the generation of bodhicitta or creating in our mind that for the benefit of all sentient beings I must attain the stage of enlightenment for that purpose we came here and for that purpose I must listen and try to practice this profound teaching with that With that enlightenment thought in our mind, we also, our mind also should be purified of the three falls, three different kinds of falls and five impurities and four different kinds of attitude. Here and now again we should visualize this world and our self as a pure reality or in the pure realm or in the purified form.

[01:10]

We again generate or visualize our teacher as the Lord Buddha Shakyamuni himself. From him we are getting the blessings and the teachings that dispels the ignorances which entices us into the samsaric existence and attaining or putting us into the stage of the enlightened mind. by realizing the profound ultimate nature which is the great wisdom of self. Here and now, Rinpoche again emphasized the contemplation of the difficulties of attaining human birth and the difficulties of obtaining

[02:17]

obtaining the opportunities and also the difficulties of meeting with Buddhist teachings and meeting with the spiritual teachers. With that repeated contemplation, With that repeated contemplation, we should start, we should start to begin to practice our Dharma practice. And today also, we begin with all these preliminary requirements, our Dharma session. In the truth of Jogajipala, If you want to go to the temple, you have to go to the temple.

[03:50]

If you want to go to the temple, you have to go to the temple. [...] When I was young, when I was a child, when I was a child, when I was a child, [...] and he said to me, he said to [...] me,

[04:53]

Once it's a pinnacle, so. Sendu sendi, gawa jimbo, tena jimbo, desho jimbo, teni genja konsom supa, zubzi palo supa, tonga tabo. Sendu sendi gawa jimbo, yuna, entela tango dekwa sejide. Teni, dekwa dekwa sejide, kombi chod dekwa tabesi. If you want to know more, you can go to our website at www.youtube.com.tumblr.com If you want to be a monk, you have to be a monk. If you want to be a monk, you have to be a monk.

[06:16]

If you want to be a monk, you have to be a monk. If you want to be a monk, you have to be a monk. If you want to be a monk, you have to be a monk. Arma, Ayman, and so on. That's how it was. [...] I am the one who has the power to do it. I am the one who has the power to do it. I am the one who has the power to do it. When I was a child, I used to go to school with my parents.

[07:39]

When I was a child, I used to go to school with my parents. When I was a child, I used to go to school with my parents. I used to go to school with my parents. That's a good one. Thank you. Thank you. Thank you. She told me, she [...] told me, When I was young, I used to go to the temple to pray.

[09:01]

I used to go to the temple to pray. I used to go to the temple to pray. I used to go to the temple to pray. When I was a child, I used to go to the temple to pray. [...] But I don't know what to do. I don't know what to do. I don't know what to do. I don't know what to do. I don't know what to do.

[10:02]

So, with the understanding the difficulties of attaining the the human opportunities, meeting with all kinds of good opportunities through the Dharma, and realizing the need of Dharma, and also realizing that we should not waste this precious human birth. We should truly put ourselves into entering the Dharma practices. To do that, Rinpoche here gives us the four essential things.

[11:21]

For example, to really put ourselves in the Dharmic activities, we need a faith as part of the foundation. To really create a Dharmic atmosphere, We need a compassion as the cause. And as a support on our dharmic path, we need the endurance. The endurance, in other words, we have to really work hard. which acts as part of the friendship, which always helps us in our dharma career. And to really understand the nature of dharma itself, we have to know the purified state of the great wisdom.

[12:36]

So these four things are the very essential things to be a Dharma practitioner. I want to repeat again. We need faith as its foundation, and compassion as a cause, and endurance as a support or friend, and the Dharma's nature as the purified state of the great wisdom. To explain a little bit about the foundation, which is the faith, Rinpoche here gives us three different kinds of faith. And these three different kinds of faith are generally accepted by all the traditions of Tibetan Buddhism.

[13:40]

They are first is enthusiastic faith and second is wishing or desiring faith and the third is a believing faith which I should say is almost like decisive or the conclusive faith and about three of these faiths According to the Kadamba school, which is the earlier school, which is the preceding school of the Inuk tradition in Tibetan Buddhism, they have an irreversible faith. So Rinpoche here says, to explain about the first faith, which is enthusiastic faith, it is like a student who really studies the Dharma, who really understands the Dharma and really makes the meaning out of it.

