Archive Result

110

20081028GRAANL

Speaker Gelek Rimpoche

Location Ann Arbor

Topic Nyur Lam

Section October 28, 2008

Transcriber Matthew Sisco

Date Jan 17, 2009

And welcome tonight, continuation of this Lamrim teaching now. Again, to begin with do kindly generate pure motivation. Motivation for the benefit of all living beings, one would like to meaning this self would like to obtain total enlightenment, for which I would like to listen and practice this teaching. Teaching what you are going to listen is the Lamrim stage of development, road map to enlightenment. From the ordinary to this level, to extraordinary, perfect Buddha level, how does one individual bring to that level? This is the path through which past, present and future Buddhas will travel and they obtain Buddhahood. Teaching which was not only shared by Buddha and it is commented and accepted and spirit by the great for banners of early Indian masters, such as Nagarjuna, and Asanga. This is the essence practice of great Indian master, the Bengali-Indian master, Atisha and the great Je Lama Tsongkhapa. And also has four very special qualities, knowing that all Buddha’s teachings are non-contradictory, and complementing each other, and every word that Buddha shared are meant for transmission to affect us, the individual practitioners, every word. And it also has the quality to understand the intentional meanings of Buddha himself. And the most important, the wrongdoings, wrong functionings, and not so nice way of functioning our self, in our life, automatically decreasing, such great four qualities this teaching has. And it also has extraordinary special ways and all that, but anyway, to make this shorter, such path to leading to the total enlightenment, it is sort of map to the enlightenment level. To which you have basically the teaching itself is authentic, that coming from the Buddha, like a good water in good old Tibetan tradition, the good water comes from glacier, like this, good perfect Dharma comes from Buddha. And that is why talking about lineage masters. Lineage is such that we are only counting living individuals. From one living to another living, and coming through, rather than coming through some different century, different spirit coming through either in the visible or invisible form, appearing individuals, we are not talking about that. One living master taught to another living master, is living tradition, from Buddha to my late masters, continuation. And, thereby it is confirming the divisions and sequences, and that also common with the lower, common with the medium, and Mahayana, or greater path. Three. Common with the lower also has in session how does on practice, and in between the session how does one behave. And that also in session it also, at the beginning of the session, prerequisite of the session itself, actual session, and conclusion of session, three. And then prerequisite is six prerequisites. And that also cleansing of the place, and laying out the altar.

