Archive Result

Soundfile 1985__GRGLG4

Speaker Gelek Rimpoche

Location Ann Arbor

Topic Ganden Lhagyema

Transcriber Baby Dee

Date begun 11/29/20

As you have generated here, that’s what, just like that we are looking there. Okay?

You have to see that as though you met them face to face. Eye to eye. As though you met there, that’s what you should do. Okay? 0:00:29.3 and most of is, the thing what – the Field of Merit what you’ve generated here – you are there and meeting all these wisdom beings and there, and sometime you’re here and generating your ah, the Supreme Field of Merit which you have generated here on the throne, will also have the five letters at the five points of the body. Okay?

That is 0:01:04.0 OM AH HUM SO HA. That’s how the five letters go. Then light radiates from that HUM from here. And all the infinite different Pure Lands invite all the Buddhas, Bodhisattvas, and all the enlightened beings from ten directions. And all the Gurus, all the Budhas, all the Yidams, Buddhas and Bodhisattvas, and all, all of them, and invited, and all of them became here like that of your root guru in Tsongkhapa form. And specially from the pure land of Tushita from the heart of great Maitreya Buddha and then the great Tsongkhapa and disciples being invited. Okay?

Then you hear, 0:02:34.2 Ganden Lhagye guhnye…

…shivu soh. All that is the first verse, now. Okay, the translating of the book is there. So I don’t want to translate it. So reason why Tsongkhapa has to be invited from Tushita, there are a lot of reasons. I’m not going to go into this. But one short thing. People may have worry, worry about why not from other pure lands but why

choose Tushita? Because Tsongkhapa, after passing away from here, is then considered to be remaining in the pure land of Tushita 0:03:39.9 Ganden lhagye…

0:03:47.0 in the lot of prayer, prayers to the Tsongkhapa by different persons and particulary his, one of his, outstanding disciples, 0:03:57.7 kih ru Ripoche, it comes from so many places that he remains at Tushita as one of the beautiful samsara gods known as essence of Manushri.

So with all this, there are a lot off them, then… umhum, okay, That’s one of the reasons. And, And one of, another most important reason is. The persons who are practicing the tantric vajrayana practice along with the perfect viewpoint of Nagarjuna’s true understanding are very easy to take rebirth. It is much easier to take rebirth in that pure land. And particularly people who are practicing learning studying, teaching, meditating on Tsongkhapa’s teaching and Lam Rim state of development, and people who are practicing this Ganden Lhagyema Guru Yoga with Migtsema are much easier to be reborn in that pure land.

And even this practice itself also Ganden Lhagyema with the name of Tushita combined together. For with this reason Tsongkhapa could have been invited from any other pure land but especially 0:06:02.6 true ring to become this pure land, these are the reasons.

Okay, so then, the reason why Tsongkhapa’s body, you have meditated as white, yet there is some kind of reddishness, is not only showing life in the body but is also representing the combination of method and wisdom. Or, it also indicates that it has obtained bliss and void. In other words, combination of bliss and void, combination of bodhimind and 0:06:58.4 sp, combination of method and wisdom together, have ultimate Buddhahood had obtained. That’s why, why you do it radiating.

How it works? The white body indicates the subtle air, subtle energy. And subtle air and subtle mind. From the subtle air and subtle mind you rise as the first illusion body. Or even in the 0:07:37.2 eh gweh sah mah da practice it is very often the word eh sta uhm gom bo 0:07:40.7 tah uhm gom bo means first protector. First protector. It doesn’t mean the first one who comes. But first what you get it. What I get it. 0:07:51.3 frah dah tah uhm gom bo.

Anyway, the method of bliss, and wisdom, of emptiness, combined and meditate, practice, combined, effortlessly going on all the time. That’s what really the white and red have with that. Also the mudra, as I mentioned earlier, teaching, whatever the teaching I told you earlier. Also, whatever I didn’t tell you earlier is, the pure view.

The pure emptiness which has the 0:08:42.4 no faults of the nihilistic or existentialistic. 0:08:49.1 Both faults are then cutted, not too strong, too righteous, nor too, not 0:08:54.8 lep tehd, kind of, sentient part. The 0:08:59.2 lep tehd is the nihilistic, which is, means, “Empty – so there’s nothing.” When you’re empty it becomes nothing. It’s then, it’s normally, indeed it’s not, “bag will be empty.” It is a clear indication of not understanding emptiness. Whoever says that. It is clear indication because it’s a nihilistic view. “It’s not there because it’s emptiness.” And so if you go deep deep deep in deep there’s nothing because it’s empty. If somebody says that, that means clear indication of not knowing. So it’s not that cut the nihilistic view. For your 0:09:36.3 pohr ding.

So cutting the nihilistic view, we’ll have to see – the empty is not empty. And cutting the existentless view, we have to see – the full is not full. So it has to be the center. So that’s why – two hands joined together. Another way of explanation.