[14:58]

Through that, he really gets into the Dharma. And whatever faith he gets out of it, it is more like enthusiastic faith. And the desiring or wishing faith is kind of faith which has the strong desire to obtain something. For example, if somebody is thirsty, that person really desires to get a certain solution to get rid of his thirst. That means a person really wants a water. In the same way, because of problems within the samsara, a practitioner really realizes the need of the liberation from this samsaric existence. And at that point he understands the Dharma as the only solution, the only solution to get out from this samsara.

[16:12]

In this way he generates faith, wishing to obtain a certain goal or destination, which is liberation. And thirdly, is believing faith. It is more like a faith, which here Rinpoche says that it's faith like meeting. I'm sorry, to describe more about the second faith, Rinpoche here gives an example. In summer time, The elephant usually tends to go to the swamps or the ponds. It is because they have very thin hairs on their body. Because of the heat of the Indian plains, they usually want to go naturally into the swamp.

[17:19]

Because of the heat and because of the pleasant they feel while in the swamp, He never wants to come back out of it. But to do that, he has a kind of... I'm sorry, this is more about the third one. So he never wants to come back. Okay. It's confused here. Let me explain the second and third one. It's believing faith. So believing faith is more like a faith which is without doubt. In other words, like meeting a child and the mother. There is no much reason between them. They don't reason to understand each other, that one being a child and another being a mother.

[18:23]

In the very moment they see each other, they jump to embrace each other. In the same way, the believing faith is such a kind of faith which is, I should say in my translation, a conclusive or more like very decisive faith. And the fourth type of faith is the one I was just explaining about the elephant. It means an irreversible faith that once you are into it, you will never want to come back again. Like the elephant, once they are in the swamps enjoying the cool water, they will never like to come back again. So out of these three or four faiths, the first two are very easy. Not that very easy, but it is a little bit easier than the third faith, which is living or the conversing faith.

[19:33]

Rinpoche here gives us an account of his teacher, Gautama Lama Lekpa Rinpoche. For example, when he went to Lhasa, to see, to make the prostration and salutation to the, uh, the, uh, the Lhasa Cho, the main shrine of Lhasa. The only prayer, the only prayer he did was that, he said that, may I, may I have the breathing faith and the Three Jewels, and in the Law of Cause and Effect. When he left Lhasa, after that, he went to the eastern part of Tibet. And there too, when he met these great teachers like Jamgun Kongdu, And the Khyentse Rinpoche, those are the two luminaries of that time, the existing saint and scholar at that time in Tibet.

[20:56]

He also said the same thing. He also did the same prayer. May ye have the faith in Three Jewels. May ye have the living faith in Three Jewels. And the law of cause and effect. In this way, after these pilgrimages to the Central Tibet Plaza and meeting other great teachers, from the age of 37 to the age of 51, Rinpoche's teacher went into an extensive retreat for 15 years with that same kind of prayer and same kind of wishes. In the same way, For us, who are really initiated in the dharmic path, should have to develop the kind of faith gradually from the enthusiastic towards the desiring and finally to the faith, the conclusive faith or the grieving faith.

[22:22]

Rinpoche here says that for us, To have even a part and portion, part and portion, that kind of faith is very difficult. But at the same time, we also always should strive to have that kind of faith gradually from one step to another. So, So, this is a long story. It's [...] a long story. If you don't know how to do it, you will not be able to do it.

[23:31]

If you don't know how to do it, you will not be able to do it. If you don't know how to do it, you will not be able to do it. If you don't know how to do it, you will not be able to do it. And this is what I learned from my father. He taught me how to read and write. [...] We have to be very careful. We have to be very careful. We have to be very careful. We have to be very careful. And then, he said to his wife, he said to his wife, he said to his wife,

[24:49]

I don't know what happened. I don't know. [...] So, I was very happy. [...] I am very happy to be able to talk to you today.

[26:15]

I am very happy to be able to talk to you today. [...] I am very He said to me, he said to me, he said to me, When I was a child, I used to go to school. I used to go to school. I used to go to school.

