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20120708GRAABL06

00:00 Jewel Heart Prayers, incl. 100 om mani padme hum, Mandala Offering, Rimpoche summarizing outlines in Tibetan

0:12

Today we are on Chapter 2. The label of Chapter 2 is purification. But it begins with the outline:

How to Develop Bodhimind

We did say that has Pre – Actual – Conclusion and that Pre has 8 Preliminaries.

The first is offering. That also has subdivisions.

The first offering is to offer things that nobody owns. Sometimes we think we cannot make offerings of something because it doesn’t belong to us.

RIN CHEN SEMS DE GZUNG BAR BYA BA'I PHYIR

DE BZHIN GSHEGS PA RNAMS DANG DAM PA'I CHOS

DKON MCHOG DRI MA MED DANG SANGS RGYAS SRAS

YON TAN RGYA MTSO RNAMS LA LEGS PAR MCHOD

In order to seize that precious mind

I offer now to the Tathagatas,

To the sacred Dharma, the stainless jewel,

And to the Disciples of Buddha, the Oceans of Excellence,

ME TOG 'BRAS BU JI SNYED YOD PA DANG

SMAN GYI RNAM PA GANG ZHIG YOD PA DANG

'JIG RTEN RIN CHEN JI SNYED YOD PA DANG

CHU GTZANG YID DU 'ONG BA CI YOD DANG

Whatever flowers and fruits there are,

And whatever kinds of medicine,

Whatever jewels exist in this world

And whatever clean, refreshing waters;

3. RIN CHEN RI BO DANG NI DE BZHIN DUNAGS TSAL SA PHYOGS DBEN ZHING NYAMS DGA' DANG

LJON SHING ME TOG RGYAN SPRAS SPUNG PA DANG

SHING GANG 'BRAS BZANG YAL GA DUD PA DANG

Likewise gem-encrusted mountains,

Forest groves, quiet and joyful places,

Heavenly trees bedecked with flowers

And trees with fruit-laiden branches;

4. LHA SOGS 'JIG RTEN NA YANG DRI DANG NI

SPOS DANG DPAG BSAM SHING DANG RIN CHEN SHING

MA RMOS 'KHRUNGS PA'I LO TOG RNAM PA DANG

GZHAN YANG MCHOD PAR 'OS PA'I RGYAN RNAMS NI

Fragrances of the celestial realms,

Incense, wishing trees and jewel trees,

Uncultivated harvests, and all ornaments

That are worthy of being offered;

5. MTSO DANG RDZING BU PADMAS BRGYAN PA DAG

NGANG PA SHIN TU SKAD SNYAN YID 'ONG LDAN

NAM MKHA' RAB 'BYAMS KHAMS KYI MTHAS GTUGS NA

YONGS SU GZUNG BA MED PA DE DAG KUN

Lakes and pools adorned with lotuses

And the beautiful cry of wild geese,

Everything unowned

Within the limitless spheres of space;

6. BLO YIS BLANGS NAS THUB PA SKYES KYI MCHOG

SRAS DANG BCAS PA RNAMS LA LEGS 'BUL NA

YON GNAS DAM PA THUGS RJE CHE RNAMS KYIS

BDAG LA BTZER DGONGS BDAG GI 'DI DAG BZHES

Creating these things in my mind, I offer them

To the supreme beings, the Buddhas, as well as their Children,

O Compassionate Ones, think kindly of me

And accept these offerings of mine.

The first one says that “in order to develop this precious mind I make offerings to the buddhas, the pure dharma and sangha which has tremendous amount of qualities. I offer the most beautiful things in the world such as flowers, fruit, medicine, etc, beautiful waters, mountains, forests, quiet and wonderful places, trees, tree with fruits and branches, also those of samsaric gods, nagas and all living beings. I offer things that are generally owned such as beautiful smells. Incense is created from different materials. That should have very smooth and pleasing smell, not something that bothers you and irritates your sinuses and gives you a cough. If you have all this sawdust made into incense sticks, it’s not good. Some collect the sawdust of factories and furniture makers and mix it will a little sandalwood or even just the liquid of sandalwood (fragrance) and that gets you bothered. Then you are better off without incense. I do remember I insisted that we get good incense in Jewel Heart, but I always see all kinds of incense, I guess because people like it. Really good incense you don’t get these days. These old junk-incense are not that great.

