Archive Result

Soundfile 19891111GRAAGLG4

Speaker Gelek Rimpoche

Location Ann Arbor

Topic Ganden Lha Gyema

Transcriber Jill Neuwirth

Date 10/26/2020

If you have generated here that much just like that you have to think there, okay? So you have to see that as though you made them face to face eye to eye as you made there. That’s what you should do. Okay? The next step is the thing what- the field of merit what you generated here you are up there and meeting all these wisdom beings up there at the same time you’re here and generating your the supreme field of merit which you have generated here on the throne, we also have the five letters at the five points of the body. Okay? That is om, ah, hum, so, ha. That’s how the five letters goes. The 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 buddhas, all the yidams, all the buddhas and bodhisattvas and all. All of them and invited and all of them become shaped like that of your root guru in Tsong Khapa’s form.

[0:02:10.6] And specially from the pure land of Tushita from the heart of the great Maitreya Buddha and then the great Tsong Khapa and disciples been invited. Okay? Then you say ganden lha gye (Recites verse in Tibetan) [0:02:31.8] Oh that is the first verse now. Okay the translation of the verse is there so I don’t want it to translate it. The reason why Tsong Khapa has to be invited from the Tushita, there a lot of reasons so I’m not going to go into this but one short thing. People may have why? Why not from other pure lands but why Tushita? Because Tsong Khapa after passing away from here is then considered to be remaining in the pure land of Tushita ganden (Quotes in Tibetan) [0:03:37.8] In the lot of prayer, praise to the Tsong Khapa by different persons and particularly one of his outstanding disciples Khendrup Rimpoche it comes from so many places that he remain at Tushita as one of the youthful samsaric god known as essence of Manjushri.

[0:04:05.7] So with all this, and there a lot of them then. Okay. That’s one of the reason and, and another most important reason is the persons who are practicing the tantric Vajrayana practice along with the perfect viewpoint of the Nagarjuna’s true understanding are very easy to take rebirth. It become much easy to take rebirth in that pure land. And particularly people who are practicing learning, studying, thinking, meditating on the Tsong Khapa’s teaching and Lam Rim stage of development and people who are practicing these Ganden Lha Gyema guru yoga with migtsema are much easier to be reborn in that pure land. And even this practice itself is also Ganden Lha Gyema with the name of Tushita combined together. So with these reasons Tsong Khapa could have been invited from any other pure land but specially choosing to be from this pure land. These are the reasons.

[0:06:05.6] Okay. So then the reason why Tsong Khapa’s body you have meditated as white yet there is some kind of reddishness is not only a showing a life in the body but it’s also representing the combination of method and wisdom. Or it also indicates that it has obtained bliss and void. In other words the combination of bliss and void. Combination of the bodhimind and speech. Combination of method and wisdom together of ultimate buddhahood have obtained. That’s why white with red radiated. How it works? The white body indicates the subtle air or subtle energy. And subtle air and subtle mind from the subtle air and the subtle mind you rise as the first illusion body or even in the at Gurusamaja practice it very often referred as tam bum bun po [0:07:28.6] means first protectors. First protectors. It doesn’t mean the first in one who come but first what you get it with I get it. So that what tam gum bun po [0:07:39.3] means.

Anyway the method of bliss and wisdom of emptiness combined and meditate practice combined effortlessly going on all the time. That’s what the really the white and red represents. Also the mudra as I mentioned earlier teaching whatever teaching I told you earlier. Also it’s whatever I didn’t tell you earlier is the pure view, the pure emptiness which has the no faults of the nihilistic or existentialistic both faults have been cutted. Not too strong, too righteous, not too much leftist but central path. The leftist is nihilistic. We just means empty so there’s nothing. When your empty becomes nothing it’s normally deep it’s not there because empty, okay, so clear indication of not understanding the empty, whoever says that. It’s clear indication because it’s nihilistic view. It’s not there because it’s emptiness. And so you go deep, deep, deep, deep and there’s nothing because it’s empty. If somebody says that that means clear indication of not knowing so it’s not been cut the nihilistic view for your (?) [0:09:21.4]