[27:17]

I used to go to school. I used to go to school. I don't know if it's true or not. I don't know if it's true or not. I don't know if it's true or not. I don't know. [...] When I was a young boy, I used to go to school with my friends.

[28:35]

I used to go to school with my friends. [...] I am very happy to be here. I am very happy to be here. I am very happy to be here. I am very happy to be here. I am very happy to be here. He said, I don't know. [...] That's what I want to say.

[30:02]

I don't want to talk about it. [...] And now here Rinpoche talks more about the practical aspects of how to proceed or how to progress, how to proceed in the Dharma path.

[31:12]

And Rinpoche here says it's more like trittam, the talk that comes along with the main teaching, in other words. How do you say it? whatever, it related talks with the main teaching. So in the same way, for example, for example, another word, the best of all the preliminaries of the Dharmic path is going to refuge. And the best of all the foundations of the dharmic paths is the taking of the vows. So we have here in the sense two things. You go into refuge and the preservation of the vows you take.

[32:13]

Regarding this, Rinpoche gives us his brief account of Rinpoche's teacher, Gadangala Rinpoche. When he was doing his preliminaries, for example, he did 2,400,000 refuge prayers. After that, with little bit development of faith, he did the Vajrasattva practice, which he did for purification of physical, mental and vocal impurities we have within us

[33:19]

from the beginningless times. It is more like purifying the karmic defilements and the obscurations. He did this Vajrasattva meditation for eighteen hundred thousand times. After that, with the purification of his own nature, he requires the accumulation of merits. For that, he did ten hundred thousand mental offerings, which is one of the best means to accumulate the merit. the accumulations of merit and the accumulation of wisdom.

[34:27]

In the same way he did to specially purify his physical and vocal impurities, he did 4,300,000 Even when he was in the seventies, Rinpoche remembers that he always does 200 prostrations each day. Although Rinpoche's teacher, Gadangala Rinpoche, lived for seventy-eight years, he never stopped this practice. And finally, to really enter into the dharmic path and to really get the blessings of the Three Jewels,

[35:42]

we should or we have to do the Guru Yoga, which is the only source of getting the blessings. For example, Gadangala Rinpoche did send 500,000 of the Shetama, the prayer that we did. Rinpoche says he did 6500 thousand of kshetramā, which is the guru-yoga of Sapan Manjushri meditation. Rinpoche remembers that in that special practice, Gandangala Rinpoche specially prepared the life-size dipanga, or the great painting of Sapan, which is surrounded by the Indra and the Brahma on the right side, and also

[37:08]

by the King of Mongolia, on the left side. And in the front, he has painted the King Dambasiddin, who has initiated The block printing of all the scriptures that we have in Tibet at that time, which we have now 300 or something, 30 volumes or something like that. and who has done great many things for the preservation of the Dharma, especially the preservation of the scriptures by printing them into the wooden blocks.

[38:15]

And right in front of Thanga, he has painted himself his own portrait in the form of prostration and in the form of doing the prayers. But remembering, Rinpoche says that actually to enter into the Dharma path is really difficult to do that needs to be done. For example, by looking at these great yogis, by great teachers and lamas, it seems that for us it is almost impossible to really enter into the Dharma path. But actually, that is not the thing to be discouraged. Even though we cannot do our practice in such a way as our teachers did in the past, we should always strive to whatever we can do towards the Dharma practices.

[39:28]

Thank you. For example, if you are wondering about what is meant by the Vajrasattva meditation and the Guru Yoga, Rinpoche here gives a brief explanation how the Vajrasattva meditation is important. In ancient time, around 10th century, the great Indian scholar and scholar saint who came to Tibet, whose name is Atisha, and who comes from the East Bengal. He narrates in his own biography that when he first entered into the Dharma path,

[40:33]

He did all kinds of, he preserved all kinds of Pratyamukha vows. And he found himself that there wasn't any fault while preserving the Pratyamukha vow. In other words, he preserved the Pratyamukha vow in a very pure state. After his development in this path, on the path of while preserving the Pratyamukha vow, he was encouraged that he should take the vow of bodhisattva. It is because bodhisattva's vows are more delicate than the pradhamokshava vow. Atisha felt that he is overpowered by the violations of the bodhisattva vows. But because of his sanctuary practice and so forth, he says that he never went to bed with the fault.