Why? Because, help each other. It complements each other, the hands, mudra gesture. Compliments each other. Why and how? What does that mean? It reflects each other and looks nice and compliments each other. So how does that work for the emptiness. That emptiness enter – okay, let’s make this. Relative and absolute. Absolute is emptiness and relative is whatever we see existent here, okay? And relative will not destroy the emptiness. And the emptiness will not destroy the relative. But when you understand the relative through the relative, through the relative you see the emptiness, when you see the emptiness from the 0:11:00.3 throne emptied, void, you see the existence. So, 0:11:04.5 Tungah deynju chikvey chik dey juhn pah mah trah mu trah je guhn de va…

0:11:12.6 The emptiness shows the relative and the relative shows the empty. The empty represents existence. Existence represents the empty. This is very funny way of thinking. Normally empty represents 0:11:28.3 magic-ness. And when you say empty, there cannot be anything. And when you see something it destroy the empty. But here is the other way round. Tsongkhapa presents totally other way round. Empty represents existence and existence represents empty.

By knowing empty properly, it cuts the 0:11:57.1 yearalist. So that it’s not empty. By knowing existence properly, it cuts the existentialist. Because it sees the empty point. 0:12:08.9 Tonga deynju chikvey chikdeyju. So, they can complimentary each other. This is difficult point – compliment each other. 0:12:17.5 Pakmah trah mu trah je guhn tah bah. So what really boils down to, through Tsongkhapa’s viewpoint, is if you exist, in – if you exist in empty point, it doesn’t fulfill the existence. In other words, if you exist relatively it is ok. I you do not exist absolutely, doesn’t matter. Relatively existing is good enough to be existent.

You get it? If you relatively exist. It is good enough to be here. Be here now, is this relatively it works. If relatively here is good enough to be here. Because you provide the base from which you can work, 0:14:04.9 cough, exist, everything can function then on this. It is good enough. But if you are not existing absolutely, it doesn’t matter. It doesn’t mean you don’t exist. Because relative existence is good enough to exist. You cannot exist absolutely. You get it?

0:14:33.3 Toh bah tah mu chan ju guhn jah bah. So at the subtle point. Of combination. The combination of the 0:14:45.0 bodhimind and speech. Or the combination of name and object. The label and object, just combined together, the label, the label and person, the person whom you label, all combined together, just combined together, it’s good enough. To be exist.

If one of them missing, then you don’t exist. Even as relatively, because that is clear sign of being empty. 0:15:18.1 If it doesn’t exist from it is true nature, If you are dependent then the existence. Your existence has been dependent on the various 0:15:32.9 poles, various parts, and if a single part is gone, the whole thing is going to collapse. Because it is the combination. The combination, just the combination itself, is enough to be base. Get me?

Anyway, huh? (unintelligible) That noise is coming.

0:16:32.6 Okay it’s better now. Yeah, it’s better. Thank you. I don’t think you should raise that up. Too strong? You’re sure you’re not too really on? Maybe the radios can be on. No, the moment I tighten it, it becomes worse. No, I don’t right now. Yeah, I don’t know. Maybe some light point downstairs maybe. If you change microphone? You know what you can do other microphone. Okay I can do that. Whatever it is. Better than having it. I can hold it. I think you can adust. Yeah, that’s much better now. It is the microphone problem then.

0:19:28.6 Anyway, So, we had little problem with the recording, some kind of noise. We try to sort it out. And I don’t know, whatever it is. Now we have a different microphone, holding it. So maybe hopefully it’s a little better.

So what I’m saying is, I do not know from where I’m from where I’m talking. What did I talk about? Yeah, that’s right.

0:20:02.1 Why I was talking this, it is the emptiness has the dependent origination and dependent origination has the emptiness. So I have been criticized. Normally I said dependent rise. So I’ve been, sort of, giving funny examples for (laughs) won’t use that anymore. So,

Audience: (unintelligible)

Rinpoche: Yeah, It’s not really a 0:20:55.8 knot. It’s a reflection of a knot. And the knot has the hole. It’s like, you know, you need to see something inside, so you cannot have a whole there, so you have the reflection of a knot, which automatically provides some sort of square empty space where you can look in. And in that way provide – they don’t straight way provide a cloud rising, but you know, within that, put it in. So it looks like they did decoration of film for the cloud. Later in it comes, not now. You see the inside just now, just now we are talking, we see the cloud. Within the cloud you see the Tsongkhapa and all this. We have not yet invited, right? Here we have produced another one. Just like that. And there you have another. That is the wisdom, here is the, sort of, manufactured, mental manufactured – Huh?

No, it’s manufactured. We made it by our mind here. Huh?

Yeah. Image, you build up here. And in order to fulfill that you bring that wisdom down. But we’ve not yet reached to that level yet. Okay? So in between that division what we are talking about it – representations. Okay? Representations. And one of the important point is, the view doesn’t contradict. The view of emptiness does not contradict the existence here is. And so that’s why I said, religious and absolute points which I have reached earlier.

0:23:00.2

And, the, I did mention to you earlier what the sword represents. And what the flower represents. All this I do not repeat. Beside that, the book – though we have mentioned earlier, 0:23:18.4 panya paramita. But in case if you cannot reach our understanding up to the 0:23:24.2 panya paramita, like if you wanted mental development here, like a spiritual mental development, you can visualize that as Lam Rim book, which help us to develop even better.