When making offerings, free of yo and gyo, what is yo and gyo. …. Inaudible. It runs down to wrong lively hood. Deceptiveness and the other one. [conversation with audience]. And then actual way of sitting. And like eight Vairochana style of sitting, or whatever, suiting comfortable, for the individual. [10:00] And then generating special mind. What is that special mind? Anybody? Bodhimind. And then taking refuge. And four immeasurables. And taking refuge also have talking about the refuge tree. And I think I’m here. Because this is Tuesday. Thursday I talked a little beyond that. But Tuesday I think I’m here. Taking refuge, and that also has generating field of refuge, and which in this case either you can have detail, or Lama Buddha Shakyamuni as field here. Right? Mhm. And then I also talked about Namo Guru Beh, Namo Buddhaya, Namo Dharmaya, Namo Sanghaya. These three refuge, to whom you’re taking refuge, mind in which you’re taking refuge, actual saying of the refuge, and when you say this refuge, visualizations, at that level, what you do, all of them are covered, in detail, is already done. So now what we are is the shorter version of the refuge. And that is normally we say every time. Sangye cho dang cho kyi chon am la, jang chub bar du dag ni kyab su chi, dag gi jin so gyi pa so nam kyi, dro la phan chir sangye drub par shog. So that is I take refuge in Buddha, Dharma, and Sangha. That is Sangye Cho dang cho kyi chon am la, chang chub bar du dag ni kyab su chi. I take refuge in Buddha, Dharma, and Sangha, until I become fully enlightened. So The question is how long do you take refuge, until I need not to take it. That is when you become fully enlightened Buddha you do not need to. So until I need not to take it. So until I become fully enlightened Buddha. And what does taking refuge mean here? I did talk to you the other day, although detailed refuge may come later in lamrim, but over here briefly I mentioned who is Buddha, who is Dharma, who is Sangha? Because we say Buddha, Dharma and Sangha. The moment we say Buddha, Dharma and Sangha our mind will straight away connect to the historical Buddha. Buddha that was Indian prince, who have come in whatever, twenty six hundred years ago. Our mind will go there. And that is historical representation. And then our own future Buddha. That you and me, each one of us, will be able to become Buddha later, if we are not able to become Buddha, all our efforts are useless. And we are doing something which has no purpose. We don’t even aim for the purpose. And that is the reason why there is great hope, great possibility that each and every one of us will be able to become fully enlightened Buddha sooner or later. Hopefully soon, but not necessarily, but sooner or later we will become Buddha, and that is our future Buddha. Future Buddha’s seed, is within us right now. And that is our Buddha Nature we call it. Each and every individual will have with this explanation might not stand logical arguments, but however this is the fact. Logical we are supposed to little hook up go around a bit and you know and give you little logical locking mechanism, which is very strange you know, we can say, virtue as a nature will be generating, developing, something you know, something you have to give definition, but bottom line talking we may not stand on logical argument. But the bottom line is, the part of our mind the virtuous nature of our mind, will be able to become fully enlightened Buddha, sooner or later, and linking of these two, and guiding our future the nature, Buddha nature within us, to be able to collect to the Buddhas state. So taking refuge in the result Buddha, or taking refuge to causal Buddha, taking refuge to result Buddha, but represented by causal Buddha. Causal Buddha is the historical Buddha representing is the causal level, not the result level. The result level will be our own consciousness, will become a Buddha. Right now it is in the Chod. Some of them, who was it, somebody was telling me, I don’t remember the person, maybe our own Cho-la, who now claims to be ---Rinpoche (inaudible), our Chola, I don’t remember exactly who was it. Someone told me is little baby Buddha’s a problem for me. Meaning everybody think they are going to become a Buddha. So she said, I think it’s her, I don’t remember the person, you know even talked to me, wrote me, saying these little baby Buddhas are my problem or something, so anyway, so that is the result level, even at the beginning of taking refuge, you begin to look into your future, begin to look in that way, so that level, our own spiritual development is our own sangha. And the result of our own spiritual development is our own dharma, and is information form. Because the dharma divided into two categories, spiritual development as well as informational. Du …(Tibetan – 18:55) said Buddha dharma is two, the scripture part of it, and spiritual development part of it . Scripture part of it is nothing but informational aspects of it, spiritual development is spiritual development, whoever whatever you have that, anyway. And Sangha within yourself. And that is why if you have only one Buddha here, in reality, your own root master, in the form of Buddha. In that gase go kin du, physical body is the sangha, the speech aspect is the dharma, the mental aspect is the Buddha. So total knowledge is Buddha. So that’s why even one Buddha have all Buddha dharma and sangha one nature. And Guru. The most important Guru is Buddha in Buddhism. There are no other important and better Guru than that of Buddha Guru. Guru Buddha. Or Buddha Guru, whichever way you want to put it. [20:00] So therefore, that Buddha, reality your own spiritual master, but in the form of Buddha, is the Guru, Buddha, Dharma, Sangha. So Sangye cho dang cho kyi cho nam la, jang chub bar du dag ni kyab su chi, that half of the verse, I take refuge in Buddha, Dharma and Sangha until I become fully enlightened. Until enlightenment. Whatever the word is. By practicing generosity and other perfections, may I become fully enlightened Buddha, is it? May I become Buddha. May I obtain enlightenment. It is also dedication, the virtues that I have accumulated by practicing generosity, the virtues I have accumulated by practicing