So cutting the nihilistic view will have to see the empty is not empty. And the cutting the existentless view is they have to see the full is not full. So it has to be a center. So that’s why two hands joined together. Another way of explanation. Why? Why? Because helps each other. Is complements each other. The hands. (?) gesture [0:10:00.7] complements each other. Why it’s how? What does that mean? Is reflects each other and looks nice and complements each other so how does that works with emptiness? That’s emptiness and the- okay let’s make this. Relative and absolute. Okay absolute is emptiness and relative is whatever we see existence here, okay? And relative will not destroy the emptiness and emptiness will not destroy the relative. But when you understand the relative through the relative you see the emptiness. When you see the emptiness from the empty point you see the existence. So dung da (Tibetan quote) [0:10:46.2] The emptiness shows the relative and relative shows the empty. The empty represents the existence. Existence represents the empty. This is very funny way of thinking. Normally empty represents nothingness. And when it’s empty there cannot be anything. And when you see something it’s destroyed empty. But here is other way around. Tsong Khapa present totally other way around. Empty represents existence and existence represents empty.

[0:11:33.1] By knowing empty properly it cuts the nihilistic. So it’s not empty. By knowing existence properly it’s the cuts the existentialist. Because it sees the empty point. Dung da ti (Tibetan quote) [0:11:49.4] So they complementary each other. This is difficult point. Complement each other. Tog ta (Tibetan quote) [0:11:57.9] So what really boils down to the Tsong Khapa’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 okay. If you do not exist absolutely doesn’t matter. Relatively existence is good enough to be exist. You get it. If you relatively exist it is good enough to be here. Be here now is the relatively it works. If relatively here it is good enough to be here because you provide the base for which you can work cause effect everything can function it on this. It is good enough. But if you are not exist in absolutely doesn’t matter. Doesn’t mean you don’t exist because relatively existence is good enough to be exist. You cannot exist absolutely. You get it?

To ta (Tibetan quote) [0:14:09.3] So at the subtle point of combination, the combination of the body, mind, and speech or the combination of the name and object, the label and object. The combination just combined together the label, the labeling person, the person whom you labeled all combine together. Just combined together it’s good enough to be exist. If one of them missing then you don’t exist. Even at relatively because that a clear sign of being empty. It’s a doesn’t exist from it’s true nature. It’s a you are dependent than existence. You are existence has been dependent on the various points, various parts and if you single part is gone, the whole thing is going to be collapse. Because it is the combination. The combination just combination itself is enough to be base. Get me? Anyway. Audience: (Inaudible) [0:15:40.6] Rimpoche: Weird noise is coming.

[0:16:06.2] Okay it’s better. Better now. (Discusses audio with audience) [0:19:14.2] So what I’m saying is I do not know from where I’m talking. What did I talk? Yeah that’s it. Why I was talking this because it is the emptiness help the- the dependent, dependent origination. And dependent origination helps the emptiness. So I have been criticized. Normally I say dependent rise so I’ve been given sort of funny example so (Laughs) won’t use that anymore. So. Yeah.

[0:20:17.1] It’s not really a knot it’s a reflection of the knot and the knots have the hole. So it’s like you know you need to see something inside so you cannot have a hole there so you have the reflection of the knot which automatically provides some kind of square empty space where you can look in and in that they provide- they don’t straightaway provided cloud rising but you know within that they will put it in so it’s looks like little decoration of film out for the clouds. Later there it comes, not now. You see the insides just now. Just now we’re talking, we see the cloud within the cloud you see the Tsong Khapa 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 our sort of manifested mental manifested- huh? No it’s manufactured. We made it by our mind here. Huh? Yeah image we build up here. And in order to fulfill that you bring that wisdom down but we not yet reach to that level yet, okay?

[0:21:44.7] So in between that the reason 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 existenceness. So that’s why I say relative and absolute points which I have raised earlier. And the- I did mention to you earlier what the sword represents and what the flower represents. All this I do not repeat. Besides that the book. So we have mentioned earlier prajnaparamita but in case if we cannot reach our understanding up to the prajnaparamita, like if you want a 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.

