../ numberless people in this world, all the people in this world and all the sentient beings they don’t receive harm from that person whom you taught, whom you inspired to practice compassion. They don’t … all those numberless sentient beings and people in this world don’t receive harm from that person. And receive benefit only, they receive benefit on top of that from that person. So the person practice compassion and do something, you know, help something for others, free from the suffering.

So like that, you see, so if you can inspire one person to practice compassion, how that is so beneficial in this world, in that country, how his or her family, it’s so beneficial. Bring so much peace and happiness in that family. …/

…/Sometimes when you don’t fall asleep then do something, if you do something, you know, work something hard, you get tired then you get very good sleep. so maybe it was like that last night.

Maybe there is one or two questions? Or half question … one and a half question.

[Student]

Rinpoche: Yes, yes.

[Student]

Rinpoche: Order of what? Order of ripening the karma?

[Student]

Rinpoche: Completing … it’s called in Tibetan duk che kyi le the action that which completing or actualizing, karma which makes to actualize duk che kyi le. Tib pen che kyi le(?) is karma which throws the result. Duk che means, duk is accomplish, duk che kyi le, action which completes … action which actualize the result. I think that is what is meant.

That’s the craving, craving and grasping becoming duk chi kyi le, the action which makes to actualize the result. The throwing karma is that, out of ignorance which I introduce the essence, last night. So out of that hallucinatory mind, ignorance, the compounding action, which is normally translated as karmic formation. Duk che kyi le, compounding action, action which compounds the future result, the samsara. Duk che is compounding. Le is action, compounding action. So describing what function the action does, it’s compounding, by creating … it leaves imprint, seed on the continuity of consciousness and then that seed gets experienced out, future samsara. So the combination, throwing karma.

So duk che kyi le, actualizing action, I mean, this is the way I used to translate, anyway, actualizing duk che, actualizing action. So there is, first one is craving, like when you go to shop, first there is attachment one has then the next is becoming stronger, you want to get it, that’s grasping, so like that. So first there is attachment to get it, then stronger that you want to do it, try to get it. So becoming, those two makes the seed, that’s left on the continuity of the consciousness of the mind, by the karmic formation, so it’s like the compounding action. So procrastinating(?) … makes it ready … like the seed make ready by the perfect minerals, the conditions, soil, the right soil, water and those conditions. Then it makes seed … soil and the water, makes the seed ready to produce stem. So the karmic seed makes ready to produce future samsara, future rebirth by the duk che kyi le, actualizing action, graving, grasping.

that’s creating, and then grasping then becoming, you see, like that. So like that.

Student: At what point does shamatha enter into vipassana?

Rinpoche: When it emphasizes vipassana, yeah?

[Student]

Rinpoche: You have shamatha realization then you enter a coffee shop after the shamatha realization, you enter in the coffee shop, that’s vipassana. I am joking. After you have realization of shamatha, after you have realization shamatha then enter in Starbuck. that becomes vipassana. Very tangible because you can eat, you know, you can … very tangible, because you can taste... I am joking.

What is explained in the text is that, first you have realization of shamatha, the calm abiding, then you see, on the basis of that you have realization of emptiness. Here the meaning of vipassana or great insight, great insight, special insight, so you have realization of emptiness. And then because of shamatha, you see, you have … able to concentrate one pointedly, totally free from attachment, scattering thought. In Tibetan it’s called go.pa. And sinking thought which is called ching.wa. Not gross mind. Gross mind is extremely gross, not gross this mind. Should be translated, anyway, shouldn’t be translated as gross mind. That gross mind is very, very gross obstacle for meditation. But sinking thought is finer than that. The sinking thought, not singing, not singing, not music, in singing, sinking. Totally free from the obstacles to the perfect meditation, sinking thought, then able to do one pointedness concentration. So with that experience, then on top of that you have realization of emptiness and while you are doing analysis in emptiness, analysis of emptiness, meditating on emptiness, doing analysis on emptiness then that drives extremely refined, rapturous ecstasy of the body and the mind. So such, such that realization that you, that’s great insight, that’s vipassana. Great … I don’t know what vipassana exactly means, from that term but the Tibetan hlak tong means special insight. I don’t know the language, what vipassana, actual meaning is but Tibetan hlak tong, special insight. In that case it’s like that.