morality, virtues I have accumulated by practicing patience, virtues I have accumulated by practicing enthusiasm, virtues I have accumulated by practicing concentration, virtues I have accumulated by practicing wisdom. So by practicing generosity and other perfections. Because of that may I be able to obtain enlightenment. What you not say, is for benefit of all others. Another word the bodhimind, or the mind that sinking the Buddha, whatever the Buddhas call it, precious mind, it is the ultimate, unlimited, unconditioned, love and compassion, that is called Bodhimind. Which is two pronged mind, like you know vajra has two points, one point here, one point there. Two pronged mind. One pronged mind is totally altruistic, the other pronged mind is, I would like to become a Buddha because you are the actor, you can act, you can function, you can act, you are the action whatever, you are the actor you act, you can do. So you are not going to say I wish all become fully enlightened. But you can say I would like to become fully enlightened, committing yourself, giving yourself, you would like to become a Buddha. The reasons why, because I would like to help everybody else to be able to bring to the Buddha level. For which I need to become a Buddha. So altruistic, totally dedicated altruistic, one point, the other point, committing yourself, going to obtaining that. So combination of this two together is called ultimate, unconditioned, unlimited love and compassion. Love compassion is very common, everybody knows, everybody talks about it. And this is ultimate, unlimited, unconditioned, unlimited, not for Mr. A or Miss B, but not for Mr. C, there’s no exception, to anyone, every living beings. That is one reason why unlimited. There is one there is reason is not a condition, not any condition at all, they don’t raise the question, what is in there for me? It is a totally altruistic, and that’s why nothing sinking for me, for me, but for everybody else not necessarily for me alone. They don’t. We raise question, what’s in there for me, the usual American question. They don’t use that. And that is why unlimited, unconditioned, love, and compassion, without love, because without compassion on will not act , one would not like to commit that much. Without compassion, without love, always limited, when you love someone, when you feel compassionate to somebody, your limit has been cut. Your, there’s no limit for you, you go, like the mothers love for child, from the mothers point of view, always think, you as the mother, look at the child, see whether you have limited or conditional, don’t think of you as mother, child as other. Then you see all kinds of limit, all kinds of condition, everything’s not right, you know everything’s control issue, power issue, all this we see, but when you look from the mothers window, even though we as male never been a mother, but, in this life, but we see, we saw it, we see that mothers and how much they care for their child from the mothers. With the exception with some crazy, always you know, but those are not example, example is the general. So, Dak gi jin so gyi pay so nam kyo, dro la phan chire sang gye drub par chog, so the moment you say dro la phan chir, in order to benefit all beings, I may become fully enlightened. Ok. So, this is very important to think, very important to meditate, very important to say, to say and whatever you say from your mouth, you should mean. What you say, you must mean. You know, say what you mean, that is important. Isn’t that a song? Say what you mean? Isn’t it. (L). So that is important, if you don’t there is a problem, I’ll tell you the problem. Tibetans are by virtue of being, you know, Tibetan, somehow even the Kids know how to say dro la phan chir sang gye drub par shog, for the benefit of all sentient beings I become Buddha. Every kid, if you go to Tibetan schools, and everywhere else, every kid will say, whether there’s five six seven, every kid will say dro la… So for them, in the kid’s language, dro la phan chir, means , instead of, you know that means for benefit of all right? So, for the kids, it doesn’t mean, for kids , whether you like it or not, whether you do it or not, just go, it becomes you’re not doing properly, you just have to do it, you’re just doing it. The reason is, is very funny, when they set up the Tibetan schools in India, there is the Government of India, give the money to local Indian doctor, who supposed to look after the kids, in the school. So they say the doctor will come every day, at about ten minutes in the school, and they have four five hundred kids, so what the doctor do, and the nurse comes, line up the kids, and in the doctor’s office, and the doctor will come, and say, who’s sick most, come in, so they will look through something, and just look at and say AHH and look out. So the kids name the doctor, Dr. Dro La Phan Chir, meaning one has to do something and never does right. You know. (L) [30:00] It’s the, within themselves they know, Dr Dro La Phen Chir, Dr who benefit all, (L), so they sort’ve nick name, which indicated the word for benefit of all becomes meaningless, honestly, meaningless, something you have to say, your forced to do it, so you say it, does do it, doesn’t mean anything. Like the doctor who comes and does nothing, and some kids will insist, give me injection, give me injection. So that doctor takes a little water and injects the kids, so all the time they do that, even the doctors says, you don’t need, I give you a little water injection, tomorrow you say little better. That’s what they say. So that’s the dro la phan chirr. So if you’re not careful, that’s what happens. So, and then especially, you have to think, I mean taking to that Buddha, Lama in Buddha’s form, focus to him, and then saying for all mother sentient beings, I would like quickly quickly develop in the form of a Buddha. In your level. In for which I would like to take refuge. And do this and that. And that is very shorter version of taking refuge and generating Bodhimind. Which is part of this outline. Outline, saying sem…. 32:21 especially generating, special mind, and taking refuge, and generating bodhimind. And four immeasurables. So this covers the taking refuge and generating bodhimind.