[0:23:29.7] You must be wondering why this endless knot at the heart level of the Maitreya, why? Okay if you look in the buddhas one of the- I don’t know what is it, major or minor signs, one of them had the like the endless knot drawing at the heart level, at chest, on the chest. That’s considered to be one of the even the major signs, or major or minor I’m not very sure. It’s signs of- I think it’s minor. (Recites in Tibetan) [0:24:11.1] It is the minor. It is one of the minor signs of a development. So therefore are you use that both ways, okay? I’m glad you raised that question otherwise I would not have made that clear. People wondering why they have to be the- the thing on the chest and certainly whatever so that is one of the minor signs that’s why is was there, okay? So with this, then you say the word ganden lha gye… (Verses in Tibetan) [0:24:54.4] Translation is side by side is there I request you to come here on it is tip, right? From the heart of the protector of the hundred of- hundreds doesn’t, well, I have to talk that anyway. So hundred doesn’t mean one hundred. Hundred is means- they use it as plural for lots of deities that’s what they means, hundreds of them that’s what- where you talk you know. It’s not really one, two, three, four and then as we hundred and cut, no. Doesn’t mean that.

[0:25:46.2] Ganden lha gye. Ganden is the pure land of Tushita which we mentioned, Ha ja (?) [0:25:52.2] is the- okay now better go on the English it may be easier. From the heart of the protector of the hundreds of the deities of the land of joy comes a cloud that resembles a mass of fresh white curd. As I mentioned to you that 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 like curd, fresh curd or something. Anyway it is fresh and pure white. I do not know what this omenations that English word is but what you really inviting is Tsong Khapa, Lozang Drakpa is the name with the disciples I requested to come here. So in the visualization here, what you have to do is the light, at the cloud from the heart of the Maitreya the moment you say this and you pray this, it’s sort of suddenly comes out like a big nose coming out, like that. Comes out, straightaway comes and remember this is extraordinary power of enlightened beings so there is no blow, no problem. So just reach wherever the moment it started from there it reach here. Okay?

[0:27:45.7] You have to visualize the moment you started saying the word, the moment you started wishing that if the Tsong Khapa or the disciples it 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 is 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 what’s call it deluded mind or dualistic. And all this are come out of this. Because wrong view and all this sort of thing because we never, never let our self to help we never let others also help us because we’re so used to it. Neither you can help yourself nor you let others help you. So ultimately at the result become helpless you can’t be helped. So the enlightened beings are always have a mind of helping and looking for opportunity. The moment you give some opportunity they’re there. Because that’s their commitment that their duty they’re there. We don’t even have to doubt about it. Okay.

[0:29:39.4] So you say these word and if you are Vajrayana practitioner with the initiations and all this then here you can also ganden lha gye…(Recites verse in Tibetan) [0:29:54.3] You can say zah hum bam ho. [0:30:02.8] All the wisdom beings will dissolve to the commitment beings. Commitment being is being what you produced here as your spiritual supreme field of merit and the wisdom beings are the beings that you invited from there. Though what you have built here is good enough. The moment you build here, it’s there. However, to satisfy our own deluded mind still more. So by the power of mantra, by the power of mudra, by the power of truth, you keeping- you said invocation which makes us feel little more comfortable. That’s the only reason why you do it. Otherwise just creation itself is enough they’re there. Get my point? Good.

[0:30:56.9] So I hope everybody is getting the point by this way. So those who are have Vajrayana practice they do the zah hum bam ho here. Zah hum bam ho is normal practice of dissolving one into another. So the wisdom being which you invited like that is dissolve to each one of those commitment beings you created here and they become inseparable. That’s all. Okay. Now actually seven limb, is now we begin to reach to the seven limbed prayer. Okay seven limb-now it may not be that important. I talked so many time on the seven limb and everybody knows about it. So I make very short here. I just make little shorter here. The next verse is verse number two dung gye (Recites in Tibetan) [0:32:02.8] In that verse number two is in English it says what? Oh venerable guru is that one? Oh venerable guru and all this.

[0:32:24.8] Okay, anyway in normal order the- when they in normal seven limb, in the seven limb is one of the major practices wherever you go. Even in sutra or tantra. Both are the seven limb is one of the essence of practice. In tantra it gives different name. You don’t call it seven limb. You call it seven pure. Purities. You can du nam ta (?) [0:32:54.5] and here it’s called ya la dug pa (?) [0:32:56.7] Seven limbed in sutra. In tantra it’s called seven purities. It almost same. Slightly trim here and there otherwise it’s almost the same. As I always say Shantideva’s Bodhisattvacharyavattara has draw the conclusion for the seven limbed prayer. It’s a (Tibetan quote) [0:33:19.3] The buddhas thought for aeons, not for one or one or two meetings, one or two days, or one or two weekends, but for aeons what best way to get it digested or to get it developed. What best way. And easiest way to do. So they draw the conclusion of the seven branch, seven limb. So it is important. Very important. It is major practice in Buddhist for accumulation of merit. It is the major one.

