Or with the black glasses. He didn’t want other people to know whether he’s sleeping or meditating. He said that I’m the best one meditating on emptiness. [pause] Says, also I’m free from worry, fears, I don’t have to eat food, I don’t have to sleep, he said.

So, one thing what I mentioned before, I want to mention this, otherwise, some people may get a misunderstanding. It’s not saying that arhats, higher bodhisattvas, buddhas do not see what we see; they see what we see; it doesn’t mean they don’t see this table, or they don’t see this flower, or they don’t see this house, or they don’t see the world what we see, what we experience. Shouldn’t misunderstand that way; shouldn’t think that way. That becomes, instead of, something which, of course there are phenomenas which arhats cannot see because they haven’t abandoned, they don’t have omniscience. Why? Because they haven’t completed the merits of wisdom, merits of virtue. The merits of wisdom, that which causes dharmakaya; merit of virtue, that which causes rupakaya, can be said. There’s a dedication, [Tibetan] “Due to these merits, may all the living beings complete the merits of wisdom, so merits collected with the understanding emptiness, meditating on emptiness. Then the merits of virtue, complete the merits of wisdom, merits of virtue. It can be said merits of fortune but I think merits of maybe virtue. It’s the same. “Due to these merits may all the living beings complete the merits of wisdom, merits of virtue and achieve the holy two kayas, the dharmakaya and rupakaya.” So there’s a dedication prayer like that.

So this, often His Holiness used to bring, used to explain this in the teachings many times.

Why arhats do not have omniscience, because they haven’t completed the two types of merits; even though they have so much, skies of qualities, unbelievable, inconceivable qualities, realizations, qualities. As arhats as, all these miracle powers, clairvoyance, miracle powers, so many realizations they have, as arhats they can, unbelievable way, so different ways how to benefit for sentient beings, how to subdue their minds, unbelievable ways, means they can see, they can do.

So they haven’t abandoned the four causes of unknowing. I think one thing is subtle karma. I think I might have mentioned already before. They cannot see, because the reason what I explained before, so they could not see the subtle full karma. [pause] The other thing is unbelievable, unbelievable, unbelievable distance, unbelievable distance ?sentient ?beings, and I think, the other is by time, that has been inconceivable time ago. What they can see is unbelievable, what capacity they have, but something even much beyond from that. The other one is the secrecy of the buddhas; the qualities or the Buddha’s actions that are secret that only Buddha’s omniscient mind see, even the tenth bhumi bodhisattva cannot see, who has much more, far unbelievable qualities, even more than the arhat, tenth bhumi bodhisattva has, inconceivable qualities, so much which arhat doesn’t have. [pause]

I’m not sure whether that story is connected to this, these four things that something unbelievable, unbelievable, unbelievable distance or the timewise, then subtle karma. So could be related to these four things, four causes of unknowing. So anyway, Mangyalapu went to the main realm of the preta, where the hungry ghosts, pretas are. Well, or the hell. Anyway, then the, there’s a Hindu follower called ?Kundegyu, in human realm, Kundegyu, I think the follower, Kundegyu. Their teacher died and born in the hungry ghost or the hell, something like that. So Mangyalapu, with his psychic power, he went and I don’t remember completely the story, but the essence is that, I think, to benefit. He met their teacher, the Kundegyu, the Hindu follower, the teacher, in the hell, maybe hell realm, I’m not sure. Anyway he sent a message to his disciples who are in the human realm, that please don’t circumambulate my stupa. The Hindu followers, after their teacher, their guru passed away, they built a stupa with his ashes, stupa containing, something like that. Then each time when they circumambulate, so he suffers, his suffering become more serious, it affects. So anyway, so he sent a message, don’t circumambulate to the stupa.