Now next will be because of this, you’re thinking, your meditation, dedicating your virtues, of generosity, etc, and to become yourself fully enlightened. And wishing that I may become fully enlightened, is the generation of wishing bodhimind. And then you say I like to act, engage, in the virtues of generosity, morality, patience, etc, and that will be action. Because of wishing and action bodhimind, and Buddha, Lama Buddha, is extremely happy with my action that I always thinking about me me me and no one else. I always wishes that I be happy, I have successful, I, I, I and nobody else, today, I at least begin to think all living beings. Dedicating for the benefit of all living beings. Instead of thinking, I, I, I success, may all beings be free from the suffering, and all this, because of that, they’re extremely, there the field of refuge. Lama Buddha Shakyamuni, is very happy with me, and I look at him he is looking at me, he is happy, and he loves my thoughts, my actions, and he sends a duplicate Buddha from his body, like one candle light, light another candle light, from the body of Lama Buddha comes out another Lama Buddha, dissolves within me. Within me. Thereby I become a Buddha. So you have to focus, you may think that I became a Buddha myself. You know certainly I change myself, into Buddha form, physical capacity, mental capacity, dedication of the mind, all of them changed into the Buddha form. I certainly become Buddha. And then, you may generate a little pride. Pride. This are self esteem, pride of being yourself Buddha, seeing that is me, the Buddha. That is me the Buddha. This is in another language in Vajrayana, this is called divine pride. But over here, but there are a lot of vajrayana (inaudible) because that is our goal, but it is not truly Vajrayana yet, but still, I became Buddha and developing pride of being Buddha. And you may be able to meditate, and do your own practice, instead of waiting all the way at the end of the Lamrim, but even at this level, you can start, if you want to, you can start your GOM practice, in here. You yourself in the form of Buddha. Not only that, you yourself not only become a Buddha, you are surrounded by all living beings, of your family members, your father, mother, and relationship from the fathers side, relationship from the mother’s side. And your enemies, and all of them in front of you. And people that know and not knowing. All surrounding me, I am completely surrounded by all these living beings, in the form of human beings, or maybe you want to have some living beings, some can be human form, some living beings in the animal form, some living beings in the hungry ghost form, some living beings even in the hell realm. All this, then the light radiates from your body, reach to the, to first to your family, for your near dear family, companion, and then going beyond that. And reaching all living beings. Everywhere, just about the touch of light from you the Buddha’s body just by the touch of the light, they all become a fully purified, of negativities. And Developed spiritual development. And finally you made them fully enlightened Buddhas. Fully enlightened Buddhas. And then believe and you be happy. And you be happy that I have served, I served purpose. Be happy for little while, although nothing is done in reality, but visualize that way. Have very important point that you may be able to do that sooner than later. That is why you should do all this. [40:00] That complete, half the portion of taking refuge and generating bodhimind.