0:19

Actual good incense not only has red and white sandalwood. If there is only sandalwood it will bother you. It’s not that good. Therefore it has to be balanced with certain different materials, including animal products, like deer musk, as well as there is some kind of funny animal shell, the armadillo. It also has to be treated properly. If you don’t, then it smells like sewage. When people are grinding the armadillo shells you can smell it two, three streets away and if that is done right, it becomes a beautiful smell. You are not supposed to stop grinding for days. It starts with the toilet smell and then it gradually changes and at the end that beautiful smell comes out. In the old times people would grind that for 70 -80 hours continuously. If you change persons, the first one will take their hand away and the next one continues non-stop. Now it is easy. You have electrical machines going round and that can keep on going no matter how many weeks you need to grind that. But all of these materials have to be balanced properly and then you have a nice incense.

But the incense you get from India and Nepal these days are full of junk, totally. It’s horrible stuff. The real incense really smell fantastic. I had good incense in Tibet and I know a number of people did. If you burn these incense you begin to smell that two streets away. Nowadays you don’t get that. With the good old incense, the older it became the better it would smell. The new bad ones are the opposite: the older they are the worse they become.

0:23

When we talk about incense, these are created things. It is not just like the smell of burning grass. In Tibetan that doesn’t become incense (Tib: pö). That just becomes wooden offerings.

In short, the whole space is filled with offerings that no one has really any ownership of. It is all given by my mental power to the great buddhas and their sons. You pray, ‘You, the ultimate object of offering, do please accept that by your great kindness.’

7. BDAG NI BSOD NAMS MI LDAN BKRIN CHEN TE,

MCHOD PA'I NOR GZHAN BDAG LA CANG MA MCHIS,

DES NA GZHAN DON DGONGS PA'I MGON GYIS 'DI,

BDAG GI DON SLAD NYID KYI MTHUS BZHES SHIG

Having no merit, I am destitute,

And I have no other gifts to offer.

O Protectors, you who think of helping others,

By your power accept these for my sake.

This verse has the reasons. Why do you offer things not owned by anyone? Because you have nothing else to give.

8. RGYAL DANG DA SRAS RNAMS LA BDAG GIS NI,

BDAG GI LUS KUN GTAN DU DBUL BAR BGYI,

SEMS DPA' MCHOG RNAMS BDAG NI YONGS BZHES SHIG

GUS PAS KHYED KYI 'BANGS SU MCHI BAR BGYI,

Eternally shall I offer all my bodies

To the Conquerors and their Children,

Please accept me, you Supreme Heroes,

Respectfully shall I be your subject.

9. BDAG NI KHYED KYIS YONGS SU BZUNG BAS NA

SRID NA MI 'JIGS SEMS CAN PHAN PA BGYID

SNGON GYI SDIG LAS YANG DAG 'DA' BGYID CING

SDIG PA GZHAN YANG SLAN CHAD MI BGYID DO

By being completely under your care,

I shall benefit all with no fears of conditioned existence;

I shall perfectly transcend my previous transgressions

And in the future shall commit no more.

Verses 8 and 9 are about offering one’s body. To the Buddhas and their sons – that means the bodhisattvas – since I have nothing else to offer, I offer my physical body and you the great beings, accept me as your subject. This is more than a thousand years old text, so in the society ‘subjects’ were there. The reasons for offering myself to you is if I offer myself to you I will remain under your protection. Since I am protected by you, I won’t be afraid of anything else. So I commit myself to helping and serving all living beings. My negativities that obstruct me from helping and serving all other beings I purify. I also commit that I will not engage in negative activities.

Now we change the outlines. The first offering was the un-owned offering, the second was the offering of one’s body and now come other offerings.

Under that there are two segments. What does Geshe Kelsang Gyatso have?

Audience: Geshe Kelsang Gyatso has:

Un-owned offerings

Offering our body

Mentally transformed offerings

Ordinary offerings

Sublime offerings.

Rimpoche: the ‘mentally transformed offering’ is what we call ‘other offerings’. We probably have to differ from Geshe Kelsang Gyatso’s outlines slightly.

We have under ‘other’ offerings:

Mentally prepared

Other offerings

Mentally prepared are two things. It does not necessarily mean only visualized. It means that the actual offerings themselves can be mentally offered. You make up your mind properly and make offerings. That is a mentally prepared offering. Some people may think that a physical offering is not mentally prepared. But if it is not mentally prepared you won’t be able to physically make it anyway.

So the first of these has 12. The verses will probably go one by one.

So 1st: the spa – bath place offering.