Then Mangyalapu came in the human world, then passed the message to the followers. Then the followers all got angry, upset and saying Mangyalapu is telling lies. Then they asked him, where is his mother? Somehow, that time, could not tell, where his mother is. I think his mother passed away so long time ago, then could not, somehow, I think maybe relative or not, maybe one of those things ? forecast or I don’t know. So I think maybe by distance or whatever. So anyway, couldn’t tell, so then was beaten by the Kundegyu, that Hindu, the guru’s disciples, bet Mangyalapu, beat so much with, like chopping he plants. So anyway, yeah, then didn’t believe what message what Mangyalapu brought. So got very angry, beat, then I think he asked where the mother is, and he could not tell. There’s a story like that. So somehow, so might be something, might be one of those things.

Also, tenth bhumi bodhisattva, maybe I should mention that, anyway. The arhats, here those who have read Lamrim, Liberation in the Palm of Your Hand, you’ll remember that, there’s extensive story there, but who haven’t read, however, the story the arhat could not, subtle karma cannot see so then make mistakes, then because of that, make many mistakes benefiting others, unable to help others. That story helps us to look for enlightenment not just arhatship, not just liberation, but look for enlightenment, cessation of the subtle defilements and to achieve the complete qualities, cessation, qualities of gross, subtle cessation, the mistakes of the mind, defilements, and then complete the mind in qualities of all the realizations, so to look for that, full state of omniscience, so that you can do perfect work towards sentient beings, without any mistake, forever, until everybody’s brought to enlightenment:; every single hell being brought, every single hungry ghost brought, every single animal, human being, suras, asuras, everyone brought to enlightenment.. Same so, [pause] (RL), I said it’s the same but there’s no meaning. So anyway, it’s good to, good to remember.

So anyway, Jinpa Pelgye, he was 80 years old and only then he begin to practice Dharma. Then he achieved the arya path, the wisdom directly perceiving emptiness, the third path, the path of merit, preparatory path, right-seeing path, path of meditation, no more learning. So, he achieved the right-seeing path in that life. He began to practice Dharma only after eighty years old. So that’s very good, yeah, because (RL) here we don’t have eighty, do we have anybody who is eighty years old here? Anyway, so here, so I’m comparing his age here, young, very _______, very young age. So then that makes you to realize how you are so fortunate, unbelievable fortunate you begin to practice Dharma much earlier. It gives you inspiration because he begin to practice Dharma only after 80 years old but he still achieved in that life before he died the exalted path, in Tibetan then the term is pag lam, the exalted path. So these five paths to liberation, the third, when he achieved the third then that’s exalted path, so third, starting from third. That inspires us that if you do practice Dharma correctly, you can achieve even arya path, the wisdom directly perceiving emptiness and this can directly cease the defilements, achieve liberation.

So, anyway, he was teased when he was at home, so many children at home teased him every day. Then he so much, then got fed up at home, so then he thought, Oh, if I become a monk, if I went to a monastery became a monk there would be so much peace. So much peace, he thought. Then he went to the monastery. Then when he went in monastery, the abbot of the monastery is Sharipu, so Guru Shakyamuni Buddha has two heart disciples, two sublime disciples. So one is called Sharipu, one is called Maudgyalyapu, I don’t know which one goes which way, but I think…. Among numberless these two are the sublime. Sharipu, who is excellent in the wisdom, among the disciples, and Maudgyalapu is excellent in psychic power.

So the abbot of the monastery is Sharipu, so the old man went to the monastery and Sharipu checked whether the old man has karma to be a monk, and he could not see any karma to be a monk. So then Sharipu said that, You cannot study Dharma, you cannot offer service to the monastery, you don’t have the karma to be a monk, so didn’t accept.

So the old man he put his head at the gate of the monastery, on the lower part, put his head, then he cried. So then he went in the park and he cried. At that time, it was the time when Buddha was in India, Guru Shakyamuni Buddha, so, Buddha’s omniscient mind sees sentient beings all the time and whenever there’s need guidance, help, when the karma is ripened [snaps fingers] to receive guidance, then Buddha appear there without delay even a second. That’s the special quality of the Buddha, without delay. When the karma ripens, without delay he guides, without delay even a second, to be there.