Now the four immeasurables, all these living beings that I have, they suffer, tremendously. Like I do, and I did. And because they have very strong obsession, attachment, to near place, and the dearest. Strong hatred, disliking to those enemies. And that’s why we are made to suffer because of that mind, that thought. How wonderful if all living beings, every one, free of hatred, obsession. How wonderful it will be if they remain equanimity, how wonderful. I’ll pray they remain in equanimity. I will make them remain in equanimity. I may be blessed to be able to do that. And that will be the first of four immeasurables.

Similarly, looking at all this, how wonderful if they remain with the joy. I’ll pray they will remain with the joy all the time. I will make sure that they will remain with the joy. I may be blessed to be able to do that. That will be immeasurable of love.

Then the third one will be, if all living beings are free of suffering and cause of suffering, how wonderful it will be. I’ll pray they will remain free of suffering and cause of suffering. I will make sure I would like to make sure that they will remain free of suffering and cause of suffering. I may be blessed to be able to do that. That will be meditation of compassion, out of four immeasurables. And love of four immeasurables.

Then lastly, how wonderful if all living beings remain with the joy of nirvana, and total enlightenment. Which in other words, joy that never known sufferings. How wonderful it will be. I’ll pray it will be, I will make sure it become, I may be able to, I may be blessed to be able to do that.

So with this, then again from the field of merit, and that is the Buddha, Lama Buddha, light and liquid, five colour rainbow type of light and within the light, nectar, reach myself, and all living beings, enter our body, our mind, and purifies all the negativities that we have accumulated from the limitless of beginning, and especially, all of us, all living beings, be able to meditate four immeasurables, and any obstacles to meditate, to develop, completely cleared, our body becomes pure like crystal, nature of light. Our life, or like, or fortune, our spiritual, our knowledge, our quality, all fully developed, especially, all living beings remain in great, immeasurable, four immeasurable level. Ok? And that complete this outline – sitting, taking refuge, generating bodhimind both in detail and short version, and generating special mind, and four immeasurables. That’s one outline of prerequisites. These are six prerequisites, every section, that’s what it is. In our normal Jewel Heart prayer we say what? I don’t know how to say in English. What is this particular one? We not reached that level yet. We do namo guru bye, namo buddhaya, namo dharmaya, namo sanghaya, and four immeasurables and then that covers, ok? Alright.

So now, and that is that particular outline. The next is, now, actual complicated supreme field of merit comes in, and during that last retreat, I presented the detailed, not detailed, a little version of, shorter version of, field of merit, and in the particular this Lam Rim style, and the Lama Chopa style, both are presented. However, we only have the picture and then the numbers like, number one Jewel Tree, number two lion throne, lotus, for Lama Lobsang Tubwang Dorje Chang, however put Lama Tsongkhapa, that is wrong. Lama Lobsang Tubwang Dorje Chang, and then the five Sakyamuni, at Lama Lobsang Tubwang Dorje Chang’s heart. Then six Vajradhara at the heart of the Sakyamuni, which is in the heart of Lama Lobsang Tubwang Dorjechang. And then seventh,( if you keep on changing I can’t read, that is Jonas he has to do that right? So, Thankyou) on the right petal, Lama, right petal of the Lama Yamantaka, on the left petal of the Lama Heruka, and on the petal in front of the Lama Guhyusamaja. These are the three most important Yidams in the Tsongkhapa tradition. And then the petal behind is Hevajra, and eleventh, layers of the petal, maha anu yoga tantra yidams, then the twelfth, the three layers of yoga tantra yidams, then thirteen four layers of carya tantra yidams, and fourteen should be layers of ?

Audience: No its fifth layer, like third layer is yoga tantra, fourth layer carya tantra, fifth layer kriya tantra, then sixth layer, so it goes down layer by layer.