[41:47]

In other words, whatever fault that comes in the daytime, he purifies it within that same day. And that too, he never slept with the fault, or fault of Bodhisattva Brahma. And later on, he took the vow of Vajrayana. He entered into the path of Vajrayana. At that point, the force of Vajrayana, the vows of Vajrayana, he found that he is breaking, or he is finding a lot of force within himself, that the force almost comes to him like the shower of rain. And that too, because of his practice, he never left his thoughts that overcome him. He always purified within the same day. The point of this story is when his students, when Aditya's students found out their teacher's great practices and purities,

[43:04]

They found out that there was nothing to them because they had already taken all three kinds of vows, the Pratimoksa vow, the Bodhisattva vow, and the Vajrayana vow. They found themselves in the middle of a false. They were almost discouraged by their own false and asked Atisha what we should do. They say that we see the importance, we see the qualities and advantage of entering into the Vajrayana way, but we also see the great many faults that we are committing. For that, Atisha says, practice the meditation of Vajrasattva. In this way, he gave the meditation instruction, the oral transmission, and the necessary other teachings regarding them.

[44:15]

So, for whatever the necessary purification we need, the Vajrasattva meditation is very very important and it is very very helpful for the dharmic practitioner. If you want to know the truth, you have to know the truth. If you want to know the truth, you have to know the truth. If you want to know the truth, you have to know the truth. I don't know what to do.

[45:28]

I don't know. [...] In the Mahjong tradition, there is a saying that if you don't have a wife, you can't have children. If you don't have a wife, you can't have children. If you don't have a wife, you can't have children. If you don't have a wife, you can't have children.

[46:30]

If you don't have a wife, you can't have children. He said to me, he [...] said to me, Sangha Shiva, Parshya Shiva, Nyingzhu, Somba Shiva, Nyingwaya, they all came to Nipal.

[47:47]

They came to Nipal. [...] This is why I am telling you this story. When I was a child, I used to go to school. [...] So, this is the Sankhya Siddhi. This is the first Sankhya [...] Siddhi. I was very happy.

[49:05]

I was very happy. [...] I said to him, I'm sorry, [...] When I was a child, I used to go to school with my mother.

[50:06]

I used to go to school with my mother. When I was a child, I used to go to school with my mother. When I was a child, I used to go to school with my mother. When I was a child, I used to go to school with my mother. I don't think there's a lot of people who are willing to do that. [...] When I was young, I used to go to the temple to pray. I used to go to the temple to pray.

[51:06]

I used to go to the temple to pray. I used to go to the temple to pray. I used to go to the temple to pray. I was the only one who was able to do it. [...] He was a very good man. He was a very good man. He was a good man. He was a very good man. They are the ones who have the power to do it.

[52:29]

They are the ones who have the power to do it. They are the ones who have the power to do it. When I was a child, I used to go to school with my parents. [...] That's the way it is. That's the way it is. That's the way it is. That's the way it is. He said, well, you know, I don't know.

[53:53]

He said, well, you know, I don't know. I don't know what I'm talking about. I don't know what I'm talking about. I don't know what I'm talking about. The people of Nongdo were very happy. They were very happy. They were very happy. They were very happy.

[54:56]

They were very happy. I was a young boy. [...] But if you don't have the knowledge, if you don't know how to do it, you can't do it. If you don't know how to do it, you can't do it. If you don't know how to do it, you can't do it. If you don't know how to do it, you can't do it.