Okay. So I think I almost really covered everything now of the description and all this. You might be wondering why? This endless 0:24:14.9 knot at heart level of the Maitreya. Why? Okay. If you look at the Buddha’s, one of the, I don’t know what is it, major or minor sign. One of them had a, like that endless knot drawings at heart level, at chest, one’s chest. That’s considered to be one of the, even the major signs – major or minor I’m not really sure – it’s signs of a, it’s minor I think? It’s a minor 0:24:53.4 feh jib buh deh teshi… It is the minor. It’s one of the minor signs of development. So therefore, you use that both ways. Okay?

Mmm, I’m glad you asked that question. Otherwise, I would not have made that clear. People wondering why they have to be the thing on the chest. And suddenly what about… So that is one of the minor signs, That’s why it was there, okay?

So with these, when you say the words 0:25:39.0 Ganden Lhagyem gunje toh guhn ye…

0:25:46.3 The translation is, Side by side, it’s there. I request you to come here on it is tip, right? From the heart of the protector of the hundreds of – hundreds doesn’t, well… I haven’t taught that, anyway – so, hundreds doesn’t mean one hundred. Hundred they use it as, uh, plural. For lots of deities. That’s what it means. HUNDREDS of them. That’s what, way you talk, you know? It’s not really – one, two, three four and then as we, hundred and count no more. It doesn’t mean that.

Ganden Lhagyema. Ganden is the pure land of Tushita, which we mentioned. 0:26:38.7 hagh yah is the… Okay, now better go on English. It’s maybe easier. From the heart of the protector of the hundreds of the deities of land of joy, Comes a cloud that resembles masses of fresh white curd. As I mentioned to you, that uh, at the heart level of the maitreya, the cloud should not be a dark cloud. It is fresh white. That’s why here they have curd, fresh curd or something. Anyway, it is fresh and pure white.

I do not know what is origination that English word is but what you’re really inviting is Tsongkhapa. Je Tsongkhapa is the name, with the disciples I requested to come here. So, in the visualization here what we have to do is uh, the light, the cloud from the heart of Maitreya, the moment you say this and you pray this, it sort of suddenly comes out, like a big 0:28:11.3 note coming out, like that, it comes out. Straight away comes, and remember. This is extraordinary power of enlightened beings. So there is no block, no problem. So it just reach. Wherever the moment it started from there, it reaches here. Okay?

You have to visualize, the moment you started saying the words, the moment you started wishing that if Tsongkhapa with the disciples if you come here. just by saying, just by thinking, just by mentioning itself is good enough to reach here. Okay? You know that. Because enlightened beings are always available for us. Whatever, whenever, they can do it. It is their problem if we’re not paying attention to them. Because they would like to help us, guide us, and end our problems and begin with our happinesses.

However, we’re not allowing them. Because of our delusions. That’s why let’s call it ‘deluded mind’ or dualistic. And all these coe out of this. Because, wrong view and all these sort of things. Because we never, never, let ourselves to help. We never let others also help us. Because we are so used to it. Neither you can help yourself nor you let others help you. So, ultimately, as result, become helpless. You can’t be helped.

0:30:10.0

So the enlightened beings are always have a mind on something, and looking for opportunity. The moment you give some opportunity – they’re there. So that’s their commitment or their duty so they’re there. You don’t even have to doubt about it.

Okay. So say these words and if you vajrayana practice you know with the initiations and all this, and here, you can also 0:30:45.7 Ganden Lhaghe je muhn yu…

0:30:56.6 You can say 0:30:57.5 vahwu pahwu. All the wisdom beings will dissolve to the commitment being. Commitment Being which you produced here as your spiritual 0:31:08.3 six supreme field of merit, and the wisdom beings are the beings that you invited from there. Though, what you built here is good enough. The moment you build here, it’s there. However, to satisfy our own diluted mind, build more. So by the power of mantra, by the power of mudra, by the power of truth, you’re keeping what you said 0:31:38.6 implications which makes us feel a little more comfortable. That’s the only reason why you do it. Otherwise just creation itself is enough, they’re there. You get my point? Good.

0:31:55.4 fow Everybody’s getting the point by this way.

So, those who have Vajrayana practice, they do this 0:32:05.6 vahwo pahwo here. Vahwo pahwo is normal practice of dissolving one to another so the wisdom being which you invited like that is dissolved to each one of those commitment beings you coming, you created here. And it is inseparable. And that’s all.

Okay. Now actually seven limb, it’s now we begin to reach to the Seven Limb Prayer. Okay, seven limbs. Now, it may not be that important. I have talked so many times on the seven limbs and every knows how to. So I make very short here. Going to make very shorter here now. The next verse is the verse is verse number two. 0:32:59.7 nyun jin nahn gahr sun geh ben…

0:33:10.1 In that verse number two is the – in English it says what? 0:33:18.7 Ohbeneh dehveh guru – it says what? Ohbeneh dehveh guru and all this. Okay, anyway, in normal order, the, when they’re in normal seven limb – and in the seven limb is one of the major practices, wherever you go. Even in Sutra or in Tantra. Both are, the seven limbs is one of the extensive practice. In Tantra it gives different names. Don’t call it Seven Limbs. They call it Seven Pure, Purities. They call it 0:33:55. Duimehmbah. And here it’s called 0:33:58.2 Yahladumbah – Seven Limbs. In the Sutra and Tantra. In Tantra it’s called Seven Purities. It’s almost the same. Slightly 0:34:08.0 trim here and there, otherwise, it’s almost the same.