10. KHRUS KYI KHANG PA SHIN TU DRI ZHIM PA

SHEL GYI SA GZHI GSAL ZHING 'TSOR BA LTAR

RIN CHEN 'BAR BA'I KA BA YID 'ONG LDAN

MU TIG 'OD CHAGS BLA RE BRES PA DER

To very sweetly-scented bathing chambers,

With brilliantly sparkling crystal floors

And exquisite pillars ablaze with gems,

With canopies above aglow with pearls,

11. DE BZHIN GSHEGS DANG DE YI SRAS RNAMS LA

RIN CHEN BUM PA MANG PO SPOS KYI CHU

YID 'ONG LEGS PAR BKANG BA GLU DANG NI

ROL MOR BCAS PA DU MAS SKU KHRUS GSOL

I beseech the Tathagatas and their Children

To come and bathe their bodies

From many-jewelled vases, filled with waters scented and enticing,

To the accompaniment of music and song.

In the olden days there was no showers. So in the early Indian culture, beautiful girls would pick up the jeweled jars and pour water over you.

12. DE DAG SKU LA MTSUNGS PA MED PA'I GOS

GTZANG LA DRI RAB BSGOS PAS SKU PHYI'O

DE NAS DE LA KHA DOG LEGS BSGYUR BA'I

NA BZA' SHIN TU DRI ZHIM DAM PA 'BUL

Let me dry their bodies with incomparable cloths

Clean and well-anointed with scent,

And then may I present these Holy Beings

With fragrant garments of suitable colors.

Now the 2nd is the towel - wiping service. That’s in the first two lines. And then you offer them new clothes, that’s the 3rd.

13. GOS BZANG SRAB LA 'JAM PA SNA TSOGS DANG

RGYAN MCHOG BRGYA PHRAG DE DANG DE DAG GIS

'PHAGS PA KUN DU BZANG DANG 'JAM DBYANGS DANG

'JIG RTEN DBANG PHYUG SOGS LA'ANG BRGYAN PAR BGYI

I adorn with manifold ornaments

And various raiments fine and smooth,

The Aryas Samantabhadra, Manjugosha,

Avalokitesvara and all the others.

Here is the 4th: offering ornaments.

14. STONG GSUM KUN DU DRI NGAD LDANG BA YI,

DRI MCHOG RNAMS KYIS THUB DBANG KUN GYI SKU,

GSER SBYANGS BTZO MA BYI DOR BYAS PA LTAR,

'OD CHAGS 'BAR BDE DAG BYUG PAR BGYI,

Just like polishing pure, refined gold

I anoint the Buddha’s forms, which blaze with light,

With the choicest perfumes, whose fragrance permeates

A thousand million worlds.

This is the 5th: offering massage.

15. THUB DBANG MCHOD GNAS MCHOG LA YID 'ONG BA'I,

ME TOG MANDARA DANG PADMA DANG,

AUTPAL LA SOGS DRI ZHIM THAMS CAD DANG,PHRENG BA SPEL LEGS YID 'ONG RNAMS KYIS MCHOD,

And to the highest objects of giving, I offer

Beautiful, well-arranged garlands,

As well as enchanting, sweet-smelling flowers

Such as lilies, jasmine and lotus blooms.

This is the 6th: offering flower malas as ornaments.

16. SPOS MCHOG YID 'PHROG DRI NGAD KHYAB PA YI,

BDUG PA'I SPRIN TSOGS RNAMS KYANG DE LA DBUL,

ZHAL ZAS BZA' BTUNG SNA TSOGS BCAS PA YI,LHA BSHOS RNAMS KYANG DE LA DBUL BAR BGYI,

Also, I send forth clouds of incense

Whose sweet aroma steals away the mind,

As well as celestial delicacies

Including a variety of foods and drinks.

0:40

Then the 7th is the offering of incense.

17. GSER GYI PADMA TSAR DU DNGAR BA YI,

RIN CHEN SGRON MA RNAMS KYANG DBUL BAR BGYI,SA GZHI BSTAR BA SPOS KYIS BYUGS PA DER,

ME TOG YID 'ONG SIL MA DGRAM PAR BYA,

I offer them jeweled lamps

Arranged on golden lotus buds;

Upon land sprinkled with scented water

I scatter delicate flower petals.

The 9th is light offering. That’s the first two lines. Then offering the ground is 10th.