So anyway, so Buddha suddenly appeared, came to the park then asked the old man, So what happened? And the old man told the story, what the abbot didn’t accept, all that, home problems. Then Buddha said, Because that arhat did not complete the merits of wisdom, merits of virtue, but I have completed so I can see you have karma to be a monk. Then Buddha explained when he was, inconceivable, inconceivable times ago, so one time he was a fly, that old man was a fly. So then there was a stupa and there was cow dung around, around the stupa. Some very kind cow did kaka, did a poo-poo around. So anyway, the fly followed the smell of the cow dung; yeah, no education this is holy object, nothing, benefits of the circumambulation, all that, no idea. Just simply motivation is attachment, pleasure, I mean, the right moment to get pleasure, so followed the smell of the cow dung, because there was cow dung around. Then it become circumambulation.

So that small virtue, not virtue by motivation, the motivation is nonvirtue, but because of the power of the holy object, so then here the action become virtue. Normally in our daily life our actions, in order to achieve happiness, the action has to become virtue. In order for the action to become virtue the motive, attitude, of the action has to be virtue. It has to be non-ignorance, non-anger, non-attachment. Particular, the non-attachment, it’s not saying non-attachment to clinging, seeking future-life happiness, samsara and samsaric happiness, perfections. It’s not that. That attachment is attachment clinging to this life, that one. If the motivation is attachment clinging to this life then that becomes nonvirtue. Attachment seeking happiness of future lives, future samsara, future samsaric happiness, all those, that’s still virtue. That is attachment but still virtue. So here attachment which is totally nonvirtue is the attachment clinging to this life, so that’s nonvirtue completely. So you can see the, I would think, when your mind is under the control of attachment clinging to this life, reputation, to become famous or the power, or healthy, wealthy and all that, long life, so forth, all these needs, pleasure of this life, then how do you feel your mind, peaceful or tight? How is the effect you get to your mental continuum? It’s not peaceful. It’s the opposite to peace, disturbing to your mental continuum. So there will be tension, so forth, all this. So this is disturbing to your mental continuum, more unpeaceful.

But now the motivation, the attachment seeking happiness of future life, even that happiness is samsaric pleasure but future life happiness, the future life to get a human body or deva body, so forth, rebirth, those happiness, perfections, so it’s still attachment but it’s not the attachment clinging to this life. So I think if you analyze the nature of those two minds, those two attachments, so I would think there’s much more unpeaceful, disturbance with this one, the attachment clinging to the nonvirtuous thought, which is pure nonvirtue. But the attachment seeking happiness, detached to this life but attached to the future-life happiness, samsara, samsaric perfections, so I think that motivation, even though it’s still attachment, but it’s detached to this life so I think there will be more peace, the nature of that is more peace, more inner happiness, more peace, effect to your mental continuum, I think, yeah, I think there’s a different effect to your mental continuum, there will be much more inner peace. The other one didn’t have.

So, it will be good to analyze, to check, how you see these two, the difference, effect to your mind. The other one, attachment seeking happiness of future life, detached to this life but attachment seeking happiness of future lives, that’s virtue, that’s Dharma. That’s the lowest Dharma. Kind of the very last. So anyway, so what I’m saying, so to create happiness then the action has to be virtue and the action to become virtue the motivation has to become, the motivation of the action has to become pure virtue, Dharma, non-ignorance non-anger, non-attachment. So you have to understand, when it says non-attachment, all these details, it’s not necessarily total non-attachment, means attachment to this life.

So as Nagarjuna explained, I think might be Jewel Garland, I think, Writing to the Friend or the Jewel Garland, maybe I forgot. So it’s one of those, of the texts. So, [Tibetan]. So this is one common reference. So what it is saying is that, from ignorance, karma, karma born from the ignorance, anger , attachment is nonvirtue and from that all the evil transmigratory being will arise. Ngen dro, evil transmigratory being, so that could have meaning that, rebirth, what causes rebirth, what causes them to be born in the hell, hungry ghosts, animals is by creating evil deeds, evil karma. So, it could have that meaning, ngen dro. I think it’s suffering transmigratory beings, it’s bad or good, bad, suffering transmigratory being, so all the suffering, all these evil transmigratory beings rises.