As I always said, Shantideva’s Bodhisattvacaryavatara has drawn the conclusion or Seven Limb Prayer. And said, Key vah tuhm bah rah wah …

0:34:23.8 The Buddha’s taught for eons, not for one or two meetings, one or two days, or one or two weekends, that for eons what best way to get it by just, or to get developed, what best way, easiest way to do. So they draw the conclusion of the seven practices, seven limb. So it’s important. Very important. It’s a major practice in Buddhism for accumulation of merit. It is the major one.

So, the first normal, in order, is normally in order the first other invitation it comes the prayers. But here the order has been changed for special reasons. The reason is, when you’ve invited some very important person in your house, the first thing what you’re going to say is “Come in and sit down.” And when you wanted achieve something you’re not going to sort o first thing is you’re going to say hey hey ho ho but the first thing what you want is invite the person in and let them sit down. So, like that. Here, also to get a little closer to it so you invite in and sit down come first. So what you’re making request to stay is 0:36:10.5 dun jin nahn gah…

0:36:19.0 You have the translation at the side but what you’re really saying is “The Great Lion and Sun Moon Throne in front of me, my Guru which sort of very happily remain with me as my supreme field of merit to develop the Buddhism so please remain here or eons. That’s what, not for one but for eons. For hundreds of eons please remain here. That’s making request.

How doesn’t much more important things here, anyway now, forget about it.

So there’s – remain, it’s remain, it’s requesting – The requesting for remain here has a lot of reasons. Number one, it helps you to have a long healthy life. Number two, it also has (laughs) You can stretch leg out. If you want some cushions I can throw you, to write it on, okay? And uhm, number two it also helps, sort of long, sort of lengthy stay of the practice and the teachings in the human life itself. So these various omens – that’s why you do that.

Now the second is the prayers, prayers. 0:38:15.1 tchi jay shungyu…

0:38:30.0 Well, I think I’ll go very fast on this. And if there’s tomorrow, if you find additional time I can go back and give little more, more, little more explanation. But many times you have heard this so it’s okay. 0:38:45.0 Shi jay shuhn guhn juh gah loh tu tu – You press. You press people, right? So, “You’re great! How wonderful you are! You’re great!” Okay, what is great? What is good about it? I you don’t have anything but good about it, you can say. “You’re great, great, great.” If you’re buttering, right? You put in butter. You’re ust saying it simply to please the people. You’re not. So here. what’s great about it, You’re saying, “You’re great. Your mind is great. Your body is great. Your spirit is great.”

Okay. So even if you say that. “Your mind is great, Your body is great. Your spirit is great.” That doesn’t mean anything. So what it really means is. 0:39:26.8 shuh jay chun gyu jah vah loh toh tsoh. Your mind is fully enlightened. That’s what you’re saying it. Why it’s fully enlightened? Because you know everything. Everything to be known, is there. If you do not know, it doesn’t exist. So your 0:39:44.9 match, your mind, the length of your knowledge, and the obect which you have to know, is equal. In other words, I you filled the glass with water, the quantity of the water inside and the space is equal. Right? When the space filled up. Just like that. Your extant of your knowledge and anything to be known is equal. That means you have nothing more to be learned. So that your mind is fully developed. Totally known. Okay? That’s what, that’s best case, for mind.

0:40:31.5 kyah sah mah ra jen ju lihk shu sohns. The second is the speech press. I don’t know if the English has the same order or what? 0:40:43.5 Both, close to trans English or turned upside down. Okay. 0:40:50:5 kay sah mah ra jen ju lihk shu sohns. So, your speech is ear ornament of fortunate person. What does that mean? It’s not ear rings. A fortunate person refers to various different levels. Normally it refers to the Bodhisattvas. Because they’re fortunate, they’re starting to be Buddha’s path. They’re the son o the Buddha. They will become a Buddha. So that’s why they’re fortunate. So the fortunate normally refers to Boddhisattvas. But it also specifically refers to the ‘we’. We are the fortunate ones. Because we are the persons who are utilizing this very practice and we are the persons who’ve tried to, who’s having the opportunity, to persevere through this and therefore the fortunate are ‘us’. And our ear ornament doesn’t mean our ear-rings. What we need is we need to hear it, we have to learn it more. And method, which is not unknown to us, has been cleared by Tsongkhapa many ways, So it is really ornament to my ear. Like sometimes people say when they know. When the people who are really seeking some knowledges when they came to know something, Hey that is the best food I ever had. The even say it’s mind food and all this. So, it is the ornament of a learning, sort of learning can be reading, can bee hearing, but for sort of the hear, since it is sound, So you made it, it’s ‘hear it’. You know, the sound is normally observed by the people through the ear. Ear is the door, doorway which observe the sound. So therefore, do you speak, is the ear ornament of mind. I am the fortunate one because it is the one which gives me perfect path, which clears, it learns tremendously, gives through tremendous information, and shows everything on time what I want wherever it is, so therefore it is my ear ornament. Get it?