Rinpoche: Ok, sixth layer, the Buddha of this eon (Just say Buddhas), and thirty five compassion Buddhas etc. And then seventeen, the seventh layer, Bodhisattvas, Manjushri, Vajrapani etc, and eighteen, eight layer, the layers of Praccita arhats, layer of (… arhats ?), and layers of dakas and dakinis. …? (inaudible) Are the hinayana sanghas, represents, dakas and dakinis are Vajrayana sangha, Bodhisattvas are mahayana sanghas. So three yana sanghas. And then twenty, eleventh layer, Dharma protectors, we normally call Dharmapalas, then twenty one, the directional guardian kings, and these are the Buddhas, four directions, Buddha’s Dharmapalas. Centre beyond Lama Vajradhara, practice lineage Right above lama Maitreya, Asanga, and the compassion lineage. Left above Manjushri, Nagarjuna, wisdom lineage. In front Lamas of the root and direct means from whom you have taken teachings directly. So these are the basically Lama Chopa style of the tree, and then the particular Lamrim Style of the tree, which we also have slightly different, but one is enough, and I think soon, I think the program people, particularly, Hartmut and these people, Hartmut and Hartmut (L) will give you, the chart, so that you may be able to get the chart. This is taking out. This looks like stupa, who made this chart? Audience: I made this. (L). Rinpoche: You may like to change, you don’t do stupa style. This looks like stupa. Audience : Its coincidence, if you imagine the figure and what the names would be.. Rinpoche: yeah but, the moment I saw this it looks like stupa, so maybe you don’t want do that. And, but nice you did great, thank you.

Maitreya, Asanga Compassion lineage, Manjushri Nagarjuna wisdom lineage, and Guardian kings lineage tree, monlam delam ? Sakyamuni with teaching mudra, instead of Lama Lobsang Tubwang Dorje Chang, here you have Buddha Himself in Buddha form, rather than in the Lama Tsongkhapa form. Maha anu yoga tantra, yoga tantra, carya, kriya tantra Buddhas of eons, thirty five Buddhas, medicine Buddha, eight medicinal Buddhas. And the bodhisattvas, Manjushri, Vajrapani, Avalokitesvara, essence of earth essence of smell, Samantabadra. Prattica Arhats, Self liberated practitioners, Sarwata ? Arhats. Dakas, dakinis, dharma protectors. Seems to be okay, but out of this two around here you have to have five, direct lineage and blessing lineage, because when you dissolve it it becomes five, five dissolves into three, three dissolves into one. And that’s why too, and maybe you want to change this stupa style into another way. But it is nice.

So that’s where we give you, Hartmut and Hartmut and company will make it (L) (clapping), and you’ll have that. Ok. And so that will more easier for us to do than that of try to give you a power point, try to point it out this is this this is that. A. B: If you have to meditate that, become very difficult. So you not be able to get it. So you may borrow the refuge tree of in reality, Lama, your root master Lama, in the form of Buddha Shakyamuni, as your supreme field, representing all this. You need to know this information, knowledge is necessary, Familiarizing is also necessary, but to spend time and meditate you may be able to use Buddha, in reality as Root Master. Using that as your field.

And now, invocation will come, the invocation will be, you know, and then that Buddha Shakyamuni, all the lineage, everyone of them have letter OM at the crown, AH at the throat, and HUM at the heart level. Ok? Not only that, don’t forget, you have books, books are representing Dharma, books are the messages, teachings, and that’s why we keep like the collected works of Buddha and Buddha’s disciples in India known as Kangyur and Tengyur, we keep them in Jewel Heart here. Plus we now brought this thirty volumes of Tsongkhapa and his two disciples, and his collected works are there. This are the just to show you, and then if you are sitting here and meditating, and much easier, but if you are in your own bedroom meditating, you have to visualize these books. You don’t have to visualize books in the Tibetan book form, wrapped in the cloth and all that, doesn’t even know how it look like, you’ve never seen it perhaps some of you. But in reality, their spiritual development is expressed in the art form, and that art happens to be books. And then you can think of very expensive law books, that the old lawyers, law firms, have you know most old expensive law books, and that type of thing, whatever the way you want it to, representing dharma. Stupas represents mind, stupas. Not Supa, but stupas, represents the mind. And Supa may be shorter version of stupa, and that’s how it is. And each letter have letter OM at the crown, AH at the throat, HUM at the heart level. And not only that, if you are thinking the whole field of merit, then you have to think, outside that, you can’t think of one tree lump here, and nothing else happening, no, outside that if you are thinking the refuge tree, then you have to think a lot of activities, this tree is like our ancestor tree type of to get the message to us, but it is field, it is wonderful pureland of its own, and it has a lot of activities, some people are going out for do more missions, some people are coming back completed their missions. Some people are coming to seek help, and a lot of activities of coming, going, and all this endless activities going on, and all that. Now you know of course, all communications of everything’s going on, like text messagings, or the emails going around, phones ringing, or you know, and all kinds of things. And fedex are running, and fedex deliveries coming in and going out, and don’t forget the UPS as well, so all this great many activities are going in and out, you just can’t think of little tree, cut it out, the middle of nowhere, few people sitting on the three top, (L), then stuck up there and that’s not the way how to really function. Even it is a single Buddha, Lama Buddha, but all these activities going around. Ok? Letter OM at the crown, AH at throat, white OM, red AH, blue HUM at the heart level. And then light goes from the heart of Lama Buddha Sakyamuni, and then from the natural abode, as we meditated, all the great enlightened beings are now invited, with the verse.