Then, actions born from the non-anger, non-ignorance, non-attachment is virtue and all the happy transmigratory beings rises from that. The rebirth, deva, human, those the happy transmigratory being, so born, yeah, pure land or deva, human body, all this. So the general evolution, how we create happiness or how we receive happiness is like this, so the root is your mind; here your mind, your motive of act has to be virtue, Dharma; then your action becomes Dharma, virtue. Then you have the result, happiness. So same, not only when you do meditation, prayer, read Dharma texts, not only that, even normal activity, walking, sitting, sleeping, doing many hour of job or many hours of sleeping, (GL, RL) so whatever activity you do, so with this quotation, the quotation what it shows is, if you make the attitude, motive, of all the activities in daily life, if we can make Dharma, transform into Dharma mind, virtue, pure mind, pure motive, so if you do that then all the activities whatever we do in the daily life become Dharma, become pure action, virtue, Dharma, so all becomes the cause of happiness, so then it only result, its result only happiness. This quotation shows that. So it’s up to us, how we do, how we take care of our mind; what we do with our mind, how we do with our mind. We can use this as, how you take care of yourself. Twenty-four hours, daily life, by watching the mind continuously then transform the motive into Dharma: non-ignorance, non-anger, non-attachment, and then of course not only that, non-ego, selfish mind, then transform into bodhicitta. When we do this, of course, even non-ego, self cherishing thought, ?don’t call it bodhicitta, all your activity, the many hours of sleeping, many hours of doing job, many hours eating, drinking chocolate, (GL) playing golf, so forth, so anyway, all the activities then become cause of enlightenment, the highest success, cause of enlightenment. So that means all this become, the motive and the action, all this whatever you are doing, not necessarily it has to be only, your action becoming virtue, only reading Dharma texts or doing prayer or sitting, meditation practice, sitting; it doesn’t mean that. So, the normal activity whatever you’re doing, so all this, so everything then whatever activity you do, everything becomes cause to achieve enlightenment, everything becomes cause of happiness, everything become…. I want to say this way, everything, whatever you do, it causes happiness to all sentient beings. One thing is, after you achieve enlightenment you do perfect work towards every single sentient being. Every single sentient being, perfect work benefiting. So that’s causing happiness, what is that? Causing happiness, bringing to enlightenment. Even before that, when you are a bodhisattva, higher and higher path you achieve bodhisattva, unbelievable, unbelievable, like an ocean, very deep benefit to sentient beings, unbelievable, with all the qualities, what you can benefit, what you can do for others, benefit, just unimaginable, beyond from our concept; it’s difficult to imagine. Such as the eighth bhumi bodhisattvas, tenth bhumi bodhisattva. There are ten bhumis to achieve, five paths, ten bhumis to achieve enlightenment. The Paramitayana path, so especially the eighth and ninth and tenth, the qualities is beyond from our concept, can’t imagine, difficult to understand, what they can do. Not only they can manifest zillions and trillions, I mean, those paths. I mean, the first bhumi, they can manifest one hundred, first bhumi who has achieved, that bodhisattva, one hundred manifest. Then they can do, each one can do a different meditation and can go to one hundred different pure land and make extensive offerings to buddhas, each one. Then also teach Dharma to sentient beings, different subjects to the sentient beings. So yeah, I think it’s maybe about eleven things, I’m not sure, different things they can, by manifesting a hundred bodies. Then next one, a thousand, the second bhumi, so it’s just unbelievable. Oh sorry, my earring dropped. [pause]