[0:34:13.2] So the first normal in order is a normally in order the first after the invocation it comes the praise. But here the order has been changed for special reason. The reason is when you 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 of first thing is you going to say hey hey ho ho but first thing what you wanted is invite the person in and let them sit down. Like that. Here also to get a little closer to it so you invite in and sit down comes first. So what you are making request to stay is dun ne (Tibetan verse) [0:35:06.6] You have the translation at the side but what really saying is the great lion and sun moon throne in front of me my guru with the sort of very happily remain with me as my supreme field of merit and to develop the Buddhism please remain here for aeons. That’s what- not for while but for aeons. The hundreds of aeons please be remaining here. That is making request.

[0:36:08.9] And there is much more important things here but anyway now forget about it. So the remain- the remain and requesting- the requesting for remain here has lot of reasons. Number one, it helps you to have long healthy life. Number two it also helps- (Speaks to audience) [0:36:45.8] Number two it also helps long, sort of lengthy stay of the practice and the teaching in the human land itself. So this various omens that’s why you do that. Now the second is the praise. Praise. She je (Recites in Tibetan) [0:37:08.2] 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 a little more, little more explanation. But many times you have heard this so it’s okay.

She je (Tibetan phrase) [0:37:39.8] So you praise. You praise people, right? You’re great you say. How wonderful you are, you’re great. Okay what is great? What is great about it if you don’t have anything but great about it you just say you’re great, great, great. It’s you’re buttering, right? You’re putting butter. You’re just saying it simply to please the people. You know. So here what is great about? You are saying you’re great, your mind is great, your body is great, your speech is great. Okay. So even you can say your mind is great your body is great your speech great. You can say that. That doesn’t mean anything. So what you really mean is she je (Tibetan phrase) [0:38:17.4] it is 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 mind the length of your knowledge and object which you have to know is equal. In other words, if you fill the glass with the water the quantity of the water inside and the space is equal, right? When the space filled up. Just like that. Your depth of your knowledge and anything to be known is equal. That means you have nothing more to be learned. So your mind is fully developed. Totally know. Okay? That’s what best praise for mind.

Je (Tibetan verse) [0:39:25.4] Second is the speech praise. Does the English have the same order or what? Lots of time English will turn upside down. Okay. Ke su (Tibetan quote) [0:39:40.5] So your speech is ear ornament of fortunate person. What does that mean? It’s not earrings. A fortunate person refers to various different levels. Normally it refers to the bodhisattvas because they are fortunate, they are striving to the buddhas path. They’re the son of the buddha. They will become a buddha. That’s why they’re fortunate. So the fortunate normally refers to bodhisattvas. But it also specifically refers to the we, we are the fortunate ones because we are the person who are utilizing these very practice and we are the person who’s trying- who’s having the opportunity to pursue it through this and therefore the fortunate is us. And our ear ornament doesn’t mean our earrings. What we need is we need to hear it, we have to learn it more.

[0:40:55.2] And method which is not unknown to us has been cleared by Tsong Khapa many ways so it easily a ornament to my ear. Like sometimes people say when they know when the people who are really seeking some knowledges then they came to know something hey, that is the best food I ever had. They even say it’s mind food and all this. So it is the ornament of a learning. So the learning can be reading, can be hearing, but sort of the hear since it is sound so you may hear it. You know the sound is normally absorbed by the people through the ear. Ear is the door- doorway which absorbs the sound. So therefore the your speech is the ear ornament of mine. I’m the fortunate one because it is the one which gives me perfect path which clears- which learns tremendously- throws tremendous information and shows everything on time why whatever it is so therefore it is my ear ornament. Get it? Well make it shorter now.