[55:57]

And now we continue that once we enter into the Dharma path, Once we enter into the Dharma Path, what are the necessary procedures into that? Rinpoche cites one stanza from the writings of Vasubandhu. It says that a practitioner is the one who lives within the vows, and who is endowed with hearing, and hearing means study and understanding, who is endowed with hearing and contemplation,

[57:43]

In this verse it says that with the morality as the foundation, we should then proceed in our dharma practices with three kinds of wisdom, the wisdom of study, the wisdom of reflection, and the wisdom of meditation. Now, with that procedure, a person should... a person should enter into the path, the dharmic path, by taking the refuge. It is this very taking of the refuge that differentiates a student, differentiates a dharma student from the non-dharma students. Chögyal Prabhupada, who is the nephew of Sakti Pandit, he says, even though a practitioner is excellent, without relying upon the protection of the three refuges,

[59:08]

He is nothing other than the non-Dharmic student. In other words, he is nothing other than the non-Buddhist, no matter how much he practices. As long as he is not within the protection of three jewels, he is no more than a non-Buddhist. After taking the refuge, we should then proceed to take certain vows. For example, Rinpoche says that there are different stages of taking vows. In general, it is said that the vow of Ganyan, which is Upasaka, and the vow of novice, the novice nun or monk, novice,

[60:14]

and the vow of the fully-ordained nun or the monk. As we all understand, in this present degeneration, in the time of degeneration, it is very difficult to remain as a monk, to remain as a fully-ordained monk or nun. It is because of this difficulty, in this present society and present time, Rinpoche here teaches us to take a certain vow, which are, which we can take and practice. For example, taking the vow of opossum, doesn't involve that much vows as that of the monks or nuns.

[61:19]

To do that, to really understand the brief idea, the brief essence of the meaning of the vows, In other words, how we should in general see the object of the vows we should take, the subject of the vows we should take. In that case, Rinpoche says we first should know the definitions the different meanings of the ten unwholesome actions, which involves three of the physical, four of the vocal, and three of the mental. We should then try to differentiate these unwholesome actions from that of the wholesome actions.

[62:34]

We should first study it very carefully. If we try to understand the differences between the wholesome and unwholesome actions or the wholesome and unwholesome actions that involves body, voice, and mind, that is the brief essence. That is the core of the taking of the vow. That is the base, the basic, the base, the foundation of all the vows. For example, the vows of Pratimoksa, the vows of Bodhisattva, and then the vows of Vajrayana. That is the basic. That is the whole thing, that one way or another,

[63:35]

It's the whole thing. If we understand the Ten Virtuous Actions, and powerfully and slowly, gradually trying to practice those Ten Virtuous Actions. As Rinpoche has advised us, taught us, that we should first start by taking the vow, the simplest one. that is, taking the vow of the Upāsaka or the Upāsika. The only difference, Upāsika is the female and the Upāsaka is the male, so either way you can call. In that case, that too also involves the taking of the vow of ten wholesome actions, which is then average into five vows, which are called the five root vows.

[64:40]

This Upāsaka or this Upāsika is then, is then also has a different level of the abilities. which depends upon each individual. For example, the first kind of Upāsaka is called the Upāsaka that preserves one kind of vow. That means an Upāsaka who takes a vow, for example, the vow of not to kill, This Upāsaka is called the one-kind vow Upāsaka. And then there is the next kind of Upāsaka, which is called Nagacabha, means an Upāsaka which takes some kind of vow, means upon taking the vow of not to kill,

[65:59]

that person takes the vow not to steal. Then third kind is called a upasak, who takes the major vows. In other words, the majority of the vows. For example, out of five, that person takes three vows. Not to kill, not to steal, and not to adulterate. Rinpoche here now emphasized the adulteration is a kind of adulteration that is beyond one's friend or beyond one's wife or husband. And fourthly, it's a upasak, which is called the complete upasak. which takes the four or five root vows.

[67:03]

Not to kill, not to steal, not to tell lie, not to adulterate, and not to involve, not to take intoxications. Then fifthly, there is a vows who takes a vow of celibacy. That means, upon those five root vows, he takes the vow not to lead a worldly life. In other words, a person who takes the vow of celibacy as a renunciate, which is almost similar to the death of the nun or monk. So whatever the vow we can take, these are the vows that a person can start with by taking at least one or two or all of them or start with the next step like taking the vow of none among or whatever.

[68:19]

We can gradually start by taking the vow as the foundation of our path. And then right after that, to really get into it, the upper level of path, which is called, if a person wants to be a practitioner of the Great Path, he or she then should realize the significance of taking the vow of Bodhisattva, a vow which resolves to save all sentient beings. This Vag is the Vag which differentiates from the Mahayana, from the Hinayana, which differentiates Mahayana from the Hinayana. In this way we can proceed towards the dharmic activities.