There could be, use of the word, special insight, vipassana but it doesn’t, but it didn’t mean exactly always that, according to other schools, other cases, doesn’t … not necessary mean this way, maybe that they won’t confuse of what vipassana is. I guess something like that? Yeah?

[Student]

Rinpoche: The stupa include in the Maitreya Buddha statue. The stupa include Maitreya Buddha statue. Inside Maitreya Buddha statue or outside?

[Student]

Rinpoche: You mean to bring the stupa, to bring the stupa to India?

[Student]

Rinpoche: Oh. You mean the 500-feet Maitreya Buddha in India to bring here? No, sorry. No, sorry, just put Maitreya Buddha outside, on the garden? Is that correct?

[Student]

Rinpoche: Oh, oh, I see. Then that’d be very large At least one hundred feet maybe you can climb over. I’m joking

[Unclear tape]

Rinpoche: I thought to say something before; the benefit doesn’t come out. I have to clean the throat.

The purpose of making statue, existing the, existing, why this holy object exist, it’s only to benefit to our mind, sentient beings’ mind, only for us sentient beings. Benefit, to benefit us sentient beings because we don’t have karma at the moment, to actually directly see Buddha, and to receive teachings directly from Buddha, and to attain that merit causing necessary conditions for realizations of path to enlightenment and purify by making, offering directly to Buddha, by actually seeing Buddha. Make offering directly, to do circumambulation, prostration, so forth. There is various methods purifying, purifying the defilements, the negative karma and collect extensive merit.

So at the moment as our mind is not purified, we don’t have the pure karma to see directly Buddha. And the karma that we have, at the moment only to see the symbolic of the Buddha, holy mind, the stupa and speech, the pictures, and holy body, holy body the statue of Buddha. So we have, at the moment only this karma to see the symbols of the holy object. So by, we have the karma to see this, to see the holy object in this life, at this time. Just being human being, doesn’t mean that we have karma to see holy objects. There are so many human beings who don’t see holy objects in their life. Stupa, scriptures, the statues of Buddha, there are so many human beings, even they live for 100 years no opportunity at all to see. So like that. Only certain number of human beings has karma even to see the statue, even the holy objects, the holy objects.

Because of these holy objects, that these holy objects are existing in this world, existing, we have the karma, from our side we have the karma to see. So the statue, this holy object gives us opportunity, gives us opportunity to collect extensive merit, by creating and by circumambulating, prostration, by doing offering to them. And even by seeing, even by seeing the holy object it purifies the mind. It purifies the mind. It is meaningful to behold that these holy objects are meaningful to behold, meaningful to remember, just by remembering it plants see, it plants seed of enlightenment, in our mental continuum, on our mental continuity. Just remembering the representation of the stupa, the holy mind and speech, the statue, holy body – Buddha, just by remembering it plant seed of enlightenment on our mental continuum.

Of course, enlightenment cannot be achieved without the path, without the cause. So what we need is planting the seed of enlightenment on our mental continuum, it doesn’t mean you reach enlightenment without the path, without the cause, actualizing the steps of the path to enlightenment. It’s not saying that. When I said, planting seed of enlightenment on one’s mental continuum that means making, those are making preparation on our … by even just remembering the holy object of Buddha, it makes preparation in our mind to achieve, from guru devotion to renunciation of samsara, bodhicitta, right view, stages of tantra, the whole path to enlightenment, you see, it makes preparation for … to have all those realizations. It plants seed of all the realizations, from beginning up to the enlightenment, it plant seed of the whole path to enlightenment. Like that.

So no question, every time when we see these holy objects, this is what it does. This is the effect, this are effect of what it does on our mental continuum. Every time when you look at a holy object, every time it leaves positive imprint on the mental continuum. It is great purification, just seeing, just seeing them is great purification for the mind, to clear away the obstacles, the defilements.

It is said by the Omniscient One, kind compassionate Guru Shakyamuni Buddha said in the sutra, King of the Concentration Tibetan ___ that the Buddha, even somebody look at the drawing of the Buddha that is done on a stone wall, out of anger, it causes them to see ten millions of Buddhas the meaning that I think is this.

There are five paths to achieve enlightenment, five Mahayana path to achieve full enlightenment—Mahayana path of merit, the Mahayana path, the preparatory Mahayana path, the right seeing Mahayana path, the Mahayana path of meditation, Mahayana path no more learning. So there are five Mahayana paths to achieve enlightenment.