18. GZHAL MED PHO BRANG BSTOD DBYANGS YID 'ONG LDAN,

MU TIG RIN CHEN RGYAN 'PHYANG MDZES 'BAR BA,

DPAG YAS NAM MKHA'I RGYAN GYUR DE DAG KYANG,

THUGS RJE'I RANG BZHIN CAN LA DBUL BAR BGYI,

To those who have the nature of compassion,

I offer palaces resounding with melodious hymns,

Exquisitely illuminated by hanging pearls and gems

That adorn the infinities of space.

Now the 11th is the offering of a palace.

19. RIN CHEN GDUGS MDZAS GSER GYI YU BA CAN,

KHOR YUG RGYAN GYI RNAM PA YID 'ONG LDAN,

DBYIBS LEGS BLTA NA SDUG PA BSGRENG BA YANG,

RTAG TU THUB DBANG RNAMS LA DBUL BAR BGYI,

Eternally shall I offer to all the Buddhas

Jewelled umbrellas with golden handles

And exquisite ornaments embellished to the rims,

Standing erect, and their shapes beautiful to behold.

12th is offering an umbrella. These are the 12 offerings specifically mentioned. Then come the other offerings. That has 3:

Offerings with equivalent

Offerings without equivalent

Offering of Praise

20. DE LAS GZHAN YANG MCHOD PA'I TSOGS,

ROL MO DBYANGS SNYAN YID 'ONG LDAN, SEMS CAN SDUG BSNGAL TSIM BYED PA'I,

SPRIN RNAMS SO SOR GNAS GYUR CIG

In addition, may a mass of offerings

Resounding with sweet and pleasing music,

(Like) clouds that appease the misery of all,

Each remaining (for as long as necessary),

The first: offering with equivalent. I may have to talk a little more about this. Not only we have offered things earlier, but there are other offering materials, such as beautiful melodies and music of goddesses. It is such a powerful sound that by hearing that alone it will dissolve the suffering of people. Such offering is like clouds.

If you look into all other practices, not only those offerings, but all these practices are used as part of the accumulation of merit, not only as purification, particularly in vajrayana. You also see this in pure sutra, non-vajrayana practice, but everywhere in vajrayana practice you have that. For example, if you look in the lama chöpa, the detailed lama chöpa, or even Vajrayogini or Chittamani Tara – I am only counting the ones that we are familiar with, but all other vajrayana practices all have these offerings everywhere, even as part of either the self-initiation or sadhana or somewhere. For example, in the detailed lama chöpa we have:

yi ong rol mö cha je tha ye lä//

jung wey dang nyen mi dra dü ma chen

thö pey lü sem dung wa zhi je pa

na tsog rol mö dra yi chö par ja

I offer a variety of melodious sounds arising from

Limitless pleasing musical instruments

By hearing the sounds of these a various melodies

The sufferings of body and mind are pacified.

Beautiful materials, all different types of materials, by beating them, playing them, by rubbing them and doing all kinds of things you are able to produce different types of beautiful sound. What makes it beautiful? By hearing it, that relieves suffering. So it is beautiful because it relieves suffering. So this is the offering of beautiful sound. We do have a number of people and many of us do like music and many do play music and we can play even by beating on pots and pans, as well as the empty water cans. We used to do retreats in Camp Copneconic and every time we used to beat up the pots and pans completely. We would get a bill afterwards. But now we have not been able to do much here, but I hope we will be able, because there is quite a large number of people who play music.

0:50

Then of course we have an outstanding musician in Philip who has been a very long time part of Jewel Heart.

In the beginning, I went to Philip through Domo Geshe Rinpoche, who was a good old friend of mine, a great Rinpoche, Philip’s teacher, and to raise funds for Jewel Heart, to play music. And Philip very kindly accepted. And that wasin that huge hall in New York City. The Greatful Dead was there. Sonam was there. It was inSt. John Cathedral. So Geshe Rinpoche told me to tell him he will do it. So I approached him.

Philip was wearing some kind of knitted hat, a little color that day, red. Later he would wear only a single color. You were sitting and I asked you and you said ok. And later, we went to his house, with Paul, Paul and Jone over there, and Paul drove me. And then he called Allen (Ginsberg) and Allen was happy to come. And that’s how we began. And for all these long years, you have been very kind, always the chairman of our board. Very kind, and great. And now this year it happens to be Philip’s birthday year and we really want you to live long. Many more years! And it’s customary to say Happy Birthday, but what I really want to say is Happy Life and Happy Lives, thereafter and many more lives to be able to associate with us and to reach quickly to the enlightenment.

And we don’t have cake but we offer you tsoh.