Ta ka (Tibetan verse) [0:42:21.1] Your body is also great. Okay. Thang ta (Tibetan phrase) [0:42:32.0] the next word is I- what do they say? I what? I prostrate. The word prostate in English and the word chak tsel in Tibetan is two different things. I do not know why we had to translate that way. I don’t know what the word prostrate in English means. What does that mean? You’re the native speaker. Audience: (Inaudible) [0:42:59.9] Rimpoche: Yeah what is fall? What fall? Audience: (Inaudible) [0:43:04.3] Rimpoche: Okay in Tibetan it’s totally different. Okay? I’ll read to here. Okay, I bow. I have to use the English borrowed language. I bow or I prostrate to you. I rather not use this word now. I use the Tibetan word. It’s chak tsel. Okay? Tong te (Tibetan phrase) [0:43:32.4] I offer my chak to you, you whom, you are the person who makes worthwhile of seeing, hearing, and remembering. Okay? I bow to you. The bow is not like normal English bowing down, nor the Chinese bowing down to the Empress or things like that. But here the word in Tibetan is chak and tsel. Chak is I respect you. It’s a gesture of respect. Gesture of respect. And second word is seek. I’m seeking also. I respect you I honored you and I do expect something from you otherwise there’s no reason why I have to do this to you.

[0:44:47.3] I do respect something, I do respect. But I also expect something from you. I respect and I expect. Okay? The chak is respect and tsel is expect. This gesture is a seeking. Now the system of the chak with the Tibetans are normally doing what we call it Naropa style. Sometimes they do the completely lying their body down and sometimes they’re touching the- (Pause) [0:46:43.6] What I’m saying is the Tibetan system of doing this chak doesn’t show that much. If you look some of the Chinese system they what they do is they put two knees down and they touch their forehead down and then they open their two arms like this and asking something to get in waiting you know (Laughing) like a 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, Turns it upside down and leave it empty waiting here for a little while. That’s what it is. So it’s not only just bowing- (Audio cuts) [0:47:31.8]

(Resumes) [0:48:52.1] What I’m saying is the Tibetan system of doing this chak doesn’t show that much. If you look some of the Chinese system they what they do is they put two knees down and they touch their forehead down and then they open their two arms like this and asking something to get in waiting you know (Laughing) like a 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, Turns it 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 to you’re afraid of the king and bow down to him or they soldiers or the general 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’s indicating. For what are you expecting? I praise you 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 to give it to me. That’s really what is- I don’t think it’s the prostration or bow I don’t think it is try to work but I don’t know (Inaudible) [0:50:34.2] That’s prostration or bowing give that indication at all? Little bit too. They have that too.

[0:51:11.7] Okay, good. So you honor the person that’s good idea. Or you honor the person by expressing 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 word tsel in Tibetan means really give, I’m seeking. Give it to me. That’s what it is really. Give it, give it, c’mon bring. (Laughs) So in addition to this you also can remember the qualities of the outer, inner, and secret, and the bow of 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.

[0:52:44.4] 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 Naropa’s way of exercising. And have a spiritual value and have a good body exercise both, you can do that. So if you want to do create more prostration or something like that you can do here. The mantra for multiplication of the- these gesture is namo- om namo Manjushri namo sushri namo utamashri soha. [0:53:42.2] Om namo Manjushri namo sushri namo utamashri soha. Maybe people will not be able to pick up. I repeat one more. Om namo Manjushri namo sushri namo utamashri soha. So with this you can do if you have time you can get up and do your exercise- ancient exercise as much as you can. Three, ten, twenty-one, 34, 38, whatever. 50, 75, 100,000, 10,000 whatever you want to do. (Laughs) Or 100,000. Or you can do here with this. And if you can’t get up, that’s also okay. If you want to just do like raising your hands and your head a little bit down that’s also okay. Whatever if you want there’s- all these you can do whatever gestures, okay. Anyway.

[0:55:09.4] So that is enough for the second- is it third or second one? Third. Second. Third one. Okay it’s enough for the third branch of practice. Now next is offering and I do not know if we have enough time to say the offering or not. I do not know people have to eat and do all sorts of things. (Discusses time with audience.) So now the offering. (Recites in Tibetan) [0:56:33.0] 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 (?) [0:57:01.8] offering deities with the various- (Makes comment to audience) with the multiple offering deities you generate from your heart and then they carry different offerings to the supreme field of merit. Nyu chu (Recites in Tibetan) [0:57:36.7] The word what you have in the Ganden Lha Gyema is the only outer offering. The flower empty whatever the translation’s available in English if you look in there you’ll see it side by side.

[0:57:51.9] So it is the outer offering. In even the outer offerings we are like people who doesn’t have the initiations and should not practice them yet. They simply have the flower and the incense and all this nothing more. But those who have Vajrayana practices what they do they generate offering deities who are carrying hundreds of the different flowers, hundred of the different incense, hundred different waters all each one of them are making offering offered and each one of these offerings accepted. By accepting it great bliss has been brought to the object to whom you offer and all this, this, this, this, this, et cetera you have to do over the outer offering in general.