Ma lu semchen …. Sheg su shols. The leaders of all living beings, the conquers of all evil forces and the direct and indirect reach in the direct and indirect knowledge, the great Buddha with your retinue I invite you here. Which we translated slightly changed the word system because of the tune, so what we have here “Buddha who destroyed evil forces or something, how does it begin, You who destroyed all evil forces, and four verses. And plus Jum la …. De la nao. And you are the great Buddha from the countless eons, because of your love, compassion, for all living beings, and you have great pray and commitment, I invite you to be here. If you make two verses You have second verse. With this, and then you invite all the widsom beings, so you don’t have to leave the widsom beings hanging around, and dissolve to what you have visualized, so you dissolve to them, become oneness. And those of you who know Vajrayana. Here we don’t say, in Vajrayana we say DZA HUM BAM HOH, but here in Sutrayana, but dissolve become oneness. So that not only you visualize, you invite widsom beings, they came and they become one with what we have invited. And then in detail we give them bath. It’s just like lot of , even the Catholic tradition, very similar, we give them a bath, and if you give the bath, maybe I talk to you but we don’t have to visualize because we don’t say the bath taking words. So if you do it, tsu yi …. Tri par tedls.. Then you have to develop, bathhouse, but don’t think bath house like European bath house, ok, (L), that is wrong bath house (L). Don’t think that way, but really bath house, tsu gyi kam la, and having beautiful sand smell, going around. And they recommended the floor should be glass. The recommended floor should be glass, walls should be mirror. Floor should be glass, walls should be mirror. And also you know mirror with gold decorated. And also lot of jewel decorations, like the pearls and emeralds and corse? And turquoise, and all this lapis lazuli, and all this different jewels hanging, and then the sort’ve bath, not bath, tub, the whole bathroom is bath tub, no separate bath tub. So then you know, I don’t know whether they soak or not, but it’s almost like that of shower heads of jewel. And then the water your pouring is the nectar. And all these shower heads are different deities, and offering goddesses, and all their doing. As Buddha was born, when first Buddha was born, all the deities of Hindu, Buddhist, deities have come, and washed the baby. And I also offering the bath to you. So, by pure nectar belongs to the gods only.

OM SARWA TATAGHATA ABISHEKATA SHRIYE HUM so, that is how washing of in general. Then Buddha, then the lineage masters, different yidams, then according to this, according to the tree, you offer them bath, one after another. And in between bath, you give towel, Tu la… a ka. In between that give the towel, towels are not completely rubbing, it is the focal point of four head, and then heart, nipple, no navels and (L), sorry I’m getting mixed up, navel and nipple. I don’t think I’m the only one who gets mixed up (L), so all other bodies, OM KHAM TRAM HRIH A KAYA BISHUDAYE SVAHA. So all this just simply giving towel and taking the moisture out. And then you offer new dress, completely brand new. Light, warm, god’s dress. So those of you who have obtained highest body, with the highest respect I offer this to you. I may also become fully enlightened like you. And then you give all ornaments, and Jewels, you know all that. And then remain, ask them remain, on that place. So we don’t say that. In Jewel Heart we don’t have that prayer, because it would be a little too long, so we don’t do that. And if you do the detailed Lama Chopa, that would be in there. That is Lama Chopa with Heruka, that is elaborate Lama Chopa that will come, not usual Lama Chopa.