So the first one, path of merit, it comes in three divisions – the small path of merit, middle path of merit and great path of merit. Within the path of … the first one, path of merit comes in three divisions. Three divisions. So you have realization of bodhicitta, you know, of course as preliminary, you have the realization of the renunciation of the samsara. So by having the realization bodhicitta, the bodhicitta, the door, door of the Mahayana path to enlightenment. So after having realization bodhicitta, you enter the Mahayana path, so the path of merit, where we collect merit, by listening, by doing reflecting and … so when we achieve the great path of merit, small path of merit, middle path of merit, great path of merit. So when you achieve the great path of merit, as soon as you achieve the great path of merit, as soon as you achieve this, as soon as you achieve this realization, the minute you reach your mind in that level, you will see numberless buddhas. You are able to see numberless buddhas, your mind becomes that much more pure. So wherever you are, outside, inside in the house, doesn’t have to be only in the shrine room or something, wherever you are, the minute when you reach that level of mind, that level you see numberless buddhas in the aspect of Buddha. Before that, before that mind is not purified, so therefore you don’t see, you don’t see the buddha in the aspect of Buddha. You see Buddha in form of animals, in form of ordinary person, you see, various forms, they are ordinary form. You don’t see in aspect of Buddha because mind, because mind not purified, not pure. So Buddha appear in ordinary, in ordinary form according to your ordinary mind, to the state of mind, obscured mind. So like that. And also we don’t recognize. Because of that, because of that our mind is so much habituate, so much habituated believing, believing what appear, how things appears to you, mind so much habituated, believing this is, believing it is like this, this is reality, you know, how it appears to you, this is reality. This is how, this is, this is what the person is. Like that, the fixed mind. That blocks, that blocks, even the Buddha is blocked you see that Buddha, that fixed mind. So like that.

So that become, that become obstacle, that become obstacle, that become obstacle to realization, guru devotion and also obstacle, you see, generally in our daily life to recognize that is Buddha, to recognize it is Buddha, you see, it blocks to recognize and to follow it you see. So however so, when we achieve the path of merit, Mahayana path of merit, divided in three, third one, great path of merit, the minute your mind transcends, reaches that level then mind is that much more purified, so you see numberless buddhas just right there, in the nirmanakaya aspect.

Then you achieve the path preparatory, Mahayana path, the preparatory path. Then you achieve third Mahayana, the right seeing path. Then you achieve, after you achieved the Mahayana right seeing path then you have wisdom directly perceiving emptiness, that which sees, that which, that which directly removes, the function directly removing the delusion.

So these various paths, the arya path, the various paths, after you achieve this, then the mind is more purified so that you see all the buddha in sambhogakaya aspect. Then actualize the path, Mahayana path of meditation and then cease the other one is ceased, the disturbing thought, disturbing thought obscuration, in Tibetan ___, disturbing thought, obscuration, or obscuring thought. Obscuring thought, defilements, anyway, disturbing thought, obscuration. The other way, having remove that, by completing … the Mahayana path, path of meditation, by completing that then to remove the subtle stains of mind, the subtle defilement, subtle negative imprint in the mental continuum, by the past, the disturbing thought, the ignorance, apprehending the phenomena as inhen… phenomena are truly existent while they are, while they do not, while they truly do not exist, while they absolutely do not exist, while they do not exist from their own side, while they are enter existing from their own side. So that subtle negative imprint … that might be the projection truly existent, inherently existent, appearance, projected by that subtle negative imprint, that it, after you have removed the root of samsara, the ignorance and all the delusions, the karma, the root or the seed of delusion after getting completely ceased. Still there is this subtle negative imprint and the hallucination projected on the phenomena, merely labelled phenomena, so you see this, the subtle defilement interfere to, it interferes to our mental continuity to, you know, to be fully awaken or to be omniscient.

Even the, by removing the ignorance, the wrong concept, holding the I, aggregate, phenomena as inherently existent, by removing that, even the seed, all the delusion, karma, you have skies of qualities, even by that you have skies of qualities, but so many other realizations, skies of qualities, still you can, still cannot, that blocks the, cannot see directly, cannot see directly all the phenomena, past, present, future, all the phenomenas cannot see, mind seeing all these directly at same time, seeing past, present, future directly without any resistance, that see what is happening. So all of that, so that’s blocked by this subtle defilement, subtle negative imprint and this truly existent appearance projected by that subtle negative imprint and the merely I, aggregates and the merely labelled phenomena.