53:52

So when you offer whatever you offer, when you beat the pots and pans, etc, think about it, and providing the music, making offerings to the enlightened beings. Particularly when you don’t see it. And there are a number of those beings, those non-enlightened beings-- they need those offerings. So that’s what you do. And many of you who are playing music and try to be slightly different than simple, usual musicians who try to compete with others. Try to make a little better offering than others.

A little twist will make a big difference. I” want to make better music” becomes competitiveness, becomes negative by nature. “I make better offering than this”, a slight twistwill not make a comparison for gain for yourself, but to gain better offering which changes into virtue. So that’s how mind is important over matter. The matter is the music. The motivation of it makes a difference. So, that’s what we should do. So, now the next verse:

21. DAM CHOS DKON MCHOG THAMS CAD DANG,

MCHOD RTEN RNAMS DANG SKU GZUGS LA,

RIN CHEN ME TOG LA SOGS CHAR,

RGYUN MI 'CHAD PAR 'BAB PAR SHOG,

And may a continuous rain

Of flowers and precious gems descend

Upon the reliquaries and the statues,

And upon all the jewels of Dharma.

22. JI LTAR 'JAM DBYANGS LA SOGS PAS,

RGYAL BA RNAMS LA MCHOD MDZAD PA,

DE BZHIN BDAG GIS DE BZHIN GSHEGS,

MGON PO SRAS DANG BCAS RNAMS MCHOD,

In the same way as Manjugosha and others

Have made offerings to the Conquerors,

Similarly do I bestow gifts upon the Tathagatas,

The Protectors, their Children and all.

23. YON TAN RGYA MTSO RNAMS LA BDAG

BSTOD DBYANGS YAN LAG RGYA MTSOS BSTOD,

BSTOD DBYANGS SNYAN SPRIN DE DAG LA,

NGES PAR KUN DU 'BYUNG GYUR CIG

I glorify the Oceans of Excellence

With limitless verses of harmonious praise:

May these clouds of gentle eulogy

Constantly ascend to their presence.

And then, I think that is the third offering of praise. So now comes the prostration.

24. DUS GSUM GSHEGS PA'I SANGS RGYAS KUN,

CHOS DANG TSOGS KYI MCHOG BCAS LA,

ZHING RDUL KUN GYI GRANGS SNYED KYI,

LUS BTUD PA YIS BDAG PHYAG 'TSAL,

With bodies as numerous

As all the atoms within the universe,

I prostrate to all the Buddhas of the three times,

The Dharma and the Supreme Community.

25. BYANG CHUB SEMS KYI GZHI RNAMS DANG;

MCHOD RTEN RNAMS LA BDAG PHYAG 'TSAL,

MKHAN PO DE BZHIN SLOB DPON DANG,

BRTUL ZHUGS MCHOG LA PHYAG 'TSAL LO,

Likewise I prostrate to all the reliquaries,

To the bases of Awakening Mind,

To all learned abbots and masters

And to all the noble practitioners.

Now, next is taking refuge, that is basic third, taking refuge until you no longer need to take refuge.

1:00

26. BYANG CHUB SNYING POR MCHIS KYI BAR,

SANGS RGYAS RNAMS LA SKYABS SU MCHI,

CHOS DANG BYANG CHUB SEMS DPA' YI,

TSOGS LA'ANG DE BZHIN SKYABS SU MCHI,

I seek refuge in all the Buddhas

Until I possess the essence of Awakening;

I seek refuge in Dharma

And in the assembly of Bodhisattvas.

27. PHYOGS RNAMS KUN NA BZHUGS PA YI,

RDZOGS SANGS RGYAS DANG BYANG CHUB SEMS,

THUGS RJE CHEN PO MNGA' RNAMS LA,

THAL MO SBYAR TE GSOL BA NI,

With folded hands, I beseech

The Buddhas and Bodhisattvas,

Who possess the great compassion

And reside in all directions.

The fourth is purification.

28. THOG MA MED LDAN 'KHOR BA NAS,

TSE RABS 'DI 'AM GZHAN DAG TU,

BDAG GIS MA 'TSAL SDIG BGYIS PA'AM,

BGYID DU STZAL BA NYID DANG NI,

Throughout beginningless cyclic existence,

In this life and others,

Unknowingly, I committed transgressions

And ordered them to be done (by others).