We’ll make it shorter now. 0:43:32.8 tah glad eh geh lah mu dgey vey goh. Your body is also great, okay. 0:43:42.3 Tong tu chem bah chem bah lah lah dgah soh. The next word, I – What do they say? I what? I prostrate. The word prostrate in English and the word 0:44:01.7 chah seh in Tibetan is two different things. I do not know why we have to translate that way. I don’t know what the word prostrate in English means. What does that mean? You’re the man with (unintelligible) Yeah, what is for? What for? Okay, in Tibetan it’s totally different. Okay? At least to here. Okay, I bow, okay? I have to use the English version, the English borrowed language. I bow or I prostrate to you. I’d rather not use these words now. I use the Tibetan one. It’s 0:44:46.5 cha tsehl, okay? 0:44:49.2 Tong tu tehn deh ten deh lah zah sah. I offer my 0:44:55.0 cha to you. You who? You are the person who makes worthwhile of seeing, hearing, and remembering. Okay? I bow to you. Now, bow is not like the normal English bowing down, nor the Chinese bowing down, to the empress or things like that. But here the word in Tibetan is 0:45:26.4 chah and sehl. Chah is – I respect you. It’s a gesture of respect. Gesture of respect. And second word 0:45:45.9 ‘sehl’ is seek – I am seeking also.

I respect you, I honor you, and I do expect something from you. Otherwise there is no reason why I have to do this to you. I do respect something, I do respect. But I also expect something from you. I respect and I expect, okay? The 0:46:20.4 chah is respect and 0:46:22.9 tsehl is expect. The gesture is seeking. Now, the system of the 0:46:33.1 chah, like with the Tibetans are normally doing, what we call it, 0:46:37.7 mah roh peh stah, sometimes you do completely lying there body down and sometimes touching the – 0:46:45.2

0:47:04.0 eh, what I’m saying is the, the developing system of doing this, 0:47:12.5 chah, doesn’t show that much. If you look some of the Chinese system, there what they do, is they put two knees down, and they touch their forehead down, and then they open their two arms like this. Like there’s something you’re getting and you’re waiting. (laughs) Like collecting. That is the body gesture. Body gesture. You’re bowing, You’re paying respect and also asking, “Give it, give it give it.” Okay, that’s what it is. Turn this upside down and leave it empty waiting here for a little while. That’s what it is. So, it’s not only just bowing like you’re afraid of king and the bow down to him, or that the soldiers will be generous because they’re afraid of it, or something like that. No. It is, I respect you and I expect something from you too. Right? That’s what it is. It indicates.

What are you expecting? I praise you for certain qualities. So now, I expect to have that quality to me. So give it to me. That’s what it is, actually. I respect you because of your great qualities, I also expect you give it to me. That’s really what it is. I don’t think it is prostration or bow or – I don’t think it would try to work. But I don’t know English. You are the native speakers. Does prostration or bowing give that indication at all? (unintelligible) Little bit too. They have that too. So, good. Yeah. (unintelligible) Okay, good. So you all know the person. That’s a good idea. So you all know the person by expecting his qualities, quality of the mind, speech and the body and you also expect the same quality to you. That’s what it is. The whole 0:49:52.9 deh tsehl in Tibetan means really – Give. You really give. I’m seeking. Give it to me. That’s what it is. Really – Give it! Give it! Come! Bring! (laughs)

So, in addition to this, you also can remember the qualities of the outer, inner and secret, and bow or make the gesture of the body, mind, and speech to the vajra mind, vajra speech, and vajra body, to seek the extraordinary qualities of the enlightened beings. And if people would like to, particularly for purification purposes, and, or combination of exercise and purification together if you want to. You can do that. This is ancient, ancient exercise, too. This is marvelous way of exercising. And eh, have the 0:51:33.0 separate value, and have good body exercise both, you can do that. So if you want to do, create, 0: 51:42.1 grow, more, prostration or something like that, you can do here. The mantra for multiplication of the gestures is 0:51:58.3 nah moh om nah moh Manjushri nah mah su shiri ye nah moh oh toh ma shi ri soh ha…

0:52:17.6 Maybe people not be able to pick up. I repeat one more. 0:52:21.1 Om nah moh Manjushri…

0:52:28.9 So with these you can do, if you have time, you can get up and do your ancient exercise as much as you can – three, ten, twenty one, twenty four, twenty eight, eh, whatever. Fifty, seventy five, a hundred, thousand, ten thousand, whatever you want to do. (laughs) or hundred thousand. All you ca do here with this.

And if you can’t get up, that’s also okay. If you just want to do like raising your hands, and your head a little bit down, that’s also okay, whatever. If you want the… (laughter) all these you can do, whatever. Just choose, okay? Anyway, Okay. So that’s enough. Or the second – is it third or second? What is it? Third. Huh? Second.

0:54:07.4 Third one. Okay it’s enough or the third branch of practice.

Now, next is offering. I do not know if we have to time to say the offering or not. I don’t know, people have to eat and do all sorts of things and ah… 8:30 (unintelligible) Anyway, work about a half an hour more. And then we do that and then we see. Will be lesson tomorrow.