By completing path, the path … Mahayana path, path of meditation, the equipoise meditation, equipoise meditation, path without interruption liberating path, uninterrupted path becomes remedy to this subtle negative imprint. The liberating path removes that. So like that, so when that’s completely removed then there is … there is no one single resistance, that continuum, the mind becomes fully knowing mind. So anyway that, so that time, that time then, your mind becomes fully enlightened mind, that time then you become all the buddhas. That time you achieve, you achieve Guru Shakyamuni Buddha, you achieve Maitreya Buddha, you achieve Manjushri, you achieve Tara, you achieve … that time you achieve all the buddhas. Because you achieve all the, you achieve all the qualities.

So what I was saying before the quotation, even somebody look at with anger at the drawing of Buddha, that is done on the stone wall, it causes to see gradually ten millions of buddhas. The word, ‘ten million buddha’ that’s just name. It doesn’t mean just only ten million, means numberless. So here what we are saying, what it contains, so by, even by seeing the drawing of Buddha that is done on stone wall, so whatever it effect to your mind, even if it is out of anger, not with pure mind, not with devotion, not with devotional mind, not with pure mind, with negative mind, with anger, and non virtuous thought but by, but by this drawing, but by looking at the drawing of the Buddha that is done on the stone wall, you look at that out of anger but by looking at it what it does to you, is all this. So it purifies mind. It purifies our defiled mind. So plant seed, plant seed of the realization of the path, to enlightenment. First path, path of merit, plant seed to have realization path of merit. So gradually it cause to achieve realization, the first Mahayana path, path of merit, you see, to achieve. It makes to achieve enlightenment.

So then now here when you achieve third one, you see numberless buddhas in nirmanakaya aspect, then later, this right-seeing path, these numberless buddhas in sambhogakaya aspect. Then after completing the whole path, you see ... you become, you become … you actually attain all the buddhas. Mentally you become, mentally you become oneness with all the buddhas. So like that. Mentally you become oneness with all the buddhas. Then you see, you benefit, as I mentioned the other day, as I said the other day, I said other day, I said after teachings ....

Anyway yesterday, so anyway, spontaneously without effort, like the sun beam, there is only one sun, it didn’t have motivation that I will reflect in this water dew , in this country, this area, this area, on this plant, in this water dew I will reflect or this water stream or this ocean. There is no motivation like that. Then when sun rises, it reflects, it reflects everywhere where there is no obstacle, where there is no cover of the water. When sun rises, without any effort, motivation, naturally reflect from everywhere, you see, it gives light everywhere, where there is no cover. So like that. So when you become Buddha, like that how you benefit the sentient beings, spontaneously, forever until everyone becomes enlighten, you see.

So now you can see, just by seeing the drawing of the Buddha, drawn on the stone wall, even from your side you look at it with anger, with negative thought, but because, but because the power of the holy object, from the side of power of the, power of the holy object, that you can understand, for example the electricity, it has power, that people use so many different words for enjoyment, for computer, for the emails, emails, so many enjoyment, the power of the electricity, power of the object, example.

The recent time, in United States, President Bush trying very hard to get rid of, to get rid of … Saddam Hussein… that’s the name of the weapon? What’s the name of … biological weapon? The other one. Huh?

[Student]

Weapons of mass destruction? Of mass destruction? Master destruction, I thought "Master of instruction," I thought master of instruction. We are doing some master of instruction here anyway … so they have that mustard, that’s the biological weapon, right? So for example, if this chemical has that power, you see … using analogy, talking about the power of the Buddha’s statue, even drawing of Buddha that is done on the stone wall, power. So I am just using this as an example. What Bush is trying to get rid of biological weapon, biological … so like this chemical that harms unbelievably, not that immediate die but most subtle, you know, so much hurt, that the body get, body get burns say, or after Second World War, they were using, anyway, atomic bomb, the atomic power, the atoms, the bomb that made it, made of these atoms. However they have that power to destroy, unbelievable, incredible, unbelievable terrifying. The water … that so many billions of billions of animals that died, that killed, also on the ground, you see.

So talking about example of power of object, but here I am talking about, I am talking about power of, positive power, that these holy objects have, no harm, only positive power, positive power, only positive effect, you know, has to power to give only positive effect, for happiness. Not for suffering but only for happiness. It causes only, only happiness, temporal, ultimate. And purifying the mind and, you see, develop mind in path to enlightenment, you see. 