[69:23]

Here now Rinpoche again gives us a very simple but profound example He recalls the account of one Indian yogi who, when he started practicing Dharma, he would sit down and meditate and try to practice in such a way as we do these days, in such a way he tried to judge himself, in such a way like experimenting his own mental activities. For example, you would sit down and then pile on either side. On one side, you would pile the hundreds of black pebbles. On the other side, you would pile the hundreds of white pebbles.

[70:26]

And from early in the morning until the evening before you go to bed, you would just smile. no matter what he does, whatever thought comes to him, if any black thought comes up, he would pick up one black pebble and start to throw in the center of this place. If any good thought comes out, he would pick up the white pebble and pile it in the same place. He found out in the very beginning that at the end of the day you would only find just black pebbles. You would find one or two white pebbles that is mixed within those black pebbles. And gradually, by really judging or reminding his mind, training his mind, he would gradually see the pile in front of him, the slow appearance of the white pebbles within the black.

[71:37]

And then, after continuing for a long time, he would see the majority of the white pebbles within the black. And after a long, long time, you really see the diminution of the black pebbles and the increasing of the white pebbles in the center. So this is a kind of account Rinpoche gives us how the great yogis would do how they experimentally, in sort of experiment, how they really put themselves into practice, how they really wash out their mind. In our case also, our practice, no matter in what form it is, we should always do exactly like that of the great yogi.

[72:41]

We should, first of all, always judge our mind. watch out our mind see what it is doing and so forth because the mind is the whole thing that bends everything and in the end Rinpoche says there are three different kinds of inseparable necessities inseparable things we should have within our personality that is the alertness the mindfulness and the conscientiousness these three things should be always handy within our personality

[73:42]

The alertness is a kind of thing that we should be always alert, whatever we do or think, trying to see ourself, whether it is according to Dharma or whether it is against or it is out of Dharma. With that keeping in mind, it is called the alertness. We should be always alert within ourself. And the mindfulness is always keeping the things that needs to be mindful. And at the same time conscientiousness is a kind of thing that we always should be aware of doing or thinking. Here again, for example, If a person has a horse and you want to put his horse in some grassland, you will tie his horse with a rope and then take the horse to a place where the horse can graze itself.

[74:56]

You will then go back to his place and try to look from a place such as window where you can see the horse from the long distance. Rinpoche here says, for example, if a person ties the horse in some grassland with a nail on the ground, if somehow the horse loses, the rope loses its grip, if the horse runs out of it, the horse might fall down from the hill. The horse might be taken by thieves. The horse might fall down and break his leg.

[75:58]

It is all kinds of force can come up Because if the person, if the owner neglects it, the owner is not mindful of his horse. And then the horse loses his rope and then gets away. And in this way, all kinds of problems can be attracted. In the same way, what owner actually should do is tie the horse very tightly there and try to go back to his place and try to look through the window or if nothing else always keep in mind that he has his horse somewhere that he should be mindful of that in this way now he once and again once again he now and then try to look at it whether the horse is there or not

[77:06]

If he sees okay, then he gets relaxed. If he sees the horse is out of his sight, he will then go out and try to catch the horse and put it into its own safe place. In this way, he will never attract any kind of support. Within our Dharma practices, we also need the mindfulness and the conscientiousness. by always keeping our mind. In other words, by always keeping watch over our own mind. And be alert. Always be alert. And be full of conscientiousness. With these dharmic manuals, worship starts. by practicing day by day.

[78:09]

If a person progresses within day by day, if a person sees the development, the progress within the day by day, that person is called the best kind of scope, another best kind of practitioner. If the person sees development not within the day, but within a month, It is kind of a person who has the middling scope. If a person sees a certain kind of development over a year, like for example, if I'm doing something and I don't see any progress within this year, I might see a progress after one year by looking back. And that person is called the lesser, the inferior type of scope. So whatever the scope we are, we should then progress by keeping in mind all the necessary understanding and requirements.

[79:15]

We should then start entering into the dharma.

[79:21]

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