Nam gyar (Quotes in Tibetan) [0:58:53.4] Then next is then the outer offering is not the best offering. Whatever it is, The best offering is practice offering. Offering of actual practice. Or whatever the virtues that I have accumulated by practicing two stages of developments or by learning, talking, meditating, and also the nature of virtue or I manifested here in the form of offering material and please accept it and bless it will never be exhausted. That is the (?) du be chopa [0:59:54.2] or practice offering. Then the- now this is only for the Vajrayana practitioners, okay? Practice offering.

And then you have ring (Tibetan verse) [1:00:09.1] Then the outer inner offering. Inner offering ring (Tibetan terms) [1:00:26.4] the five dharma (?) [1:00:27.8] buddhas and four consort et cetera with the blessed inner offering in the three vajra form with the radiating light I blessed in the I purified I made it nectar I blessed it to be multiplied. And that nectar I offer to you and please accept it and bring great bliss within you. That is inner offering. Then the secret offering is zhi na (Tibetan verse) [1:01:15.9] So here you do remember this outer offering and all this you do the lama to the Tsong Khapa. And Lama Tsong Khapa. And then at the heart level the Manjushri and all this. Now the secret offerings be offered to the still the down there the Buddha Vajradhara at the heart of the- at the heart of the Manjushri to the Buddha Vajradhara. So you offer yourself in the again radiated- not yourself- from your heart you, de nay [1:02:02.4] manifested all the vajra dakinis in the level of the field growing, simultaneous growing and what is it? What is next? Oh mantra growing. All this level you manifested and dissolved for the consort for the Buddha Vajradhara and then- de nay(?) [1:02:34.8] By making the consort offering the great bliss will develop the object to who you offer with the retinueties. That’s the secret offerings.

[1:02:53.4] Then you do the suchness offering on top of that. (Recites in Tibetan) [1:02:57.8] Then you also make suchness offerings on this. In- on top of outer, practice, inner, secret, suchness offering. Suchness offering is the offering of emptiness. (Quotes in Tibetan) [1:03:22.1] All the dharma are empty like space. But yet relatively it is exist like that of rainbow. The rainbows. Rainbow, right? Not Rambo, but rainbow. Rainbows. We have all the different varieties in existence. In reality no separation from the body, mind, and speech, it is combination. Simultaneous born great bliss which is nature of the buddhahood. I offer it to you and please accept it. That is suchness very, very, very briefly but those who have the idea they will understand it better those who doesn’t have an idea I can’t go much detail here. So that’s the suchness offerings.

[1:03:22.1] Now in short, now here everybody can do. In short outer, inner, and offerings that I laid here and all this four initiation offering et cetera and mandala and all the best available that I can pick up with my mind and I actually lay 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 up with the mind. I offer all the best so by your power you accept (Jokes with audience) [1:05:21.8] So by your power do kindly accept that is the- that’s what actually offering here. The offering here is not only a outer but you have inner practice. The practice offering is the best offering. Considered to be the best offering and so nam da (Recites verse in Tibetan) [1:05:50.4] Now I’m going to detail, okay. I’m not going to go in that at all.

[1:06:02.0] So in other words any virtue that I have accumulated, any mantra that I say, any meditations I do, any Lam Rim meditation I do, any sort of combination of the analytical and concentrated meditation, anything which I cut my non-virtuous, anything which I built my virtues, all of them I offer to you. That’s it. That’s how you really offered. I practiced this, I- practice of generosity. Practice of the morality. Of all the six perfection practices and practice of the four major- four immeasurables, practice of refuge taking, practice of the guru yoga practice, all of 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 a money when you give it away does not- doesn’t belong to you anymore. It’s not like that. This practical thing is you’re really showing and you’re make it happy that growing happiness is the actual offering. So that’s why the practical offering is the considered to be one of the best offerings. I think I went very quick for that offering. Like ten minutes it’s covered.

[1:07:47.1] Okay that’s easy then. Then I go to next regret. I also do the- next is the- is it regret? Purification. Sorry. Purification. What do you purify? Ge ma da (Recites verse in Tibetan) [1:08:03.7] I myself is a very- if I look in 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 think is try to think you. Even the offerings what I’m saying is the material to think. Is only short four lines, okay?