So now the offering. 0:55:01:0 dyohn chi nah zah meht oh vah tu dgin du vuhn…

0:55:15.8 So, people who are having the vajrayana practice, they have to do different visualization here, that is, from your heart you generate all the multiple 0:55:30.9 orden offering deities, with various – What is it? Oh, is it my hand here making it. – with multiple offering deities you generate from your heart. And then the carry different offerings to the supreme field of merit. 0:55:56.8 Yoh chi ohn noh toh meh toh neh tehdgim…

0:56:09.3 The word what you have in the Ganden Lhagyema is the only outer offering. The flower, incense, whatever the translation’s available in English if you look in there you’ll see it, side by side. So it is the outer offering. In even the outer offerings we are like the people who doesn’t have the initiations 0:56:33.3 under foot not practice yet. 0:56:35.0 They symbol is, have the flower and incense and all this, nothing more. But those who have Vajrayana practices, what they do is they generate offering deities who are carrying hundreds of the different flowers, hundreds of different incense, hundred different waters, all, each one of them are making offering offered, and each of these offers are accepted. By accepting it great bliss has been brought to the obect to whom you offer all this, this, this extra time you have to do, of the outer offering in general.

0:57:17.8 nahm gohr shit u lohp shoh dgi nyi soh…

057:26.8 Then next is, then the – outer offering is not the best offering, whatever it is. The best offering is eh, practice offering, offering of actual practice. Or whatever the virtues that I have accumulated, by practicing two stages of development, or by learning, talking, meditating, and also the nature of virtue I manifest here in the form of offering material. And please, accept it and bless it will never be exhausted, that is the 0:58:29.6 du ay dgu ah or practice offering. Then the, and this is only for the vajrayana practitioners, okay? Practice offering.

And then you have 0:58:45.4 rinu yuhn dgin neh jeh tan jah min…

0:58:53.7 Then the outer, inner offering. Inner offering 0:58:58.9 rihn gah yun sheh rihn jeh…

0:59:03.0 The five Dharma Buddha’s and four consorts etcetera, with the blessed inner offerings in the three vajra form, would radiating light. I blessed and I purified. I radiated nectar. I blessed it to be multiplied and that nectar I offer to you and please accept it and bring great blessing within you. That is the inner offering.

Then the secret offering is 0:59:53.6 shinah shin ji chah dgah…

1:00:03.5 So here you do remember this outer offering and all this you do the Lama Je Tsongkhapa. And Lama Tsongkhapa and then at the heart level the Manushri and all this. Now, the secret offerings, we already do this. 1:00:19.5 Fill the down there, the Buddha Vajradara at the heart of this, at the heart of the Manushri to the Buddha Vajradara. So you offer yourself, in the, again, radiated – not yourself – from your heart, you manifested all the vajra dakinis in the level of field growing, simultaneous growing, and what is it? What is next? Mantra growing. All these levels you manifested and dissolve to the consort of the Buddha Vajradara, and then by making the consort offering, the great bliss will develop the object to whom you offer with the 1:01:29.4 reconuities. All that’s the secret offerings. Then you do the 1:01:36.5 suchness offerings on top of that.

1:01:38.4 Shih gu du dem mah na po vuh…

1:01:48.1 Then you also make 1:01:48.9 sectionis offerings on this. Outer, Practice, Inner, 1:01:56.3 Sixsed, Suchness offerings. Suchness offerings is the offering of emptiness.

1:02:02.7 thru gu du deh manga poh vuh na. All the Dharma are empty like space. But yet, . relatively it exists like that of rainbow. That rainbow. Rainbow, right? What is 1:02:27.1 airbovent? Rainbow. We have all the different varieties 1:02:35.8 of-in-existence. In reality, no separation from the body, mind, and speech, it is a combination. 1:02:46.2 Same-in-ten-years-ago, great bliss which is nature of the Buddhahood. I offer it to you and please be accepted. That is – very, very, very brief, but those who have the idea, they will understand better. But who doesn’t have the idea, I cannot go much detail here. So, that is the 1:03:10.3 suchness offering.

Now, in short. Now here everybody can do. In short – outer, inner, and offerings that I laid here, and all this for initiation offering, etcetera, and mandala and all the best available that I can pick out with my mind, and I actually laid here and I mentally created, all of them I offer to you with great respect and by the great compassion of yours may please accept this.

I pick out with the mind. I offer all the best. So by your power you accept. So that I don’t get into trouble. (laughs) Accepting, picking out somebody else’s property and offering… (laughs) So by your power do kindly accept this. 1:04:11.8 thah u stehd, That’s what it actually is, offering here. The offering here is not only outer, but you have inner, practice – the practice offering is the best offering, considered to be the best offering. And so,

1:04:36.5 namba tungye shu dreh…

1:04:41.4 Now, I’m going too detailed. Okay. I’m not going to go in that at all. So in other words, any virtue that I have created. Any mantra that I said. Any meditations I do. Any Lam Rim meditation I do. Any sort of combination of the analytical or concentrated meditation, anything which I cut my nonvirtue’s. anything which I have built or I have done so. All of them, I offer to you. That’s it. That’s how you really offer it. I practice this. I practice of generosity. Practice of morality, of all this perfection practices. And practice of the four immeasurables, practice of refuge taking, practice of guru yoga practice, all o them I offer to you. That’s how you offer. And if you have your spiritual development that you offer.

That does not mean they take it away and you don’t have it. When you offer it you have it. You don’t lose it. It’s not like giving money, when you give it away it doesn’t belong to you anymore. It’s not like that. This practical thing is that you’re really showing and you’re make it happy that growing happiness is extra offering. So that’s why the practical offering is this, considered to be one of the best offerings.

