bit more fortunate state, or pleasant states are being shown. And surrounding that, you can see the huge painting of the Lord of Death, which clutches by his two hands and two feet, and he's clutching the whole wheel within his grasp.

[78:27]

And this shows us, this whole picture shows us the two truths, the first two truths, the truth of suffering and the truth of origination. In other words, it shows that this whole samsara is by nature suffering and full of defilement and is also by nature impermanent. Now, outside this cycle, outside the world of samsara, you can see, on the right side, the writings of the few lines of the sutras, which Rinpoche has recited right now. Rinpoche has recited many lines, but the first line says that Sambharcha is in English. Sambharcha means... Sambharcha means... In Sanskrit, it's called Aram.

[79:36]

To start to do something, in other words. To start to do virtuous action, Aram. Do... And do... What do you call? It says, start doing. And start... What do you call? So it shows the two aspects, to do the virtuous action and to dispel the wrong actions. And entering into the Buddha's path, means entering into the Dharma, destroy the holds of the Maras, means the holds of the the death, like the elephant that destroys the lotus swamps, so forth. So you can see the writings on the right side of the painting.

[80:40]

On the left side of the painting, you can see a Buddha standing, pointing, in the middle of the painting. And in the middle, you can see a white ten-spoke Dharma will. The pointing figure, it shows us that there is a way out of the samsara. And this way can be taught, can be guided by only the Buddha. Buddha is the only enlightened being. Buddha is the only teacher who teaches us to guide from this cyclic existence towards the liberation. And this is done by teaching the Dharma. This is pointing to the Dharma. And then the writings are more like the symbolic Dharma. And Dharma Chakra is more like the liberation itself.

[81:44]

So Here again, to go to the point, Bhumiji says, because depending on the relative aspect of the truth, we can realize the ultimate truth in the same way because of these various means and ways which helps us to develop, understand and so forth. We should make a keen interest. We should try to look at those paintings and try to understand the meanings. Rinpoche says, actually Rinpoche has a difference in mind. This picture here is not actually about the Wheel of Samsara. So, whoever is interested, we might bring another picture next time when you come here. So, that is what Rinpoche advises us this time. So in the old fashion, imagine.

[82:50]

So much you are doing. Q. Guruji says today to sort of, Guruji wants to stop here because he don't want to tire all of us, so We will stop here and try to contemplate the meanings that we have discussed so far. And tomorrow, or any day later, Rinpoche will be happy to discuss more about it through your questions. We now go to the files we have.

[83:34]

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