[1:08:36.4] But the purification also what you have to think is me, if I look in me I’m like very rich, I’m tremendously rich. Rich. Rich in what? I’m so wealthy. I’m more richer than the country’s reserve bank. Rich in tremendous collection of non-virtuous actions. Because I have accumulated the limitless of the beginning. We don’t see where the beginning has been started. We can’t even see. So such a huge collection I have. Each one of these non-virtuous 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.

[1:09:55.4] When you- sometimes when I look at myself I sometimes wondering that I have done nothing but collecting bad karmas and that much I can see it. That was the- my previous connection. 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 delusions. And faults. Tremendous. And I also do not have the power to totally purify it yet.

[1:11:18.7] And in this manner sometimes I’m knowing it what is wrong, sometimes I’m not paying even 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 the samsaric nature of society’s rule. In disguise of something one has to be done. And most of my non-virtuous actions are in that manner. Without realizing I commit tremendous. It is true when you are doing something wrong, it is very hard for us to see that I’m doing wrong because we have intention or sort of, we have sort of instantly say what I did is the right thing always. Always we try to prove my 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 always refuse me to look in properly which always ignore my wisdom which always makes me to not to see I’m doing the wrong thing.

[1:13:40.6] So we create, I create tremendous amount of bad karma without knowing it. With knowing it’s very little we do. Unless we are really bad person. If somebody said hey, here is some money, you go and kill somebody. I’m quite sure none of us here or the persons who are listening this tape will do it. But we do things without knowing it. Without realizing. Most of our faults are come out of that. Which we considered to be a good work. Great work. Wonderful work. Or it’s duty. Or I had to do it because society demands that. So under those we create. Countless without realizing. So at that moment in that manner when I’m passing my life and suddenly something happened to me and if I die then when happened? That little opportunity I had to purify is gone. It is terrible. The great life which I have joined is wasted. Did not achieve anything.

[1:15:27.5] People may think yeah, I had a good life, lived long and collected some money and built up some houses let a few kids around and did a good contribution to the society. And that’s not achievement of a human life. And that’s not help us at all. That’s when you go, you go alone. Cannot carry your money. Cannot take your kids. Kids can’t help you. Your house cannot help you, your car cannot help you, the security cannot help you. The social security will not be able to help you either. So what happens? Actually as far as the future is concerned, actually as far as the spiritual concerned, you’re going with empty hands back as you come in. If that happened to me tonight, or just now, then what shall I do? What shall I do? What shall I do? (Inaudible) [1:17:05.6] You have to think. What shall I do?

[1:17:11.3] Most of our non-virtuous every day, please watch this very carefully okay? Watch this very, very carefully. Think here and look in your mind and review your day’s activities. When it’s 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 thought do I have? Is it virtuous or non-virtuous? What is my first action? The moment when I went out see somebody. Saw somebody what’s my reaction? What’s my mind reaction? What’s my body’s reaction? Look back and I say it’s sort of a normal thing, fine it’s okay. If it is an anger thing, it’s bad. If it’s the attachment and lusting thing, lust et cetera, it’s bad. So at that time there is no way you recognize it. But when you think back, it’s already done. You started thinking and you will see your faults.

[1:18:51.8] And one of the practices of the great Kadampa Geshe used to do is he had a huge bags of pebbles, white pebbles and black pebbles and review in the evening and when he start saying oh yeah, I did something bad and put one black pebble he’d find something good he put one pebble and he keeps on calculating it every evening. And he found the black pebbles are tremendously heavier than the white pebbles. Always. Black goes like this and white are very tiny little one. And what is the reason? 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 knowing, realizing we won’t do it. We hesitate at least. But knowingly unknowingly we do not.

[1:20:18.8] So how can you stop this? Total stoppage is difficult however you can reduce a lot if you keep on reviewing it. Reviewing will tremendously help you. At that moment if somebody tried to point it out say hey you’re doing wrong because this, this, this you won’t take it even. Some people won’t even take it. Get disturbed and get irritated. Might even get angry. Because you don’t know. You don’t know you’re angry. You don’t know you’re wrong. Because you don’t want to know. You don’t want to hear about it. Because of fear, because of hesitation, because of losing face, because of anything. You get more and more and try to cover it up. So this is most of our non-virtuous you’re putting it. So if this moment, at this moment in this condition, and suddenly death comes what am I going to do? Think about it. Not only you say it, think about it. Think. It really happened. It really happened. Say, hey, it’s time for you to go. It really happen. What is our accomplishment?