I think I went very quick for that offering. Like ten minutes, it’s covered. Okay. That’s easy. And I go to next, is regret. I’ll also do the, next is the – what is, is it regret? Purification! Sorry. Okay, purification. What do you purify?

1:06:52.6 kyuhmah tahno hoah pahmu nusah…

1:06:58.6 I myself is a very – if I’m looking me, I mean, what I’m talking is I’m not, you know, what I’m talking is giving you material to think, okay? The word here is very short. But the material what I’m think is total – thank you – even the offerings what I’m saying is the material to think. It’s only a short our lines, okay? But the purification also what you have to think is me, if I look in me, I’m like a, very rich. I am tremendously rich. Rich. Rich in what? I’m so wealthy. I’m more richer than the country’s richest bank. Rich in tremendous collection of nonirtuous actions. (laughs) Because I have accumulated it in limitless of the beginning. We don’t see where the beginning has been started. You can’t even see. So such a huge collection I have.

1:08:20.5

Each one of these non-virtues alone is good enough for me to give long, long time trouble and pain. Each one of them is very strong and have power enough to be able to give me long time sufferings. When you, sometimes when I look at myself, I’m sometimes wondering that I have done nothing but collecting bad karmas. And that much I can see it. That was this, my previous collection. Now when I look at my present life, though I'm supposed to be doing something, though I’m supposed to be accumulating good karma and good merit and all this, supposed to be, but if I look carefully, during the day and during the night, I’m creating tremendous amount of delusion, and faults. Tremendous. And I also do not have the power to totally purify it yet. And in this manner sometimes I’m knowing it, what is wrong. Sometimes I’m not paying it any attention at all. Most of the time my mind has been occupied by other non-dharma or anti-virtuous thoughts and activities – without realizing. In disguise of samsaric pleasure, in disguise of samsaric nature of society’s rule, in disguise of something what has to be done, and most of my non-virtuous actions are in that manner.

1:11:28.4

Without realizing I commit too much, tremendous – It is true, when you bring something wrong it is very hard to see that I’m doing wrong because we have intention or sort of instant then they say, “I think it’s the right thing.” Always! Always we try to prove – May points are the right points. He or she is not right but I am the right one. Egoistic mind which influence my mind and it’s always refused me to look in properly which always ignores my wisdom which always makes me not to see I am doing the wrong thing. So we create – I create tremendous amount of bad karma without knowing it. With knowing it’s very little we do -- unless we are very bad person. If somebody says, “Hey here is the money. You go and kill somebody. I’m quite sure none of us here or the persons listening this tape would do it. But we do things without knowing it without realizing. Most of our faults come out of that which we consider to be a good work, high, great work, wonderful work. Or, it is duty. Or, “I had to do it because society demands that. So under those we create. Countless, without realizing.

1:13:55.0

So at that moment, in that manner when I’m passing my life, if suddenly something happen to me, and if I die, then what happens? That little opportunity that I had to purify is gone. It is terrible. The great life which I have joined is wasted. Did not achieve anything. People may think, Yeah, he had good life, lived long, and collected some money, and built up some houses, left a few kids around, (laughter) and did a good contribution to society. That’s not achievement of a human life. And that not helps us at all. Because when you go you go alone. Cannot carry your money, cannot carry your kids, the kids can’t help you. Your house cannot help you. The car cannot help you. The security cannot help you. The social security will not be able to help either.

1:15:34.8

So. What happens? Actually, as far as the future is concerned, as far as the spiritual is concerned, you are going with empty hands back as you’re coming in. If that happens to me tonight or just now, then, what shall I do? What. Shall. I. Do? This is the problem. You have to think, What shall I do? Most of our number trees, every day, -- Please watch this very carefully, okay? Watch this very, very carefully. Think here. And look in your mind. Review your day’s activities. When it is over, give yourself a chance to think back. What did I do this morning? The moment when I get up, the moment when I open my eyes. What thoughts do I have? Is it virtuous or non-virtuous? What is my first action? The moment when I went out to see somebody, saw somebody, what was my reaction? What’s my mind reaction? What’s my body’s reaction? Look back. And see, is it sort of normal thing? Hi. That’s okay. If it’s the anger thing? It’s bad. I it’s the attatchment, and lusting thing? Lust, etcetera? It’s bad. So at that time there is no way you recognize, but when you think back, it’s already done. You started thinking and you will see your faults.

1:18:01.1

And one one the practices of the great Kadampa Geshe, used to do is have here the huge bag of pebbles. White pebble and black pebble, and he would wait in evening, and when he started thinking, “Oh hey, I did something bad.” He put the one black on the table. And he’d find something good and he’d put one white pebble. And he keeps on calculating it every evening. And he found the black pebbles are tremendously heavier than the white pebbles. Always, black go most beads and white were very tiny little one.

And what do you believe then? Nothing more than we are what we are creating. We are creating a bad karma all the time. Mostly without realizing. This is so important to us. With knowingly realizing we won’t do it. We’re hesitating at least, but knowingly – unknowingly we do not. So how can you stop this? Total stoppage is difficult. However you can reduce a lot if you keep on reviewing this, reviewing will tremendously help you.