No only that, the Buddhas have their own eight, eighty, minor and thirty two major ornaments. But we don’t have to give you any other ornaments, but in order to develop pure merit for me, I offer this. You know whatever visualization, you offer those jewels, and think the most expensive, and most what you like, whatever. So all this great, diamonds, and all other expensive jewels you should always have to think that, visualize. Two things, like if you have Tara, visualize with a lot of ornaments you get more money. If you visualize Tara with no jewel, you get less money. That’s sort’ve even direct consequences, even though you didn’t do it for money, but you think you would like to have lots of money so you covered the Tara with Jewels, that might not work, (L), but you know that is how it is. And, then if you offer the Tara the fake jewel, you get fake money. (L). The Chinese culture, if somebody dies, they burn lots of millions of fake dollars, they will burn them, thinking that it is, it is Daoist culture, they burn the millions in bags after bags, I’m sure you have seen in right? In Penang. Oh you never saw Chinese funeral? Oh that’s interesting. So normally they do, they burn fake money, lots huge, but if you give fake money you get fake money back. Someone will burn you a lot of fake money afterwards, I’m just kidding, anyway. So that’s what you have to think, I’m making offerings.

Not only that, you give that Banners, and umbrellas, and all those, and also you give water. And then it will with vase, filled up with all kinds of nectars and essence of fruit and all kinds of things. So it’s almost like giving a party and giving all food and drink and all of those are usually, if you have time, you do that, if you don’t, because I tell this because if I don’t tell, you won’t know. Will that be part of your meditation? If you want to do it, sure. Is it compulsory, no.

So then will be conclusion of giving bath. And then comes the Seven Limbs. The first limb will be prostration. Then that, I will probably do next week, talk to you. I’m sorry it was a little packed in, so I won’t be able to do, give to your questions. But, will I be here next Tuesday? Yes. No next Tuesday will give you a little time to questions too, so if you have difficulties, of not understanding, on any Lamrim, not the short one, longer ones, each one of them you will have it. If you are reading Liberation in Your Palm of Hand, you may have to read much more page, because I’m covering quick way. So you may have to read, but you have one week to read, because in Tuesday to Tuesday, threes a week, so that’s why you do have time to read. And you don’t have to read from top to bottom, you have to read where teachings going. Or you are reading Refined Gold of second Dalai Lama, you have that. If you are reading the what other Lamrims there. I have to say I don’t know whether I talked there or not. Geshe Kelsang Gyatsos, Joyful path. Each one of them, you don’t have to read from top to bottom. Read where the subject is going, different books read. And most important thing, you have to meditate, you really have to meditate. Listening is one thing, taking notes is another one. Meditating is another one. If you don’t meditate, no purpose served, it will make no difference to you, so meditation is necessary. As I said the other day, is possible, four times a day, if not possible, at least one time a day. If you can do two, very good, one in the morning one in the evening, if not, at least once a day during this teaching period, in between the teachings too. And then end of November I won’t be here. If you want to take Christmas break, fine. But when the teachings started, do it once a week. That meditation. Just general review of outlines, and specifically where we talked, focusing that. And that is necessary, if you do that, you will see the difference within you. If you don’t do it then you won’t have it. Incase if you miss it, one day, either you over slept, or you had a little too much drink, or whatever reason, or too late, or whatever, it doesn’t matter, do it next day, for sure. Don’t say well I didn’t do it yesterday, so forget today. So that is the bad way of doing it, so if I did I didn’t do it yesterday, so let me do it today. This is not commitment. Commitments you know you have to really not break. This is not commitment, this is practice. Thank you.