Rang a (Tibetan phrase) [1:22:08.6] My mind is not unknown to me, it is known to me. 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’s time for you to go. What do I have? Practically nothing of solid virtue to carry. And countless non-virtuous things. So suppose I fall in to a lower realm what can I do? My friends are some of them already going down there. And down there, yes. Suffering experiences. I’m not yet fall. Okay if nothing happens today or tomorrow or this year but by about this time next year if I’m down there what can I do? Again? So therefore I really praise you do something for me. Help me. Protect me. Get me off. Get me off the hook. Whatever. Do something.

[1:23:38.1] So you have to generate this both the bad words and the regret and then say kan se (Tibetan verse) [1:23:57.3] I think it’s on the next page. Page 56 or 7. Oh 57. In English, yeah. Whatever the non-virtuous of body, speech, and mind I accumulated from the beginning of the time and especially any- what is it? Transgressions of my three vows I confess over- we just said this. 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 the base is already built, antidote action is there if you do this thinking and regret and then that’s enough. That’s good enough for purifying it. And it’s also recommended to say three times if you’re practicing it. It’s recommended to say three times okay?

[1:25:29.4] And if you are Vajrayana practitioners then you have additional work on this. Or at the heart of the Lama Tsong Khapa you have the Buddha Vajradhara and then you transform the Buddha Vajradhara, the blue Buddha Vajradhara transformed into the Vajrasattva. And that and from that Vajrasattva a duplicate Vajrasattva came and sit on my crown and all other sentient being’s crown. And then light and liquid radiating from there and purifying, et cetera. Normal bodhisattva- the Vajrasattva practice normal. Whatever it is. And you can even say the hundred syllable mantra if you can’t say it then you can say om Vajrasattva hum shorter form and all this you can do here. And when you do this and at the end of that then chu a (Tibetan phrase) [1:26:40.9] Then the Lama Dorje Sempa the Buddha master Vajrasattva and 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 persons become inseparable that’s how you dissolve on a thing.

[1:27:08.7] And when you do the Vajrasattva light liquid purify it also have the three ways of meditating on this. Three way is upper- from the up/down to the lower, from the lower filling up, and clearing at the light level. These are the three. Up/down is like filling a bottle. And you pour the water in the bottle and bottle- the water will started filling the bottle up and whatever the additional things will overflow so like all your non-virtuous are like a dust or piece of light grass (?) [1:27:51.8] et cetera in that manner and when you- the light and liquid from the Vajrasattva fills in your body all your non-virtuous action and all this started coming up and started overflowing from your crown, from the crown, from the nose, from the mouth from the ear every direction and started overflowing. Not only overflowing on your body side it’s also still much more overflowing pure totally clean it away cleared completely. That is the up, from down it’s upwards.

[1:28:26.0] Now from up is down is another one. This light and liquid started coming from the Vajrasattva’s 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 pus or blood or any bad things 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 half white and half black started pushing it down. Sometimes when you look at this bottle of- bottle of what you call that? Salad dressing. Thank you. Bottle of salad dressing you see the half standing and half like that in your body, and then the- from the upper the strong, white purity is become stronger and stronger and push them out not only from the inside but also from the outside, push them out and out and lower and lower and from the back and front side everywhere inside, outside, pushing, pushing, pushing, them and finally getting out of your feet totally completely out and you yourself become in a pure light and nectar nature. That’s second meditation.

[1:29:59.1] The third meditation is all your non-virtuous are accumulated in sort of like a ball of dark shadow at your heart level and suddenly light and liquid rises from the- from the bodhisattva- from the Lama Vajrasattva and reach at your heart level. It’s like turning the light on in the darkness. The moment- when you look in the dark room, looks like there’s a thick darkness here where you can almost catch it. But the moment the light turn on all the darkness is gone. It’s totally gone. The light occupies all the darkness form. In that manner when the light comes from the Lama bodhi- Lama Vajrasattva’s body reach at your heart level and the moment it’s reached there all the darkness are totally disappeared. Okay? Good.

[1:31:01.1] So and finally Vajrasattva dissolves to you. That’s how you do. So I think that’s good enough tonight we’ll stop here.