So deeper and second one, one thousand times can manifest, I mean, so then everything like that, one thousand times, and giving different teachings to many sentient beings, the one thousand, even one gives teachings at the same time, unbelievable. And then even more offerings to the, each one in the pure land, so many pure lands make offerings to the buddhas, just unimaginable, so, I mean, it’s like numberless bodies can, those higher bodhisattvas, can do prostrations to the merit field. The eighth, ninth and tenth just it’s like, for us, for our mind very difficult to understand how unbelievable things what they can do for sentient beings. Those, I don’t remember the exact numbers but zillions, trillions, so many, much more, can’t imagine, more and more, inconceivable, inconceivable. And also they can manifest according to the karma of sentient beings, even bridge or mountain, whatever, water, whatever they need, those sentient beings, they can manifest. So like this, even a bodhisattva does that, not only buddha, but even a bodhisattva. These bodhisattvas can do that. Then, even each pore of their holy body is a kind of world, maybe pure land or pure, so it’s just amazing, kind of completely beyond our, we cannot understand, so what they can manifest or cover. Just most unimaginable qualities. Anyway, deep like ocean, however, higher, higher path you achieve, deeper benefit for sentient beings you offer, so the bodhisattvas.

What I was saying? Oh, now I forgot.

Buddha told the old man, So I have completed the two types of merits, so I can see, yeah, that’s right. [long pause]

So, before mentioning, before going through that, I just want to mention here that, so, maybe the differences in other religion, well, you can check, is the, the religion, the spiritual practice, well, what is regarded in that religion spiritual practice it’s only dress, the way you wear dress, or worshipping the founder of the religion or in front the figure, going in the temple or church, or reading the scriptures or some, so only those. But normal your life, eating, walking, sleeping, doing job, so forth, not recognized as, it cannot become spiritual, it cannot become Dharma, not religion. But here in Buddhism, how to say, for example, in some of the Hindu religions your practice is to, they change the dress or the hair, then if you do that then your practice is spiritual. So nothing to do with your mind transformation but just change your body.

But now here in Buddhism, the main thing is not the external thing; the main thing is your mind because all the problems come from your mind. All the suffering to you, your own problems, and you cause problems to others, to the world. Everything comes from your mind. And then the peace and happiness also has to come from your mind. Your peace and happiness has to come from your mind and your giving peace and happiness to all living beings has to come from your mind. Therefore, in Buddhism the main thing is taking care of your, so the main practice in Buddhism, subduing the mind. Do not engage in unwholesome action, engage in perfect wholesome action. So how you can do that, abandon the cause of suffering, nonvirtue, and practice the cause of happiness, virtue, how you can do that? The change, all your activities become only cause of happiness, doesn’t become cause of suffering, that is only through your mind, only through transformation of your mind. So subduing the mind is the teaching of Buddha. So everything, so the whole entire practice to do with your mind.

But of course when you take a certain level of vows, ordination, then it involves wearing robes like that, but that is to remind to protect your mind. To remember the vows, to remind the vows and it becomes protection, yeah, to be able to protect the mind in the virtue, Dharma, to live in those moralites, to be able to live, so this all has explanations.

Like this, for example here, I mean, I’ve forgotten, myself forgotten, in the text explains, so these things put in back here, I think, renunciation of samsara, or something. Then this one might be the path to liberation, method, path, method and wisdom. This here path of method and wisdom, I think. Something like that, anyway. (GL, RL) So, anyway, for example, this one. Sorry, my talk got elaborated.

This one, it’s explained that so this like the elephant trunk. No, no, sorry. Not elephant. I think it’s Yama’s mouth, the fangs. There’s no Wheel of Life here? Maybe, there’s a Wheel of Life upstairs should bring down. Upstairs, there’s a Wheel of Life, so should put somewhere there so everybody can see.

So anyway, this is the Lord of Death, Yama, so the fangs, so this is to remind that you are in the mouth of the Lord of Death. The real meaning is the impermanence of life, the nature of impermanence and death, to remind you. You are in the mouth of the Lord of Death but it can close down any time; you are inside the mouth, so to remind you that death can happen any moment, any day. So the mouth can close down any time. For you to remind nature of your life. So that to cut, so this way to cut.

[?Someone brings picture of Wheel of Life] So then can put somewhere, on the pillar or there, somewhere. Somewhere there or on the pillar, oh then, on that pillar there, near the door. There’s a lot of things to hang on. That’s a very good place.