So the quotation what I … here what it contains even from your side, one’s own side look at it with anger but from the side, but from the side of the power of the holy object, what it does, what it does to you, what it does to you, it purifies the mind, the defilement, negative karma, and it plant seed of the, it plant seed of the whole path to enlightenment. So as you are going through this path then you see all these numberless buddhas in different aspect like that, as your mind become more and more pure. That your mind become totally pure, then enlightened mind, then that time, you are one with Buddha, like that. You become all the buddhas, you know like that. 

So every time when we … therefore, therefore every time when we look at holy object—statue, stupa, the statue of Buddha, every time when we look at, when we see, you get, you get, what effect we get to our mind is skies of benefit, limitless skies of benefit we get on our mental continuum.

So therefore it‘s good to remember, so it’s good to remember when we see these holy objects to remember what benefit we get all these, you know, whole path … this limitless skies of benefit we get on one’s mental continuum. In reality it affects our mind that way, it’s very good to, it’s very good to remember.

Also we should put two hands, whenever we see holy objects, holy objects, statue, stupa, Buddha, immediately we should put two palms together, prostrate. Prostrate, that means you only prostrating down like this, prostration, prostration body, prostration of speech, prostration of mind. For mind with devotion. So while we are seeing the holy object you should think the benefits what I said in sutra and all these what I explained leaving behind, that you get devotion so that mind prostration. Speech prostration, praising the qualities of Buddha and body prostration, so even hand putting together like this. So just by doing this to holy objects, putting palms together immediately achieve eight benefits, all ten benefits, explained by Buddha in sutra. The last two, last two benefits, any offer towards Buddha, like to have, directly Buddha, no question even a statues or stupa, holy object of Buddha, prostration, circumambulation, any offering one does, there is always result ultimate happiness, besides so many temporary happiness including good rebirth next life and so forth, all the desirable, all the things what you want is achieved, all this happen. The ultimate happiness, liberation from samsara and the full enlightenment, any of these actions that one does relating to the statue, stupa, scripture of Buddha, last part of benefit is ultimate happiness, liberation from samsara, great liberation, full enlightenment. So all, all the actions have that result.

Here I am not going through the benefits of prostration, maybe another time I go through that. If it didn’t happen before then, go through that. So I just realized I have never explain this just in essence some of the benefits of seeing, you see, making statue, seeing, even the statue of Buddha.

So now after this explanation you can understand, you can understand by making these holy objects, for example if I make this statue what it does to sentient beings everyday, any sentient being who see this statue, everyday any sentient being, animals, human beings, anyone, spirits, anyone who sees this statue, they all get this benefit. Everyone gets this benefit that I just explained, skies of benefit just by seeing the holy object. What it does to the, what preparation it makes in sentient beings’ mind is purify sentient beings’ mind, their negative karmas, and plant all the seed, and make preparation to achieve the all these qualities of … the skies of qualities, qualities of Buddha, the skies of qualities of Buddha’s holy body, holy speech, holy mind. It makes … cause them to achieve all these.

So therefore, so therefore exist the statue, exist for one year, you can see now through one year how … through days, weeks and months, all these sentient beings who see this statue, they get all the benefits. A thousand years … hundreds of thousands of years the statue lasts, then that many sentient beings they get benefit from the statue. That this statue liberate, that this statue liberates as it last hundreds thousands years. That many more sentient beings this statue liberates, the work continuously. You know, everywhere, even you left this human being, even you died, you know, in another realm, somewhere else but your … but your … but the statue, you know, statue here, continuously benefiting, liberate sentient beings, it came from your effort, you see, by making statue.

So that’s one thing. That’s one thing.

The other thing that Buddha explained, Buddha explained to King Sangyal(?), when Buddha was in India, King Sangyal asked Buddha, King Sangyal asked Buddha what are the benefits making holy objects, statue, statue, stupa, these holy objects? Then Buddha explained like this, in essence, there are, there are like skies of benefit is explained in the text, that even we don’t … because having difficulties to see all those, can’t read all those, the scriptures or Buddha’s teachings or cannot understand language, however it is important to understand at least this benefit, as explained to King Sangyal. So King Sangyal explained to … Buddha explained to King Sangyal that …. /