At that moment. If somebody tried to point it out. And said “Hey, you’re doing wrong.” You go – this, this, this. You won’t take any. Some people won’t even take it. Get, get disturbed and get irritated and may even get angry. Because you don’t know. You don’t know you’re angry. You don’t know you’re wrong. You just didn’t want it to know. You don’t want to hear about it. Because of fear, because of hesitation, because of losing things, because of anything. You get more and more try to cover it.

1:20:42.0

This is most of our non-virtues we create. So, if this moment, at this moment, in this condition, if sudden death comes, what am I going to do? Think about it. Not only you say it – think about it. Think, if it really happened. It really happened. Say, “Hey, it’s time or you to go.” It really happened. What is our condition then? 1:21:25.9 wehl veh dahle kuah dmo dgeh veh ney. My mind is not unknown to me. I is known to me. It is clearly known to me. Total clear to me. So look. At this moment if I have to die, what do I have? What really do I have? Imagine for a minute it is time for you to go. What do I have? Practically nothing of solid virtue to carry and countless non-virtuousness. So, suppose if I fall into lower realm what can I do? My friends are some of them already going down there. Down there, there. Suffering. Experiencing. I am not yet fall. Okay, if nothing happens today or tomorrow this year, but by about this time next year if I’m down there what can I do? So therefore, I really press you. Do something for me. Help me. Protect me. Get me out. Get me off the hook. Whatever. Do something. So you have to generate this both the bad works and the regrets and then say, 1:23:15.9 kah zhay tah may deh neh…

1:23:22.3

What is that verse say? I think it’s on the next page. 1:23:32.2 Sehje fyu tehv six or seven, up til seven. In English, yeah. Whatever the non-virtues of body speech and mind are accumulated from the beginning of the time and especially any – What is it? – transgression of my three vows, I confess all – it’s all said this – but that’s what you have to think. Thinking is this. This is as I told you, and all this, that will have the cause, and regret and refuge taking, and basis already built, antidote action is there. And if you do this thinking and regret and it’s, that’s enough. That’s good enough to purify. And it’s also recommended to say three times if you’re practicing it. It’s recommended to say three times, okay?

And if you are Vajrayana practitioners, then you have additional work on this. And that, and from that Vajrasattva a duplicate vajrasattva came and sit on my crown and all other sentient beings’ crown. And then light and liquid radiating from there and purifying etcetera, normal bodhisattva ah the vajrasattva practice. Normal, whatever it is, and you can even say the hundred syllable mantra. If you can’t do it, then you can say 1:25:57.0 Om Vajrasattva shorter form. And all this you can do here.

And when you do this, and at the end of that, then 1:26:08.7 Chu ah lah ma dor je sam bah. Then the 1:26:12.7 Lama Dorje Samba, the Buddha master Vajrasattva is now dissolved to you and to everybody’s body. And the body, mind, speech of the vajrasattva and the body mind speech of the individual person become inseparable. That’s how you dissolve finally.

And when you do the Vajrasattva light liquid purifying, it also has three ways of meditating on this. Three way is upper, from the up down to the lower, from the lower filling up, and 1:26:55.3 clearing at the light level. These are the three. Up – down, is like filling a bottle. Although when you pour the water in the bottle and the bottle the water will start at filling the bottle up, and whatever the addition of things will overflow. So like all your non-virtues are, like dust or piece of, you know, sort of, like grass etcetera, in that manner, and when you – light and liquid from the vajrasattvas fills in your body all your non-virtuous actions and all this started coming up and overflowing from your crown, from nose, from mouth, from ears, every direction is stated overflowing. Not only overflowing on your body’s side, it’s also still much more overflowing the pure totally clean it away, cleared completely. That is the up – from down it’s upwards.

1:27:59.0

Now from up is down is another one. This light and liquid is started coming from the vajrasattva, from his body endless light and liquid come, reach to your crown, and started pushing all the non-virtuous actions in the black, or dirt, whatever, sort of, or in the form of puss, blood, or any bad thing whatever you can think of it. Any unwanted unclean sort of style, manner and started pushing it down and pushing it down and, you know, like hard white and hard black, you start pushing it down, sometimes when you look at these bottle of – What you call that? – Huh? Salad dressing, thank you. Bottle of salad dressing that you see it half standing and half, like that, in your body. And then from the upper, the pure white purity it becomes stronger and stronger and pushes them out. Not only from the inside but also from the outside. Push them out. Out and out, and lower and lower, and from the back, front, side, everywhere, inside, pushing, pushing, pushing the and the finally getting out of your feet, totally completely out, and your sort of become in the pure light and the nectar nature.

1:29:31.0

That is second meditation. The third meditation is: All your non-virtues are accumulated in sort of like a ball of dark shadow at your heart level. And suddenly light and liquid rises from the Lama Vajrasattva and reach at your heart level. It’s like turning the light on in the darknesses the moment when you look in the dark room, looks like there’s a thick darkness here where you can alamost catch it. But the moment the light come on all the darkness is gone. It’s totally gone. The light occupies all the darkness up. In that manner, when the light comes from the Lama Vajrasattva’s body, reach at your heart level and the moment it reach the all the darkness are totally disappeared.

Okay? Good. So, and finally, Vajrasattva dissolve to you. That’s how you do.

So I think that’s good enough. Tonight we stop here.

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