29. GTI MUG 'KHRUL PAS BDAG NON TE,

RJES SU YID RANGS GANG BGYIS PA,

NONGS PA DE NI MTHONG BGYIS NAS,

BSAM PA THAG PAS MGON LA BSHAGS;

Overwhelmed by the deception of ignorance

I rejoiced in what was done,

But now, seeing these mistakes,

From my heart I confess them to the Buddhas.

Anyway, I don’t think we finished that yet, but still, let me talk about it a little bit. The purification, you know, these activities, although we read a little faster, because we have to finish, but if you read your transcripts, and if you think, these are the major, major, major practices, wherever you look. Just like offering, we talked about it, just like that. Everything is major, major, major practice, all of this, particularly the purification and the rejoice. These are very important, although rejoice we have a separate chapter, but purification seems to be mixed in, here.

Let’s just remind you. Simply you say “I purify” will not purify. Remember the deeds. And whatever you remember, and there are a number of things bound to be that we don’t remember. It is difficult to tell you to develop regret when you don’t remember what you did wrong. However, presuming, when you presume you have done mistakes, presuming you want to regret that, if you made a mistake, no intelligent person will deny. If I made a mistake, I will regret. The only problem is that I don’t know I made a mistake. We do that, we say that. But nothing is wrong, nothing is wrong regretting that. So the power of regret is necessary, actually, to purify. If you remember something you really did wrong and you do it, absolutely, regret it. And that is the best way to develop no-repetition. No-repetition will be developed because you regret. If you don’t regret -- just simply saying “Sorry, Sorry” --that will only be lip service. If you teach Simon how to say “Sorry”, I’m sure Simon will say “Sorry”. Does Simon say “Sorry”? Not yet because Chris didn’t teach. If taught to say sorry, Simon will say sorry.

But there’s another bird, called mynah or something, who can think and say. We used to have one bird in my home in Lhasa. And somehow, during the New Year, some of the monasteries’ abbots would come and wish my father a Happy New Year. And they were outside his room, the attendants’ room, wearing those yellow things. And the bird would say “What is that yellow monkey doing?”

Anyway, if you say without true regret a lot of “Sorry”, it doesn’t become “Sorry.” It just becomes a routine chore. And the routine chore will not purify. Honestly, you have to realize it’s a mistake.

Why is it a mistake? Because it hurts somebody. I think that is the major reason. It hurts someone. And when it hurts someone, then that is good confirmation of it being a mistake. Because, I’m not sure, whether we are profit-oriented individual. If you’re a profit-oriented individual, then it hurts your profit, and that’s why it’s a mistake. We don’t have to learn that, we know it already.But when we are spiritually-oriented, compassion-oriented, caring-oriented, loving individuals. When you notice someone hurt, that is good enough to prove it was wrong. And when you realize it was wrong, don’t be stubborn, insisting that you are right till your skull cup cracks. Even if you crack your skull, you still insist. So, instead of that, be intelligent.

Intelligent and non-intelligent are divided on these sorts of bases. When someone is hinting, when somebody is telling you, “Hey, it is hurting, don’t do it,” the intelligent people will pick up, understand and change it. Un-intelligent person will crack the skull cup. So, that’s how you judge yourself. I’m not telling you to look to the other people, pointing fingers. Point the finger at yourself. And that’s how we judge.

So, purification, is the most important because we carry tremendous amount of negativity. Recognizing the wrong deed. Even if you don’t recognize it was wrong, but by the time you recognize, that act hurts people. So then, confirm that it was a wrong deed and regret. Don’t try to justify, which is our usual habit. I don’t want to say addiction, but it’s more or less addiction. We try to prove: I did right. Justify, deny and blame something else. We used to blame other people but now we blame the situation. Because we’ve changed a little bit, ourselves. Instead of blaming people, we blame the situation. A little improvement. But still, don’t blame on anything or anybody. Even don’t blame yourself. But take responsibility, change it. The whole reason, taking responsibility means, change it. Not like politicians who say “I take responsibility” on television and do nothing afterwards. Taking responsibility means you should change. Really,change. And that regret will make you change. Regret will make you not to repeat.

So, the power of regret, the power of non-repeatable are the two major powers we have to apply. Refuge, compassion and antidote actions are already engaged. When you try to follow Buddhism, when you try to follow the mahayana path, when you’re doing all this, all of them are already established. Simply, you have to put two efforts: regret and non-regret. With these four powers, no matter whatever it is, it will purify. The Buddha himself said, repeatedly. And we better trust that and do it. And it is very important to say that. Repeating that. And that is how the purification is working.

So I’m going to stop here. (01:13:50)